Columbia ^^uitier^ttp
THE LIBRARIES
JESUIT JUGGLING.
FORTY
POPISH FRAUDS
DETECTED AND DISCLOSED
BY RICHARD BAXTER,
AUTHOR OF THE SAINT'S EVERLASTING REST.
FIRST AMERICAN EDITION,
WITH AN
INTRODUCTORY ADDRESS
" I saw three unclean spirits like frogs come out of the moutii of
tho dragon, and out of the mouth of the beast, and out of the mouth
of the false prophet ; for they are the spirits of devils, which go
forth unto the whole world." — John.
NEW- YORK:
CRAIGHEAD & ALLEN,
H. GRIFFIN & CO., EZRA COLLIER, HOWE & BAT1».
BOSTON, GOULD, KENDALL & LINCOLN.
PITTSBURG, P. PATTERSON.
CINCININATI, COREY ^ V» EBSTEW.
1835.
t3(o
1?, 3 2.^
Entered according to the Act of Congress, in the year 1835,
in the Clerk's office of the Southern District of New- York.
CRAIGHEAD AND ALLRN, PRINTERS, 359 BR00ME-9T, N. T.
THIS VOLUME,
WHICH DISCLOSES THE
JUGGLING OF JESUITS,
BY RICHARD BAXTER ;
'*AND BY IT, HE BEING DEAD YET SPEAKETU*."
IS AFFECTIONATELY INSCRIBED TO
ALL JUNIOR THEOLOGIANS;
WHO ALREADY ARE CONSECRATED
TO THE
« JVf/JV/STijy OF RECO^rCILMTIOJ^,"
OR WHO ARE PREPARING
" EARNESTLY TO CONTEND FOR
THE FAITH
WHICH WAS ONCE DELIVERED TO THE SAINTS."
WITH DEVOUT SOLICITUDE,
THAT THEY MAY NOT "FIGHT
THE DRAGON;
AND THE BEAST;
AND THE FALSE PROPHET ;
AS ONE WHO BEATETH THE AIR,"
BUT THAT THEY MAY BE
" MORE THAN
CONQUERORS
THROUGH HIM WHO LOVED US ! "
NeiO'York, Qclober 12, IS35.
INDEX.
Introductoiiy Address,
Epistle Dedicatory,
Preface,
Adoration of Anj^cls,
AU)i(^onsos,
Allcifiance tlenied,
Ambiguity of Romanists,
ArijuiniMits against. Popery,
Baptism, lloiicncration.
Belief of the Church,
Belief of the Truth,
Beza,
Bohemians,
Boy of Bilson,
Brothels licensed at Rome,
Calumnies on Protestant
Ministeis,
Calumny of Papists,
Calvin,
Canonized Saints,
Catholic Church and the
Popedom contrasted,
Celibacy of Priests,
Character of Popes,
Character of Rome,
Christian Profession,
Church of Rome ceased,
Concubines of Priests,
Continuance of Popery,
Corporeal presence of Christ
in the mass,
Corrui)tions of Authors,
Council of Lyons,
Controversies of Roman
Priests,
Crimes of Popes,
Decision of Controversies,
Denial of Faith,
Denial of Marriage,
Despotism of Popery,
Divisions in the Popedom,
i^^etection of Jesuits,
Dispensation for oaths.
Dispensations for conceal-
ment.
Pa^c, Pafre
7|End of controversy, 83
25 Equivocation of Papists, 298
33 l'>rors in faith overthrow
164| Popery,
310 Rncrnnins IV. Pope,
56 Evan<j;elical Ministry,
109 Evidence of Scripture,
49 Evidence of the senses,
272 Extirpation of heretics, -
161 FaitlV, love and obedience,
263 False allegations of Jesuits, 269
196 False doctrines of Ronian-
310 ism,
184 False interpretations,
218 False miracles,
JFasting among Papists,
200 Forgiveness of Sin by Rom
182 'ish Priests,
191 Fraudulent divisions,
213 Fri irs and Monks,
|General councils,
129 Godly men not Papists,
22-2 Head of the church,
63 Henry IV, of France,
221 Hugo's account of Lyons,
263 Hojuenots,
68Hucnan depravity encour-
225I aged by Roman Priests, 261
75
62
203
288
69
56^
265
267
171
184
267
273
295
221
228
49
129
312
220
310
236:Ignorance invincible,
[Image worship,
271|lmpeifecfion of works,
178 Implicit faith,
220|Inti(lel Popes,
jinterprclation of Scripture,
200, Invocation of Saints,
219,lrisli Massacre,
107!Jansenists and Jesuits,
275 Jesuit doctrines,
273JJesuit principles,
284| Jesuit proselytism,
66:Jesuit reproaches,
3001 John XII. Pope,
267 John XXIII. Pope,
Judge of controversies,
297'julius III. Pope,
Diversity of opinion, 152, 280: Justification by faithj
Divisions in the Popedom, 66 Law of Chiist,
Doctrines contrary to Scrip- Legends,
lure, 76 Lusher,
1*
255
162
263
259
69
250
163
310
95
268
95
302
198
62
61
81
220
265
289
180
168
VI
INDEX.
Page Pogi
Lyons, 220| Praying for the dead, 164
Massacre of Huguenots, 310 Pretended Miracles, 184
Mental reservation, 298|Priestly celibacy, 222
Meritorius good works, 278 Principles of faith, 100
Miracles, 180, 184 Principles of Papists, 78
Monks and Friars,
Murder of Governors,
Mystery of Jesuitism,
Novel opinions.
Novelty of Popish corrup-
tions,
Novelty of Protestantism,
Nuns,
Oaths derided.
Oaths nullified,
Opinions ot councils,
Opus operatum.
Original sin,
Papal artifices,
Papal decretals.
Papal innovations,
Papal sovereignty,
Papal unity,
Pardon of sin.
Pastoral authority,
Paul II. Pope,
Perjury,
Persecution,
Personal holiness,
Peter not Vicar of Christ,
Pius I[. Pope,
Popery contrary to the
senses,
Popery contrary to unity.
Popery is antichrislian.
Popery past amendment,
Popes are antichrist.
Popish ceremonies.
Popish concealment.
Popish confusion.
Popish deceitfulness.
Popish forgeries.
Popish perjury.
Popish sanctity.
Popish slaughters.
Popish succession a novelty.
Popish treason.
Popish unity.
Prayers to the dead,
22llP:ohibilion of the Scriptures, 264
3041 Proofs of Papists, 78
95lProtestant divisions, 89 i^
230'Purgatory, 266
Renunciation of Christian
226; love, 55
142 Richlieu's catalogue of errors, 270
220 Roman Hierarchy no part
306' of the true church,
299; Roman Saints,
157 Romish ancestors,
263 Romish legends,
263 Scandalous sins,
135
267
282
180
264
132
67
216
255
131
305
265
249
203
142
180
120
198
251
135
295 Schism,
57 Schisms among Papists,
234 Simony of Popes,
131 Sins ot ignorance,
89 Sovereignty of the Pope,
266 Spanish armada,
266, Spiritual worship,
219,Succession of doctrines,
299iSuccession of ministers,
308 Succession of Popes,
266JThccla's miracles,
291iTradiiion,
219 Translations of the Bible,
Transubstantiation,
69 Uncertainty of Romanism,
45 Uncharitableness of Popery, 252
248 Uncleanness sanctioned by
312 Popery, 225
288 Unfair disputants, 293
225|T'm godly Popes, 215
297|T iiiiolincss of Rome, 60
1 1 6j r 1 1 married Priests, 221 \/
187 Veneration of relics, 166
178j Venial sins, 264
303 Vices of Romish Priests, 220
210 Vi'/ors of Jesuits, 297
308 Wuldenses, 310
153 Woaltti of convents, 202
303 Wicked men not Christian
64 believers, 275
163 William Perry, 184
ADDRESS
TO THE MINISTERS, OFFICERS, AND MEMBERS
OF ALL THE PROTESTANT CHURCHES
IN THE UNITED STATES.
The rapid increase of the Papal Apostacy, and of
the principk'S of Jesuitism, in our Republic, is the most
astonishing modern development of "the Mystery of
Iniquity." Viewed in reference only to civil society,
nothing can be more contradictory to all reasonable
anticipation, than that Popery should have been able
to force an admission into our community; much less
that it should have been acceptable to American Citi-
zens. Our whole national polity is so widely severed
from the entire system of Romanism, under every pos-
sible modification, that the correct motives, and the true
causes, should be ascertained and specified, for that
astounding aberration from rectitude, self-interest and
decorum, the existence of which, the present appalling
predominance of Popery, and the evident extending
sway of the Roman Pontiff' throughout our land, so
unequivocally shows.
The inquiry is often propounded — how can the ex-
traordinar}'- spread of Popery, and the manifest multi-
plication of the Papists be rationally accounted for in
the present state of our country ? It is often said in
reply, that the increase of Papal vassals in the United
States, results entirely from foreign immigration, and
the expenditure of European money. Admit that the
former of those causes augments the number of Roman
devotees ; and that the latter enables the Jesuits to erect
male and female convents, and seminaries — neverthe-
less both do not exhibit the whole existing relative
viii INTRODUCTORY ADDRESS.
position of the Pontifical authority in our confede-
rated republics.
Two anomalous facts undeniably declare, that other
causes are in operation which give life and encourage-
ment to the efforts that Roman Priests and disguised
Jesuits make to subjugate these States to the Italian
Pontiff. Neither the crowds of Papists who are con-
stantly arriving, nor the sums of money which are
regularly transmitted from Europe, at all account for
the peculiar favor with which Romanism is regarded,
and the special solicitude which so many citizens ex-
emplify to propitiate its priests. Nor do those princi-
ples afford any plausible solution of another mysterious
circumstance ; that the whole body of American citi-
zens are manifestly imbued with an overpowering dread
of the malign influence, and appalling machinations of
the Papists.
There has been a general neglect of that department
of ecclesiastical literature which comprises the history
of the Christian church, and especially of that portion of
it which appertains to the Papal hierarchy. Except in
a few more prominent stations. Popery was almost un-
known in the United States, until subsequent to our
last contest with Britain ; nor had its progress attracted
any marked interest, until about six years ago, it was
first proposed, that an attempt should be made to direct
the attention of the Protestant churches to the charac-
ter, wiles and pernicious acts of the grand apostate ene-
my of the kingdom of God. From that cause, the re-
cent polemical discussions concerning the "lying won-
ders and strong delusion" o( Pontifical Rome have
either been disregarded or opposed ; and there is an
almost universal dearth of information respecting the
Scriptural prophecies and delineations of that enemy of
** our Lord, and of his Christ," who is generically de-
INTRODUCTORY ADDRESS. IX
nominated "the Man of sin;" the "scarlet colored
Beast full of names of hlasphemy, having seven heads
and ten horns" — and "Mystery, Babylon the great ;
Mother of Harlots and the abominations of the earth."
It is also not a little perplexing, that the Apocalypse,
to the reading and hearing of the words of which book
alone of the sacred canon, a unique blessing is attached
by the " Faithful Witness, and prince of the kings of
the earth" — the Apocalypse, or the revelation of John is
far less studied in its connection with the past annals
of the Christian church, than any other portion of " the
oracles of God." Hence, there is an almost universal
ignorance or misconception of the genuine attributes
and ungodly proceedings of the Romish " seducing
spirits, and false teachers, who speak lies in hypocrisy."
The predominating sensibility throughout the Amer-
ican Protestant churches is an undefinable dread of the
Pope's vassals who are domiciliated among us. From
which cause, public controverted discussions of the dog-
mas, superstitions, frauds, and corruptions of Popery
and Jesuitism are sternly counteracted. Publications
both in the form of volumes and periodicals are slighted
and decried. Houses of prayer are premptorily refused
for the purpose of preaching the Gospel of Christ in
illustration of Scriptural predictions — and not only is
every effort to arouse the slumbering disciples repelled ;
but those Watchmen, who " see the sword coming upon
the land, and blow the trumpet to warn the people,"
are censured and denounced, as if they were disturbers
of the public peace.
This is not the work of our Romish inveterate ad-
versaries. Having latterly discovered that their scorn-
ful superstition of Protestants excited both disgust and
alarm, the Jesuits now have become comparatively
lamb-like, and " beguile with enticing words." They
X INTRODUCTORY ADDRESS.
perceive that the cause of their foreign despot, the Ro-
man Pontiff, is more efficiently promoted in this republic,
by their deceptions than by their menaces ; and through
their covert artifices, than with open assault. The com-
bined apathy and opposition of Protestant Ministers
and other influential professed adherents of the Refor-
mation are consolidating the Papal system, and facili-
tate its enlargement and sway throughout the United
vStates, far more than all the priest-ridden multitudes,
who are transported from Europe: and all the treas-
ures which pontifical ambition and ignorant bigotry
can squander, upon the marvellous design to subjugate
the minds and hearts, the bodies and souls of American
citizens to the accursed iron yoke of Pope Gregory.
Whence does this slavish fear of the Papists eman-
ate? There is a deep-rooted impression that the vas-
sals of Rome are a turbulent, lawless, and ferocious
confederacy, who are impelled by an unpricipled priest-
hood. What are the Jesuits and Dominicans ? Men
who know no authority but the supreme pontifical man-
date ; who are united to mankind by none of the nat-
ural bonds of relationship; who have no motive of ac-
tion but personal indulgence, and the aggrandizement
of their craft; and who being exempt from all govern-
ment, except that of their ecclesiastical superiors, and
having no permanent residence, because they are al-
ways subject to the order of removal from their prelat-
ical master ; constantly, and in every place, are ihe
enemies of all that portion of the human family who
will not submit to their infernal despotism. Therefore,
timid Protestants conclude, that it is preferable not to
irritate the Beast, lest they should feel the compound
anguish arising from the Bear's gripe, and the Lion's
mouth, inflicted with leopard-like suddenness and fero-
city. Baxter has luminously depicted that absurdity.
INTRODUCTORY ADDRESS, XI
" Some think that it is the safest way to please tlie Pope
and Jesuits; and so will be Papists," or support their
cause, "on the same terms that some of the Indiana
worship the devil, because he is so naught, that he may
not hurt them." If we reflect upon the pi'esent situa-
tion of Jesuitism in this republic, it is scarcely credible,
that the revered author of the "Juggling of Jesuits,"
one hundred and eighty years ago could have so pre-
cisely described existing realities. Vast numbers of
Protestants, act upon the same principle, as the man
who bowed to the images of Jupiter and Satan. When
he was reproved for his infatuation ; he retorted; " It
is impossible to know what may happen, or where we
may go ; so it is best to have friends in every place."
But who can estimate the mischiefs that follow from
the large donations which are made not only by merely
nominal Protestants, but also by actual members of the
Reformed churches, towards the erection of those idol-
atrous temples where the Romish superstitious cere-
monial is performed ? In many places throughout our
land, the sites of the edifices or materials for the erec-
tion of them, or money to pay the mechanics, have
been profusely lavished by the avowed followers of
Christ, to complete Mass houses and Jesuit male and
female convents. To admit that those donors thus be-
stowed their gifts from a profound non-acquaintance
with Popery is an impeachment of their rationality;
and yet to suppose that they have thrown away their
superflu.ous wealth from a predilection for. Romanism,
or from a supposition that it is Christianity, altogether
makes void their sincerity. ^Whatever may be the
cause, the efiects are most pernicious. The energies
of the Protestant champions are enfeebled, and the
power of the Roman Priests is invigorated and be-
comes more extensive and unshaken.
Xii INTRODUCTORY ADDRESS.
Since the commencement of the more direct " war
upon the Beast," in America, nearly six years have
passed away ; and two facts have been elicited from the
occurrences which have transpired. The vast majority
of American citizens, and even of American christians
are nearly altogether ignorant of Popery — and a spuri-
ous liberalism prevails throughout our country ; which
unfolds itself nearly in our Lord's graphical descrip-
tion of the ancient Jewish blind guides — " who strained
at a gnat and swallowed a camel."
It is demonstrable, that each of those principles, and
especially both them conjoined, must have a decisively
injurious tendency upon the churches of Christ. Po-
pery, through their joint operation, is considered to be
either harmless and so may be tolerated without oppo-
sition ; or it is viewed as a species of modified Christi-
anity, which demands our occasional conformity with
its principles and ritual. Such a contradictory inter-
pretation of Scripture can arise only from entire igno-
rance of the tenth, and the subsequent chapters of the
Apocalypse. However incompetent through our finite
judgments, we may be to determine the times and sea-
sons, and also some of the prophetical figures, with
the application of them ; yet one thing is certain as de-
rived from the whole tenor of the sacred volume;
that idolatry is a crime most abhorent to Jehovah ; that
the system of Popery is doomed by God to utter de-
struction ; and that all Papists being idolaters, unless
they come out of Babylon the Great, will be " partakers
of her sins, and will receive of her plagues."
The erroneous judgment that is formed of the genuine
attributes of Romanism is both the cause and the effect
of that false charity which urges so many of our citi-
zens to look with complacency upon that antichristiati
system, and to consider it on account of its fraudulent
INTRODrCTORY ADDRESS, Xlll
appellative, as an emanation from " the glorious GovSpel
of the ever blessed God."
The same combined delusion and fondness for its
pageantry, its music, its ornaments, and its shows,
actuate that resistance which is so general, and so con-
tinuously displayed, to the use of evangelical means
for the overthrow of Popery. Indeed it seems to be
entirely forgotten, by almost all orders of people both
within the church, and in the world; that "the work-
ing of Satan" is a most alarming curse to every nation
who tolerate and succumb to it; and that "the testi-
mony ol Jesus which is the spirit of prophecy" has dis-
tinctly foretold that the admission and progress of "the
mystery of iniquity" among any community is a deci-
sive expression of the displeasure of Jehovah, designed
by him as a punishment for their transgressions and
their sins. Thus the Apostle Paul, 2 Thessalonians,
2: 10 — 12; emphatically declares — " They received
not the love of the truth, that they might be saved. For
this cause God shall send them strong delusion, that
they should believe the lie; that they all may be
damned, who believed not the truth, but had pleasure
in unrighteousness."
This reflection is peculiarly impressive, if considered
in connection with the retributive dispensations of the
Omnipotent Governor. We have always boasted of
the unequalled illumination and freedom which over-
spread our country ; and the questions instantly arise ;
has that light been duly improved ? has that liberty
been used for evangelical objects, and according to di-
vine prescriptions ?
Reflect upon the contrast. Popery is a system of
darkness and slavery, mental, bodily and spiritual. No-
thing more directly at the antipodes to all our republi-
2
XIV INTRODUCTORY ADDRESS,
can civic theories in legislation and political economy
can possibly be imagined, than the dogmas, injunctions
and appointments of the Court of Rome, exclusive of
their total contradiction to Christianity; and yet that
'' So7i of Perdition,^' who has withered the comforts,
blasted the prosperity, promoted the contentions, extin-
guished the improvements, polluted with blood, and be-
cause it is a ceaseless God-robber, Malachi 3: 8, 9;
has "cursed with a curse," during the last twelve hun-
dred years, every one of the ten kingdoms of the Beast,
is now nourished in this country as if he were " the
Friend of sinners, and the Prince of Peace."
Those irreconcilable contradictions between all that
Americans exult in, of the rights of conscience, and civil
liberty, when contrasted with the gloom and vassalage
of the Papacy, combine the most intensely exciting in-
quiries in reference to the prospective advances of the
pontifical predominance throughout our land. Here
we have a fact, v;hich in its primary aspect appears to
be utterl}^ inexplicable — that men who are sensitive
beyond description to the least apparent infringement
of their privileges by their own elected official person-
ages; at the same time deliberately choose and obsti-
nately encourage the grasping usurpations of a foreign
despotic potentate; whose boundless arrogance claims
the illimitable control of all the affairs of every indi-
vidual not only during his earthly pilgrimage, but
throughout eternal ages ; and also assumes to determine
and regulate not merely his own forced and voluntary
minions, but the concerns of all the tribes of mankind,
without a murmur of resistance, and forever.
Whether the supreme and all righteous arbiter of
human transactions would alarm us by tlie fearful inti-
mation that he can permit men voluntarily so to blind
themselves, that they will aid the tyrant to forge the
INTRODUCTORY ADDRESS. \V
•chains which shall fetter themselves, and build the pri-
son for their own incarceration, and manufacture the
scourges with which themselves shall be lacerated ; is
a topic which demands serious investig-ation, and may
properly excite penitent humility. The signs of the
times are full of melancholy portents for the American
churches; and that light of which in one aspect we
have boasted, and in another, endeavored to extinguish,
is rapidly becoming obscured by the smoke of the bot-
tomless pit: and that liberty which has been so per-
verted into licentiousness on one side, and been so
grievously despoiled on the other, seems to be gradu-
ally transforming into the feudal bondage of the dark
ages, when a Monk's cowl was the highest object of
reverence, and a Friar's approbation was the most
richly valued possession.
If we were asked for an example of human depra-
vity which should be too palpable to admit either of
denial or proof, we would adduce the present condi-
tion of Popery in the United States. No other reason
can be assigned for the progress which it, has made,
and the cordiality with which it has been received;
than the sanction which indirectly by example, and im-
mediately by its accomrnodating doctrines and license,
that " all deceivableness of unrighteousness" imparts
to every unhallowed indulgence. Popery is silently
but gradually undermining all the moral principles of
our people. " The leaven, the doctrine of the Phari-
sees and of the Sadducecs" almost imperceptibly, except
unto a very perspicacious observer, is embittering and
corrupting our whole code of ethics, both theoretical and
in practice.
Examine three facts in connexion with the fourth,
seventh, and ninth commandments. What has been the
prime cause of that vast addition to the sabbath break-
XVl INTRODUCTORY ADDRESS.
ing which in our h\rge cities especially has transform^
ed the latter half of the Lord's day into one unrestricted
scene of sensual revelry. What are the Sunday eve-
ning " Sacred Concerts," as they are called, but an ex-
cuse for the continued perpetration of the regular disso-
luteness of the other six days, with the scene and place
only shifted from the seductive theatre to the fascinating
garden. This is a master-piece of satan ; to gild over
sabbath breaking with a pretended sacred concert ; as
if any thing could be sacred, where theatrical profli-
gates perform, and notorious " lovers of pleasure" re-
sort. But it is the genuine effect of Popery. The
Papist's sabbath ends as soon as mass is closed ; and
then every species of inordinate gratification may be
indulged with impunity. The desecration of the Lord's
day is one of the indelible and most obvious features of
the Popedom ; and as the natural and inevitable conse-
quence, infidelity, and all diversified ungodliness with
their ineffable evils speedily overflow the land. It being
also proper to be remembered, that this dishonor of the
Lord's day, so far from being condemned by the Papal
creed, is an essential ingredient in their system, and
from their superstitions inseparable.
The transgression of the seventh commandment is
indissolubly conjoined with Popery. That character-
istic of the Romish apostacy is declared by both the
Apostles Paul and John, to be an infallible mark of the
mystical Babylon ; and according to the testimony of
the Papal historians, the Scriptural delineations are
most minutely accurate. That the various crimes and
the scandalous disorders, which are implied in the
Lord's mandate, are increasing not only in frequency,
but also in openness, and likewise in aggravated enor-
mity, is a fact which is so obvious, that alas! it requires
DO evidence to verify its melancholy truth, Can it be
INTRODUCTORY ADDRESS. Xvii
believed, that Jesuitism is not principally chargeable
with this awfully wide spreading desolation? Do
not the Jesuit Priests teach, that many of the sins of
unchastity are merely venial ? are they not pardoned
for a slight penance ? are not dispensations for all past
delinquencies sold for a trifle? Cannot indulgence for
one or more years, be obtained for a given price, which
permits the purchaser to violate the law of God as often
as he ploases, and promises him exemption from the
divine displeasure ? "When we remember the propor-
tion of Papists in our large cities and towns, is it possi-
ble that such an irreligious and contaminating system
should exist, and be in full operation among them, and
that all other persons should escape the infectious con-
tagion ? Is it conceivable that the large. multitudes of
sinners who are anxious to live unrestrained by the ju-
risdiction of Jehovah will not be gratified, without ex-
amining its genuineness, Vv'ith a pretended Christianity,
which tolerates them in every licentious practice, and
which guarantees their eventual security, through the
power of a Priesthood so condescending to human pro-
pensities, and Avhose beneficence is so cheaply pur-
chased ?
But probably survej^'ed in all their operations in civil
society throughout our Federal Republic, the doctrines
and practices of the Jesuits and other Roman Priests,
and their devotees, respecting the ninth commandment,
are more pernicious than even the desecration of the
Sabbath, and the deluge of impurity with which they
are desolating public morals and decorum. The equiv-
ocations, mental reservations, nullifying of oaths, in-
fringement of covenants, and in short, all the innumer-
able modes which those deceivers have invented to in-
validate apparently the most solemn obligations, and
2*
XVlll INTRODUCTORY ADDRESS,
yet to remove any dread of guilt from the Falsifiers ;
are the most awful proofs of outrageous impiety, and
daring perfidy which are found among human annals.
Yet all those perjuries of the most flagrant character are
constantly perpetrated in the United States, and by all
classes of Papists, not only with impunity ; but with the
approbation and according to the instruction of their
Priests. Can those barefaced violations of truth and
sincerity be openly displayed without injury to others
who witness them? Can the doctrine that the Roman
Pontiff and his subordinate priests can nullify an oath
or a contract ; and dispense with the most solemn ob-
ligations, and authorize deliberate perjury, be openly
taught as a part of the Romish Religion, without dete-
riorating the minds and consciences of men not possess-
ed of that fear of the Lord which is the beginning of
wisdom? Lying and false swearing are essential to
the very existence of Popery.
It must also be remembered, that this Sabbath-break-
ing, uncleanness, and deception are taught in all the
Seminaries and Convents whether of boys or girls in
this Union. It is of no importance, by what name those
institutions are known ; Jesuit Priests and Ursuline
Nuns substantially impart the knowledge, and entice
to the doing of all that loathsome iniquity. This is
one of the great prospective dangers to our country.
Multitudes of youth and of the moat influential rank
in the American community recently have been and
now are in the course of tuition under those consummate
adepts in every diabolical art. From their course of
tuition, all evangelical instruction is most cautiously
excluded. The juvenile mind is enchanted with pomp
and mummery; and beguiled with blandishments, or
menaced with alarm, or operated upon by both alter-
nately, until the creature has become a mere machine
INTRODI'CTORY ADDRESS. xix
whicli tlie priestly artificer adapts to any purpose
that may promote his desig-ns or gratify his vicious
desires. All tiiat youth truly learn in any Jesuit insti-
tution, whether it be a college or nunnery, is the most
efficient manner to impose upon the world around them.
That is beyond all dispute' the most dangerous of all
the results which flow from those monastic establish-
ments, in which Protestant boys and girls are immur-
ed. There they learn every possible abomination ; and
also are taught every ingenious device by which they
can elude discovery in the midst of their crimes: and
deceive all persons who are not minutely conversant
with their chicanery and turpitude.
Jesuitism cannot proceed onward in its progress
throughout our country, as it has done for the last ten
years without speedily illustrating its baneful effects,
in the increasing indifference of the public to sterling
knowledge; in growing immorality; in prevailing
scepticism; in a silent but systematic and deadly change
in the spirit of our statute laws : and in an accelerating
corruption and debasement of the national character.
Jesuitism cannot exercise its present wicked influ-
ence many years longer before the Christian churches
will find themselves cowering to the audacity, and
writhing under the usurpations of those vile emissaries
of the Roman Pontiff
It is therefore " high time to awake out of sleep,
to cast off the works of darkness, and to put on the ar-
mor of lightV The welfare of the community and
the vital interests of the Christian churches are deeply
concerned in a prompt renovation of the character and
actions of Protestants in reference to Popery. Two
measures are indispensable. An accurate and a gen-
eral acquaintance with the qualities and mischievous
effects of the grand apostacy ; and the adoption of
XX INTRODUCTORY ADDRESS.
efficient and evangelical means to counteract and di*
minish that unholy predominance which the Romish
accursed despotism has already attained.
The former course necessarily implies the dissemi-
nation of knowledge hy periodicals, standard volumes,
and popular discussions, especially by lectures on the
prophecies which advert to Romanism. The latter
comprises a correct understanding of the evils which
flow from the existence of Popery in its connection with
civil society, and of the proper methods to extirpate
that insidious poison which it infuses into the whole
mass of the community, and by which their energies are
paralyzed, and the system corrupted with a loathsonje
and direful mortification. With this point however
the Christian churches, in their associated relations
cannot interfere. No man wishes to infringe
upon the rights of conscience; and no citizen would be
willing to rebuild the dungeous, forge the fetters, shar-
pen the sword, and kindle the fires of Dominican In-
quisitors, and Papal Butchers. It may confidently be
anticipated that the coflag rations of the Auto da Fe,
and the indiscriminate massacre of Protestants by the
blood-hounds of the Mother of Harlots, who furnished
the blood of the Saints with which she became drunken,
have passed away not to be reiterated. But the
events which have occurred since the commencement
of that shaking of the nations, the French Revolution
in 1789, not only in France; but also in Spain, Portu-
gal, Italy and Austria, assure us ; that the Romish
priestly assassins will not surrender their stilettos,
their poison, their frauds, and their long enjoyed su-
premacy without a struggle ; which although it will
terminate in their overthrow, will previously have con-
vulsed the nations who had submitted to them to their
centre; and will spread desolation, anguish, penury
INTRODUCTORY ADDRESS, XXI
and slaughter, through all tliuir boundaries, to tlic ut-
most extremity. Tlic United States of America will
not escape the experience of the storm and the wo, in
exact proportion to the number of the Papal Ecclesias-
tics, and the extent to which their power and abomina-
tions have controlled throughout our country.
It is therefore desirable to promulge among our
churches a work that exhibits in the most compendious
form the various artifices by which the emissaries of
the Roman PontilT endeavor to delude the unwary
to their ruin ; thereby to enlighten those who are not
acquainted witfl the fallacies and the Popish corrup-
tions; and also to excite becoming watchfulness on the
part of the Protestant churches against the snares of
their insidious foes. For that purpose, the best proba-
bly of all the controversial disquisitions by the immor-
tal Richard Baxter was selected. During the civil
commotions in Britain which followed the lawless and
destructive exhibitions of '* King craft," by James I.
and Charles I. the Jesuits attempted to increase the
ferment, and the divisions among the Protestants, that
the unthinking multitades, weary of their unceasing-
commotions, might for quietude as they supposed, take
refuge in a Jesuit's absolution, and within the turrets
of Babylon. The authentic history of that period cer-
tifies that to accomplish their schemes, every subter-
fuge and trick were adopted by those ingenious and
fox-like masters of fraud and deception. They had re-
ceived dispensations from the Pope and the General of
their order to wear every kind of vizor, to appear in
all sorts of disguise, to assume any name or profession,
and to perpetrate every possible crime so as to promote
the grand scheme, the restoration of the Pontifical au-
thority throughout those kingdoms.
In consequence of those Papal indulgences, Jesuits
XXll INTRODUCTORY ADDRESS.
were found in all characters ; and always exceeding in
extravagance even the wildest efiervescence of those
who felt more than ordinary excitement during that
agitated period. It was then partially known, and has
since been amply ascertained and proved ; that Nuns
ohtruded themselves amoni? the female followers of
George Fox, and that many of the scandalous public
exhibitions of women in a state of nudity were by those
well trained prostitutes of the Romish Priests. The
leaders also of those minor sects who promulged as
their cardinal tenet, a community of property and sex-
ual intercourse, were chiefly Jesuits and Nuns, or oth-
ers whom they had artfully selected as suitable tools to
carry on their pernicious schemes. Many of those who
pretended to be preachers of different sects, and who
were distinguished for the infuriated extravagance of
their opinions, and the apparent madness of their be-
haviour, were Roman Priests and Monks ; who had
but one design, to augment the national discord, to dis-
grace Protestantism, to deceive the ignorant, and thus
to proselyte the people to the Roman superstitions.
Baxter wrote the ensuing work expressly to unfold
their wickedness : and it is a lasting memento, that Po-
pery is immutable in its treachery and ungodliness.
The attentive American Reader of the ''Juggling
of Jesuits,^^ and the specifications of the ''Forty Popish
Frauds,^'' which Richard Baxter has detected and dis-
closed ; will be deeply impressed with the exact simili-
tude which there is between the period of Oliver Crom-
well's supremacy in Britain, and the principles and
acts of the Jesuits in this republic. Admitting even
that a modern polemic could have composed a volume
exactly identical in fervor and in materials, it would
not have been in any way so impressive as this devel-
opment of the spirit, and practices of Jesuitism, which
INTRODUCTORV ADDRESS. XXlll
was first published one hundred and eighty years since ;
and which is as exactly adapted to the present situation
of Romanism in the United States, as if it had been com-
posed under the superintendence of the spirit of proph-
ecy, or as if it had been a philosophical and historical
delineation of a preexistent controversy.
Among the multifarious polemical works in refer-
ence to Romanism, and the means which its treacher-
ous partizans use to disseminate it in this country, it is
believed that no treatise could be selected which pre-
sents stronger claims upon the attention of the ministers,
officers, and members of the American churches, than
this display ot "■ Jesuitical Juggling,^'' by Richard Bax-
ter. Not only does he confute the system of Popery as
incurably corrupt and totally anti-christian, by a few
concise arguments, which all can comprehend ; but he
also describes the dexterous artifices of the Jesuits so
lucidly and in such diversified forms, that none can
deny the accuracy of the narrative; and no one can
plead an excuse for being ensnared by their " sleight
and cunning craftiness, whereby they lay in wait to
deceive."
It is deliberate treason to the Lord of all, or it is ju-
dicial infatuation in all those ministers and members of
the Christian churches, who assert that the alarm re-
specting Popery is fictitious, and that the battle with
Jesuitism has not yet to be fought in this Union. Are
there not at the present hour, probably twelve hundred
thousand Papists in the United States, with half a mil-
lion more in Canada at the North, and several millions
adjoining on the South West in Mexico ? Are not
France and Spain, and Portugal, and Ireland, and
Austria, constantly disgorging the very dregs of Rom-
ish ecclesiastical corruption in the shape of Monks and
XXIV INTRODUCTORY ADDRESS.
Nuns upon our land and in a continuously augment*
ing stream ? Monks and Nuns also of such abandoned
profligacy, that even those pitiable priest-ridden slaves
could no longer tolerate their turpitude, or their existence
among them ? The time will speedily arrive when
their morbid influence will be felt by the body politic,
and their iron grasp will convince our citizens that if
they would preserve their rights and enjoy the gospel,
they must "put on the whole armour of God, and wres-
tle against the rulers of the darkness of this world, and
against spiritual wickednesss in high places."
Therefore Ministers and Churches! hear the words
of " the son of Go(f, the Amen, who hath his eyes like
unto a flame of fire." — " I have a few things against
you, because you sufler that woman Jezabel, who calleth
herself a prophetess, to teach and to seduce my ser-
vants to commit fornication, and to eat things sacrificed
to idols. Be watchful and strengthen the things which
remain, that are ready to die. Be zealous therefore
and repent ! He that hath an ear, let him hear what
the Spirit saith unto the churches!"
EPISTLE DEDICATORY
TO
RICHARD CROMWELL
These papers tender you their service, because the
subject of thvm so nearly concerneth both us and you,
that you should be well acquainted with them. The
Roman Canons that batter the unity, Catholicism, and
purity of the Church of Christ, are mounted on the
frame which I have here demolished. The swords and
pens, and tongues that you are now engaged against,
and which you must expect henceforth to assault you,
are whetted and managed by the senseless, tyrannous,
ungodly principles which I have here detected. Un-
. reasonable as they appear to the unprejudiced, they
have animated the studies and diligent endeavors
of thousands to captivate tlie princes and nations of the
earth to the Roman yoke. Vain as they appear to us
that see them naked, they have divided and distracted
the churches of Christ, and troubled and dethroned
princes, and laid them at the feet of the Roman Pope,
They have absolved subjects from their oaths and other
obligations to fidelity; and have involved many na-
tions in blood. O the streams of the blood of saints that
have been shed by Roman principles, in Savoy, France,
Bohemia, Poland, Germany, Ireland, England, and
many other lands ! The war 1 here manage, is against
those adverse principles that have armed thousands and
millions against the innocent, or against their lawful
sovereigns, whom God had bound them to obey. They
have fastened knives in the breasts of the greatest kino-s,
as the lamentable cases of Henry the Third and Fourth
of France do testify. They have, in a few days time,
in Paris, and the adjoining parts of France, perfidiously
butchered nobles, and other persons of eminence, and
people of all sorts, to the number of forty thousand.
The doctrines which I here confound, have invaded
England by a Spanish armada, by the Pope's consent,
and upon the account of religion. They have prepared
3
26 EPISTLE
knives and poison for our princes, which God did frus-
trate. They have laid gunpowder to blow up king and
parliament, and hellishly execute the fury of the delu-
ded zealots in a moment, and then charged the Puritans
with the fact. In a time of peace, by a sudden insurrec-
tion, they murdered so many tliousands in Ireland in a
few days or weeks as posterity will scarcely believe.
They are dreadful practicals, and not mere speculations,
that we dispute against. I beseech you, therefore, that
you receive not this as you would do a scholastic or
philosophical disputation about such things as seem
not to concern you ; but as you would interest yourself
in a disputation upon the question, whether you should
be murdered as a heretic, and whether we should be
tormented and burnt as heretics, and whether the lives
of all the princes and people upon earth, whom the
Pope judgeth heretics, should be at his mercy. I speak
not this to provoke you to deal bloodily with them, as
they do with the servants of the Lord ! I abhor the
thought of imitating their cruelty I It is only the ne-
cessary defence of your life and dignity, and the lives
of all the Protestants that are under your protection
and government, and the souls of men, that I desire.
On what terms we stand with those men whose religion
teacheth them to kill us if they can, and to venture their
lives for it, is easy to understand. When we have no
security from them for our lives, but their inability to
destroy us, we must disable them or die. I ulter not
melancholy dreams nor slanders. I have here showed
it in the plain and copious decrees of ihe approved
General Council at Lateran, that the deposing of princes,
and absolving their subjects from their fidelity, and
giving their dominions to others, not only for supposed
heresy, but for not exterminating such as denytransub-
stantiation, &c., is an article of their faith; and no man
can disown it without disowning Popery in the essen-
tials. If once they will renounce the decrees of general
councils approved by the Pope, we shall be soon agreed.
Costerus, Enchirid. cap. 1, p. 46, saith ; Qucn. sane de-
creta si i^eriiatem, si obsignationem Spiriius Sa7icii, si
pra^senliam Christi species, idem liabeni pondus et mo-
mentum quod Sancta Dei Evangclia ; " which decrees.
DEDICATORY. 27
if you advert to the truth, or the seal of the Holy Spirit,
or the presence of Christ, have the same authority as
the holy gospel of God." They believe those decrees
to be as true as the gospel. Bozius Hostiensis, and
many more of them make the Pope to be the Lord of
all the world. Bellarmin and the stronger side do
carry it as the common jutlgment of all Catholic di-
vines ; see what a rabble he heaps up. De Pontif Rom.
li. 5, c. 1, that the Pope ratlune spiriliialis, habct saltern
iiulircclc 'polestatem quandam, camque aummavi in tcm-
jwralibus ; "by reason of his spiritual office, has the
chief power in temporal affairs!" Which, cap, 6, he
saith, is just such over princes as the soul hath over
the body or sensitive appetite; and that thus he may
change kingdoms, and take them from one and give
them to another, as the chief spiritual prince, if it be
but necessary to the safety of souls. Cap. 7. Whether
the Pope do take your government to be for the good
of souls, I need not tell you. It is the stupendous judg-
ment of God on Christina princes for their sins, that
they have been so far blinded as to endure such a
usurper so long, and have not before this blotted out
his name from among the sons of men. It is not law-
ful , saith Bellarmin, ib. c. 7, for Christians to tolerate
an infidel, or heretical king, if he endeavor to draw his
subjects to his heresy or unbelief: but to judge whether
a king do draw to heresy or not, belongeth to the Pope,
to whom the care of religion is committed: therefore it
belongs to the Pope to judge a king to be deposed, or
not deposed. You see here it is not lawful for such
Christians as the Papists to tolerate you ; which may
help your judgment in the point of their toleration. Si
Christiani, saith Bellar. ib. olim nondeposuerunt Nero-
■,icm — Valentem Arianuin ct similes, id fuit quia dee-
rant vires temporales Christianis ; "if Christians for-
merly did not depose Nero, Valens the Arian, and
others, it was because they were deficient in temporal
power!" You have your government, and we our
lives, because the Papists are not strong enough. They
tell you what to trust to. Toilet, one of the best Jesuits,
li. 1. de Instruct. Sacerd. c. 13, saith; They that were
bound by the bond of fidelity or oath, shall be freed
28 EPISTLE
from such a bond, if he fall into excommunication : and
during that, debtors are absolved from the obligation of
paying to the creditor that debt that is contracted by
words. These are no private, ineflectual opinion*.
Pope Pius V. himself, in his bull against Queen Eliza-
beth, saiih ; We will and command that the subjects take
arms against that heretical and excommunicated queen.
But their cruelty to mens' souk and the Church of
Christ, doth yet much more declare their uncharitable-
ness. It is a point of their religion to believe that no
man can be saved but the subjects of their Pope. Knotty
and a late pamphlet called " Questions for Resolution
of unlearned Protestants, &c.," and Bishop Morton hath
recited the words of Lindanus, Valentia, and Vasquez.
Apol. lib. 2, c. 1, defining it to be of necessity to salva-
tion, to be subject to the Roman Bishop. Would not a
man think, that for such horrid doctrines, as damn the
far greatest part of Christians in the world, they should
produce at least some probable arguments? But what
they have to say, I have here faithfully detected. If we
will dispute Avith them, or turn to them, the scripture
must be no further judge than as their church expound-
eth it. The judgment of the ancient, yea, or present
church, they utterly renounce ; for the far greatest part
is known to be against the headship of their Pope ; and
therefore they must stand by for heretics. Tradition
itself they dare not stand to, except themselves be judges
of it ; for the greatest part of Christians profess that
tradition is against the Roman Vice-Christ. The in-
ternal sense and experience of Christians they gainsay;-
concluding- all besides themselves to be void of charity
or saving grace; which many thousands of holy souls
do find within them, that never believed in the Pope.
Yea, when we are content to lay our lives on it, that we
will show them the deceit of Popery, as certainly and
plainly as bread is known to be bread when we see it,
feel, and taste it, and as wine is known to be wine when
we see and drink ; yet do they refuse even the judgment
of sense, of all mens' senses, even their own and others.
So that we must renounce our honesty, our knowledge
of ourselves, our senses, our reason, the common expe-
rience and senses of all men, and the judgment of the
DEDICATORY. 20
far greatest part of the present church, or else by the
judgment of the Papists we must all be damned.
VVhethei such opinions as those should by us be un
contradicted, or by you be sullered to be taught your
subjects, is easy to (.liscern. If they had strength, they
would little trouble us with disputing. Nothing is more
common in their writers than that the sword or fire is
fitter for heretics than disputes. This is but their after-
game. Though their church must rule princes, as the
soul rukth the body, yet it must be by secular power.
Excommunication doth but give fire; lead and iron do
the execution. When they arc themselves disabled, it
is their way to strike us by the hands and swords of
one another. He that saw England, Scotland, and Ire-
land awhile ago in blood, and now sees the lamentable
case of so many Protestant princes and nations destroy-
ing one another, and thinks that Papists have no hand
in contriving, counselling, andinstigating,or executing,
is a stranger to their principles and practices.
Observing, therefore, that of all the sects that we are
troubled with, there is none but the Papist that disputeth
with us with flames and gunpowder, with armies and
navies at their backs, having so many princes, and so
great revenues for their provision ; I have judged it my
duty to detect the vanity of their cause.
We earnestly request, that you will, resolvedly,
adhere to the cause of truth and holiness, and afford the
reformed churches abroad the utmost of your help for
their concord and defence, and never be tempted to own
an interest that crosseth the interest of Christ. How
many thousands are studiously contriving the extirpa-
tion of the Protestant churches from the earth .'' How
many princes are confederate against them 1 The more
will be required of you for their aid. The serious en-
deavors of your renowned father, Oliver Cromwell, for
the Protestants of Savoy, hath won him more esteem
than all his victories.
*We humbly request, that you will faithfully ad-
here to those that fear the Lord in your dominions. In
your eyes let a vile person be contemned; but honor
them that fear the Lord. Psal. xv. 4. Know not the
wicked; but let your eyes be upon the faithful of the
3*
30 EPISTLE
land. Psal. ci. 4. 6. Compassionate ihe weak and
curable. Punish the incurable j restiain the froward,
but love and cherish the servants of the Lord. They
are, under Christ, the honor and the strength of the
commonwealth It was a wise and a happy king that
professed that his good should extend to the saints on
earth, and the excellent, in whom was his delight. Psal.
xvi. 2, 3. This strengthening of the vitals is one of the
chief means to keep out Popery and all other danger-
ous diseases. We see few understanding godly people
receive the Roman infection, but the profane, licen-
tious, ignorant, or malignant that are prepared for it.
We earnestly request your utmost care, that we
may be ruled by godly, faithful magistrates, under you ;
and that your wisdom and vigilance may frustrate the
subtilty of masked Papists or Infidels, that would creep
into places of council, command, or justice, or any pub-
lic office. If ever such as those should be our rulers,
we know what Ave must expect. The reasons of our
jealousies of such men are, because we know that the
design is agreeable to their principles and -interests.
We know it is their usual course : and we find that such
men swarm among us. We hear their words; we read
their writings, we see their practices for Popery and
Infidelit3\ The jealousies of many wise men in Eng-
land are very great, concerning the present designs of
this generation of men ; and not without cause. We
fear the masked Papists and Infidels more than the bare-
faced enemy. The men that we are jealous of, and over
whom we desire you to be vigilant, are those hiders,
that purposely obscure and cover their religion. He
that wilfully concealeth his faith, alloweth me to sus-
pect it to be naught. Those men we are jealous of; and
if ever you advance them into places of command or
power, it will increase our jealousies. I have no per-
sonal grudge to any of them. But the gospel, and the
souls of men, and the hopes of our posterity, are noMo
contemptible as to be given away as a bribe to purchase
those men*s good will, or to stop their mouths, lest they
should reproach us. As it i-s the common, but a poor
redress, that after the massacres of thousands, the sur-
viving Protestants have still had from the Papists, to
dl:dicatorv. 31
disclaim tlje fact, or cast it upon some rash.disconteiitcJ
iiieii, which will not make dead men alive again. So
will it be a poor relief to us, when those men are our
masters, and have deprived us of all that was dear to
us in the world, that we escaped their ill hmguage
while the work was doing.
Papists disown abundance of the abominations which
they propagate ; but as plain dealing in religion is bet-
ter than juggling, so, we had rather that open Papists
were tolerated, than those juggling deceivers. They
that know the Jesuits and Friars, profess that they arc
moro common in princes, councils, and families, and in
the houses, if not the closets of noblemen, commanders,
and persons of public trust or service, than we that live
and mean simply, do imagine. And who would have
thought that had not known it, that they had so insinu-
ated into the several sects among us, and that they were
so industrious in their work, as the Newcastle Scottish
Jew was, to be circumcised or become Jew, and then
re-baptized. Sec, and all to deceive?
Judge how fiir their seductions are to be tolerated.
They preach treason against princes and states as a
principal part of their religion.
Their doctrine corrupteth all morality, what need we
fuller, clearer proof, than the Jansenian hath given us
in his •* Mystery of Jesuitism?" Morton hath long ago
produced enough to tell us what to expect from such
men. Apolog. part I. 1. 2. c, 13. Toilet, himself, 1. 4.
de Instruct. Sacerd., c. 9, saith ; Quantum ad intentio-
ncm dilectionis, non teacmur sub preceplo Dcum plus
omnibus diligere. " As to the intention of delight, we
are not bound by the command to love God, more than
others." Stapleton, 1. 6. de justif, c. 10., and Valent. 1.
de Votis, c. 3, saith ; Hoc preceytum diligendi Deum e.c
tola mente, doctrinalc est, non obllgatorium. "The
precept t:) love God with all the mind, is merely doctri-
nal, and not obligatory." See here, a precept, and the
greatest precept, even to love God above all, is not obli-
gatory ? And p. 322, he reciteth the words of Toilet-
ibid. 1. 4. c. 21, and 22;- teaching equivocation upon
oath before a magistrate, and so maintaining perjury.
And p. 327, he citeth the same author, maintaining that
3^ EPISTLE DEDICATORY.
murder and blasphemy, in a passion, and not delibe-
rate, is no mortal sin, unless in one that is used to blas-
pheme. And p. 329, Bellarm. Costerus, and Valentia
maintain, that fornication in a priest, is better, or a
smaller sin than to marry. The like he shows of their
doctrine of theft, false witness, &c , p. 332, 333. &c.
Above all their other mischiefs, the propagating of
infidelity is the greatest. Under the vizor of inhdels,
they plead against scripture and Christianity, to loosen
men from all religion, and persuade them that they
must be infidels or papists. Veron and his followers
have given them full directions to manage that design.
And while with debauched consciences they thus per-
suade men to be infidels in jest, they have made abun-
dance such in true sadness; so that there are many
such swarm among us, that sometimes seemed pious
persons, that plead against Christianity itself. The
leading papisis seem to be Christians in jest, and infi-
dels in good earnest themselves.
If you ask who it is that presumeth thus to be your
monitor .'' It is one that serveth so great a master, that
he thinks it no unwarrantable presumption in such a
case to be faithfully plain with the greatest prince. It
is one that stands so near eternity, where Lazarus shall
wear the crown, that unfaithful man-pleasing would
be to him a double crime. It is one that rejoiceth in the
present happiness of England, and earnestly wisheth
that it were but as well with the rest of the world ; and
that honoreth all the providences of God, by which
we have been brought to what we are. He is one that
concurring in the common hopes of greater blessings
yet to these nations underyour government, and observ-
ing your acceptance of the frequent addresses that from
all parts of the land are made unto you, was encour-
aged to concur with the rest, in the tender of his service.
That the Lord will make you a healer and preserver of
his churches here at home, and a successful helper to
his churches abroad, is the earnest prayer of
RICFIARD BAXTER.
PREFACE.
The controversies here handled are those that still
are making the iT:reatest combustions in the Christian
world ; and yet they seem exceeding- easy. I seldom
meet with a learned Protestantbuttaketh Popery for such
transparent fallacies, that he is little or no whit troubled
with any doublings in the business.
We are confident of our own religion, because we
believe the gospel: and we have no other rule and test
of our religion : and we are confident that Popery is a
deceit, because we both believe the gospel and the judg-
ment of the ancient and present churches, and because
we believe our sense itself As sure as we know bread
from flesh, and wine from blood, by seeing, tasting, &c.,
so sure know we that Popery is false. And if a contro-
versy is not at an end, when it is brought to the judg-
ment of all the senses of all the sound men in the world,
it being about the object of sense, then we are past liope
of ending controversies; and therefore, as we will not
waste our time to dispute that snow is black, or the fire
cold, no more will we trouble ourselves with those men
that tell us that bread is not bread, and wine is not wine.
Two things the Papists are still liarping on. The first
is, that in our way, we liave no assurance that the Chris-
tian religion is true, or that scripture is the word of
God. Their second is, that thread-bare question. Where
was your church before Luther? Where hath it been
successively in each age .^ And here mere sophistry
carrieth it through the papal world, to the deluding of
the simple, that are not able to see things for names.
The men that ask us where our chuixh and religion
was, either know not, or will not let others know what
our religion is. Show us, say they, a church in all
ages that held all that the Protestants hold, or else they
34 PREFACE.
were not Protestants. Forsooth, we must receive from
them a definition of a Protestant, and then we must
prove the succession of such. Know therefore, what
is the thing whose succession is questioned. A Pro-
testant is a Christian that holdeth to the holy scriptures,
as the sufficient rule of faith and holy living, and pro-
testeth against Popery. The Protestant churches are
societies professing the Protestant's religion. The Pro-
testant religion is an improper speech; but the Protest-
ant's religion is a phrase that we shall own. For Pro-
testancy is not our religion itself, but the rejection of
Popish corruptions of religion or defiling additions.
The l^rotestant's religion is the holy scriptures alone.
The Papist's religion is all that is decreed by the Pope
and councils. Our religion, contained in the scripture,
hath its essentials and integrals. All the essentials and
as much of the integrals as in the use of means we are
enabled to understand, we believe particularly and ex-
plicitly: the rest we believe generally and implicitly to
be all true. The essentials of our religion are only
the baptismal covenant expounded in the creed, Lord's
Prayer, and Decalogue, as opened by Christ, the sum-
maries of things to be believed, willed, and done; bap-
tism being appointed by Christ himself, for the true and
sufficient symbol of our faith, to put men into the right
and possession of church communion ; and the depart-
ing from this test or symbol, made by Christ himself,
for this use, is the lacerating of the churches. But the
whole scriptures contain more, even the integrals and
accidentals of our religion.
So that, as the Papists will not permit us to take the
writings of Gretser, Bellarmin, or any of their doctors,
or the articles of their divines at Thoren, Ratisbon,
&c., to be articles of their faith, but only those that are
contained in general councils approved by the Pope ;
so we require that they call nothing the articles of our
faith, but what is contained in the said summaries and
in the holy scriptures, which are the only rule of our en-
tire religion. Do they know our religion better than
we do .-'
The Christian religion hath been in all ages since
Christ in visible societies. The religion of Protestants
PREFACE. 35
is the Christian religion. Therefore, the religion of
Protestants hath been in all ages since Christ, in visible
societies.
That religion which is contained in the holy scrip-
ture, as its rule or sullicient revelation, hath been pro-
fessed in all ages in visible churches; but the religion
of Protestants is contained in the holy scriptures as its
rule or sulficient revelation : therefore, the religion of
Protestants haih been professed in all ages in visible
churches.
We name the societies from the places of their resi-
dence. Our church began at Jerusalem, and thence
was dispersed into Asia, Africa, and Europe. It hath
continued in Syria, Ethiopia, Egypt, India, Greece, &c.
If I could name but one nation that had been of my
religion, I should suspect it were not the true religion.
It is the Christian world that is instead of a catalogue
to us.
O but, say the jugglers, this is a general answer, to
say vou are Christians : there are more sorts of Chris-
tians than one. I reply, it is the general or Catholic
religion and church that we are speaking of; and, there-
fore, if it were not such a general answer, it were not
pertinent to the question. There are no sorts of true
Christians but one ; that is, there is no essential
difference among them. But may not Christians of
several degrees of knowledge be in the same Catholic
church .'' Our question is not, where any sect, or any
particular church liath had its succession; but where
that Catholic church hath been, of which we are mem-
bers. And surely Christ hath but one Catholic church.
0 but, say they, would you make men believe that
Ethiopians, Armenians, Greeks, &c., are Protestants i*
Is it the name of Protestants, or their Religion, that
you would have us prove a succession of? Those de-
ceivers cheat abundance of poor souls by this one
device, even supposing that the word Protestant doth
denominate our church from its essential parts, and so
call for a catalogue of Protestants. But I would ask,
whether we or they do better know our religion ;
and consequently what a Protestant is ? If they
know it at all, it is from our writings or expres-
sions .'* For they will not pretend without signs to
86 PREFACE.
know our hearts, and that better than ourselves. A
Protestant is a Christian that protesteth against Popery.
Christianity is our religion. Protestinnr against Popery
is our rejection of your corruptions of religion. Men
that never lieard of the name of Papist or Protestant,
may be of the same religion with us. If many nations
of the world never received Popery, and we reject it- if
they never knew it, and we know it and disown it: are
we not both of one religion, even in the integrals ?
One man never heard of the leprosy: another catcheth
it and is cured of it: and' a third flieth from it and pre-
venteth it ; all those are tr.uly sound men. When you
call to us for a proof of our succession, either you mean
it of the essentials of our religion and church, or of the
negation of your corruptions. Either you mean it of
the points that we are agreed in, or of those we differ in.
Christianity we are agreed in ; and that is our religion,
and nothing but that, Protestancy is but our wiping
off' the dirt, that you have brought upon our religion.
Is he not a man as well as you that will not tumble
with you in the dirt, or go into your Pesthouse ? If
we know not our own religion, then we cannot tell it
you: and then you cannot know it: but if we do know
it, believe us when we profess our own belief. We owti
no religion but the Christian religion, nor any church
biit the Christian church, nor dream of any catholic
church but one, containing all the true christians in the
world, united in Jesus Christ the Head. W^e protest
before men and Angels that it is the Holy Scriptures
that are the law and rule and test of our religion ; and
why are we not to be believed in this our own profes-
sion, as well as you are in yours, when you make the
decrees of Popes and councils to be your law and rule
and tests?
We perform therefore more than you demand. You
ask us where was our church before Luther? and we
answer where ever the Christian religion was, and the
Holy Scriptures were received. But we tell you not
only where our church and religion was, but where
there were men that owned not your grand corruptions,
more than we. What can you demand more of us,
when you call for a succession of Protestants, than that
PREFACE. 37
we tell you of a succession of christians of our religion
who were not Papists, and against Popery, who therefore
were of our integrity. Who knoweth not that the Abas-
sines, Armenians, Egyptians, Greeks, &c., are against
your Papal sovereignty, infallibility, and all that is by
us renounced as essential to Popery, though not against
every one of your anti-christian errors ?
O, but, say the jugglers, those are not Protestants;
they differ from you in many particulars. Call them
by what name you please, they are anti-papists, or free
from Popery, and then they are of our religion. But
must the \Vorld be made to believe that all that we be-
lieve is essential to our religion, and that no man that
differeth from us can be of our religion, be the differ-
ence ever so small. -^
But, say they, tell us of a church that professes your
articles. Silly deceivers! Do not those very articles
profess that the " holy scripture containeth all things ne-
cessary to salvation, so that whatever is not read there-
in, nor may be proved thereby, is not to be required of
any man that it should be believed as an article of the
faith, or bethought requisite or necessary to salvation."'
We never took those articles instead of the Scripture,
but the articles and all Protestants profess the Scripture
to be the only entire rule and test of their faith and reli-
gion. The substance of our articles may easily be
proved to have been successively held by the church
from the beijinninG:: but it is not incumbent on us to
prove that every word in the writings of every divine
or church hath been so continued ; no more than you
will own the writings of any divines or provincial sy-
nods of your own, as being the rule of your fauh. As
you profess that the decrees of Popes and general
councils approved by him, besides the Scriptures, are
the rule and test of your religion : so do we profess that
the Scripture alone, with the law of nature, is the rule
of ours.
But, what! say they, will you be ot the same church
with Nestorians, Eutychians, and oth r heretics.'' I
answer: we will not take all for Nestorians, or Euty-
chians, that a railer can call such, that never knew
them, nor can prove it. Heretics, indeed, that deny anv
4
38 PREFACE,
essential part of Christianity, are no Christians, an^,
therefore, not of the churcli that we are of: but if you
will call those heretics that have all the essentials of
Christianity, because they err in less points, \re know
that there are such in the Catholic church. We will be
none of them ourselves, if we can escape it : yet, indeed,
we have no hope of escaping all error till we are per-
fect in knowledge; but we will not run out of the iamily
of God, because there are children and sick persons in
it ; nor will we forsake the Catholic church because
there are erring persons in it.
O but, saith the Papist, we acknowledge not your
distinction of points essential and not essential ; all
points of faith are essential with us, and of necessity to
salvation. That is such impudent and faithless juggling
as may make one blush to think that Christianity hath
such professors. The outside of that assertion damneth
all the world who live to the use of reason. The inside
of their deceitful meaning is almost clean contrary, and
leaveth heathens and infidels in a state of salvation as
well as Christians. It makes no one article of faith
essential to a Christian, or to one that shall be saved ;
and turns the church into an invisible thing, clean con-
trary to their own assertions of its visibility. Thus
they wrangle themselves into a wood of contradictions
and unchristian absurdities.
The outside of their assertion is this ; that every
point that we are bound to believe by a divine faith, is
fundamental or essential to Christian faitli, or of neces-
sity to salvation : and if then no man breathing can be
saved, for no man knoweth all that he is bound to know,
no man believeth that which he understandeth not. It
is impossible to believe that a proposition is a truth dis-
tinctly and actually, when 1 understand not what the
proposition is. That we all know but in part, even
what we are obliged to know, no man will deny. All
that God hath revealed in his word, is tlie matter of our
faith. No man can say, I have no culpable ignorance
of any one truth of God that I should believe. Had we
been more perfect in our diligent studies and prayers,
and use of all means; and had we never sinfully griev-
ed the spirit that should illuminate us, to say nothing
rilLFACE. 30
of our original sinful darkness, tlicre is not one of us
but mi^ht iiave known more than we do. If sin of the
will and life be consistent with true faith, then some sin
in the understanding" is consistent with faith. But, ac-
cording to the outside of their doctrine, no man that
hath any sinful ignorance, and consequently, unbelief
in his understanding, can be saved; that is, no man in
the world. If he that thinks he knoweth any thing,
knoweth nothing as he ought to know, I Cor. viii. 2.,
what shall be said of those men that think they and all
the church do know all things that they ought to know,
and that their understandings havp no sin ? 'And must
we be of that faith that damneth all men, and of thai
church where none are saved?
As the outside of their assertions is made for a bug-
hear lo frighten fools, so the inside is this that heathens
and infidels may be of their church, or saved, and that
nothing of the Christian foith at all is necessary to
salvation. For they tell us that they mean, that all
points are of necessity, where they are sufficiently pro-
posed, and men's ignorance is not invincible ; but where
there is no sufficient proposal, but men's ignorance is
invincible, or such as comes not from a wilful neglect
of means, there no ignorance of the articles of faith is
damnable, and so no article absolutely necessary.
Hence, the question indeed is not whether men believe
or not, but whether they are unbelievers or heathens,
or ignorant persons, by a wilful neglect of sufficiently
proposed truth, or not. So that all that part of the
heathen or infidel world that have no proposal of the
Gospel, may not only be saved, but be better and safer
than Christians, who certainly are ignorant of some
truth which they ought to know^
But, say they, it will not stand with faith to deny be-
lief to God in any thing sufficiently revealed ; for he
that believeth him in one thing, believeth him in all.
Very true, if they know it to be the word of God.
And if this be all, Protestants believe every thing with-
out exception which they know to be a divine revela-
tion : and no wonder, for so doth every man that believes
that there is a God, and that he is no liar. But may it
not stand with faith to be ignorant, and that through
40 PREFACE.
sinful negleet, of some revealed truth of God, or of the
meaning of his word ? If you are so proud as to think
that all the justified are perfect and have no sin, yet at
least consider wlielher a man that livethin Heathenism
till fourscore years of age, and then turns Christian, is not
afterward ignorant through his former sinful negligence 1
But dare you say that you have no sinful ignorance to
bewail / Will you confess none, nor beg pardon, nor
be bolden to Christ to pardon it ? Thus they make no
point of faith necessary, while they seem to make all
necessary.
By this Protean juggling, they make the church in-
visible. For what man breathing knoweth the secrets
of the souls of others, whether they have resisted or
not resisted the light i'-^and whether they are ignorant
of the articles of faith upon sinful contempt, or for want
of some due means of faith, or internal capacity, or op-
portunity? We are as sure that all men are ignorant
of something that C4od hath revealed to be known in
nature and Scripture, as that they are men. But now
whether any one of those men be free from aggrava-
tions of his ignorance, and that in every point, upon
which the Papists make him an unbeliever, is unknown
to others. When the faith or infidelity of men, and so
their being in the church or out of it, must not be
known by the matter of faith which they profess, but
by the secret passages of their hearts, their willingness
or unwillingness, resistance or non-resistance, and such
like, the church then is invisible. No man can say
which is it, nor who is of it. He that professeth not
the faith, may be a Catholic ; and he that professeth it,
for ought they know, may be an infidel, as being sin-
fully ignorant of some one truth that is not in his
express confession. Thus by confusion the builders of
Babel mar their own work.
Bellarni, de Verbo Dei, lib. 4. cap. 11, saith : "In
the Christian doctrine both of faith and manners, some
things are necessary to salvation to all ; as the know-
ledge of the articles of the Apostles' creed, of the Ten
Commandments, and of some sacraments. The rest
are not so necessary, that a man cannot be saved with-
out the explicit knowledge, belief, and profession of
PREFACE. 41
ihcm — Tliose things tliat are simply necessary and
are prufitable to all, the Apostles preached to all. —
All things are written by the Apostles which are neces-
sary to all, and whicii they openly preached to all."
Costeru:3 Enchirid. c. 1. p. 49. " We deny not that
those chief heads of the faith which are to all Chris-
tians necessary to be known to salvation, are perspic-
uously enough comprehended in the writings of the
Apostles."
Thus they are forced after all their cavils, to say as
we, in distinguishing of articles of faith. They can-
not be ignorant, that the church hath still had forms of
profession, 'which were called her symbols, as being the
badge of her members; and did not suspend all upon
ancertain conjectures about the frame and temper of the
professor's minds.
But if indeed it be not the want of necessary articles
cf faith thatlhey accuse us of, but the want of willing-
ness or diligence to know the truth, let them prove
their accusaiions. Do they think we would not as wil-
lingly know the truth as they / and that we do not pray
as earnestly for Divine illumination .-' Do we not read
their books? and are we not willing to confer with the
wisest of them that can inform us .'' When Ave prove
a succession of our religion, by proving a succession
of such as adhered to the Scriptures, which are the doc-
trines of our religion, an argument that no Papist under
heaven -can confute, they vainly tell us, that all heretics
pretend t) Scripture, and therefore that will not prove
the point.
Doth it follow that Scripture is not a sufficient rule of
our religion, because heretics may pretend to it ? You
take our articles for our religion, and yet may heretics
that are far from our minds, pretend to them ; and
would borrow credit from it to their heresies. The
law of the land is the rule of our justice ; and yet law-
yers and th'?ir clients that are contrary to each other, do
plead it for their contrary causes. Must we have no rule
or test or discovery of our religion which a heretic can
pretend for his impiety.'' What words of God or man
are not capable of being misinterpreted .'' If we should
give you every day a confession of faith, some heretics
4*
42 przva.cz.
might pretend to hold the same. No wonder then if
they do so by the Scriptures,
Can any learned Papists be so ignorant, as not to
know that the authority of Popes and Councils is fre-
quently pretended for contrary opinions among them,
and by many heretics. Will they therefore grant that
the decrees of Popes and Councils are no sufficient dis-
covery of their faith ? If heretics pretending to your
test of faith , disprove not that to be your faith, then
heretics pretending to our rule and test of faith, v/hich
is the Holy Scripture, U no proof that it is not our rule
of faith.
Therefore, the proof of a succession of such churches
as have received the Holy Scriptures, is a valid proof
of a succession of churches of our religion, seeing we
have no religion, doctrinally, but the Holy Scriptures :
yet adding that we prove a succession also of churches
that never owned Popery: even the greatest part of the
Christian world. But let those men themselves but
prove to us a succession of their church, even such as
they require of us, let them prove that from the Apos-
tles' days, the Catholic church, or any one congrega-
tion of twenty men, did hold all that now their Councils
and Popes have decreed, and are esteemed articles of
their faith, and I am contented to be their bond slave
forever, or to be used by them as cruelly as their malice
can invent.
In the very principal point of their Papal Sove-
reignt}', ihei/ have nothing but this gross deceit to cheat
the ivorld ivilh. The Roman emperors divers ag^es
after Christ did give the Bishop of Rome a primacy
in their empire, and hence those men would persuade
us, that even from Christ they have had a sovereignty
over all the Christian world. Wink but at these four
mistakes ; that Christ's Institution stands in stead of the
emperor's ; that ;divers hundred years after Christ, it
had been m the Apostles' days ! that primacy is sove-
reignty or universal government : and especially grant
them, that the Roman Empire was all the Christian
world ; and then they have made good that part of their
cause.
That many nations without the reach of the Roman
PREFACE. 43
Empire liad received the Cliristian fiiiih, is a Ijistorical
luct which is past doubt. Those countries were not
under the Roman power : and none of them were gov*
erned by the l*ope.
If all that pan of the Christian world that was out
of the reach of the lUiman Empire, did never submit
to the sovereignty of the Pope, then hath he not been
successively, or at any time the actual head of the uni-
versal church. The Emperor's mother of Abassia,
ballled the Jesuits, by asking them, how it came to pass,
if obedience to the Pope be necessary to salvation, that
they never had heard from him till now?
The Indians, Abassines, Persians, and many more
in the East ; and the Scots, and Irish, and Danes, and
Swedes, and Poles, and Muscovites, and most of Ger-
many in the West and North, were not subjects of the
Pope.
If the rule and test of the faith of Papists never had
a real being, or no succession from the Apostles, then
their faith and church hath either no real being, or no
such succession.
It is either general councils, or Popes, or the church
essential, as they call it, that is, the whole body, that is
the rule of their faith. If it be general councils ; they
had no being from the Apostles till the council of Nice ;
therefore the rule of the Papists' faith was then un-
born. They never had a being in the world: for there
was never any thing like a general council since the
days of the Apostles to this day. The first at Nice
had none, and the following councils, as Constantinop.
1. &c. were only out of one piece of the empire.
If it be not general councils, but the Pope that is the
rule of their faith ; then, theiv faith hath been inter-
rupted, and turned to heresy and to infidelity when the
Pope hath so turned. Why then do they tell our
people, that they take not the Pope for the rule of their
faith ?
If it be the major part of the universal church, it
is known that two to one are against them : therefore by
that rule, their faith in the Papal sovereignty is false
and it would be hard, if a man must be of no belief,
till he have brought the world to the polls for it
44 PREFACE.
If all the stir that the Papists make in the world for
the Papal government he but to rob Christian magis-
trates of their power, then are they but a seditious sect.
There are but two sorts of government in the church:
the one is by the word applied unto the conscience,
which worketh only on the willing; either by preach-
ing, or by personal application, as in sacraments, ex-
communication and absolution : and this is the work of
the present pastors, and cannot be performed by the
Pope. The other is by command, that shall be seconded
with force ; which is proper to the magistrate.
i
INTRODUCTORY
PoPEaT contrary to Unity. — Dirsctions for Prolesiunls iclio argue
with P.:pisls. — Seven argnmenls ae;(iinst Pop ry. — Popery is falss. —
Opposes Ckrislian love. — Teadics ri bellian to civil ^ovcrnm^its. — Is (ni
itnlioJy suslem. — Tke Papists are two coniinunilies, and h tve iico sov-
ereign heaJs. — The ancient Roma jicli arch has ceassd. — Popery is con-
trary to our senses.
The thoughts of the divided state of Christians have
Inonght grord and constant sadness to my soul : espe-
ciallv' ^Yhen 1 remember, that while we are quarrelling',
and plotting, and v/riting, and fighting against each
other, so many parts of the world remain in the infidel-
ity of Heathenism, Judaism or Mohammedism, where
millions of poor souls do need our help; and if all
our strength were joined together for their illu-
mination and salvation, it would be too little. Oh
horrible shame to the face of Christendom, that the na-
tions are quietly serving the devil, and yet that instead
of combining to resist him, and vindicate the cause and
people of the Lord, we are greedily sucking the blood
of one another, and tearing in pieces the body of Christ
with furious hands, and destroying ourselves to save
the enemy a labor; and spending that wit, that treas-
ure, that labor and that blood, to dash ourselves in pieces
on one another, which might be nobly, and honestly,
and happily spent in the cause of God.
These thoughts provoked me to consider, how the
wounds of the church might yet be healed : and I have
made it long a principal part of my daily prayers, that
God would give healing principles and dispositions
unto men. But the more I studied how it might be
done, the more difficult, if not impossible it appeared,
46 JESUIT
because of the Roman tyranny] the Vice-Christ or
pretended Head of the church, being with them become
an essential part of it, and the subjection to him essen-
tial to our Christianity itself So that saith Bellarmin
de Eccles. 1. 3. c. 5. No man, though he would, can
be a subject of Christ, that is not subject to the Pope ;
and this with abundance of intolerable corruptions they
have fixed by the foncy of their own infallibility, and
built upon this foundation a worldly kingdom, and the
temporal riches and dignity of a numerous clergy,
twisting some princes also into their interest, so that they
cannot possibly yield to us in the very principal points
of difference, unless they will deny the very essence of
their new society, pluck up the foundations which they
have so industriously laid, and leave men to a suspi-
cion that they are fallible hereafter, if they shall con-
fess themselves mistaken in any thing now ; and unless
they will be so admirably self denying, as to let go the
temporal advantages in which so many thousands of
them are interested. Whether so much light may be
hoped for, or so much love to God, and self denial in
millions of men so void of self denial, it is easy to con-
jecture : and we cannot in these greatest matters come
over to them, unless we will flatly betray our souls,
and depart from the unity of the Catholic church. If
we should thus cast away the truth and favor of God,
and sin against our knowledge and conscience, and so
prove men of no faith or religion, under pretence of
desiring a unity in faith and religion, yet all would not
do the thing intended, but we should certainly miss of
those very ends which we seek, when we had sold the
truth and our souls to obtain them. For there is no-
thing more certain, than that the Christian world will
never unite with the Roman Vice-Christ, nor agree with
them in their corruptions, against plain Scripture, tra-
dition, consent of the ancient church, and the reason
and common sense of mankind. Never did the uni-
versal church, or one half of it center in the Roman
sovereignty : and why should they hope for that which
never yet was done .'' When they had their primacy
of place, it made the Pope no more a sovereign and a
Vice-Christ, than the King of France is sovereign to
JUGGLING. 47
the Duke of Saxony or Bavaria; or tlian the senior
justice on the bench is the soverei<^ii of the rest: and
yet even this much he never had but from the Roman
Kmpire. What chiim did he ever lay in his first usur-
pations to any ciiurch without those bounds/ It was
the empire that raised him, and the empire limited his
own usurpations. Reinerius, Cont Waldens. Catal. in
Ciblioth. l\iir. to 4. p. 773; saith : " the churches of the
Armenians, and Ethiopians, and Indians, and the rest
which the Apostles converted, are not under the church
of Rome," In Gregory's days, they found the churches
of Britain and Ireland both strangers and adversaries to
their sovereignty : insomuch that they could not procure
them to receive their government, nor change the time
of Easter for them, nor to have communion with them.
In the year G14, Laurentius wrote a letter, Avith Mellitus
and Justus, to the Bishops and Abbots in Scotland.
' We happened to enter this island, called Britain, before
we knew them; and believing that they walked after
the manner of the universal church, we reverenced both
the Britains and the Scots in great reverence of their
sanctity. When we knew the Britains, we thought the
Scots were better. But we have learnt by Daganus
and by Columbanus the Abbot, that the Scots do nothing
differ from the Britains in their conversation. For
Daganus coming to us, refused not only to eat with u?,
but even to eat in the same house where we did eat."
Usher. Epist. llibern.
The work that here I have undertaken, is this — to
give you a few invincible arguments, which the weak-
est may be able to use, to overthrow the principal
grounds of the Papists; and to .letect their frauds, with
sufficient directions for the confutation of all the Pa-
pists in the world.
Before I mention the grouiids or cause that you must
maintain, I must premise this advice.
Understand what the religion is that you must hold
and maintain. It is the ancient Christian religion.
Do not put every truth among the essentials of your
religion. Our religion doth not stand or fall with every
controversy that is raised about it. That which was
the true religion in tne Apostles' days is ours now :
48 JESUIT
that which all were baptized into the profession of, and
the churches openly held forth as their belief Re-
formation brings us not a new religion, but cleanseth
the old from the dross of Popery, which by inno-
vation they had brought in. A man that cannot con-
fute a Papist, may yet be a Christian, and so hold fast
the true religion. It followeth not that our religion is
unsafe, if some point in controversy between them and
us be questionable or hard The Papists would fain
bring you to believe that our religion must lie upon
some of those controversies. |-*erhaps you will say,
that then it is not about religion that we differ from
them. I answer, yes : it is about the essentials of their
religion, and for the preserving of the integrity of
ours against the consequences and additions of theirs.
They have made them a new religion, which we call
Popery, and joined this to the old religion, which we
call Christianity. Now we stick lo the old religion
alone ; and therefore there is more essential to their reli-
gion, than there is to ours ; so that our own religion, even
the ancient Christianity, is out of controversy between us.
The Papists do confess that the creed, the Lord's prayer,
the Ten Commandments arc true, and that all the
Scripture being the word of God, is certainly true: so
that our religion is granted us as past dispute. There-
fore it is only the Papists' religion that is in question
between us, and not ours. If you will make those
lower truths to be of the essence of your religion which
are not, you will give the Papists the advantage which
they desire.
If the Papists call for a rule, or test of your religion,
and ask you where thay may find it, assign them the
Holy Scriptures, and not any confessions of churches,
further tiian as they agreee with that. We know of
no divine rules and laws of faith and life, but the Holy
Scripture. The confessions of churches are but part of
the Holy Scripture, or collections out of them, contain-
ing the points of greatest weight. And if in phrase or
order, much more in matter, there be any thing human,
we make it not our rule, nor are we bound to make it
good, no more than tlie writings of godly men. A
point is not therefore with us an article of faith, because
JtJGOLl^IG. 49
our churches or a synod put it into a confession, but
because it is the word of God. For a council's deter-
minations do with us difler but gradually from the
judgment of a single man, in this respect. And there-
fore we give them the Scriptures only as the full doc-
trine of our faith, and the perfect law of God. Those
points in it, which life or death is laid upon, and God
hath told us, we cannot be saved without, we take
them as the essentials of our religion, and the rest as
the integrals only. The essentials are the Baptismal
Covenant, explained in the Creed, Lord's Prayer and
Decalogue.
Understand well what is the catholic church, that
when tiie Papists ask you what church you are of, or
call to you to prove its antiquity or truth, you may give
them a sound and catholic answer. The catholic
church is the whole number of true Christians upon
earth ; for we meddle not with that part which is in
Heaven. It is not tied to Protestants only, nor to th«
Greeks only, much less to the Romanists only, or to
any other party whatsoever; but it comprehendeth all
the members of Christ : and as visible, it containeth all
that profess the Christian Religion by a credible pro-
fession. If the Christian Religion may be known, then
a man may know that he is a Christian, and conse-
quently a member of the catholic church. But if the
Christian Religion cannot be known, then no man can
know which is the church or which is a Christian. All
Christians united to Christ the head are this catholic
church.
I shall now give you some easy arguments, by which
even the weakest may prove that Popery is but " all
deceivahleness of unrighteousness.'''' — 2 Thess .2 .9, 10.
I. If there be any godly honest men on earth be-
sides Papists, then Popery is false and not of God.
But there be godly honest men on earth besides Papists
— therefore Popery is false, and not of God.
It is an article of Popish faith, that there are no god-
ly honest men on earth besides Papists : therefore if
there be any such. Popery is false. By godly honest
men, I mean such as have true love to God, and so are
in a state of salvation. Their very definition of the
5
50 JESUIT
church doth make the Pope the head, and confine the
membership only to his subjects, making the Roman
Catholic Church, as they call it the whole. But lest
^ny ignorant Papist say, / may he a Roman Catholic
uithout believing that all others are ungodly, and
shall be damned, I give it you in the determination of
a Pope and general council. Leo, X. Abro^: Pragm.
sanct. Bull, in the seventeenth general council at the
Lateran, saitb, 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 VIII. Pope Pius
II. was converted from being j^noias Sylvius by this
doctrine of a cardinal, approved by him at large, Bull.
Retract. inBinius, vol. 4., p. 514. I came to the foun-
tain of truth, u-hich the holy doctors both Greek and
Latin shew ; icho iciih 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 lie
in sackcloth and ashes, and fast and pray both day and
night, and seem in all other things to fulfil the law of
God. So that if a Pope and general council be false,
then Popery is false. For their infallibility is the
ground of their faith, and they take it on their unerring
authority. But if the Pope and a general council be
believed, then no man but a subject of the Pope can be
saved: though he fast and pray in sackcloth and ashes
day and night, and fulfil the law of God. Itis certain
therefore that if any Roman Catholic do not believe
that all the world shall be damned save themselves, they
are indeed no Roman Catholics, but are heretics ; for
they deny a principal article of their faith ; the infalli-
bility of the Pope with a general council, which is
your very foundation.
Therefore even in the great and charitable work of
reducing the Ahassines, the Jesuit Gonzalus Roderi-
cus in his speech to the emperor's mother laid so great
a stress on this point, that when she professed her sub-
jection to Christ, lie told her, that None are subject to
Christ, that are not subject to his Vicar. Godignus
de reb. Abassin. Lib. 2. c. 18. Roderic. liter, j). 323.
JUGGLING. 51
Bcllnrnihisahh, dc Eccl. I. 3. c. 5. No man ihov<rh
lie uould can he subject to Christ that is not subject to
(be Pope , that is he cannot be a (.'hrislian. Therefore
Cardinal Richlicu told the Protestants tliat they were
not to be called Christians. Abundance more of them
^assert that Protestants cannot be saved I now prove
that your Pope, and council, and faith are false, and
that others beside you may be in a state of charity and
salvation. For you confess yourselves, that he that is
in a state of charity, is in a state of salvation.
If a man may know his own heart, then there are
others besides Papists that are in charity, and arc god-
hi men : and so in a state of salvation.
The consequence is plain by inward experience to
every godly honest man that knoweth himself If I
can know my own heart, I must needs say, I love God,
and am not void of sincere godliness and honesty.
And that I may know my own heart I can tell also by
experience: for to know my own knowledge and will
is an ordinary certain thing, if not by intuition itself
And if a man cannot know whether he believe and love
God or not, then no man can give thanks for it, nor
make profession of it : for men cannot converse togeth-
er, if they cannot know their own minds. Bellarmin
confesseth that we may have a moral conjectural cer-
tainty that we have true love and are justified. Then
I have a moral conjectural certainty at least, that Po-
pery is false ; because I have at least such a certainty
that I am not ungodly or unjustified. So that what
measure of knowledge or persuasion any Protestant
hath that he is truly honest and justified, that measure
of knowledge must he needs have, if he understand.*
himself, that Popery is a deceit.
So that hence you may gather these four conclusions :
That all that have any knowledge or 'persuasion that
they are not ungodly, unjustified persons themselves,
and void of the true love of God ; are quite out of dan-
ger from turning Papists, if they understand but what
Popery is ; and if they do not, they cannot turn to
it, but in part.
That never any honest godly man did turn Papist]
and this the Papists themselves will justify. For they
52 JESUIT
say, by a Pope and general council, that no man can
be saved but a Papist : and they generally hold, that all
that have charity and are justified, shall be saved if
they so die. So that if Popery be true, then no man
had charity or true godliness before he was a Papist;
and therefore never did one godly man or woman turn
Papist. And therefore let them take the honor of their
wicked seduced ones. What glory is it to them that
none ever turned to them but ungodly people?
It folio welh that the Papists do yiot so much as desire
or ifiviie any godly man to turn to them. If you under-
stand their meaning, they call you not to turn to them,
if you are not ungodly persons.
Hence, every one that turneth Papist, doth thereby
confess that he was a wicked man before, and that he
had not the least true love to God ; that he was not jus-
tified, but a graceless wretch.
All you that do but know or hope that you have
any saving grace, have an argument here against
Popery, which all the Jesuits in the world cannot
confute. For you know your own hearts belter than
they: and they have no way to turn you to them, but
by persuading you that you are not what you are, and
that you know not what you know. So that plain-
ly this is your argument; / know, or I have good
persuasioji that I am not utterly void of charity or sa-
ving grace] therefore I know, or have the same per-
suasion that Popery is false, which determineth thai
none have charity or saving grace hut Papists.
A man may have a very strong conjecture that
many others that are no Papists have saving grace;
though he had no persuasion that he hath such grace
himself; consequently he must have as strong a con-
jecture that Popery is false. What abundance of holy,
heavenly persons have we known of all ranks among
us! Such as have lived in daily breathings after God,
spending no small part of their lives upon their knees,
and in the serious and reverent attendance upon God
in holy vvorsliij), meditating day and night upon his
law; hating all known sin, and delighting in lioli-
ness, and longing for perfection ; and living in con-
stant temperance and chastity, abhorring the very ap-
JUCGLlNCv 53
pearance of evil, and making conscience of an idle
word or thought, devoting their lives and labors, and
all they have to God, giving all their estates to pious
and charitable uses, except what is necessary for their
daily bread, even mean clothing and food ; taming their
bodies, and bringing them into subjection, and deny-
ing themselves, and mortifying the flesh, and contem-
ning all the honors or riches of the world, resolving
to suffer death itself, as many of their brethren have
done from the Papists, rather than sin willfully against
God and their consciences : in a word living to God
and longing to be with him, and manifesting those long-
ings to the very death; grieving more at any time, if
they have but lost the sense and persuasion of the love
of God, than if they had lost all the world; and would give
a thousand worlds, if they had them, for more of the love
of God in their souls, and fuller assurance of his love
and communion with him. As far as words, and
groans, and tears, and the very drift of a man's life,
and the expending of all that he hath, can help us to
know another man's heart, so far do we know all this
by others, that have lived among us. And may we
not conjecture, and be strongly persuaded that these,
or some of these, or some one of these, was a holy,
justified person?
If ever you are tempted to be a Papist, look on one
side on the lives of holy men, such as Bradford, Glo-
ver, Sanders, Hooper, and the rest that laid down their
lives in the flames in testimony against Popery: be-
sides all the thousands that in other nations have died
by the Papists' hands, because they durst not sin against
God: and besides all the learned holy divines of other
nations, and the millions of godly Protestants there;
as also look upon all the godly that are now living,
men or women, that live in most earnest seeking after
God and serving him ; look on those about you, inquire
of others; read the writings of holy divines: and then
remember, you cannot turn Papist till you have con-
cluded that all those are daimied, and are utterly void
of saving grace and love of God. If there be but one
Protestant that you know, or any one of all that have
been, that you take to be in a saving state, you cannot
5*
54 JESUIT
possibly turn Papist, if you know what you do. For
it is essential to Popery to contradict all this.
Is this an easy task to one that hath the heart of a
rnan in his breast? If you are not true Christians your-
selves, dare you conclude that not one of those are true
Christians? If j^ou confess that you love not God
yourselves, dare you say that among the far greater
part of the Christians of the world, there is not one
man or Avoman that loves God ? This you must say,
if you will be a Papist.
Many who are not Papists are good Christians, and
consequently Popery is a deceit, and that is the testi-
mony of many of their onm writers. I will not call
for their testimony concerning ourselves, but concern-
ing other churches whom they condemn as heretics,
that are jiot subjects of the Pope of Rome. I will con-
tent myself with one of many that might be cited.
Burchardus, that lived in the Holy Land, saith of them
as followelh, ;;. 325, 326 — And for those that we judge
to be damned heretics, as the Ncstorians, Jacobites,
Maronites, Georgians, and the like, I fou7id them to be,
for the most part good and simple men, aiid livirig sin-
cerely toward God and men
Of the Roman Catholics he saith, p. o2o.—^Thcre
are in the Land of Promise men of eve'/ y nation under
Heaven, and every nation live after their oicn rites:
ayid, to speak the very truth, to our oion great confu-
sion, there are none found in it, that are worse, and
more- corrupt in manners than Papists.
He also tells us, p. 324, that the Syrians, Greeks, Ar-
menians, Georgians, Nestorians, Nubians, Jubeans.
Clmlda:ans, Maronites, Ethiopians, Egyptians, and
many other nations, theie inhabit; and that some arc
not subject to the Pope ; and others called Heretics, as
the Nestorians, Jacobites, &c. but there are many in those
sects that are very sincere, know nothing of heresies:
devoted to Christ: so that they far excel the religious
of Rome. So you hear an adversary's testimony.
Well then, when a Papist can prove to me, that 1
love not God, contrary to my own experience of myself:
and when he can make me believe that no one of all
the holy heavenly Christians of my acquaintance, min
JUGGLING. 55
isters, or people, are in a slate of charily or justification :
and tliat no one Christian on e: rth shall be saved but a
Papist, then I will turn Papist But I must solenanlv
profess that this belief is so difficult to inc, and abhorred
by niy reason, and wy whole heart, and so contrary to
niy own knowledge, and to abundant evidence, and to
all Christian charity, that 1 think 1 shall as soon be
persuaded to believe that I am not a man, and that 1
have not the use of sense or reason, or that snow is
black, and the crow white, as to believe this essential
point of Popery. I should a hundred times easier be
brought to doubt whether I have the love of God my-
self than to conclude all the Christians in the world
to be the heirs of damnation.
II. Tkat docirhie is not true nor of God, which
Icachcth men to renounce all christian love and works
of Christia?i love, towards most of the Christians tipon
earth : but so doth the doctrine of Popery ; therefore
it is not of God.
If their error were merely speculative, it were the
less: but here we see the fruits of it, and whither it
tends. By this shall all men know that ye are my dis-
ciples, if ye love one another. — John 13: 35.
This special love is the commandment of Christ, the
new commandment ; without this, no man can be a
lover ot God, nor be loved of him as a member of
Christ. 1 John 3: 11, 12, 14,23; 4: 7, 8, 11, 12, 20,
21. 2 John 5. John 13: 34; 15: 12, 17. 1 Pet. 1.
22. lie that loveth not a Christian as a Christian,
with a special love, is none of the sons of God. Papists
teach men to deny this special Christian love to most
Christians in the world. They that teach men to take
most true Christians in the world for no true Christians,
but for heretics or ungodly persons that shall be damned,
do teach them to deny the special love and works of
love to most true Christians : but thus do the I^apists.
How can a man love him as a Christian or a godly
man, whom he must take to be no Christian, or an un-
godly man? It is true they may yet love them as
creatures, and so they must the devils; and they may
love them as men, and so they must the Turks and
Heathens: but no man can love him as a member of
56 JESUIT
Christ, whom he believes to be no member of Christ,
but of the devil. All Papists are bound to this unchax-
itableness by their religion, even by the Pope and gen-
eral councils. Christ bindeth his servants to love one
another with a special love ; so the Pope and council
bind the Papists not to love the most true Christians
with a special Christian love. They cannot do it with-
out being heretics themselves, or overthrowing the
foundation of Popery,
Here you have a taste of the Popish charity, when
they boast above all things of their charity. It is their
horrible inhuman uncharitableness that seems to me
their most enormous crime. Also you may see here
the extent of their good works, which they so much
glory in. He that is bound not to love me as a Chris-
tian, is bound to do nothing for me as a Christian. So
that they will not give a cup of cold water to a disciple
in the name of a disciple, unless he be also a disciple of
the Pope : nor can they love or relieve Christ in his
servants, when they are bound to take them as none of
his servants: and so the special love and charity of a
Papist extendeth to none but those of their own sect,
Let them take heed lest they hear, inasmuch as you did
it not to one of the least of these, you did it not to me.
HI. That dcctrine ichich tKachcth men to destroy
or undo them whom Christ hath bound them to love
as Christians, and absolveth subjects from their alle-
giance to their princes, and requireth the deposing of
them, and committing the government of their domin-
ions to others, because they arc judged to be heretics by
the Pope ; or if they will 7iot destroy and extripatc
such as he calleth Heretics; that doctrine is not God.
But such is the doctrine of Popery.
A paper entitled An explanation of the Roman
Catholic' s belief and others like it seem to renounce
the opinion of breaking faith with heretics, and of
promise breaking with magistrates. It seems they
think they owe no more obedience to their magistrates
than they promise. But I refer the reader to what King-
James and his defenders have said on this point, and
now give you the words of fheir own approved general
council the fourth at the Lateran under Innocent III.,
JUGGLING. 67
as Binius and others record it. In the first chapter
they set down their Catholic Faith, two articles of
which arc; That no man can bo saved out of their
universal clinrch; That the bread and wine in the sa-
crament of the altar are transubstantiated into the body
and blood of Christ, the appearances remaining. In
the third chapter they say, "We excommunicate and
anathematize every heresy extollino- itself against this
holy orthodox Catholic faith, which we have before
cxponed, condcmnins^^ all heretics by what names soev-
er they may be called — And being condemned, let
them be left to the present secular powers, or their
bailifts to be punished, the clergy being first degraded
of their orders; and let the goods of such condemned
ones be confiscate, if they be laymen, but if they be
clergymen let them be given to the churches whence
they had their stipends. And those that are found no-
table only by suspicion, if they do not by congruous pur-
gation demonstrate their innocency, according to the
considerations of the suspicion and the quality of the
person, let them be smitten with this word o^ Anathema,
and avoided by all men, till they have given sufficient
satisfaction ; and if they remain a year excommunicate,
let them then be condemned as heretics. And let the se-
cular powers, in what office soever, be admonished and
persuaded, and if it be necessary, commpelled by ec-
clesiastical censure, that as they would be reputed and
accounted believers, so for the defence of the faith, they
lake an oath publicly, that they will study in good ear-
nest according to their power, to exterminate all that
are by the church denoted heretics, from the countries
subject to their jurisdiction. So that when any one
shall be taken into Spiritural or temporal power, ho
shall by his oath make good this chapter. But if the
temporal lord, being required and admonished of the
church, shall neglect to purge his country of heretical
defilement, let him by the metropolitan and other com-
provincial bishops be tied by the bond of excommuni-
cation. And if he refuse to satisfy within a year, let it
be signified to the Pope, that he may from thenceforth de-
nounce his vassals absolved from their fidelity, and
may expose his country to be seized by Catholics, who
58 JESUIT
rooting out the heretics, may possess it without con-
tradiction, and may iveep it in the purity of faith ; saving
the right of the principal lord, so be it that he him-
self do make no hindrance hereabout, and oppose any
impediment: and the same law is to be observed with
them that are not principal lords. And the Catholics
that taking the sign of the Cross shall set themselves
to the rooting out the heretics, shall enjoy the same
indulgences and holy privileges which were granted
to those that go to the relief of the holy land. More-
over we decree, that the believers, receivers and de-
fenders, and favorers of heretics, shall be excommuni-
cate: firmly decreeing, that after any such is noted by
excommunication, if he refuse to satisfy within a year:
he shall from thenceforth be ipso jure infamous, and
may not be admitted to public offices or councils, or
to the choice of such, nor 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 lo his hearing. If he be an advocate,
his plea shall not be admitted. If a notary or regis-
ter, the instruments made by him shall be utterly void,
and damned with the damned author. And so in
other the like cases, we command that it be observed."
Thus they go on further commanding bishops by
themselves, or their arch-deacons, or other fit persons,
once or twice a year to search every parish where
any heretic is found to dwell, and put all the neighbor-
hood to their oaths, whether they know of any here-
tics there, or any private meetings, or any that in life
and manners do difler from the common conversation
of the faithful, &c. And the bishops that neglect those
things are to be cast out, and others put in their places
that will do them.
Pope Gregory 7. I. 4. Episi. 7., expressly stirs up
the people to cast of their princes, saying ; '"For the
conspiracy of heretics and the king, we believe it is
not unknown to you that are near them, how it may
be impugned by the Catholic bishops and dukes, and
JUGGLING. 59
many others in the German parts : for the failliful of
the Church of Rome are come to such a numher, tliat
unless the king shall come to satisfaction, they may
openly profess to choose another king, and observing
justice we have promised to favor them, and will keep
our promise firm, &c."
The sum of all is, that all that the Pope calls
heretics, must he condemned and destroyed, and all
kings, princes or lords, that will not execute his
sentence and root them out, must be dispossessed of
their dominions, and the subjects absolved from their
fidelity, whatever oaths they had taken, and all others
that do but favor or receive them be utterly undone.
I fetch these things out of the very words of a general
council confirmed by the I^ope, and unquestionably ap-
proved by them. Many ages saw this doctrine put in
execution, when the emperors of Germany were de-
posed by the Pope, and the subjects absolved from
their allegiance.
Perhaps some will say, that this decree was not de
fide, but a temporary precept. When a precept requi-
reth duty, it may be a point of faith to believe it. Pre-
cepts are the objects of faith, at least as they are assertions
that the thing commanded is our duty. It is an article
of faith, that God is to be loved and obeyed, and
our superiors to be honored, and our neighbor to be
loved, and charity to be exercised, &c. The creation,
the incarnation of'Christ, his death, resurrection, ascen-
sion, glorification, intercession, his future judgment,
the resurrection of the body, &c., are all matters of fact,
and yet matters of faith too. If practicals be not ar-
ticles of faith, then we have no articles of faith at
all: for all our theology and religion is practical. Do
Papists murder po^r Christians by thousands, and
yet noi fide diviaa believe that it is their duty so to do ?
Either it is a duty, or a sin, or indiflerent. If a sin,
woe to their Popes and councils; and if this be no sin
with them, I know not why the world should be
troubled by them with the name of sin. If it be in-
different, what then shall be called sin ? If they can
swallow such camels as the blood of many thousand
Christians, what need they strain at gnats, and stick
60 JESUlT'
at private murders, or fornication, or lying", or slan-
dering, any more than the Jesuit casuists do? But
if those murders and deposing kings be indeed a duty,
bow can they know it to be so, but by believing ? In-
deed if a general council and the Pope are to be believ-
ed, who give it us with a Decernimus et fir miter stat-
uimus, then it is doubtless a point of faith: and if they
are not to be believed, then Popery is but a mere de-
ceit.
But may we not be Roman Catholics though we
join not with them in this point? Have not many
such renounced it ? and so may we. If you renounce
the decrees of a Pope and general council, you re-
nounce your religion in the very foundation of it.
and cannot be J^apists ; but are in the Roman ac-
count as errant heretics as those that they have tor-
tured and burn to ashes : though here, where they
cannot handle you as they would do, they dare not tell
you so. If you may renounce the decrees of a Pope
and general council, when they say; it is a duty, or
lawful to exterminate all heretics, that believe not tran-
substantiation, and to seize upon the lands of princes
that will not do it, and to deliver them to others that
will, and absolve their vassals from their fidelity; if
you may renounce them in this, why may not we re-
nounce them in other things as groundless?
IV. The true catholic church is holy: the Church
of Rome hath for many generations been unholy :
therefore the Church of Rome icas not in any oj
those generations the true catholic church.
The major proposition is an article of the creed pro-
fessed by themselves, as much as by us; I believe the
holy catholic church.
The unholiness of the Church of Rome, I prove
undeniably, thus: if an essential part of the Church of
Rome, even its head, hath been unholy through many
generations, then the Church of Rome hath been un-
holy, for many generations : but an essential part, even
the head, hath been unholy.
Though it will not follow that the Church is holy,
because one essential part is holy, yet it clearly follovv-
eth that the Church is unholy, because an essential
JUGGLINO. 61
part is unholy. As it followeth not that the body is
Sound, because the head is sound ; yet it followeth, that
the man, or the body is unsound or sick, because the
head is unsound or sick. As it is not a church with-
out al! its essential parts, so it is not a holy church
without the holiness of all its essential parts.
They make the Pope the head of the Catholic
Church, and an essential part ; which is the principal
controversy between them and the true catholics.
Abundance of their Popes have been unholy, and
they dare not deny it. Their own historians describe
their impieties, ami their own writers, even those that
are bitterest against us, do freely confess it: and gen-
eral councils have judged them and cast them out
The number of those monsters is so great, that it
would make a volume but to name them, and recite
their crimes.
Pope John XXIII. was accused and deposed by
the general council at 'Constance, upon seventy articles,
The first article was, that he was from his youth, a man
of a bad disposition, immodest, impudent, a liar, a rebel,
and disobedient to his parents, and given to most vices;
and then was, and yet is, commonly taken for such a one
by all that knew him. The second article was, how by
fiimoniacal and unjust means he grew rich. The third
Article, that by simony he was promoted to be a car-
dinal. The fourth article, that being legate at Bonnonia
he governed tyranically, impiously, unjustly, being
wholly alien from all Christian justice, divine and hu-
man, &c. The fifth article, that thus he got to b«
Pope, and yet coniinued as bad, and as a Pagan des-
pised the worship of God ; if he performed any, it was
more lest he should be totally blamed of heresy and
cast out of the Papacy, than for any devotion. The
sixth article was, that he was the oppressor of the poor,
the persecutor of righteousness, the pillar of the unjust
and the simoniacal, a server of the flesh, the dregs of
vices, a stranger to virtue, flying from public consisto-
ries, wholly given to sleep and carnal desires, altogether
contrary to the life and manners of Christ, the mirror
of infamy, and the profound inventor of all mischiefs :
so far scandalizing the Church of Christ, that among:
6
62 JESUIT
Christian believers that knew his life and manners'^
he was commonly called the devil incarnate. The sev-
enth article was, that being a vessel of all sins, repel-
ling the worthy, he simoniacally sold benefices, bish-
oprics and church-dignities openly, to the unworthy
that would give most for them.
Threescore more of those articles were all proved to
be notorious, by cardinals, arch-bishops, prelates, and
many more. I add a few of the last. That he came
to be Pope by causing Pope Alexander and his phy-
sician Daniel de Sophia to be poisoned. That he com-
mitted incest with his brother's wife, and with iiuns,
and whoredom with virgins, adultery with men's wives,
and other crimes of incontinency, for which the wrath
of God cometh on the children of disobedience. That
he was notoriously guilty of murder, and other grievous
crimes, a dissipator of the Church goods, a notorious
simonist, and a pertinacious heretic. That often, he ob-
stinately asserted, dogmatized, and maintained, that
thereisno life everlasting, nor any other after this; more-
over,he said and obstinately believed that the soul of man
doth die and is extinct with the body like the brute
beasts, and that the dead shall not rise again at the
last day, contrary to the article of the resurrection.
Thereupon the council deposed him.
Now judge, whether the Roman Church had a holy
head, when it had a heathen and a devil incarnate?
The general council at Basil deposed Pope Eugeiiius
IV. as being a rebel against the holy canons, a notori-
ous disturber and scandalizer of the peace and unity of
the Church, a simonist and a perjured wretch, incor-
rigible, a schismatic, and an obstinate heretic.
Pope John XIII. alias XII. was in council convicted
of ravishing maids, wives, and widows at the Apostolic
doors: and committing many murders. He drunk a
health to the devil, and at dice called to Jupiter and
Venus for help, and at last was slain in the act of adul-
tery. Platina saith, he was from his youth a man con-
taminated with all dishonesty and filthiness, and if he
had any time to spare from his lusts, he spent it in
hunting, and not in praying; a most wicked man or
rather a monster. The life of that most wicked man
JITGOLING. 6S
being" judged in a council oi Itaiian bishops; for fear
of them he iled and lived like a wild beast in the woods.
At last he got the better ai^ain by the help of his friends
at Rome, till an angry man found him with his wife,
and sent him to answer it in another world. Their
own writers note that this was the first Pope that
changed his name, whom his followers imitated. Do
you think' the head of the Roman Church was then
holy?
Many others of them have been most wicked wretches,
common adulterers, fornicators, and sodomites, who
poisoned their predecessors to get the Popedom. Bar-
onius their flntlering champion saith, Annal. ad an.
912. "What then was the face of the holy Roman
Church i* How exceedingly filthy, when the most
potent, and yet the most sordid whores did rule at Rome/
by whose pleasure sees were changed, prelates were
given, and which is a thing- horrid to be heard, and not
to be spoken, their lovers or mates, were thrust into
Peter's chair, being false Popes, who are not to be writ-
ten in the catalogue of the Roman Popes, but only for
the marking out of such times. And what kind of
cardinals, priests, and deacons think you we must im-
agine that those monsters did choose, when nothing is
so rooted in nature as for everyone to beget his like.'"'
Genebrard, that spleenish Papist, Lib. iv. Sec. x.
saith, "in this one thing that age was unhappy, that for
near one hundred and fifty years about fifty Popes did
wholly fall away from the virtue of their ancestors,
being rather irregular and apostatical, than apostolical."
So that the Church of Rome had not then either a holy
or apostolical head.
Pope Adrian Vf. writeth, De Sacram. Confir. Art.
4, that there have many Popes of Rome been here-
tics. Two or three several general councils condemned
Pope Honoriiis for a heretic.
If I should tell you what their own writers say of
the wickedness of the Roman clergy, in many ages ;
and of the wickedness of the Roman people; of
the large sums of money that the Pope hath yearly
for the licensed or tolerated brothels in Rome, you
would think that the body of the particular Roman
64 jEsriT
church was near kin to the head, and therefore not
the holy mistress of all churches.
But perhaps some will say, that the Pope was holy be-
cause his office was holy, though his person was vicious.
If this be the holiness of the Catholic church mention-
ed in the creed, then the institution of offices is it that
makes it holy, and while the office continueth, the
holiness cannot be lost. Then let them prove their
holiness by saints no more. Let them not then delude
the people, but speak out, and tell them that they mean
such holiness as is consistent with heathenism, or infi-
delity murders, sodomy, and may be in an incarnate
devil ! Is that the holiness of the Catholic church?
By this means you leave no room for the Church of
Rome, or any Papifc^t in the Catholic church which is
truly holy.
Not as Papists: they can be no members of it. But
if with any of thern Christianity be predominant, and
prevail against the infection of J-'opery, so that it prac-
tically extinguish not Christianity, then as Christians
they may be members of the church, and be saved too
but not as Papists.
V. The true catholic church of Christ is but one :
the pretended Roman Catholic church is more than
one : therefore the freiended Roman Catholic church
is not the true catholic church of Christ.
1. Where there are two heads or sovereign powers,
specially distinct, there are two societies, or churches.
But those called Papists, or the Roman Catholic
church, have two heads or sovereign powers specially
distinct. Therefore they are two churches.
There are many volumes written by both sides for
their several forms. Bellarmin, Gretser, and the
rest of the Italian fncticn assert that the Pope \i
the chief power, and above a general council, and
the seat of infalMbilit}-, and not to be judged by any,
being himself the judge of the whole world. The oth-
er party aver that a general council is above th«
Pope, and that he is to be judged by them, and may b©
deposed by them. If any say, that they are but few
and not true Papists of this opinion, I answer, then a
general council are but few, and not true Catholic*,
JUGGLING. 65
which yet is said by them to represent the whole
Catholic church: for the g"cneral council of Constance
and of Basil have preinptorily asserted it, and repeat
it over and over. Tlie council of Basil say, Ses
ultim. that "not one of the skilful did ever doubt but
that the Pope was subject to the judgment of a gen-
eral council, in things that concern faith. And that
he cannot without their consent dissolve or remove
a general council; and that this is an article of
faith, which without destruction of salvation cannot
be denied, and that the council is above the Pope, de
ride, and it cannot be removed without their consent,
and that he is a heretic that is against these things."
Bbiius p. 43. 79, 96. Pope Eugenius owned that coun-
cil, p. A2. For the council of Constance, Martin V,
was chosen by it, and present in it, and personally con-
firmed what they did as a council, and not'what pri-
vate members did. You see that even general coun-
cils representing the Papal church do not only say
that a council is above the Pope, but make it an article
of faith, and damn those that deny it. What then is
become of Bellannin and the rest of their champions.^
But perhaps you will say, they are but few on the
other side. Not only most Popes, and the Italian
clergy, and the predominant party of Papists, but an-
other general council, the Lateran, under Julius II.
and Leo X. expressly determine that the Pope is above
a general council. So that here is not only an unde-
niable proof that general councils are fallible by their
contradicting each other, and that there is a necessity
of rejecting some of them, and consequently that the
foundation of Popery is rotten : but also here is one
representative catholic church against another repre-
sentative catholic church, and one council for one spe-
cies of sovereignty, and another for another species of
sovereignty. So that undoubtedly it is not the same
church.
The nations that are on both sides to this day, are
a proof beyond denial of their division. The French
on one side, and the Itilians on the other; and other
nations divided between both. So thai the thing which
66 jEBvit
they call by one name, is two indeed. But So it not
the true catholic church.
2. Where there are two, three or four heads or sov'
eieigns at once numerically distinct, there are two
three or four churches. But the Roman Church pre-
tending to be catholic, hath had two or three or four
heads at once numerically distinct; therefore it wa«
two or three or four churches.
It is not only two species of sovereignty, but two in^
dividual sovereigns that are inconsistent with the nu'
merical unity of a political body. Two, or ten, or two
hundred may join in one sovereignty, as one political
person, but if there be two sovereigns, there are cer-
tainly two societies: for if both be suprt me, neither is
subordinat \ The I'apists lay their very foundation on
a supposed division. Peter and Paul were both at once
their Bishops. There are not many of them who ven-
ture to tell us, that Peter only was the supreme, and
that Paul was under him : but they make them as
equals, or co-ordinate ; and some of them say, that Paul
was the bishop of the uncircumcision, and Peter of the
circumcision, and then Pettr''s church is confined to
the Jews. And they do not tell us, that one headship
was divided between them: for then that example
would direct them still to have two Popes, or two bish-
ops to a Church: so that Peter being a head, and
Paul a head, they had distinct bodies.
They cannot deny their many following divisions.
The twenty third schism, as Werner a zealous Papist,
in flisciculo tempor. reckons them was between Felix V^
and Eugenius: of which Werner saith, that "hence arose
great contention among the writers of this matter, ^ro
and contra, and they cannot agree to this day : for one
part saith, that the council is above the Pope, the other
part on the contrary saith, no, but the J^ope is above
the council. God grant his church peace, &c."
Of the twenty-second schism, Werner saith thus, ad
an. 1373, "The twenty-second was the worst and most
*ubtle of all. For it was so perplexed, that the most
learned and conscientious men were not able to find
out to whom they should adhere. And it was contin-
ued for forty years to the great scandal of the whole
JuaoLiNo. 67
(tlcTgy, and the great loss of souls, because of heresies
ftnd other evils that then sprung up, and because there was
no discipline in the church against them. And there-
fore from Urban VI. to Martin V. I know not who was
Pope."
After Nicholas IV. there was no Pope for two years
nnd a half; and CeUsline V. that succeeded him re-
signing it, Boniface VIII. entered, that styled himself
lord of the whole world in spirituals and temporals, of
whom it was said, he entered as a fox, lived as a lion,
and died like a dog.
The twentieth schism was great between Alexander
III. and four schismatics, and lasted seventeen years.
The nineteenth scliism, was between Innocent II. and
Peter Leonis. Innocent got the better because he
had more on his side.
The thirteenth schism was between another and
Benedict VIII.
The fourteenth schism was scandalous and full of
confusion between Benedict IX. and five others, which
Benedict was wholly vicious; and therefore being damn-
ed, appeared in a monstrous and horrid shape ; his head
and tail were like an ass, and the rest of his body like
a bear, saying, I thus appear, because I lived like a
beast. In that schism there was no less than six Popes
at once. 1. Benedict was expelled. 2. Silvester III.
got in, but was cast out again, and Benedict restored.
3. But being again cast out, Gregory VI. was put into hii
place; who because he was ignorant of letters, and yet
infallible no doubt, caused another Pope to be consecrated
with him to perform Church offtces ; which was the
fourth; which displeased many, and therefore a third
was chosen, wliich was the fifth instead of the two
that were fighting with one another; but Henry tho
emperor coming in, deposed them all, and chose Clem-
ent II. who was the si.xth of all them that were aliva
at once.
But above all schisms, that between Formosus and
Sergius, and their followers, was the foulest; such say-
ing and unsaying, doing and undoing there was, be-
sides the dismembering of the dead Pope, and casting
him into the water. And of eight successors, saith
Werner, I can say nothing observable of them ; be-
6B jESUlt
cause I find nothing of them but scandal, because of
the unheard of contention, in the holy apostolic see one
against another, and together mutually against each
other.
One Pope in those contentious times, I find lived in
some peace, and that was Silvester II. of whom saith
Werner, Silvester was made Pope by the help of
the devil, to whom he did homage: that all might go
as he would have it : — but he quickly met with the
usual end, as one that had placed his hope in deceitful
devils.
I now appeal to reason itself, whether this were one
church, that for fifty years together had several heads,
some of the people following one, and some another,
and the most learned and the most conscientious not
able to know the right Pope, nor know him not to this
day. But the true catholic church of Christ is but one.
VI. The true catholic church hath never ceased or
discontinued, si?ice the founding of it to this day. The
Church of Rome hath ceased or discojitinued : therefore
the Church of Rome is not the true catholic church.
If the head which is an essential part hath discontin-
ued, then the Church of Rome hath discontinued. But
the head hath discontinued.
1. There have been many years interregnum or va-
cancy, when there was no Pope at all. And where
then was the church when it had no head ?
2. There have been long successions of such as
were not apostolical, but apostatical.
3. Your own Popes and councils command us to
take such for no Popes. Pope Nicholas in his decretals,
Caranza p, 393. saitii ; He that by money or the favor
of men, or popular or military tumults is intruded in-
to the apostolical seat without the concordant and can-
onical election of the. cardinals and the following re-
ligious clergy, let him not be taken for a Pope, nor
apostolical, but for apostatical. And even the priests,
he commandeth ; Let no 7nan hear inass of a priest
whom he certainly knoweth to have a concubine or wO'
man introduced, Caranza, p. 395. and priests that
commit fornication, cannot have the honor of priest-
hood.
JUGGLING. 69
But our greater argument is from the authority of
God, and the very nature of the office. A?i infidel, or
notorious uiiiiodly man, is not capable of being the
pastor of a Church, while he is such. Bui the Popes
ef Rome have been infidels, and notoriouslij ungodly
men : therefore they were incapable of being pastors of
the Church, and consequently that Church was head-
less, and so no church. Where there is not the neces-
sary matter and disposition of the matter, there can be
no reception of ihe form. But infidels and notoriously
ungodly men, are not matter sufficiently disposed to
receive the form of pastoral power: therefore they can-
not receive it. As every true church is a Christian
Church, it being only a congregation of Christians
that we so call, so every pastor is a Christian pastor:
but an infidel or not:)riously ungodly man is not a
Christian pastor: therefore not a true pastor. Other-
wise a Mohamedan, .Tew, or Heathen may be a true Pope.
If any disposition or qualification at all be necessary
to the being of the pastoral office, then is it necessary,
that he own God the Father, and the Redeemer, that
IS, be not notoriously an infidtd, or ungodly.
Popes have been such as 1 mention. Marcellinus sac-
rificed to an idol ; Liberius subscribed to the Arian
profession. I believe there is a hundred times more
hone of their salvation by repentance, than of a hun-
dred of their successors, John XXII. held that the
soul dies with the body, of which the Parisians and
others condemned him. John XXIII. denied the life
to come, and so was an infidel. The witchcraft, pois-
onings, simony, sodomy, adulteries, incest, &c. of oth-
ers, are recorded by their own historians.
VII. If a man may be sure, that he knows bread to be
bread, and wine to he wine, lohtn he seeth, feelelh and
f.astcth them., then he may be sure that Popery is a deceit.
But a man may be sure that he knoweth bread to be
bread, and loine to be icine, when he seeth, feeleth, and
iasteth them.
I speak of such a knowledge as belongs to men of
sound sense, and a convenient object and medium. It
is the senses of the wliole world that I appeal to ; it
is bread and wine that are near us, in the hand or
70 JESUIT
mouth that I speak of, and not at a mile's distance : in
the day lig"ht, and not in the dark. So that take the
bread and wine into your hand and judge it, and let
that decide our controversy. If you can tell whether
that be bread or no bread, you may tell whether the
Papists or we are in the right. Those therefore that
be not learned enough to judge by disputations and
writings of learned men, may yet judge by their sight
and feeling. Either you know bread and wine when
you see it, taste it, feel it, or you do not. If you do,
then the controversy is at an end ; for the senses of
all sound men in the world, will be against the Pa-
pists, that say the bread after consecration is no bread,
and the wine is no wine. But if you cannot know
bread when you see, feel, and eat it; 1. Then we are
sure that the Pope and all his council is not at all to be
trusted : for if sense be not to be trusted, then the Pope
and his council know not when they read the Scrip-
ture, and canons, and fathers, and hear traditions, but
that they are deceived. 2. Then we are uncertain of
any judgment that Pope or council can give: for when
they spoke or wrote it, we are uncertain whether our
eyes and ears, or reason judging by them, are not de-
ceived in the hearing or reading of their words. 3.
How ridiculously then do they call for a judge of con-
troversies ? and what a foolish quarrel is it that they
make, who shall be the interpreter of Scriptures, or
judge of controversies? For what can a judge do
but speak or write his mind .'' and when he hath done,
you know not what it is you hear or read, because your
senses may deceive you. It is a far harder matter to
understand a sentence or book of the Pope or council
when you read or hear it, than to know bread when
you see, and feel it. Many thousands know bread,
that know not the Pope's sentence, nor a word of a
book. 4. By this rule, it is uncertain whether Scrip-
ture be true, or Christianity the true religion. For we
cannot know it but by our senses: and if they are so
uncertain, all our religion must needs be uncertain,
5. We cannot tell what revelation to desire that should
end our controversies and make us certain. For if
God shall send an angel or other messenger from
JUGOLING. 71
Iieaven to decide the controversies between us and
Papists, what could he do more but speak it to us as
from God ? and we shoukl still Ite uncertain of what
we see or hear: so that we are left incurably in our
ignorance and controversies, if Popery be true.
Elcre you may see upon what terms we dispute
with Papists, and what hope there is of its satisfying
them. We dispute with men that will not believe their
own senses, or senses of the world. The damned man,
Lul(c 16. thought if one might have been sent to his
bri'thren from the dead, they would have believed.
And if Abraham sa}'' to them, if they will not hear
Mosc.^ and the prophets, neither will they be persuaded
though one rise from the dead ; wc may say of Papists,
if they will not believe their own eyes, and ears, and
taste, and know not bread when they see, and feel and
eat it, how should they be persuaded, though one were
sent to them from heaven to resolve them? Can we
think by all our arguments to make any matter plainer
to a man than that bread is bread, when he seeth and
eateth it? If this be uncertain to them, what can you
prove to them, or what way can you devise to deal
with them? For indeed, if sense be uncertain, we
have no certainty of any thing in the world.
But to this, Tiibervillc, in his Manual of Contro-
versies saith, substance is not the proper and immedi-
ate object of sense, but color, quantity, &c. Nor can
sense judge at all of substance though it be under sen-
sible accidents, unless it be the subject of those acci-
dents, and have a sensible and corporeal manner of be-
ing, which the body of Christ neither is, nor hath in
that sacrament. It hath a spiritual manner of being,
and is not the subject of the accidents of bread. They
are without a subject by miracle ; therefore no wonder,
if sense be deceived in this matter. Here sense and
reason must vail bonnet to faith, and submit to the au-
thority of God revealing, and the church propounding:
they are not competent judges what God can do by liis
omnipotence.
Is this all that those Rabbles have to satisfy the
world that it is not bread and wine which is seen, and
felt, and tasted I Is this not like the rest of their
H
JESUIT
contradictory imag-inations? That Christ hath not jt
corporeal manner of being in the sacrament: and yet
h is not bread, but is the body that is there: he saith,
we maintain not his corporeal, but real and spiritual
presence in the sacrament. So that either they affinu
that his body is present, and yet deny his bodily pres-
ence, but not his corporeal presence. Most learnedly !
We shall at last be taught to distinguish between
bodily and corporeal! But is not the juggle in the
word manner? Perhaps the corporeal presence is not
denied, but the corporeal manner. In term it is said,
We maintain not his corporeal presence. And can a
bodybe present and not in a bodily manner ? And why-
is spiritually, put as contradistinct .'' When Paul said
our bodies shall be raised spiritual bodies, he thought
that they were nevertheless bodies for being spiritual ;
and therefore it is nevertheless a bodily manner of
presence, for being a spiritual manner. But if by
the corporeal presence or manner denied, be meant
nothing but the qualities and quantity by which it is
fit to be the object of our senses, why had we not
this plainly without juggling? To say Christ is pres-
ent in body but not sensibly, is plainer English, than
to say that he is present in body but not bodily present.
He calls them the accidents of bread, and ye^.
saith, they are without a subject. And so doth the cx-
planations of the Roman Catholic belief, and their or-
dinary writers say that the body of Christ is under the
forms of bread and wine, and yet say that bread and
wine are none of the subject of those forms.
He professeth transubstantiation is a miracle, and
so every ignorant, drunken, adulterous priest of theirs
hath the gift of miracles, which he worketh as oft
as he consecrateth. Such miracles are the glory of
their church, and the proof of their infallibility.
He tells you that substance is not the proper and
immediate object of sense, but color, quantity, &c. But is
not the mediate object proper, as well as the immedi-
ate ? Be it a proper or improper object, we may yet
believe that reason by the help of sense doth judge as
infallibly of substances as accidents. If you think
otherwise, then all the forementioned consequences
JUGGLING. 73
are undeniable. You know not whether tlic world
saw Christ on earth : or wliethor he were crucified,
dead, buried, rose, or ascended. It might be but
color and quantity which men saw; and when Christ
told them a spirit hath not flesh and blood as ye see
me have, they might have answered, we see no flesh
and blood, but color and quantity. Thomas had then
small reason to be convinced by seeing and feeling,
when he saw but color and quantity, and felt but quan-
tity and quality. By this reasoning the world is not
sure that ever there was a Pope of Rome, but the col-
or of a Pope, or other accidents. You know not that
there is any earth under your feet, or that you are a
man, or have a body, because your senses perceive but
the accidents of it.
What manner of men did Tuberville imagine he
had to deal with, when he puts off' his readers with
such an answer as this ? Mark the unfaithful dealing
of those men, and how grossly they abuse poor people
that follow them with mere deceits. The question or
objection which he undertook to answer was, wheth-
er sense telling us that it is bread after the consecra-
tion be deceived? To this he tikes on him to give
an answer, and cunningly speaks to another question,
and passeth this by. It is one question whether sense
can infiiUibly discern Christ in the sacrament, if he
were there, or discern that he is not there? and anoth-
er question whether sense can infallibly discern bread
and wine, and know whether they be there? The
last was the question in hand : but he slyly answers to
the first instead of it; and. tells us, that sense cannot
judge of substance, though under sensible accidents,
unless it be the subject of those accidents, and have a
sensible and corporeal manner of being, which the body
of Christ neither is nor hath in the sacrament. There-
fore Christ may be in the sacrament and you not dis-
cern him by sense. What is that to the question ? is
it not the holy truth of God that you are about ? and
should you thus abuse it, and the souls of men ? The
question is, whether sense and the intellect thereby be
infallible in judging bread to be bread when we see, feel
and eat it ? Had you never a word to say to this ? to
7
74 JESUIT
persuade men thai they have eyes and see not, feel not,
or that the world knoweth not certainly what they
seem to know by seeing and feeling? Ilereafrer deal
by US as fairly as Bellarmin did, who quite gave away
the Roman cause by granting and pleading that sense
is infallible in positives : and therefore we may thence
say, this is a body because I see it ; and so this is bread
or wine because I see, feel and taste it, but not in nega-
tives: and therefore we cannot say, this is not a body
because I see it not. Give over talking of the Pope,
or church, or religion, or men, if you are uncertain of
substances which are the objects of your sense.
But you say, sense and reason must here vail bon-
net to faith. In the negative case let it be granted,
and any case where faith can be faith. But if sense
and the intellect therewith be fallible in positives, so
that we cannot know bread when we see and eat it,
faith cannot be faith then. What talk you of faith, if
you credit not the soundest senses of all the men in the
world, when sense and reason are presupposed to faith ?
How know you that faith here contradicteth sense?
You will say, because the church or Scripture saith :
this is my body : and there is no bread ? But how know
you that there is any such thing in Scripture? or that the
church so holdeth ? You think you have read or
heard it : but how know you that your sense deceived
you not i' He that cannot know bread when he seeth
and eateth it, is unlikely to know letters and their mean-
ing when he seeth them.
• The simplest reader that hath honesty and charity,
is secured against Popery by the first argument, which
he may make good to his own soul against all the
Jesuits on earth. And he that is unable to proceed on
that account, may by the evidence of this last argu-
ment confute any Papist living, if he be a man of sense
and reason : and having brought all our controversies
so low, that sense itself may be the judge, it is in vain
to use any reason with that man who will not believe
his own eyesight, nor the sight, and feeling, and taste
of all the world.
JUGGLING. 75
CHAPTER [.
Error in fuitk in ow point is a per/ ct confnlalion of all Poprry.
I now proceed to the principal part of my task which
is to open the deceits of the Jesuits; and to give direc-
tions for the discovering- and confutation of them, that
you may see the truth.
If you prove them guilty hnt of any one error in
points of belief determined by their church, you there-
by disprove the ichole body of Popery. For you pull
up the foundation which they build on, and the aiUhor-
ity into which they resolve their faith. They will
grant you, that if they are deceived by the church in
one thing-, they have no certainty of any thing upon
the church's credit. So that if you read PauVs dis-
course against praying in an unknown tongue, or the
many precepts for our reading and meditating in the
law of God, or the like, and can but perceive that the
Popish Latin service, or their forbidding men to read
the Scriptures, &c. is contrary hereto, or if you find
out but any one of their errors, you cannot be a Papist,
if you understand their profession.
Thougii we know that the Scripture and all that
is in it is of infallible truth, and that every true Chris-
tian, while such, is infallible in the essentials of Chris-
tianity ; for else he were no Christian : yet we pro-
fess that we know but in part, and that our own writings
and confessions may possibly in somethings be beside
the sense of Scripture; and there being much more
propounded in Scripture to our faith, than what is
of absolute necessity to salvation, we may possibly, af-
ter our studying and praying, mistake in some things
that are not of the essence, but the integrity of Christi-
anity, and are necessary to the strength or comfort,
though not to the being of a Christian. So that every
error in their faith, destroys their grounds, and their
new religion ; but so doth not every error of ours.
Or to speak more distinctly ; let us distinguish be-
tween their objective faith, and our subjective faith.
Their objective faith hath errors in it, but ours hath
76 JESUIT
none by their own confession : for theirs is all the de-
crees of their Popes and councils: and ours is only
the Holy Scripture : which they confess to be infallible.
Our own writings do but show how we understand the
Scriptures, and so whether our subjective faithhe right
or not. We confess that it is not only possible but
probable, that we are mistaken in some lower points,
about the meaning of the Scriptures, and yet our foun-
dation is still sure. But they have confounded their
subjective and objective faith: and one believes it on
that account, because others do believe it, and so one
age or part do but seek for the object of their faith
in the actual faith of the other. They conclude that
every point which is of faith, that is determined by the
church to be so, is of such necessity to salvation that
no man can be saved that denieth it, or that doth not
believe it, if sufficiently proposed. But we are assur-
ed, that though all that is in Scripture be most true,
yet through misunderstanding, some points there pro-
posed to oar faith may possibly be denied and disputed
against by a true believer ; and yet his salvation not
be overthrown by it. The Papists cry out against us
for distinguishing between the fundamentals or essen-
tials of religion and the integrals : but we know it to
be necessary.
CHAPTER II.
That doctrine ichich is conlranj lo Scripture is erroneous.
When you have brought the matter thus fur, and see
that if they have one error in faith, their whole cause
is lost, then consider, whether it be possible for that
doctrine vhich is so contrary to Scripture, and to it-
self to be free from all error 1 1. How contrary it is to
Scripture: to forbid the reading of Scripture in a
known tongue : their public praying in an unknown
language: their administering to the people by the
halves, denying them the wine, and giving tliem the
bread only: their affirming men to be perfect without
JUCGIINO. 77
«in in this life: their calling some sins venial which de-
serve a pardon, and yet are truly no sins: their ab-
solute forbidding their priests to marry, and saying
that there is no bread and wine left after the consecra-
tion. Dent. vi. 7, 8, 9. Deut. xi. 18, 19, 20. Isa. xxxiv.
16. Psal. i. 2. Nehem. viii. Josh. viii. 34, 35. Matt.xu,
35. xix. 4 xxi. 16. xxii. 31. Mark xW. \0/ZQ>. Ads \\\\.
28. xiii. 27. xv. 21. 1 Thess.x 27. Co/, iv. 16. Deut.
xxxi. 1 1. Epk. iii. 4. Matt. xxiv. 15. Rev. i. 3. 2 Tim.
iii. 16. John \, 39. Jlcis xvii. 2, 11. xviii. 28. Rom.
XV. 4. 2 Ti?7i. iii. 15. /s^. viii. 16, 20. xl. 4. Rom. vii. I.
James i. 25. Hos. viii. 12.
1 Cor. xiv. 31^//. xxvi. 27, 28. I Cor. xi. 25, 26,
27, 28. 1 Cor. x. 16. Eccl. vii. 20. Ja7}ies iii. 2. 1
JoAw i. 8. PA«7. iii. 12. LwA-e xi. 4. Dez^^. xii. 32.
Gal iii. 10. 1 JoA/i iii. 4. I .Tm. iii. 2, 4, 5, 11, 12.
Ti^ i. 6. 1 Ti?n. iv. 3. 1 Cor. ix. 5. I Cor. x. 16. 1
Cor. xi. 23, 26, 27, 28. Ads ii. 42. Ads xx. 7, 11.
2. They are contrary to themselves. Not only sev-
eral persons, but several countries go several ways; the
Trench are of one way, and the Italians of another,
even in the fundamentals of their faith, into which
all the rest is resolved. Their Popes have ordinarily
been contrary to one another in their decrees ; which
made PLatina say, following Popes do still either in-
fringe or wholhj abrogate the decrees of the former
Popes. Erasmus saith, that Pope John XXII. and
Pope Nicholas are contrary one to another in their
ichcle decrees., and in things that belong to matters of
faith Had we no instances but of Sergiiis and For-
mosus and their following partakers, it were enough.
And Celestinc' s case puts Bellarmin to silly shifts.
Their councils contradict each other. They confess
that the Arians have had as many councils as general
as ever the orthodox had: and if it be only the want
of the Pope's approbation that nulliheth their authority,
then let them tell us no more of councils and of all
the church, but say plainly that it is but one man that
they mean.
But even their approved councils have been con-
trary : The sixth council at Constantinople approved
by Pope Adrian, is now confessed to have many er-
7*
78 JEStJiT
rors. The council of Neocaesarea, confirmed by Pope
Leo IV. and by the Nicene council, as saith the coun-
cil of Florence ses. 7. condemned second marriages,
contrary to Scripture. The council at Lateran under
Leo. X. determines that the Pope is above a general
council ; and the councils of Constance and Basil de-
termine that the general council is above the Pope,
and that it is heresy to deny it.
CHAPTER III.
Principles and Proof.
If you enter into dispute tvith any Papist, inquire
first what he will take for sufficient proof, aiid what
common principles you aie agreed on by which the
rest must be decided. Men that agree in nothing Q.i all,
are not capable of a dispute. For the principles in
which they are agreed, are those that the rest must
be reduced to. And when you have made this in-
quiry, you shall find that the Popish way of dispu-
ting is to forbid you to dispute, unless you will first
yield the cause to them as beyond dispute; and that
they are not agreed with ihe rest of the world in any
common principles to which the differences may be
reduced for trial; and so there is no sort of proof
that they will admit of as sufficient. If there be any
ground of proof at all, it must be ; from the senses':
or from reason: or from Scripture: or from the
church; but they will stand to none of those.
Begin at the bottom of all, and know of them wheth-
er they will take that for a valid proof, which is fetch-
ed from sense, even from the sound senses of all men
in the world, supposing a convenient object and me-
dium ? If they will not take this for proof, how can
you dispute with them ? Or what proof can be ad-
mitted, if this be not admitted? We havo this advan-
tage in dealing, even with those heathen that have blotted
out much of the law of nature itself, that yet they will
yield to an argument from sense.
JUGGLING. 79
But if they would yield to the validity of this proof:
then they give away their cause, seeing sense telleth ua
that it is bread which we see, feel, and eat after the
consecration. They know this; and therefore they
disown and deny that proof,
But will they then admit of proofs from reason 1
No, that cannot be, if proof from sense be not admit-
ted. For reason receiveth its object by means or oc-
casion of the senses, and must needs be deceived if
they are deceived. Reason hath not a principle that it
holds faster, than that sense is to bo credited ; that
this is white or black which my own eyes and the
eyes of all other men do see to be so: and so that
this is bread which we all see, and feel, and taste to
be so. Therefore Papists tell us that reason must
stoop to f:iith ; that is, they will not stand to reason
when it contradicteth the doctrine of their sect. It
seems they are in some parts of their religion unrea-
sonable. But I would know, wliether tliey have any
reason to be unreasonable. If they have, then why
might not our reason be valid as well as their reason
which they bring against reason? by which they con-
tradict themselves. For if reason be vain, why rea-
son they to prove its vanity or invalidity.'' But if
they have no reason against reason, let them confess
it, and offer us none, and then their disputes will do no
harm. AV^e easily yield, that we have reason to be-
lieve God's revelation, about those things whi<'h we
had no reason to believe if they were not revealed:
and that many of those revelations are above reason,
so far as that reason cannot discern the truth of the
thing without them : yea, it would rather judge the
tilings improbable. But yet revelations are received by
reason, and inform reason, and not destroy it ; nor do
they so contradict sense or reason, as to make that cred-
ible which sense and reason have sufficient ground to
judge false.
So that here we must break with a Papist, even where
we might join in dispute with a heathen. And how
will Papists deal with heathens if they will deny the
proofs from sense and reason .''
But will they stand to the validity of proofs from
so JEBtJlT
Scripture ? No : for they take it to be but part of God's
word, so that \vc may not argue negatively, it is not in
the Holy Scripture : therefore it is not an article of faith
or a law of God. For they will presently appeal to
tradition, &•:, And even so much as is in Scripture,
though they confess it to be true, yet they confess it not
to be by us intelligible, and will not admit of any proof
from it but with this limitation, that you take it in that
sense as the church take it. For they are sworn by the
Trent oath, to take it in that sense as the holy mother
church doth hold and hath held it in, and never to take
or interpret it, but according to the unanimous sense of
the fathers. So that they must know what sense all the
fathers are unanimous in before they can admit a proof
from Scripture. And before that can be done, a load of
books must be read over or searched: and when that is
done, they will find that most texts were never meddled
with by most of those fathers in their writings : and in
those that they did meddle with they disagreed in mul-
titudes, and where they agree they are not unanimous:
and thus the Papists are sworn to believe no sense at
all. If they would have come down to a major vote, it
is no short or easy matter to gather the votes. If they
know the fathers' unanimous consent, yet must they
have the sense of the present church too : but is it not
all one to make your adversary the judge of your cause,
as the judge of your evidences and all your proofs .''
Will they stand to the judgment of the catholic
church? No; for when they deny proof from sense
and reason, they must needs deny all that is brought
from the church : for the church cannot judge itself
but on supposition of the infallibility of sense. When
you argue from the judgment and practice of the great-
er part of the church, they presently disclaim them all as
heretics or schismatics, and will have no man to be a
valid witness but themselves. The Greeks, the Ethio-
pians, the Armenians, the Protestants, all are heretics
or schismatics save they ; and therefore may not be
witnesses in the case. So that you see that Papists will
admit of no proofs from sense or reason, or the suffi-
ciency of Scripture, or the testimony of the catholic
church, but only from themselves.
JUGaLIIIC. gl
CHAPTER IV.
Judge of Controversies.
Understand what the Papists mean ivhcn they call
ripon you for a judge oj controversies.
If you dispute with them, they ask you, icho shall be
the judge? and \ ersuado you tirit it is in vain to dis-
pute witliout a living judge : for every man will be the
judge himself; and every man's cause be right in his
own eyes, and all the world will be still at odds till we
are agreed who shall be the judge.
1. You may easily observe that this is the plain drift
of all, to persuade you to make them your judges, and
yield the cause instead of disputing it. For it is no oth-
er judge but themselves that they will admit. Yield
first that the Pope or his council is the judge of all con-
troversies, then it is folly to dispute against them : so
that if you will yield them the cause first, they will
then dispute with you after.
The necessity of a judge is a pretence : for it is against
all reason and experience to think that all inquiries or dis-
putes are vain, unless there be a judge to decide the
case. A judge is a ruling decider ; not to satisfy men's
minds, so much as to preserve order, and peace, and
justice in society. But there are thousands of cases
to be privately discussed, that we never need to bring to
a judge. Every husbandman, or tradesman, or naviga-
tor, or other artificer meets with doubts and difficulties in
his way which he laboreth to discern, and satisfieth
himself with a judgment of discretion without a ruling
judge. We eat and drink, and clotlie ourselves, and fol-
low our daily labors without a judge, though we meet
with controversies in almost all. Men marry, and build,
and buy, and sell, and take physic, and dispatch their
greatest worldly business without a judge. Judges are
only for such controverted cases as cannot well be decided
without them, to the attaining of the ends of govern-
ment.
2. Is it not against the daily practice of the Papists
to think or say that all disputes and controversies must
82 JESUIT
have a judge ? Who is the judge between the nominals,
reals, and formalists, the Dominicans, Franciscans and
Jesuits, in all those controversies which have cartloads
of books written on them ? Their Popes or councils
dare not judge between them. Do they not daily dis-
pute in their schools among themselves without a judge?
and still write books against one another without a judge?
3. Understand well the use and differences of judg-
ment. The sentence is but a means to the execution :
and judges cannot determine the mind and will of man :
but preserve outward order, if men will not see the truth
themselves. The Jesuits that are so eager for free will,
should easily grant that the Pope by his definition can-
not determine the will of man. They see that heretics
remain heretics, when the Pope hath said all that he can :
and if he can cure them all by his determinations, he is
much to blame that lie doeth not. If a man's mind can
be settled, an infallible teacher is fitter than a judge.
Judgment then being for execution, w^hen you ask, who
shall be the judge ? I answer, judgment is either total,
absolute and final: or it is only to a certain particular
end, limited and subordinate, from which there is an ap-
peal. In the former case, there is no judge but Christ,
and the Father by him. No absolute decision can be
made till the great judgment come ; and then all will
be fully and finally decided. And for the limited pres-
ent judgments of men, they are of several sorts accord-
ing to their several ends. When the question is, who
shall be corporally punished as a heretic ? the magistrate
is judge : for coercive punishment being his work, the
judgment must be his also. But when the question is,
who shall be excommunicated as a heretic ? as God's
law hath told us who, so is the rule of decision about in-
dividuals. To try individual persons, and cases accor-
ding to this law, belongs to the governors of the church :
but not to the governors of other churches a thousand
miles off, that never received such an authority, and are
not capable of the work : but to the governors of the
church in which the party hath communion, and into
which he shall at any time intrude and seek communion.
All men have a judgment of discerning that are concern-
ed in the execution.
JUGGLING. 83
So thai if ti disputing Papist will sfiy tliat iiis business
is not to dispute with you, but to cxconiniunicato, or
hang, or burn you for a heretic, then 1 confess there
is all the reason in the world that you should first
agree upon the judge. But why the Po])c should be the
judge, 1 know not.
CHAPTER V.
End of contrctversy.
Papists tell you, that in their icay there is an end of
co}itroversics, but in yours there is none : for if you ivill
not stand to One^s judgment as infallible^ you may dis-
pute as long as you live before you come to an end.
In discussing this part of the deceit : — 1. We confess
that on earth there will be no end of all controversies among
the best : nor of the great controversies which salvation
lieth on, between the believers and unbelievers : that is,
there will be still infidelity and heresy in the world, and
error in the godly themselves. IJath it not been so in
every age till now \ And wh}'^ should we expect that
it should now be otherwise ? Doth not Paul tell us that
here we know but in part, and prophesy in part 1 and
that which is imperfect will not be done away, until that
which is perfect is come "? While we know but in part,
we shall ditVer in part.
2. Hath your way put an end to controversies any-
more than ours 1 Are you not yet at controversy with
infidels, whether Christ be the Redeemer, and with here-
tics whether he be true eternal (Jod ] Are you not yet
as full of controversies among yourselves, as any Chris-
tians on the face of the earth 1 In the many volumes of
your schoolmen, casuists, and commentators, I can shew
more controversies yet depending, than you can find
among all Christians in the world together.
3. Is there any thing in your way that better tondeth
to the deciding of controversies than in ours ? Con-
trarily, you have made more controversies than you have
ended. We have a certain infallible rule to decide
84 JESUIT
our controversies by, such as you confess yourselves
to be infallible; even the Holy Scriptures. But you
have an uncertain rule, even the decrees of your Popes
and councils, and the many volumes of the fathers,
which are at odds among thcniseh es ; your very rule is
self-contradictino-, and your judges are together by the
ears. Our Faith consistcth in those points which are
granted by yourselves, and so are beyond controversy
between us and you. But yours lieth in a mixture of
men's corruptions, which will ever be controverted and
condemned. Our Faith consistcth in the few ancient
articles by which the church was always known as to
its essentials. But you confound the essentials with the
integrals : and the number of your necessary articles is
so great, as must need be matter of more controvers}'
than ours.
4. We know our religion, and where to find it. It
was perfect at the first, and receiveth no additions or
diminutions. One generation cometh, and another goeth,
but the word of the Lord endureth forever. But you
never know when you have all, because you know not
when your Pope will have done defining. That is an
article of faith to you one year that was none the year
before, nor ever before.
5. We need no judge to decide any controversies
among us in the points of absolute necessity to salvation:
both because the Scripture is so plain in those points, as
to serve for decision without a judge ; and because we
abhor to make a controversy of an}' of them ; and where
there is no controversy there needs no judge. We are
all agreed, through the plainness of the Scripture, that
there is but one, eternal, most wise, and good, and om-
nipotent God : and that there is one Mediator between
God and man, wbo is himself both God and man, that
was crucified, dead, buried, went to liadcs, rose again,
ascended, intercedeth for us, and is king and head of
the church : and will raise tlic dead, and judge the
world, some to heaven, and some to hell. These and
all the rest of the essentials of our fahh, and many more
points that are not essentials, are so plain in Scripture,
that we are past making them a matter of controversy.
If any man deny an essential point of faith, he is none
JUGGLING. 86
of US. But you are so deep iii infidelity, tlint you must
have a judj^e to decide your controversies in the neces-
sary articles of faitli. For wliatever is of faitli you
make to he of sucli equal necessity, that you deride
our distinguishing^ the fundamentals from the rest. Do
you think Ciuistians need a judge, or must put it to a
judge to decide, ivhethcr Christ be the 3Icssias or not?
whether he died and rose again or not 1 whether he will
judge the world or not ? W he he a judge, he must
have power to oblige you to stand to his determination
on which side soever he determine. And if John
XXII. determine that the soul is not immortal, or John
XXIII. that there is no resurrection or life to come, but
a man dicth like a beast : would you stand to that de-
cision?
G. If you say that your judge hath power to oblige
you only on one side, that is, when he judgeth right, and
so make no judge of him, but a teacher, we have such
judges as well as you, even teachers to show us the evi-
dence of truth.
7. If you say that you have a judge to determine of
iieresy in order to excommunication, so have we; even
the pastors of the churches, who are bound to unite and
assist each other in such works. What is to be account-
ed heresy, the law of God sufficiently determineth : and
what particular persons are to be judged heretics and
excommunicated according to that law, the particular
pastors that are on the place can better decide, than a
, Pope that is a thousand, or five thousand miles off, and
cannot hear the witnesses. And do you not yourselves
decide almost all such cases of your subjection, by the
present priests and prelates, and not by the Pope ? And
why may not we do so then as well as you ?
8. But you lay all upon your Pope's and council's in-
fallibility. Believe that infalibility if you can. I should
think myself a miserable man, if I were not myself more
infallible than your Popes have been. Every Christian,
while such, is infallible in his belief of the Christian
faith ; and the Scripture is an infallible ground of our be-
lief.
9. Is it not a plain judgment of God upon you, that
while you make the Scripture so dark and not intelligi-
86 jEsuif
ble, and cry up the necessity of a living judge; you
should not only swarm with difl'erences among yourselves,
but should be utterly disagreed, and at a loss to know
who is that judge of controversies ; one saying it is the
Pope, and another that it is the council : and what the
better are you for saying, there must be a judge, as long
as you cannot tell who it must be 1 It is not only un-
certain among you, whether Pope or council be the in-
fallible judge, but also which is a true Pope, and which
is a lawful general council? For forty years at least to-
gether the church could not know the true Pope, but
the more learned and upright men were divided : nor is it
known to this day. Frequently the strongest carried it,
and success was his best title. General councils them-
selves knew not the right Pope. The council at Con-
stance and Basil knew not tlie right Pope. They at
Basil thought Felix Y. the true Pope, and Eugenius no
Pope : but friends and strength confuted a general
council, and proved that Eugenius was the Pope. Who
knows which council to take for authority? What cata-
logues have you of reprobated councils, and of doubtful
councils, and partly approved, partly reprobate, and
who knows wliich and how far ; but only that is approv-
ed, that plcaseth the Pope, and tlmt reprobate that dis-
])leascth him, and yet perhaps approved by a former
Pope. So that you are all confusion and uncertainty
about your true Popes and general councils.
What a loss are you at to know their decrees and ca-
nons? What a fardel of false decretal epistles have you
thrust upon the world ; decretals that use a translation
of the Scripture that was formed a long time after the
death of tlie supposed authors of those epistles. Decre-
tals which make mention of persons and things that
were many score hundred years after the death of the
feigned authors. Those are your new Scriptures, and by
those our faith must be regulated, and our controver-
sies decided.
Your canons are uncertain. Some have but twenty
canons of the first general council at Nice : and others
have the new found rabble of additions. Much more
uncertainty or certain forgery there is in the canons
called the apostles.
JUGOLIiNC. S7
1 appeal to all tlic impartial reason in the world, wheth-
er your voluniinousi, apocryphal uncertain faitii that
needs a living judjie, and cannot find one, or agree upon
him, tliat leaves your controversies still undecided, be u
liker way to peace and unity, than our short and plain
articles and infallible Scripture faith, that hath less mat-
ter of contention, and better means to prevent it, even
faithful teachers and judges in every church and com-
monwealth, which shall so far determine as may preserve
tiie peace of those societies, leaving the final full decis-
ion of all to the eternal judge that is even at the door.
10. Is not God's hand of judgment yet more obser-
vable against you, that when your Popes and councils
have passed their ju Igment, the several sects are unable
to understand them] Witness the sentence against the
Jansenisls, of which the persons that seem to be condemn-
ed, say, that there is no such thing or words in all Jan-
senius' writings, as the Pope saith are in him, and con-
■demneth as his : and the controversy is as far from a de-
cision, as if the Pope had held his peace. Your great
disputer White, is the same, for all the Pope's determi-
nation.
Take another instance, whether the Pope or council
be supreme ] The councils of Constance and Basil de-
termined it one way as of faith, and yet that made no
end of the controversy. The council of Lateran and
Pope Leo X. determined it the other way ; and yet it
is a controversy after two contrary decisions : and som«
say one way, some the other: and others say, it is yet
undecided, for fear of angering the French by casting
them ofi' as heretics. The council at Basil, scss. 36., fully
determined the controversy between the Franciscans and
Dominicans about the Virgin Mary's immaculate concep-
tion: and yet it is undetermined still ; and White afiirms,
that certainly there is no tradition for it, nor any proba-
bility that ever the negative will be defined. Apolog,
for tradit. p. 64, 65, G(^. He carricth it as boldly out, as
if no council had made or meddled with it. The words
of the council are these: "A hard question hath been
in divers parts, and before this holy synod, about the
conception of the glorious Virgin Mary, and the begin-
ning of her sanctification ; some saying that the Virgin
88 JESUIT
and her soul were for some time or instant of time actu-
ally under original sin : others on the contrary, saying,
that from tlie heginning of her creation, God loving
her, gave her grace by which preserving and freeing
that blessed person from the original spot, ifcc. We,
having diligently looked into the authorities and reasons,
which for many years past have in public relation on
both sides been alleged before this holy synod, and
having seen many other things about it, and weighed
■them by mature consideration, do define and declare,
that the doctrine affirming that the glorious Virgin
Mary, the mother of God, by the singular preventing and
operating grace of God, was never actually under origi-
nal sin, but was ev^er free from all original and actual
sin, and was holy and immaculate, is to be approved, held
and embraced of all catholics as godly and consonant to
church worship, catholic faith, right reason, and sacred
Scripture: and that henceforth it shall be lawful for no
man to preach and teach the contrary." Is not this
plain defining'?
But it is said, that was not an approved council. It was
owned by Pope Eugcnius himself. The council of
Basil was approved by the Pope : for Pope Felix V.
ane of the best Popes that ever Rome had for a thous-
and years past, approved it in this point : not only bv
accepting their election, but in express terms "professing
firmly to hold the faith of the councils of Constance and
Basil, and to keep it inviolate to a tittle, and confirm it
with his soul and blood : promising faithfully to labor to
defend the catholic faith, and for the execution and ob-
servation of the decrees of the councils of Constance
and Basil, swearing to prosecute the celebration of gen-»
eral councils, und confirmation of elections, according to
the decrees of the holy council of Basil," sess. 40. " If
they say that Felix was not a true Pope : then Martin
y, chosen by the council at Constance was no true Pope ;
and then where is your succession ? These things are
plain and cannot be denied, though unconscionable
shifters, that argue according to their wills, may find
words to beguile the simple.
Hence your catholic church representative is nothing
if one man like it not.
JUGGLING. 89
How largely hath the council of Trent dealt about
original sin: and yet the foresaid White saith, that "If
the people were taught that original sin is nothing but a dis-
position to evil, or a natural weakness, which unlcs?;
prevented brings infallibly sin and damnation : and that
in itself it deserves neither reproach nor punishment, aa
long as it proceeds not to actual sin, the heat of vulgar
devotion would bo cooled, <fcc." which is a mere Pelagian
issue of all the determinations about original sin, which
thev swear to believe.
CHAPTER VI.
Papal Unity.
You may thus see what to think of theii' glorying in
their uniti/, and accusing our divisions. One of the
principal arguments that they prevail by, is by tel-
ling the people into how^ many sects we are divided.
That the catholic church is but one ; but we are many.
And they will tell you of all the names they can reckon
up ; and that all the division comes by departing from
the Roman Church ; every man being left to be of what
religion his fancy leadeth him to, for want of an univer-
sal judge of controversies. They ask you what reason
you have among all those sects to believe one of them
rather than another l So they would persuade you that
there is no way for unity but by turning Papists, that
we may be united in the Pope of Rome.
1. To all that dvoceit, wc give them a full answer. It is
not every kind of unity that is desirable : but unit}' with
truth, and honesty, and safety. It is easier to agree in
evil than in good : for evil findeth more friendship with
corrupted nature, and hath more servants in the world.
The wicked are more airreed, and f\ir more in number, of
one mind, than the godly are. The Mohammedans are
far more agreed ; and in a far greater number, than
the Papists are. Tiie devils have some agreement in
their way. They are all agreed to hate Christ and his
members, and to s^ek night and day whom they may
8*
90 SESVit
devour. It is easier to agree in a Papist's work than in
ours. To center carnally in a sinful, and a most wicked
man. To agree in certain forms and ceremonies, which
flesh and hlood are glad to delude themselves with, instead
of the life of f^iith and love. It is easy to agree in such
a carnal religion. To spare the lahor and time of study
and searching after truth, and to cast their souls upon
the faith of others, even the Pope or a council ; that is
an easy thing for lazy ungodly men to agree in. But to
make the truth our own, and get the law of Christ
written in our own hearts, and to live upon it, and walk
in the light, and emhrace all those truths that are most
against our fleshy inclination and interest, is not so easy
for corrupted nature to ageee upon.
2. Christ has told us that it is a little flock to whom he
gives the kingdom, Luke 12. 32., and that the gate i&
strait, and way narrow that leads to life, and few there
be that find it; and the gate is wide and the way broad
that leads to destruction, and many there be that enter
at it. And therefore it is no great wonder if en or and
sin have tiie greater number.
3. There is a far more excellent unity and concord
among the true reformed catholics, than among the Pa-
pists, who do but cheat poor souls with the false pretence
of unity.
They are utterly divided and disagreed about thai
very power in which they should unite, and which they
pretend must harmonize them in all other things. One
half of them are for the sovereignty of a Pope, and
the other of a general council: and that as a point of
faith. So that tliere is no possibility of union with them,
who arc divided in the very point in which they invite
us to unite with them. If the eye be dark how shall
the body see ? If they cannot agree about that power
that they say must unite them in all things else, what
hope is there of an agreement witli tiiem ?
But for our parts we are all agreed that Christ onl\
is the head of the church, and in him wc all unite.
With us, they are but some few half-witted self-con-
ceited novices that fall ofl' and disagree from us in any
thing that destroyeth salvation. But with the Papists,
princes arc against princes, and nations against nations,
JUOCLINC. 91
anJ much more, general councils against general coun"
cils, even in tiie foundation of their faitii. 80 tliat let
the general councils he never so full and learned, and
justly called, yet if they be against the Pope's sover-
eiijuty over them, the other party call them hut false
councils and conventicles. Of how greilt moment this
diflerence is, let Cajetan he a witness, who in his ora-
tion in the council at the Lateran, under Leo. X< in-
veighing against the councils at Pisa, Constance and Ba-
sil, makes one to be Babel, and the other Jerusalem.
Papists are divided into two several pretended church-
es, hy nuikiug themselves two sovereigns : but so are not
we: for we have but one head Jesus Christ. That they
are two churches, hear the words of Cajetan, Bin. p. 552.
" This novelty of Pisa sprung up at Constance, and
vanished. At Basil it sprung up again and exploded.
If you he men, it will also be repressed as it was under
Eugenius IV'. For it cometh not from heaven and there-
fore will not be lasting. Nor doth it embrace the prin-
cipality of that one, who is in the church trumphant, and
j)reserveth the church militant ; and which the Synod of
Pisa ought to embrace if it came from heaven, and not
as it doth, to rely on the government of a multitude.
The church of the Pisans therefore doth far differ from
this church of Christ. For one is the church of believ-
ers ; the otlier of cavillers. One of the household of
God ; the other of the erroneous. One is the church
of Christian men : the otlier of such as fear not to tear
the coat of Christ, and divide the mystical members of
Christ from his mystical bod^^ " This was spoken in
that council with applause. Can there bo greater divi-
sions than those 1
4. They have been utterly divided about the very
power of choosing their Pope, in whom they must unite.
In one age the people chose him. In another the
clergy chose him. Sometimes both together. For a
long time the emperors chose him. At last, only the
cardinals chose him. Sometimes a general council hath
chosen him. Our catholic church hath no such uncer-
tain head, but one who is the same yesterday, to day,
and forever.
5. They have often had two or three Popes at once,
92 JESUIT
and one part of the church followed one, and another
the other. For forty years together, none knew the
true Pope. Cajetan saith ; "Of the schism of that time
there were three so accounted Popes, tliat none of them
miglit bo esteemed the successor of Peter, either certain,
or without ambiguity." For many ages one part ran after
one, and the other after the other, or strove about them.
But we are all agreed in our head without controversy.
6. They killed multitudes of persons in their divisions
about the choice of their Pope, as in the choice of Da-
masus. They had many bloody wars to tlie dividing of
the church about their Popes, and between Pope and
Popo. That was their unity. It would make a Chris-
tian ashamed and grieved to read of the lamentable wars
and divisions of Christendom ; between and about their
Popes.
7. Popes and christian emperors, kings and princes,
have been in lonfr and sfrievous wars.
8. They have set princes against princes, and nations
against nations, in wars about the causes of the Popes
for many ages together.
9. They have set kings and tlieir own subjects to-
gether in wars, as all Christendom have known by sad
experience.
10. They have excommunicated princes, and encour-
aged their subjects to expel them, and to murder them:
hence were the inhuman murders of Henry III. and
Henry IV. kings of France ; and the powder plot, and
many treasons in England. That is their unity.
11. They center and unite the Church in an impotent,
insufficient head, that is not able to do the office of a
head, and therefore cannot possibly preserve unity. But
our head is all sufficient.
12. They set up not only a controverted head, which
all the churches never agreed to, nor ever will do, but
also a false usurping head, in whom the churches dare
not and ought not to unite. Whereas Jesus Christ is
beyond controversy the just and lawful head of the
church.
13. Your agreement and unity are with none but your
own sect: and is this so great a matter to boast of? You
divide yourselves from the catholic church, and cast
JUOCLINO. 03
tlicMu oft' as heretics, or scliisniritics ; and llioii boast of a
unity anioni; yourselves. If you nia<^nity your unity
from tiie <2^reatness of your number tiiat aLn'CM,', tlic (jJreek
church also is lunnerous : and yet in this we far exceed
you. For tiie true catiiolic is in union witii all tlic mem-
bers of Christ on eartli. We lay our unity on the es-
sentials of ciu-istianity, and so are united witii all true
Cinistians in the world ; even with many of them that
reproach us : when you laying your unity on many doubt-
ful points, wliich you know not what yourselves, can
extend it no farther than to your sect. Which is the
more notable and glorious unity 1 to be united to the tru-
ly catholic body, containinff all true Christians in the
world, or to be at unity with a sect, which is the lesser
and more corrupted part of the church?
14. With what face can Papists dory in their unity,
that are the greatest dividers of the church on earth?
Who is it that condemneth the greatest part of the church,
and prosecuteth that condemnation with fire and sword,
or so much vehemence, as the Papists do ? when they
have most audacious!}^ divided themselves from all oth-
ers, and arrogated the title of catholics to themselves,
they call this abominable schism by the name of unity.
If you say that the reformers have divided themselves
from others : I answer, not as from heretics, or no mem-
bers of the same body with us, as you do : but only
from unsound brethren : and therefore properly we are
not divided from th'^m, but only from th'ir mistakes.
We think it not lawful to join with the dearest brethren
in sinning, or in that worship, by personal local com-
munion, where we cannot keep our innocency. But we
hold the the unity of the spirit with them in the bond of
peace : and are one with them in all the substance of
Christianity, and holy worship. Even where distance of
place, or circumstantial dilferences keep us from com-
munion in the same asseml)lies ; yet our several assem-
blies have communion in faith, and love, and the sub-
stance of worship as to the kind : so that our division
from other Christians is nothing to the Papists.
15. But when any difier from us in any point essen-
tial to Christianity, they are none of us, nor owned by us ;
^nd therefore you cannot say that we are at difterenc^
94 JESUIT
among ourselves, because some apostates have fallen off
from us. You will not allow us to say, you have many
sects, because some of you have turned socinians, or be-
cause thousands of yours have turned to the reformers, in
the days of Luther, Calvin, 6cc. And why then should
those sects be numbered with those that are not of us,
but went out from us ? If men turn infidels, ifcc, they
are not of us no more than of you. If you say that we
bred them : I answer no more than you breed them,
when they turn to the same sects from you : and no
more than you bred the Lutherans. The}^ went out
from you and yet you bred them not : but on the other
side, you cherish those as part of your church, who
differ from you in your fundamentals ; so that the Pope
dare not unchurch or disown them.
16. Our unity is in positives, and theirs is in nega-
tives. Ours is a unity in faitii, and theirs is in not be-
lieving the contrary. Dead men have a fuller unity in
the grave than Papists have. White's "Way to the true
chuixh." Sect. 53.
17. Our union is divine, having a divine head and
centre, and divine doctrine and law in which we agree.
But the Papists' is human, having a carnal head and cen-
tre, and human decrees and canons for its matter and rule.
18. They have not so sure a means of retaining men
in their unity as wo have: for where one hath forsaken
our unity and communion, hundreds if not thousands,
have forsaken theirs ; as France, Belgium, Germany,
Sweden, Denmark, Poland, Hungary, Transylvania,
England, Scotland, Ireland, «Slc. can witness : and if
themselves might be believed, the Greek church, and all,
or almost all the Christians else in the world have gone
from their unity. Yet will thjsy glory in the effectual-
ness of their means of unity ? VVhy then did they not
retain all those nations in their unity ?
19. They have very little religious unity at all among
them ; for force and terror keep men in their church.
Who can tell under such violence how many stick to
them in conscience and willingly ? He that will forsake
their religion in Spain is tormented and burnt at a stake,
and in other countries where they have full power, he
niust be at least undone. So that theirs is a unity of
ju6gli^g. 05
bodies more than of minds: and tiieir union is jiot pro-
cured by the Pope as Pope; but by tlio temporal sword,
which the Pope iiatli usurped over some countries, and
wiiich dehided princes use by his persuasion in other
countries. Wiiat a jugiillng deceit tlien is this, to [)er-
suade poor souls, that the only way to unity is to cen-
tre in the Pope of Rome, as the most eflectual means of
ending difl'eronces ! when in the mean time they make
so little use of it, and place so little confidence in it
themselves, but uphold their unity by tiie magistrate'' s
sword? Besides that force, it is tiie riches and j)refer-
ment of their clergy, with their imnuinity from secular
])Ower, and the like, that is the means of their unity.
But it is the light of Holy Scripture opened by a faithful
ministry, and countenanced by Christian magistracy
without tyranny, tiiat is our means of unit}'.
If the Papal headship be so effectual a means of unity
as they pretend, and if they are so much of a mind as
they say, let them give us leave to preach tux-lve months
in Spain and Italy if they dare : or let them give men
leave without fire or sword to choose their religion.
20. After all their tyranny, they have more difference
among themselves than we have, or than all the Chris-
tians in the world. To hide the infamy of ilieir differ-
ences, they tolerate them, and extenuate them. For
differences in discij)line, and order of worship, they al-
low abundance of sects called orders, that men and wo-
men may chose which they please. The voluminous
differences of their schoolmen, casuists and commenta-
tors, they say are not in matters of faith. But call
them what you will, they are greater differences than
are with us. Read "The Mystery of Jesuitism," and take
notice of the differences between the Jesuits and the
Janscnians.
Filiutius the Jesuit holds, that "if a man have purpose-
ly wearied himself with satisfying a prostitute, he may
be dispensed with from fasting on a fasting day, and he
is not obliged to fast." The Jansenians think otherwise.
The Jesuits Basilius, Pontius, and Bauny teach, that "a
man may seek an opportunity of wilfully sinning, when
the spiritual or temporal concernment of ourselves or our
neighbors inclineth him thereto." The Jansenists think
the contrary.
96 iEstiT
Kman. Sa the Jesuit liolds, that "a man may do what
lie conceives lawful according to a probable opinion,
though the contrary be the more certain : and for this
the opinion of one doctor is sufficient." Filiutius the
Jesuit held, "that it is lawful to follow the least
probable opinion, though it be less certain; and that
this is the common opinion of modern authors." The
Jansenists are against it.
Layman the Jesuit holds, that "if it be more favora-
ble to them that ask advice of him, and more desired,
it is prudence to give them such advice as is held pro-
bable by 8ome knowing person, though he himself be
convinced that it is absolutely false," The Jansenists
are against this.
Bauny the Jesuit holds, "that when the penitent fol-
lows a probable opinion, the confessor is bound to ab-
solve him, though his judgment be contrary to that of
the penitent : and that he sins mortally if he deny him
absolution." The Jansenists deny this.
Reginald and Cellot hold, that "the modern casuists
in questions of morality are to be preferred hefore the
ancient fathers, though they were nearer the apostles'
times," The Jansenists think otherwise.
Pope Gregory XIV. declared that murderers are un-
worthy to have sanctuary in churches. But the Jesuits
and Jansenists agree not wlio are the murderers. The 29
Jesuits in their Praxis p. GOO. by murderers understand,
"those who have taken money to kill one treacherously:
and that those who kill without receiving any reward,
but do it only to oblige their friends, are not called mur-
derers." The Jansenists think otherwise. No marvel
if you cannot understand the Scripture without a judge,
when you cannot understand your judge, what he means
by a murderer. Crashaw's "Religion of Rome as bad
as ever."
Vasquez the Jesuit saith, "that in this question, rich
men are obliged to give alms out of their superfluity ;
though the atTumative he true, yet it will seldom or nev-
er happen, that it is obligatory in point of practice." The
Jansenists think otherwise.
Valentia the Jesuit, and Tanner hold, that "if a man
give money not as the price of a benefice, but as a motive
JUOGLiNa. 97
to resign it, it is not simony, thougli he that resigns do
look at the money as his principal end." Tlio Jan-
scnists think otherwise.
Caspar Ilurtado saith, "that an incumbent may with-
out mortal sin wish the death of him that hath a jK^nsion
out ot' his living, and a son his father's death ; and may
rejoice when it happens, so it proceeded only from a
consideration of the advantage accruing to him thereby,
and not out of any personal haired." The Jansenists
believe it not.
Layman the Jesuit, and Peter Ilurtado think, that a
man may lawfully fight a duel, accepting the challenge to
defend his honor or estate. The Jansenists think other-
wise.
Sanchez and Navarrus allow a man "to murder his
adversary secretly, or despatch him at unawares to avoid
the danger of a duel." Molina thinks "you may kill one
that wrongfully informs against us in any court." Regi-
naldus ; "that you may kill the false witness which the
prosecutor brings." Tannerus and Emanuel Sa, that
"you may kill both witness and judg^ which conspire
the death of an innocent person." So think not the Jan-
senists.
Henriquez saith, "one man may kill another who
hath given him a box on the ear, though he run away
tor it, provided he do it not out of hatred or revenge,
and that by that means a gap be open for excessive mur-
der, destructive to the state. And the reason is, a man
may as well do it in pursuance of his reputation, as his
goods ; and he that hath had a box on the ear is accoun-
ted dishonorable tUl he hath killed his enemy." Azorius
saith, "is it lawful for a person of quality to kill one that
would give him a box on the ear, or a bang with a stick ?
Some say not. But others affirm it lawful, and for my
part I think it probable, when it cannot be avoided
otherwise : for if it were not, the reputation of innocent
persons were still exposed to the insolency of the ma-
licious." Many others are of the same mind, insomuch
that Lessius saith, "it is lawful, by the consent of all
casuists, to kill him that would give a box on the ear, or
a blow with a stick, when a man cannot otherwise avoid
it." Baldellus saith, "it is lawful to kill him that saith
9
98 JESUIT
to you, thou liest, if a man cannot right himself other-
-Hvise/' Lessius saith, 'Mf you endeavor to ruin my rep-
utation by opprobrious speeches before persons of hon-
or, and I cannot avoid them otherwise than by killing
you, may I do it i* I may; though the crime you lay
to my charge be such as I am really guilty of, it being
supposed to have been so secretly committed, that you
cannot discover it by ways of justice. It is proved, if
when you would take away my reputation by giving me
a box on the ear, it is in my power to prevent it by force
of arms, the same defence is certainly lawful, when you
would do me the same injury with your tongue. Besides,
a man may avoid the affront of those whose ill language
he cannot hinder. In a word, honor is more precious
than life, but a man may kill in defence of his life, e?'go,
he may kill in defence of his honor." The Jansenists
are against all this.
Escobar saith, that "regularly it is lawful to kill a man
for the value of a crown." according to Molina. Ami-
cus saith, "it is lawful for a churchman or a religious
man to kill a detractor that threatens to divulge the scan-
dalous crimes of his community or himself, when there
is no other means left to hinder him from doing it, as if
he be ready to scatter his calumnies, if not suddenly
despatched out of the way." Caramavel in his funda-
mental theology takes it for certain, that "a priest not
only may kill a detractor on certain occasions, but some-
times ought to do it." The Jansenists believe none of
this.
You may read in "the Mystery of Jesuitism," a volume
of such passages of the Jesuits, allowing men to give and
receive the sacrament when they come that day from
adultery, and allowing a man to eat and drink as much
as he can with his health : and discharging men from a
necessity of loving God, unles it be once in their lives,
or as others say upon holy-days, or as Hurtado de Men-
doza, once a year, or as Conink, once in three or four
years, or a sHenriquez, once in five years, or as Anthony
Sirmond, not at all, so we do not hate him, and do obey
his other commands.
Are all those differences among the Papists so small
as to be no matters of faith ? Judge then whether Pa-
3 uccriNc. 99
pi.sts or tho reform.;;! arc more at unity among tliem-
selves.
Altliough the loving of God, the avoiding of murder,
brihcry, and the like, are no matter of faith at Rome,
3'ct I desire to know whothi^r tlic Holy Scripture be mat-
ter of faith or not? I'lify dare not deny but it is. What
is the Scripture, but tho words and the sense or matter'?
Are the Papists agreed among th.emselves about either
of those? No: for some of the best learned of them
have stood for the preeminence of the Hebrew and
Greek texts : and others, and the most for the vulgar Lat-
in. But that vulgar Latin translation hath been often
altered by them. After many others. Pope Sixtus V.
made it so complete, that the church was required to use
his edition ; yet after him came Pope Clement VIII.
and mended it in many thousand places, and imposed
that upon the church ; which of those Popes were infal-
lible ] They much differ in their translations.
For tho sense of Scripture although men swear to take
the Scriptures in the sense of the church, yet will not
any Pope or council to this day, teli us the sense of them,
either by giving us an infallible commentary, or by de-
ciding the many thousand differences that are among
their commentators. Do not all these commentators
forswear themselves, those who lived since the council
of Trent, having sworn to expound Scripture in the sense
of the church, and only according to the unanimous con-
sent of the fathers 1 Why doth not the Pope decide
these controversies? seeing he is a judge of controversies
to keep them all of a mind 1
But perhaps they will say ; "all those Scriptures are
not matters of faith." WMicre are we then 1 what is
matter of faith if Scripture be not? If all be not, how
shall we know which is ? Is no one of all those many
hundred or thousand texts which your commentators dif-
fer about any matter of faith 1 If not, then you have no
faith. If it be, then the Papists differ amon^ themselves
in matters of faith. James Bellum Papale, vel Con-
cordia Discors.
100 JESUIT
CHAPTER VII.
Principles of Faith.
Thus you may discern how to deal with them, tohen
thei/ industrioiisli/ confound the essentials and the inte-
gral parts of our jaith : for this is another of their jug-
lings.
They cannot endure to hear us distinguish tlie funda-
mentals, that is the essentials of our religion from the
rest : and therefore they call for a catalogue of our fun-
damentals : and would persuade us that whatsoever is
matter of faith, is of no necessity to salvation to be believ-
ed, and those are damnable heretics that deny them, and
therefore we must not make any such difference. Their
design in this is to persuade people that the world must
be wholly of their mind in matters of faith, or else they
cannot be saved. And by this trick they would prove
that the Protestants and many other churches are all
heretics, and therefore have no place in general councils,
and are no parts of the catholic church.
We desire the Papists to tell us whether Christianity
be any thing or nothing ? If any thing, it hath its es-
sence. Whether this essence of Christianity be know-
able or not ? If not, then they cannot know a Chris-
tian from another : and they cannot know the church
from other societies. If it be knowable, then its essence
must needs be knowable. Whether all true Christians
in the world are of the same stature or degree of knowl-
edge and explicit belief? If they be, then there is no
difl'erence between fathers and babes, strong and weak,
priest and people ; and then the Jesuits have no more
knowledge or faith than tlic simplest woman of their
church. But if there be a diiference, whether the es-
sence of Christianity be varied according to those degrees.
If so, then there are as many sorts of Christianity in the
world, as there be degrees of faith. If not, then the es-
sence of Christianity is distinguishable from the integrity
or superadded degrees, whicli is the thing that we
contend for. Whether the apostles did not go on to
teach their people more, after they had made them
JUOOLINO 101
Cliristians, in a state of salvation? And whetlier the
priests, friars, and Jesuits will give men uj), and teach
them nothiiii^ more wiien they have made them Chris-
tians. I know they will say, there is more to he taught.
If so, then the essentials of Christianity are distinguish-
ahle from the integrals or degrees. We would know
how they will understand, Ileb. v. 10, 11, 12, 14. and
vi. 1, 2. " For when for the time ye ought to he teachers,
ye have need that one teach you again which he the first
principles of the oracles of God, and ar^ become such
as have need of milk, and not of strong meat. For ev-
ery one that useth milk is unskilful in the word of righte-
ousness, for he is a babe. But strong meat belongeth to
them that are full of age, who by reason of use have
their senses exercised to discern good and evil : therefore
leaving the pri!ici})les of the doctrine of Christ, let us go
on to perfection, not laying again the foundation, &.c."
Tell us whether the apostle do not here distinguish be-
tween babes and strong men; milk and strong meat;
the principles or foundation or perfection 1 Whether all
that is revealed by God be of absolute necessity to every
man's salvation that do or may hear it ? If so, then no
man can be saved that knoweth not all that God hath
revealed ; and then no one in the world can be saved :
for here we know but in part. Their own commenta-
tors diller about the word of God, wiiicli sheweth that
they are imperfect in the knowledge of its senses. The
Pope knows it not, or else he is shamefully to blame,
that he will not toll it the world, and reconcile his com-
mentators and disputers. But if all revealed be not of ab-
solute necessity, then we may have leave to distinguish
between points absolutely necessary, and the rest.
Whether all shall be damned, that know not as much as the
most learned and wise \ If not, then still we may have
leave to distinguish; — Whether any ignorance or error
that is culpable, will stand with charity and salvation 1
If not, then who shall be saved % If so, then we may
still distinguish the points of absolute necessity from the
rest. Whetlier the whole Holy Scripture be the word of
God \ If so, then whether we ought not to believe it all
as far as we can understand it 1 And whether it be not
all matter of fai^h ? If not they must tell us, what part of
9*
102 jEstJir
God's word is to be believed, and what not. If so ; tfieli
dertainly men may err in points of faith, and yet have
charity, and be saved : as their disas^reeinsf commenta-
tors, casuists, and schoohiien do. Whether the matters
that their divines aie disagreed in, be revealed by God,
or things unrevcalcd ? If not revealed, do they not de-
serve to be kicked out of the world, for troubling the
world so v/ith unrcvealcd tilings 1 If they be revealed,
arc they not revealed to be believed, and so are of faith?
Whether there be not some things essential to true ohe^
(Hence, and some things not esscntian If not, then no
sinner hath sincere obedience, and can be saved : if so ;
then why may not the same be said of faith ? Whether
they require any profession of the faith or not ? If the}' do,
then what is that profession 7 Is it a profession of every
particular truth that God hath revealed to be believed?
Or is it a profession of some particular truths only ? If
of some only, why of those more than the rest, if they be
not the essentials distinguishable from the rest 1 What
is the use of the church'^s creed, and why tliey have used
frequently to make confession of their faith ? Was it
not the whole fahh essential to Christianity which they
confessed ? If not then it was not fit to be the badge of
the church; or of the orthodox: if so, then it seems those
creeds had in them the essentials distinguished from the
rest. Whether every thing delivered or defined by any
general council, be of such necessity to salvation, that
all must explicitly believe them all, that will be saved ?
It so, then whether any Papist can be saved, seeincp they
understand them not all ? . If not, then a distiTiction
must be made. How can the}' countenance ignorance
so much as they do, if all things revealed be of equal
necessity to salvation. What mean they to distino-uish
of implicit and explicit faith ? Is it enough to believe as
the church believes, and not know what in any particu-
lar ? then it is not necess^ary to salvation to believe the
resurrection of Christ, or of man, or the life to come.
For a man may believe that the church is in the rio-ht,
and yet not know that it holdeth any of these. Is it
enough to believe the formal object of faith, which with
us is God's veracity, without the material ? Or is it
enough to remain infidels, and only believe that the
JUOOLING. 103
church arc true believers ? If you hold to this, you make
no act of faith, but one, the believing that the church,
that is, the Pope or council are true believers, to be of
necessity to salvation. Hut if there be someiiiini^ that is
necessary to be actually, that is ex|)licitly, believed, then
nuist not that be distmguished from the rest and made
known? Whence is it that you denominate men be-
lievers with you .'' Is it from a positive faith, or for not
holding the contrary ? If the latter, then stones, and
beasts, and pagans, and their infants may be believers.
If the former, then the positive faith whence all believ-
ers are denominated must be known. Is not that truth
faitli and all that is essential to Christianity, which doth
consist with saving grace, or to nse your phrase, with true
charily? If not, then either infidels and no Christians
may have true charity, or else true charity may be in
the unjustified, or both. If then men of lower know-
ledge and faith than doctors, may have true charity; and
therefore true faith. Bellarmin often distinguislieth be-
tween the points that all must of necessity explicitly be-
lieve, and the rest, Suarez in 3. part. Thorn. Disp. 43.
Sect. 4. saith of the article of Christ's descending into
hell — " If by an article of faith we understand a truth
which all the faithful are bound explicitly to know and
believe, so I do not think it necessary to reckon this
among the articles of faith, because it is not altogether
necessary for all men." Here Suazer. distinguislieth be-
tween articles of necessity to all, and tliosethat are not:
and excepts even the descent into hell from this number
of articles necessary to all.
But perhaps you will say, that though all that is of
faith is not necessary to be believed explicitly by all,
yet implicitly it must. That which you call implicit be-
lieving is no believing that point, but another point: yea
a point that doth not so much as infer that, for it tollow-
eth not, the church is infallible ; therefore Christ descend-
eth into hell.
We believe all that is of faith, with an implicit faith as
well as you : but it is an implicit divine faith and not human :
for we are sure all that God saith is true ; and his divine
veracity is the formal object of our faith. We believe
that all that is in Scripture is true, and all that was ever
delivered by the inspiration of the Holy Ghost is true.
104 JESUIT
But all that is of faith is so necessary, that it will not
stand with salvation to helieve the contrary, or deny or
disbelieve any point of faith. That cannot be true ; for
no man can prove that a point may not be denied and
disputed against by a true believer as long as he is igno-
rant tliat it is true, and from God : the same ignorance
that keeps him from knowing it, may cause him to de-
ny it, and gainsay it. Do not your own differing com-
mentators, sciioolmen and casuists dispute voluminously
against some truths of divine revelation? If you change
a man's mind from the smallest error by dispute, do you
take that to be a change of his state from death to life ?
^Ena?as Sylvius thought a general council was above the
Pope : but when he was Pope Pius II. he thought the
l*ope above a general council; was that a change from
death to life. It seems by his bull of retractation, he thought
so, but so did not several general councils. Was the
Council of Basil, or Constance, or Pisa in a state of death
and damnation for believing the Pope to be subject to a
general council ? or was the council at Lateran in a state
of death for holding the contrary 1 Must citJicr Pope John
or Pope Nicholas be damned because of the contrariety
of their decrees 1 If the council of Tolet ordain that he
thai hath a concubine instead of a wife, shall not be
kept from the sacrament, doth it prove them all in a
state of death ] If Bellarmin confess that the sixth gen-
eral council of Constantinople have many errors, doth it
follow that they were in a damnable state? If the second
council at -Sice maintain the corporeity of Angels, and
the lirst council at Lateran maintain the contrary, doth ii
follow that one of them was in a state of death 1 I think
!iot : though it proves a general council fallible, when
approved by the Pope, and therefore Popery a deceit.
Bellarmin tells us the change of his own mind.
Th.e retractations of Austin tell us of the cliange of his
mind in many things: and yet it lolloweth not that he
was in a state of death and unjustified before.
But all that is of faith is of necessity to the salvation
of some, though not all. If that be granted, yet you
must distinguish between points necessary to be believed
by all. But in what case is it that you n^.ean, that oth-
er points are of necessity to some ? Is it to those some
- JUGGLING. 105
that know thorn to be ot* divine revelation ? But lliat is
not because the thinLi^s tlieuisclvcs an.' simply necessary
to salvation ; hnt because a belief of Ciod's veracity, and
the trutli of all that lie revealetli in i^cneral, is of neces-
sity: and lie that believeth tliat God is true, cannot
chose but believe ail to i)e true which he knows God re-
vealetli. He that thiuketh God to be a liar, in one word,
<loth not believe his veracity, and so hath no divine faith
at all. Tlioreforc you need not fear lest any one should
be guilty of not believing that which they know is the
word of God, but those that take God to be a liar ; and
that is those that take him not to be God, and so are
atheists. But still the thing of absolute necessity is to
believe in general that God is true in all his word ; and
to believe the truth of the essential points of Christianity
in particular embracing the good propounded in them.
Now it is true that secondarily all known truths are of
necessity, to be believed, because else our general be-
lief of God's veracity is not sincere. But yet we must
say that antecedently even to that person, those super-
added truths were not of necessity to his salvation to be
believed, because they were not of such necessity to
bo known ; and it' they had not been known, there had
not been such necessity of believing them.
But if you say, thai all were obliged to know them, or
that had opportunity, or the revelation of the trutli, and
yet did not, and thereupon deny them culpably, are in a
state of death: I deny that, and shall prove it false. A
wilful refusing the light, because men love darkness rath-
er than light, is a certain sign of a graceless wretch.
But every culpable ignorance and unbelief is not damn-
ing ignorance or unbelief. Otherwise no man should
be saved : for no man is void of culpable ignorance, and
consequently of culpable unbelief. Had we never been
wanting in the use of means, there is no man but might
have known more than he doth. Is there any one that
dare refuse to ask God forgiveness of ignorance, unbelief,
or the negligence that is the culpable cause of them, or
that dare say, you need no pardon of them ? If you
plead for venial sin, how can you deny a venial unbelief,
upon venial ignorance ? But then learn more piety, than
to say that your venial unbelief or sin is no sin, save as
106 JESUIT
analogically so called ; or that it deserves a pardon, or
deserves not everlasting punishment. But if you call it
venial, because being consistent with the true love of
God and habitual holiness, and saving faith, the law of
grace doth pardon it, and not condemn men for it ; thus
we would agree with you that lliere is venial sin ; but
then there is venial unbelief.
We easily prove this from the law of God. It is the
nature of the preceptive part to constitute duty only,
and the violation of that is sin : but it is the sanction,
the promise and threatening that determines the reward
and penalty. -» Now it is only the old law of works that
makes the threatening as large as the prohibition, con-
demning man for every sin : but so doth not the law of
grace. The precept still commandeth per feet obedience,
and so makes it a duty ; but the promise maketh not
perfect obedience the condition of salvation; but faith,
repentance, and sincere obedience, though imperfect.
The law of nature still makes everlasting death due to
every sin : but it is such a due as hath a remedy at hand
provided and offered in the gospel ; and is actually rem-
edied to all true believers. So that as it is not every
sin that will damn us, though damnation be due to it,
because we have a present remedy ; so it is not very
culpable ignorance or unbelief that will damn us, though
it deserve damnation ; because the gospel doth not only
not damn us for it, but pardons it, by acquitting us from
the condemnation of the law. All this may teach you,
not only to mend your abominable doctrine about mortal
and venial sin ; but also to discern the reason why a
man may deny some points of faith that are not of the
essence of Christianit}- , and yet not be damned for it ;
because the law of grace doth not condemn him for it,
thouirh he be cul[)able, for the law of grace may com-
mand further tlian it premptorily condemneth in case of
disobedience. It is the promise that makes faith the
condition of life, though it bo the prece it that makes it
a duty. Now it saveth not as a performed duty directlv,
because the precept gives not the reward, but as a per-
formed condition. Therefore unbelief condemneth not
effectually as a mere sin directly, but as such a sin as is
the violation of nonperformance of that condition.
jucoLiNa. 107
CHAP ti:r vttt.
Decision of Conlrcversits.
Anotlior of their juffirlings is, to extol the jiulgmcni
of the catholic church (ts that irhich must be the ground
of faith, and the decider of all controversies. To tliis
end they plead against the sufficiency of Scripture,
and l)end all the force of tiieir arguings and designs, as
if all their hope lay in this point, and as if it were grant-
ed that we arc lost, if the catholic church he admitted to
be the judge. Hence it is that they cry out against pri-
vate faith and opinions, and calll men to the faith of
the church, and persuade the poor people, that the
church is for them, and we are but branches broken
off.
We are content to deal with them at their own weap-
01^, and at that one in which they put their trust. We
know that the true catholic churcli or any member of it,
cannot err in any of the essentials of Christianity, for then
it would cease to be the church : but we have too much
reason to judge that it is not free from error in lesser
things. Yet in the main cause between the Papists and
us, we refuse not their judgment. Nay we turn this
canon against the canoneers, and easily prove that the
Papists cause is uttterly lost, if the catholic church be
judge.
But it is the ancient church, or the present church
that must decide the cause ? It shall be which you will.
For the most ancient church in the apostles' days, we
are altogether of its belief, and stand to its decision in
all things ; and if you prove we mistake them in any
thing, we shall gladly receive instruction and be re-
claimed. To them we appeal for our essentials
and integrals. For some following ages, we will
be tried by them in the articles of our faith, and in the
principal controversies we have with the Papists.
But this will not serve their turn : it is the present
church that must judge or none : for, they say, if the
ancient church had power, so hath the present : and il
the ancient church had possession of the truth, how shall
108 JESUIT
we know it by the present ? We may know it by the
records of those times lar surer than by the reports of
men without writing. Controversies on numerous mys-
terious points are sorrily carried in the memories, es-
pecially of the most, even of the teachers ; especially
when men's memories die with them, and they cannot
make their children the heirs of their knowledge or memo-
ries. Do you now remember what was done in the
days of Ignatius, Justin, Cyprian, ifcc. that never saw
them ? And can you, that hardly teach your children
a long catechism, teach them to carry in memory all
your voluminous councils better than written records can
preserve them. For the records, one diligent skilful
man willl know more than ten thousand others. Bar-
onius, Albaspinasus, Petavius, among the Papists, and
Usher, Blondell, Salmasius, Gataker, &c. among the
protestants, knew more of the mind of antiquity, than
a whole country besides, or than general councils have
known.
If you appeal to the greater number, to them shall
you go. You must be tried by the present church ; then
you are condemned. Is it the less number, or the great-
er, or the better that must be judge? You will not say
the less ; if you do, you know where you are. If you
say the better part shall be judge : who shall be judge
which is the better part ? We are ready to prove the
reformed churches the better part : and if we do not,
we will give you the cause. But will you appeal to the
greater part ? Then you are lost. The Greeks, Mos-
covites, Armenians, Abbasines, and all other churches
in Asia, Africa and Europe are far more than the Pa-
pists ; and your own pens and mouths tell us that those
are against you. Many of them curse you as heretics
or schismatics ; the rest of them know you not, or re-
fuse your government. They all agree against your
Pope's universal headship or sovereignty, and so against
the very form of your new church. So that the world
knows the judgment of the far g eatest part of Chris-
tians on earth to be against you in the main. This you
get by appealing to the catholic church.
But you say, that all those are schismatics or heretics,
and none of the Catholic Church : but they say as much
JUdOLlNG. 109
by you; and how do you prove it.^ Who shall be
judg-e whether they, or you be the catholic church?
You tell us of your succession, and twenty tales that
are good, if you may be judges yourselves ; but so do
they say as much which is good if they be judges.
When we offer to dispute our case with you, you ask
us who shall be judge, and tell us the Catholic Church
must be judge. But who shall be judge between you
and them which is the catholic church? You will not
let us be judges in our own cause, and why then should
you? Are we Protestants the less number as to you?
so are you to all the rest that are against you. And
what reason have we to let the less number judge over
the greater ? If still you say, because you are the bet-
ter, let that be first tried ; but not you be the judges.
So that the case is plainly this : either the Papists
must stand to the greater number, and then the contro-
versy is at an end: or they must shamefully say, v:e
will not dispute with you, unless ive may be the judges
ourselves. Or else they must dispute it equally with
us, by producing iheir evidence.
CHAPTER IX.
^9inhiguity of Romunlsts in controversy.
The most common and prevalent deceit of Papists is
by ambiguous terms to deceive those that cannot force
them to distinguish, and to make you believe they mean
one thing, when they mean another, and to mock you
icith cloudy loords. Look to them therefore especially
in three terms, on which much of their controversies
lies; the words church, pope, and council. Few un-
derstand what they mean by any one of these words.
When you dispute of the church with them, agree
first upon the definition of church. When you call
them to define it, you will find hov^ many things they
call the church. Sometimes they mean the whole bod}',
pastors and people : but more commonly they mean
only the pastors. Sometimes they mean the church
10
ilO JESUIT
real : and sometimes the church representative, as they
call it, in a general council. But whether they mean
the pastors or people, they exclude all saving the pope
and his subjects, and so by the church, mean but a part
or a sect. Sometimes in the question about tradition,
some of the French take the church for the community,
as fathers deliver the doctrine of Christ to their children,
&c. Sometimes they take it in its political sense, for a
society, consisting of a visible head and members : but
then they agree not of that head, some setting the pope
highest, and some the council. Frequently they take
the word church for the supposed head alone, as in
most questions about infallibility, judging of controver-
sies, expounding Scripture, keeping of traditions, defin-
ing points of faith, &c. The}' say, the church must
do these : but commonly they mean the supposed head.
One part mean a general council: and the Jesuits and
Italians, and predominant part mean only the pope.
So that when they talk of the whole catholic church,
and call you to its judgment, and boast of its infallibili-
ty, they mean all this while but one poor sinful man :
and such a man as sometimes hath been more unlearn-
ed than many school-boys of twelve years of age ; a
murderer, adulterer, heretic, infidel, or an incarnate
devil. This man is their church, as Gretser, Bellarmin,
De concU. author. Lib. 2, Cap. 19., and others profess.
So that if you force them to define and explain what
they mean by the church, you will either cause them
to open their nakedness, or find them all to pieces about
the very subject of dispute.
When they use the name pope in disputation, make
them explain themselves ; and tell you in a definition
what they mean by a pope. For, though you would
think this term sufficiently understood, yet you find
them utterly at a loss about it. Consider distinctly the
efficient, matter, and form. As to the efficient cause of
their pope, there must concur a divine institution,
which they can no where show, and a call from man.
What man or men have power to make a head to the
catholic church.!' But whether they will call it an ef
ficient cause, or only an essential cause, election and
ordination must go to make a pope. Now either they
JUGGLING. Ill
will put these into their definition, or not. If not, know
of them wliether a man witlioiit election and ordination
may be pope : if so, wiiat makes him one .'' If posses-
sion, then he that can conquer Rome and sit down in
the chair is pope. If not possession, what then ? why-
may not any man say I am pope .'' But doubtless they
will tell you that an election, or ordination, or both
are necessary. If so, then is it necessary to the being
of a pope, that some certain persons elect who have the
power, or will any electors serve whosoever? If any
will serve, then every monastery or every parish may
choose a pope ? If there must be certain authorized
electors, see that those be named in the definition.
Then first know whether those electors are empowered
to that work by divine law, or by human. If by divine,
let them show it if they can. In Scripture they can
never find who must choose the pope. And their tra-
dition hath no such precept, as appeareth by the alter-
ations and divers ways. If it be but by a human eccle-
siastical canon, then the Papacy is so too : for the power
received can have no higher a cause than the power
giving or authorizing.
When you know who those electors must be, you
open their nakedness. For if they say, it must be the
cardinals, ask them, where then was the pope when
there were no cardinals in the world ? and whether
that were a pope or not that was chosen by the whole
Roman clergy ? or whether those were popes oi* not
that were chosen by the people .'' or those that were
chosen by the emperor ? or those that were chosen by
councils? If they tell you that it must be the Roman
clergy : know whether the cardinals be the whole Ro-
man clergy ? Whether the people, the council or the
emperors were the Roman clergy? If they would per-
suade you, that cither the people, or the emperor, or
the council did not elect the pope, but only show whom
the Roman clergy should elect, interposing exorbitantly
some unjust force with the due election ; then all his-
tory crieth shame against them. Nothing is more
evident in the Papal history than that there have been
at least five ways of election among them.
Jf they allow of any of those as valid, which it ever
112 JESUIT
be, as they must, or give up their succession, then by
what law of God did the emperor of Germany choose a
head for the church, any more than the emperor of
Habassia, or the king of France or Spain? When the
emperor hath chosen one and the clergy another, and
some others a third, were all true popes, if each party
was authorized electors ? If yet the people choose
one, and the Roman clergy another, and the cardinals
alone a third, and the emperor a fourth, and a council
a fifth, must all those stand, or which of them, aad
why ? Or if they tell you that it must be the particular
Roman church ; then if the people of that church choose
one, and the clergy another, and the cardinals a third,
which is the true pope ? The succession is gone : for
they were no popes that emperors or councils chose.
If they tell you that it is not election but consecra-
tion that makes a pope or that consecration is of neces-
sity with election : then demand of them whether it be
any one whosoever that may consecrate, or whether
that high power be confined to certain hands'? If any
may serve, or any bishops, then he that can get three
drunken bishops to consecrate him may be pope. And
then there may be an hundred popes at once. But if
it be confined to certain hands, let it be declared who
those are that must ordain or consecrate him. If they
say, that it must be only the Italian bishops that must
consecrate, then know of them by what law of God
they have power to consecrate a head to the universal
church : by what law they can form a creature of a
more noble species than themselves ; or whether this
prove not, that as a bishop at first was but like the fore-
man of a jury, thence sprung an archbishop, and thence
a patriarch, so in process of time, when pride grew ri-
per, the pope grew to be the head or governor of the
universal church.
But if they can show us no law of God empowering
those special consecrators, any more than others, then
where is the Papacy that dependeth on if? There is
nothing in Scripture to empower the Italian bishops
any more than the Gallican, German, or Asian, to con-
secrate a head for the catholic church.
But suppose there were, yet we must be resolved
jrOGLlNG. 113
whether it be some or all the Italian Bishops that must
do it? U but some which be they? and how is their
power proved ? If all or any, then what shall we do
when some of them consecrate one pope, and some
another, and some a third ? Which of those is the pope?
If consecration give the power, all are popes. And
still the Papal succession is overthrown, while many
popes had no consecration by Italian bishops.
Thus you may sec what a case the Jesuits will be in,
if you put them to insert the necessary electors and
consecrators in their definition of a pope.
You must also require them to put his necessary
<lualification in the description. For if no disposition
of the matter be necessary, then a Jew or other infidel
maybe pope: which they will deny. If any dispo-
sition of the subject be of necessity to the reception of
the form, cause them to put it down. It is either true
godliness, or it is common honesty and sobriety : and
then farewell Papacy ; or it is learning and knowledge :
and then Alphonsus Castro, and other Papists,
will bear witness that some popes understood not
their grammar, and one good man, saith Wernerus,
being ignorant of letters, was fain to get another com-
pope to say his offices, though it happened that they
could not agree, and so a third was chosen, and his
choice disliked, and a fourth chosen, till there was six
chosen popes alive at once. If age be necessary, then
children popes iiave interrupted the succession. If the
masculine gender be necessary. Pope Joan interrupted
the succession, unless fifty of their own historians de-
ceive us. But the question is whether faith in Christ
be of necessity to a pope ? If so then what will you
say to John XXII I. that denied the life to come, and to
those that have been guilty of heresy ? So that by
that time they have put the necessary qualification of
a pope into their definition, you shall find them silenced.
But they are not agreed about the very form of the
papacy. Some say he is the head of all the church :
others, with the general councils of Constance and Ba-
sil say, that he is the head only of the singular mem-
bers, but subject to a council. So that you may see what
10*
114 JESUIT
a case they will be in, if they tell you what they mean
by a pope, and define him.
If they use the name of a general council, call them
to define what they mean by a general council. Some
of them will say, it must be a true representative of the
whole catholic church : so that morally they are all
consenting to what is there done. But then the doubt
remaineth, whether there be a necessity of any eertam
number of bishops? If not; it seems the whole church
may agree that twenty, or ten, or two, or one shall rep-
resent them, and be a general council. But if this must
not hold, then must all the bishops of the world be there,
or only some, and how many? Binius saith, vol. 1, p.
313. that a general council is that where all the bishops
of the world may and ought to be present, unless they
be lawfully hindred, and in which none but the Pope
of Rome by himself or his legates, is wont to preside. It
is when all the church is morally represented, the
pope presiding.
How prove they that only bishops should be mem-
bers of a council, and not presbyters ?
By their definition they nullify many general councils,
because the pope presided not there : even the first
general council at Nice.
By this rule we never had a general council. At the
first session of the council of Trent, there were but four
archbishops aud twenty-two bishops, taking in the tit-
ular bishops of Upsal, Armagh, and Worcester. At
divers other sessions after but eight or nine, or every
few more. In the fourth session which decreed to re-
ceive tradition with equal pious affection and reverence
as the Holy Scriptures, and which gave a false cata-
logue of the canonical books, there were but the pope's
legates, two cardinals, nine archbishops, and forty one
prelates. Now was that the whole church morally rcn-
resented ? were those twenty-two, or forty-one all the
bishops of the world, or the hundredth part of them?
and ought all the bishops of the African, Asian, and
other churches to have been there?
It is plain by this definition, that a general council
is but a name, and that no such thing is to be expected
in the world. For, if all bishops, or half come thither,
JUGGLING. 115
what shall their flocks do the while f How many
years must they be traveling from America, Ethiopia,
and all the remote parts of the Christian world ? So
much shipping-, and provision, arc necessary for the
convoy of so many, that the bisliops are not able to de-
fray the hundredth part of the charge. Abundance of
them are so aged and weak, that they are unfit for the
journey. Their princes are some of them infidels, and
some at wars, and will never give them leave to come.
They must pass through many kingdoms of the ene-
mies, or that are in wars, that will never suffer them to
pass. The lediousiiess, and hazards of the journey
would be death to most of them, and so it is but a plot
to put an end to the church. The length of general
councils is such, some of them being ten years, that at
Trent eighteen, that so many bishops to be long absent
from home, is but to give up the church to infidelity or
impiety: unless the bishops be such things as the
church can spare. When they come together, they
could not understand one another, because of the diver-
sity of their languages. The number would be so
great, that they could not converse in one assembly:
so that a true general council now, is but a name to
amuse those that think the world is no bigger than a
man may ride over in a week's short journey.
This definition is ridiculous for it is enough that all
the bishops of the world may and ought to be there,
whether they be there or not. But then what if lazi-
ness or danger deter them or detain them ? Is that a
council where bishops ought to be and are not? How
many must be present, any or none? Prove that forty
bishops are a general council, because the rest ought to
be there. Who shall be judge of each man's case,
whether he could or ought to have been there? Will
you judge men before they are heard, or their cause
known ? Your saying that they ought to have been
there, is no proof.
Binius hath one exception, unless lawfully hinder-
ed. If all the bishops in the world be Ijfwfully hin-
dred, it seems it is a general council when no body is
there : you see now what you put the Papists too, if
you put them to define a general council, or tell you
what they mean by that word.
IIG JESUIT
CHAPTER X.
Pupal Coyifusion. '^
When the}?- go about from councils or other history
to prove the sovereignty of the pope, let them not cheat
you by confounding ; a human ordinance with a di-
vine : an alteiahle point of order loith an unalterable
essential part of the church: or a mere primacy in
the same order or office, tcith a governing sovereignty
or a different order or office.
Therefore we would learn of them, whether the pre-
eminence and order of the five patriarchal sees, began
not about the first council but was settled some while
after: for till there were general councils, so called,
there was no occasion of determining which should
have the first, second or third seat.
Whenever the time was, we inquire; whether the
sees of Jerusalem, Antioch, Alexandria, were not pa-
triarchal as soon as Rome ? and whether councils that
speak of priority, or posteriority, do not in the same
manner, and on the same grounds, and to the same ends
give Alexandria, and Antioch, their places, as they do
to Rome? We find them speaking of them as matters
of the same order and nature. Whether all those have
not the same kind of right to their preeminence, wheth-
er it be divine or human ? The very foundation of the
patriarchal order, and of Rome's patriarchal primacy,
which was the preparative to its universal sovereignty,
was a mere human invention, given on occasion of the
imperial seat at Rome, and not any institution of Christ
to Peter and his successors. All that will not be be-
fooled out of all historical verity by Popish audacity,
may take it from the express words of the council of
Calcedon, Act. 16, — "We following always the defini-
tions of the holy fathers, and canon, and knowing
those that ngw have been read of the 150 bishops, that
were congregated under the emperor Theodosius at
Constantinople, things, concerning the privileges of
the same church of Constantinople. For to the seat of
old Rome, because the empire of that city, the fathers
JUGGLING. 117
consequently gave the privileges. And the 150 bish-
ops being moved with tlie same intention, have given
equal privileges to new Rome: reasonably judging,
that the city adorned with the empire and senate, shall
enjoy equal privileges with old regal Rome." Binius
p. 134.
It may confound all the Papal jugglers on earth to
find an approved general council affirming that Rome's
primacy was given by the fathers ; because it wa«> the
imperial city. On the same reason they do the like by
Constantinople ; for the council of Constantinople which
had gone before them on those grounds : so that you have
the vote of two councils, that it was not so from the be-
ginning, nor an apostolical tradition, but the act of the
fathers, because of the imperial city. If a general
council can err. Popery is a deceit. If it cannot err,
then the very primacy in the pope was then but new,
and done by man, that might do the like by others, and
therefore undo this again.
But say they. Pope Leo confirmed not this. Then the
church representative may err, and the pope only is in-
fallible. Leo and his delegates never expected one
word against the saying, that it was because of the ern-
pire, that Rome by the fathers had the primacy given it.
The reason given by themselves Concil. Constant,
can. 5. is this, because Constantinople is new Rome.
Binius saith that Rome receiveth not the canons of^
this council neither, but only their cuiideuuiation oi
Macedonius : and that every council hath just so much
strength and authority as the apostolic seat bestoweth
on it. For unless this be admitted, no reason can be
given why some councils of greater numbers of bishops
were reprobated ; and others of a smaller number con-
firmed." Vol. 2. p. 515.
What would you have more ? Do you not see what
the Popish church is ; and what they mean when they
ask you, whether your private judgment be safer or
wiser than that of the whole church, or of all the Chris-
tian world ? You see they mean all this while but one
man, whom Gretser and others plainly confess they
call the church. So that indeed it is general councils,
and all the Christian world or church that are the ig-
118 ' JESUIT
norant, fallible, and oft erring part: and it is one man,
who has been reputed an incarnate devil by a general
council, that is the unerring pillar of the church, and
wiser than all. They make a mere nothing or mockery
of general councils, any further than they please the
pope? And can you expect that any thing should
please them that is agaiiist his greatness, or as Julius
II. calls it, his holding the place of the great God,
the maker of all things, and laws ? What a vile abuse
is it then of the pope to trouble the world by the meet-
ings and consultations of general councils, when he
can sit at Rome and contradict them infallibly, and
save the catholic church from the errors that general
councils would else lead them into : and therefore could
he not with less ado infallibly make us laws, canons
and Scriptures without them? For that which the
pope can do against a general council, he can do with-
out them. If he can infallibly contradict a general
council, and infallibly rule us without them. There-
fore 3"0U may look long enough before you see
another general council. The council of Constance
were neither prognosticators nor effectual lawgivers,
when they prognosticated and ordained decennial coun-
ciis.
Here also you may see what account the Papists
make even of the first general councils. It is all one
with them to judge others heretics for contradicting es-
pecially the four first general councils, compared to the
four evangelists as the Scripture itself: and yet they
profess themselves to reject the canons or decrees of
both those, the first of Constantinople, and that of Cal-
cedon.
Thus the pope is privileged from all possibility of
being an heretic personilly: and not only the Romish
universal monarchy and vice-godhead, but even its pa-
triarchal primacy was no apostolical tradition, but a
human institution, founded on this consideration, that
Rome was the imperial seat and city.
Human it must needs be: for councils did not de-
clare any part of the law of God, but ordain it as an
act of their own. They and the patriarchate of Con-
stantinople, which was a new seat, neither patriarch
JUGGLING. ' 119
nor bishop residing- tlicrc in tlio apostles' clays, or Ion"-
after. Tlicy give this new patriarcii the second place
and once made him equal with old Rome, which they
would never have presumed to do, if they had thought
that the jiatriarchship of Alexandria, Anlioch, or Rome
had been of divine institution: for what horrible arro-
gance would that have been, when the Holy Ghost
by the apostles had made Alexandria second, and An-
lioch third, and Rome first, for a council to set Con-
stantinople befove two of them, and equal with the first.
Therefore if patriarchs be desirable creatures, there
may more new ones now be made, as lawfully as that
of Constantinople.
Therefore we judge, that to disobey the pope, or
withdraw from his subjection, if he had never forfeited
his patriarchship by the claim of an universal headship,
were no greater a sin, than to disobey or withdraw
from the patriarch of Alexandria, Antioch, or Constan-
tinople. Either the government by patriarchs and
archbishops is of God's ordaining and approving, or
not: if not then it is no sin to reject any of them. If
it be of God, then to reject any of them, though in sim-
ple error, is a sin of disobedience through ignorance,
but is far from proving a man to be no member of the
catholic church : for patriarchs are far from being es-
sential parts of the catholic church.
As in the Papists' own judgment, the catholic church
may be without the patriarch of Constantinople, Alex-
andria, or Antioch; so may it therefore without the
Pope of Rome. All the Greek church which hath set
up the patriarch of Constantinople in competition with
the pope, must needs hold that the universal primacy
is of human institution: for Constantinople never pre-
tended to a divine institution : and they could never
have had the impudence to prefer a human before a di-
vine : and therefore never thought the primacy of Rome
to be of divine right.
120 JEsuit
CHAPTER XI.
Tradition.
The great endeavor of the Papists is to advance tra-
dition : the council of Trent ses. 4. hath equalled it
with the Scriptures as to the pious affection and reverence
wherewith they receive it. On pretence of this tradition
they have added abundance of new articles to the faith,
and accuse us as heretics for not receiving their tra-
ditions. This is a principal difference betwixt us, that
we take the Scriptures to be sufficient, to acquaint us
with the will of God, as the rule of faith and holy liv-
ing: and they take it to be but part of the word, knd that
the other part is in unwritten tradition, which they
equal with this. For the maintaining of tradition it is
that they write so much to the dishonor of the Holy
Scripture.
For the discovery of their desperate fraud in this
point, and the right confuting of them , you must dis-
tinguish them out of their confusion : you must grant
them all that is true and just, which we shall as stifly
defend as they: you must reject their errors and con-
fute them : and you may turn their own principal weap-
on against them, to the certain destruction of their
cause.
We must distinguish the tradition of the Scriptures,
or the Scripture doctrine, from the tradition of other
doctrines, pretended to be the rest of the word of God :
between a certain proved tradition, and that which is
unproved and uncertain, if not grossly feigned: between
the tradition of the whole catholic church, or the great-
er part, and the tradition of the lesser more corrupted
and selfish the Roman part ! between a tradition of
necessary doctrine or practice, and the tradition of mu-
table orders : between tradition of testimony, or history,
or of teaching ministry, and tradition of decisive judg-
ment, as to the universal church. Suffer them not to
jumble all those together, if you would not be cheated
in the dark.
Concerning tradition, we grant the following propo-
sitions.
JUGGLING i<^l
That the Holy Scriptures come down to us by the cer-
tain tradition of our fathers and teachers ; and that what
the seeing and hearing of the apostles was to tiiem that
lived with them, that tradition and belief of certain tradi-
tion is to us, by reason of our distance from the time and
place. So that thougii the Scripture bears its own evi-
dence of a divine author, in the image or superscription
of God upon it, yet we are beholden to tradition for the
books themselves, and for much of our knovvlt-dge that
those are the true writings of the apostles and prophets,
and all, and not depraved, &c.
The essentials of the faith have been delivered even
from the apostles in other ways and forms, besides the
Scriptures: as in the professions of the faith of the
churches. In the baptismal covenant and signs, and
whole administration. In the Lord's Supper. In Cat-
echisms. In the prayers and praises of the church.
In the hearts of all true believers, where God hath
written all the essentials of the Christian faith and law.
So that we will not do as the Papists perversly do :
when God delivereth us the Christian religion with
two hands. Scripture completely and verbal tradition,
in the essentials ; they quarrel with Scripture on pre-
tence of defending the other: so will not we quarrel with
tradition, but thankfully confess a tradition of the same
Christianity by unwritten means, which is delivered
more fully in the Scripture: and this tradition is in
st)me respect subordmale to Scripture, and in some
respect co-ordinate, to hold us out the truth.
The apostles delivered the Gospel by voice as well
as by writing, before they wrote it to the churches.
By that preaching we confess there were Christians
made, who had the doctrine of Christ in their hearts,
and churches gathered that had his ordinances among
them, before the Gospel was written.
We confess that the converted were bound to teach
what they had received to their children, servants and
others: that there was a settled ministry in many
churches ordained to preach the gospel as they had
received it from the apostles before it was written : that
baptism, catechising, profession, the eucharist, prayer,
praise, &c, were instituted and in use, before the Gos-
11
]22 JESUIT
pel was written for the churches : that when the Gos-
pel was written as tradition bringeth it to us, so minis-
ters are commissioned to deliver both the books and
the doctrine of that book, as the teachers of the church,
and to preach it to those without, for their conversion ;
that parents and masters are bound to teach that doc-
trine to their children and servants: if a minister or
other person were cast into the Indies or America with-
out a Bible, he must teach the doctrine, though he re-
membered not the words ; and by so doing might save
souls : that to the great benefit of the church, writers
of all ages in subserviency to Scripture have delivered
down the sacred verities, and historians the matters
of fact: that the unanimous consent of all tiie churches
manifested in their constant professions, and practices,
is a great confirmation to us : so are the sufferings of the
martyrs for the same truth : the declaration of each
consent by councils is also a confirming tradition : and
the confessions of heretics, Jews and other infidels, are
providential and historical traditions, for confirmation :
and we also profess thai if we had any certain proof
of a tradition from the apostles of any thing more than
is written in Scripture, we would receive it.
But we take the Holy Scriptures as the complete
universal rule or law of faith and holy living. We
know of no tradition that containeth another word of
God; and we know there is none such because the
Scripture is true, which asseiteth its own sufficiency.
Scripture, and unwritten tradition are but two ways of
acquainting the world with the same christian doctrine ;
and not with divers parts of that doctrine, that tradition
adds to Scripture. It is but the substance of greatest
virtues that are conveyed by unwritten tradition : but
that and much more is contained in the Scripture, where
the christian doctrine is complete, and containeth the
integrals as well as the essentials.
The manner of delivery in a form of words, which
no man may alter, and in so much fulness and perspi-
cuity, is mucli to be preferred before the mere verbal
delivery of the same doctrine. The memory of man
cannot retain as much as the Bible doth contain, and
preserve it safe from alterations or corruptions ; or if
JUGGLING. 123
one man were of so strong a memor3% no man can ima-
gine that all should be so ; or if one orcneration had such
wonderful memories, we cannot imagine that all their
posterity should have the liUe.
If all the world had such Tniraculous memories, yet
men arc apt to be negligent either in learning or keep-
ing of lioly doctrine. All have not that zeal that ex-
cites them to such wonderful diligence without which
such a treasure could not be preserved.
When so much matter is committed to bare memory
without a form of unalterable words, new words may
make an alteration before men are aware. The change
of one word sometimes makes a whole discourse have
another sense.
There are so many carnal men in the world that
love not the strictness of that doctrine which they do
possess, and so many heretics that would pervert the
holy doctrine, that it would purposely be altered by
them if it could be done ; and it might much more
easily be done, if it lay all upon mens' memories : for
one party would set their memory against the others,
and tradition would be set against tradition : especially
when the far greater part of the church turn heretics,
as in the Arians' days ; then tradition would be most
at their keeping and interpretation ; and if we had not
then had the unalterable Scriptures, what might they
not have done ?
A whole body of doctrine kept only in memory, will
soon be disjointed; and if the matter were kept safe,
yet the methud and manner would be lost.
There could not be such satisfactory evidence given
to another of the integrity or certainty of it, as when
it is preserved in writing. We should all be diflident
that the laws were corrupted, or that lawyers might
combine to do it at their pleasure, if there were no law
books or records, but all lay in their memories. If
they were faithful, yet they could not give us evidence
of it.
The holy truths of God, historical, doctrinal, practi-
cal, prophetical, &c., without a course of miracles, or
extraordinary means, could not have been kept through
all ages, as well without writing, as with it.
124 JESUIT
If writing be not necessary, why have we so many
fathers, histories, and canons? Why do they fetch
their tradition from those and ridiculously call them
unwritten verities ^ Are they unwritten, when they
turn us to so many volumes for them? If man's writ-
ing be necessary for their preserv^ation, men should
thankfully acknowledge that God hath taken the best
way in giving it us in his own unalterable phrase.
If they prove that some matters of fact are made
known to us by tradition that are not in the Scripture,
or that any church orders or circumstances of worship
then used are so made known to us, which yet we
wait for the proof of, it will not follow that any of those
are therefore divine institutions, or universal laws for
the unchangeable obligation of the whole church. If
there be some things historically related in the Scrip-
ture, that were obligatory but for a season, and ceased
when the occasion ceased, as the washing of feet, the
abstaining from things strangled and blood, the anoint-
ing of the sick, the prophesyings one by one, 1 Cor. xiv.
31. miraculous gifts and their exercise, &c. it will not
follow, that they are universal laws to the church.
We will never take the pope's decision for a proof of
tradition: nor will we receive it from pretended au-
thority, but from rational evidence. Their saying, ice.
are the authorised keepers of tradition, shall not go
with us for proof.
It is not the testimony of the Papists alone, who are
not only a lesser part of the church, but a part that hath
espoused a corrupt interest against the rest, that we
shall take for certain proof of a tradition, but we will
prefer the testimony of the whole church before the
Romish church alone.
They that can produce the best records of anliquitv,
or rational proof of the antiquity of the thing they plead
for, are of more regard in the matter of tradition than
millions of unlearned men. Universal tradition is
preferred before the tradition of the Romish sect, and
rational 7;roo/ of antiquity is preferred before ignorant
surmises. But where both those concur w/iircrsa/ co«-
$ent, and records or other credible evidence of antiqui-
ty, it is most valid.
JtGGLINO. 125
As for the Romish traditions which they take for
part of God's word ; they must produce sufficient proof
that they came from the apostles, before we can receive
them as apostolic tradition : and also that it was deliv-
ered by the apostles as a perpetual universal doctrine
or law for the whole church.
Either those traditions have evidence to prove them
apostolical, or no evidence. If none, how can the pope
know them ? If they have evidence, why may not we
know it as well as the pope?
If there be any proof of these traditions, it is either
some ancient records or monuments : or it is the prac-
tice of the church ; but then how shall we know how
long- that practice hath continued, without recourse to
the writings of the ancients:'' Reports are very uneer-
tain. If it may be known without the search of ancient
records, then we may know it as well as they.
If the pope and his priests have been the keepers of
it, have they in all ages kept it to themselves or declared
it to the church ? If they have concealed it, then it be-
longed not to others : or else they were unfaithful and
unfit for the office. Then how do succeeding popes
and priests know it ? If they divulged it, then others
know it as well as they. We have had abundance of
preachers from among the Papists, who were once Pa-
pists themselves, as Luther, MelanrAhon, Zuingluie,
Calvin, Beza, Peter Martyr, Bucer, S^*c., and yet they
knew not apostolical traditions.
It mars your credit with us, because we are nble to
prove the beginning of some of your traditions, or a
time when they had no being : also the death and burial^
of many things that have long gone under the name of
traditions.
You are so confounded between your ecclesiastical
decrees and traditions, and your apostolical traditions,
that we despair of learning to know one from the other
and of seeing under the hand of the pope and a general
council a catalogue of the true apostolical traditions.
It seems to us scarce fair dealing that in one thousand
years time, the church could never have an enumeration
"and description of those traditions, with the proofs of
them.
11*
12G JESUIT
It is abominable impiety for you to equal your tradi-
tions with the Holy Scripture, till you have enumerated
and proved them. It makes us suspect your traditions,
when we perceive that they or their patrons have such
an enmity to the Holy Scriptures, that they cannot be
rio^htly defended without casting some reproach upon
tlie Scriptures, But this is no new thing with the ap-
plauders of tradition. The eighth general council at
Constantinople, Can. 3, decreed that the image of Christ
should be adored with equal honor iciih (he holy Scripture.
If your own councils themselves, are for the suffi-
ciency of Scripture, what then has become of &il your
traditions ? Binius, p. 299, Council of Basil, Ragusii
Orat. — " Faith and all things necessary to salvation,
both matters of belief and matters of 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, or necessary to salvation ;
and not from those passages that are spoken by allegory,
or other spiritual sense. The Holy Scripture in the
literal sense soundly and well understood, is the infal-
lible and most sufficient rule of faith.'' ^ This is the
Protestant doctrine. There is nothing any way neces-
sary to faith or salvation, but what is contained in the
Scriptures, either expressly, or as the conclasion in the
premises. We grant tradition or church practices are
very useful for our better understanding of some Scrip-
tures : but, what is this to another traditional word ot
God? Prove your traditions by inference from Scrip-
ture and we receive them.
This is the doctrine for Scripture. Sufficiency and
perfection are the rule of faith and life, admitting no ad-
dition as necessary, but explication. When this doc-
trine past so lately in a Popish council, you may sec
that the very doctrine of tradition equalled with Scrip-
ture, or being another word of God, necessary to faith
and salvation, containing what is wanting in Scripture,
is but lately sprung up in the world.
Tiie Papists get liitle by their argument from tradi-
tion : they lose by it all their cause.
For two things they much plead tradition ; their pri-
vate doctrines and practices, in which they disagree
JUOOLING. 127
from all Christians ; and there they lose their lahor
with the judicious : because tliey ^ive us no sufficient
proof tjjat their tradition is apostolical, and because tlir>
dissent of other churches showeth that it is not universal.
Tlie other cause for which they plead tradition is the
doctrine of Christianity itself; with a desic^n to lead
jnen to the church of Rome : as if we must be no (chris-
tians, unless we are Christians upon the credit of the
pope, and his subjects.
We do not strive against tradition or testimony of an-
tiquity for the Scripture, or for Scripture doctrine : we
make much advantage of such just tradition. We ac-
cept our religion from both the hands of Providence that
bring it us ; Scripture and tradition ; and we abhor the
contempt which those partial disputers cast upon Scrip-
ture ; but we are not tlierefore so partial ourselves as to
refuse any collateral or subordinate help for our faith.
Tlij more testimonies the better. The best of us have
need of all the advantages for our faith that we can get.
When they have extolled the certainty of tradition to
the highest, we gladly join with them, and accept of any
certain tradition of the mind of God. I advise all who
would prove themselves wise defenders of the faith, to
take heed of rejecting arguments from providences, or
any necessary testimony of man, especially concerning
matter of fact, or of rejecting true church history, be-
cause the Papists overvalue it under the name of tra-
dition, lest such prove guilty of the like partiality and
injuriousness to the truth as the Papists are. Whereas
the Papists imagine, that this must lead us to their church
for tradition, I answer we go beyond the Papists in ar-
guing for just tradition of the Christian faith, and make
far greater advantage of it than they can do. They ar-
gue but from authoritative decision by the pope, under
the name of church tradition, whereas we argue from
true history and certain antiquity, and prove what we
say.
Their tradition is no tradition : for it must be taken
upon the credit of a man, supposed infallible iby super-
natural, if not miraculous endowment ; which is not tra-
dition but prophesy. If they prove the man to be such
a man, it is all one to the church whether he say that
128 JESUIT
this was the apostles' doctrine, or this I deliver myself to
you from God. For he is so qualified, he has the pow-
er and credit of a prophet or apostle himself : therefore
they must prove tlie pope to he a prophet, before their
tradition can get credit : and when they have done that
there is no need of it.
When Papists speak of tradition confusedly, they give
us just reason to call them to define their tradition, and
tell us what they mean by it, before we dispute with
them upon an ambiguous word ; seeing they are so divid-
ed among themselves, that one party understands one
thing by it, and another another thing ; which we must
not sufler tliose jugglers to jumble together and confound.
Another advantage in which we go beyond the Papists
for tradition, is, that as we argue not from the mere pre-
tended supernatural infallibility or authority of any ; as
they do, but from rational evidence of true antiquity ;
so we argue not from a sect or party as they do, but from
the universal church. As far as the whole church of
Christ is of larger extent and greater credit than the
Popish party, so far is our tradition more credible than
theirs.
The Papists are fewer by far than the rest of the nom-
inal christians in the world. And the testimony of many
is more than of a part. The Papists above other parties
have espoused an interest that leads them to preten 1
and corrupt tradition, and bend all things to that inter-
est of their own, that they may lord it it over all the
world : but the whole church can have no such interest
and partiality. The Papists are but one side ; and he
that will judge rightly, must hear the other sides speak too.
But the tradition that we make use of, is from all sides
concurring ; even Papists themselves agree with us in
many points.
Our tradition reacheth farther than the universal church,
for we take in all rational evidence of Jews, heathens,
heretics, and persecutors ; that bear witness to the mat-
ters of fact, and what was the doctrine and practice of
the cluistians in their times, and what books they made
tlie ground of their faith. So that as impartial history
or testimony differeth from private assertion, or from the
testimony of one party only ; so doth our tradition excel
JUGGLING. 129
both the sorts of Popish tradition, both that of the Papal,
and that of the council pariy.
But \vc have not done with tiiom, till tradition has
given them their mortal stroke. You appeal to tradition,
to tradition you shall go. l>ut what tradition? The
tradition of the catholic church'? and where is that to he
found and known ? hut in the profession and practice of
tlie church, and in the records of the church?
The great questions between you and us, arc these :
Whether the pope be the head and sovereign ruler of
the whole catholic church ? and ichether the catholic
church and the Roman are of equal extent?
Inquire of the present church : and there we have the
profession and practice of all the Greeks; the Syrians;
the Moscovites ,* the Georgians; and all others dispers-
ed throughout the Turk's dominions, with the Jacobites,
Armenians, Egyptians, Abassines, and all other church-
es in Europe, &-c. which disclaim the headship of the
Roman pope. All those with one mouth proclaim that
the church of Rome is not, and ought not to be the mis-
tress of the world, or of all other churches, but that the
l)0})e for la^'ing such claim is a usurper, and the anti-
Christ. This is the tradition of the Greeks; of the Ab-
assines, and the greatest part of the church on earth
agree in this. What then is become of the Roman sov-
ereignty, by the verdict of tradition ; even from the
vote of the greatest part of the church ? Rome hath no
right to its pretended sovereignty, Babylon is fallen by
the judgment of tradition.
If you say that all those are heretics or schismatics,
and therefore have no vote, we answer : a minor party,
]>artial and corrupt, seeking dominion over the rest, may
not step into the tribunal, and pass sentence against the
catholic church, or the greatest part of it.
But your common saying is, that the Greeks,
Protestants, and all the rest were once of your church,
and departing from it, they can have no tradition
but yours. Go to former ages, seeing it is not the
present church whose voice you will regard. But
iiow shall we know the way and mind of the ages
past ! If by the present age, then the greater part
giveth us their sense against you. If by the records of
130 JUGGLING.
those times, we arc content to hear the testimony of
these. When we look into the ancients we find them
against you ; and no footsteps of your usurped sover-
eignty, but a contrary frame of government, and a con-
sent of antiquity ajrainst it. When we look into later
history we find, how by the advantages of Rome's tem-
poral greatness and the emperor's residence there your
greatness begun, and preparation was made to yout
usurpation, and how the translation of the imperial seat
to Constantinople made them your competitors, in the
claim of an universal headship ; and how it being once
made a question, you got it by a murdering emperor who
took your side for his own advantage. It was not till
Hildcbrand's days that you could get any possession. In-
stead of apostolical tradition for your sovereignt\^ ; eight
hundred years after the days of Christ, you had not so
much of the catholic church in your subjection, as you
have now. At six hundred years after Christ no known
part of the world acknowledged your universal sover-
eignty; but only the Latin western church submitted to
the pope as their patriach, and the first in order among
the patriarchs. In the days of Constantino and the
Nicene council, he was but a bishop of the richest and
most numerous church of Christians : and for a hundred
years after Christ, he was no more than the presbyter of
a particular church.
The Ethiopian churches of Habassia, the Indians, Per-
sians, <fec. were never your subjects. England, Scot-
land and Ireland were not only long from under you,
but resisted 3'ou, maintaining the council of Chalcedon
against you, and joining with the eastern churches
against you, about Easter day. The eastern churches
also were never your subjects.
Canus Loc. 'Ilicol. lib. 6. cap. 7. saith; not only the
Greeks, but almost all the rest of the bishops of the whole
world,have vehemently sought to destroy the privileges of
the church of Rome : and indeed they had on their side,
both the arms of emperors, and the greater number of
churches : and yet they could never prevail to abrogate
the power of the pope of Rome. The catholic church
was not then your subjects, when the greater number of
churches, and most of the bishops of the whole world, as
JESUIT 131
u ell as Greeks, were against you, and vehemently foutlii
against your protended privilege's.
JOiincrius contra ^Vuhh m scs Caial. in IjibHotluca
Patrum, Tom. 4. p. 773. saitli, tlie cliurdies of the Ar-
menians, and Ethiopians, and Indians, and tlic rest
uliicli ti;e apostles converted, aie not under the churcli
of Konic. What would you have plainer ? You may
conjecture at tiie nundjers of those churches by what
a legate of the pope that lived among them, saith of one
corner of them, Jacob, a Vitriaco llistor. Orient, cap.
77: the churches in the easterly j>arts of Asia alone ex-
ceeded in multitude the Christians both of the Greek
and Latin Churches. Alas, how little a thing then was
the Roman church !
If all this were not enough, the tradition of your own
church destroys the papacy utterly. "A general coun-
cil is above the pope, and may judge him and depose him ;
that is of faith, it is heresy to deny it ; and this is so sure
that no wise man ever doubted it." Tiiis is the judg-
ment of the general council of Basil, with whom that of
Constance doth agree. Whether those councils were
confirmed or not, they confess them lawfully called and
owned, and extraordinarily full. So they were their
church representative ; and so the pope's sovereignty
• over the council is gone by tradition. If a free general
council should be called, all the churches in the world
nmst be equally there represented : and if they were so,
then down goes the usurped headship of the pope: for
most of the churches in the world are against it : and
therefore in council they would have the major vote.
And thus by the concession of the Roman representa-
tive church the pope is gone by tradition.
CHAPTER XII.
Papal Soveriignly.
Another of the Roman frauds is this : The^ persuade
men that the Greeks, the Protestants, and all other
churches, icere once under the Pajjal sovereignty, and
132 JEsuit
have separated themselves without any just cause :
and therefore we arc all schismatics ; and have no
vote in general councils, <fec.
This is a vain accusation. Abundance of churclies
bad not any notable communion witb you. The Greek
churches withdrew from your communion, but not from
your subjection. If any of the patriarchs or emperors
of Constantmople did for carnal ends submit to you, it
was not the act of the churches, nor owned, nor of long
continuance. So that it w,is from your communion and
not from your subjection that they withdrew.
We that are now living, our fathers or our grandfath-
ers, were not of your church: and therefore we never
did withdraw.
There were churches in England before the Roman
power was owned : therefore it was a sin to change, the
first change was the sin, when they subjected themselves
to you ; and not the later, in which they returned to
their ancient state.
The Germans or English or whoever did relinquish
you, have as good reason for it, as for the relinquishing
of any other sin. If they did by the unhappiness of ill
education or delusion, submit to the usurped sovereignty
of the pope they had no reason to continue in such an
error. Repentance is not vice, w hen the thing repented
of is a vice. Justify therefore your usurpation, or else
it is in vain to be angry with us for not adhering to the
usurper, and the many corruptions that he brought into
the church.
CHAPTER XIII.
Schisin.
Another deceit that they manage with great confi-
dence is this : Jf the church of Rome be the true
church : then yours is not the true churchy arid then
you arc schismatics in sepcrating from it : but the
church of Rome is the true church; for you will con-
fess it was a true church, when Paul wrote the epistle
JUOOLINC. 13.*^
to the Romans : and if it ceased to be a true churchy
tell us when it ceased^ if t/oii can : if it ceased to be a
true church, it was either by heresy, or schism, or
apostacy,
A mail would think that cliildron can sec the pal-
pable fallacy ef this argument ; and yet of few do the
learned Papists make more use. The deceit lieth in
the ambiguity of the word church. It is taken often in
Scripture for one particular church, associated for per-
sonal communioH in God''s worship. And thus there
were many churches in a country, as Judca, and Galatia.
It is taken by ecclesiastical writers often for an associ-
ation of many of those churches for communion by
their pastors ; such as were diocesan, provincial, national
churches ; whereof most were then ruled by assemblies,
where a bishop, archbishop, metropolitan or partriarch,
as they called them did preside. It is taken in Scrip-
ture for the body of Christ ; the holy catholic or uni-
versal church containing all true believers as mystical,
or all professors of true faith as visible. It is taken by
the Papists for one particular church lohich is the mis-
tress or ruler of cdl other churches^
If the question be of a true particular church, we
grant that the church of Rome was a true and noble
church, in the days of Paul and long after ; and thus
Paul ownetli it in his epistle as a true church. To
die question when it ceased to be a true church : I an-
swer, what matter is it to us whether it ceased or not,
any more than whether Corinth, Ephesus, Coloses, Thes-
salonica, or Jerusalem be true churches or be ceased ? In
charity we regard them all: but otherwise what is it to
the faith or salvation of the world, whether Rome or any
one of those be yet a true church, or ceased ? I know
not that there is any church at Coloses or Philippi, or
some other places that had then true churches : and doth
it therefore follow that I am not a true believer? What
would you say to one who should argue thus concerning
other churches, as those men do of Rome ? and say, if
Philippi, be a true church, then England has no true
churches, if it be not, when did it cease to be a true
church ? Would you not answer him : what is it to me
whether Philippi be a true church or not? may not w**
12
i34 JESUIT
and they be both true churches ? how j)rovc you that ?
and wlietlier it be ceased or not ceased, doth no whit
concern my faitii or salvation, fartlier than as my chari-
ty is to be exercised towards them. So say we of Rome,
it was a true particular church in the apostle's days. And
if it be still a true church what hinders but we may be
so too? But whether it be so or not, is little to me. It
concerneth not my faith or salvation to know whether*
there be any such place as Rome on earth, or whether
it were consumed long ago. If a man were so simple as
to believe a report that Rome was destroyed by Charles
of Bourbon, and never inhabited, or had a pope since,
he were but such a heretic as Pope Zachary and Bishop
Boniface made of Virgilius, for holding there be anti-
podes.
If you take the word church for a diocesan or pa-
triarchal church, or association of churches; supposing
such forms proved warrantable, the same answer serveth
as to the first.
But if by a true church you mean either the whole
universal church: or a mistress church that must rule all
ihe rest, there never was such a church in Paul's days.
Therefore we turn this argument of the Papists against
themselves. If the church of Rome itcre neither the
ivhole catholic church, nor the inistress of all other
churches lohen Paul wrote his epistle to them, then it
is not so now, nor ought to be so accounted. That the
church of Rome was not the whole catholic church then,
no man can doubt, that reads what a church there was
at Jerusalem, what a church at Ephcsus, and Philadel-
phia, Smyrna, Thyatira, Laodicea, Corinth, and abun-
dance more. Where doth Paul once name them either
the catholic church, or the mistress or ruler of all churches'?
or give the least hint of any such thing? or mention any
pope among them whom the wliole world was to take to
be their sovereign head ? Is it not an incredible thing that
Paul, and all the apostles would forget to make any
mention of this privilege, or teach them how to use it,
or teach other churches ther duty in obeying the churcli
of Rome, if indeed they had been made the mistress
church ? Men that can believe what they list, may say
what they list. But for my part I will never accuse
JUGGLING. 135
l*aul anil all the apostles, of so great oblivion or negli-
gence. And therefore I conclude, Rome was neither
the universal churcli, nor the mistress church then, and
therefore it is not so to he accoinited now.
But tiie matter of the? Roman church must he distin-
guished from its iww political form. For the matter, so
many of its members as are true christians, are part of
the catholic church of Christ tiiough not the whole. But
as to the |)olitical form of the Roman church, as it is a
body kcaded by one claiming an universal monarchy, so
the form is false and anticin-istian, and therefore the
church as Papal can bo no better.
This is our answer to the question, wliethcr the church
of Rome, be a true church 1 There arc I doubt not
among them many true members of the catholic church,
though I am confident that salvation is much more rare
and dilTicult with them, than it is with the reformed cath-
olics ; but tlie pope as a pretended universal monarch is
a false head, and consequently their Papal church, as
such, is a false antichristian church, and no true church
of Jesus Christ.
CHAPTER XIV.
Another great endeavor of the Papists is, to make,
men believe that they only have a fixedness ^unity^ consis-
tency and scttlcdness in religion : but we arc still ai
uncertainty, incoherent, not tied together by any certain
bond, but still upon divisons, and upon change.
Is this difieronco so great a business ? Do not those
cheaters know, that if for this they would reproach us,
they must do so by themselves 1 Know they not that
among their own schoolmen there is the same difference ?
and know they not that if differences in ceremonies or
modes should unchurch us, or disgrace us, it would fall
as foul on the whole catholic church, in the very primi-
tive times ? Did they never read of the difference be-
tween the Asian and the Roman churches, about the
t36 JESUIT
celebration of Easter day, and how Polycrates and the
rest did plead tradition against the church of Rome's
tradition ; how IrencX'Us did reprehend the Bishop of
Rome for his uncharitable censure of the churches for so
small a difference ? and how Polycarp and Anicetus
Bishop of Rome could not agree, as building upon
contrary traditions : but yet maintained Christian peace ;
Euschius Lib. 5. Hist. Eccl. cap. 26. The English and
Scottish churches long after that adhered to the Asian
way ; even after the council of Nice had ended the
controversy on the Roman side. Who knows not how
many more controversies greater than those of ours have
been among the churches of Christ, without their un-
churching or disparagement to religion ?
For the doctrinal controversies, most of them lie more
in words than in sense, and all of them are far from the
foundation, though they be about Christ, who is the
foundation. Those of us that say Christ died for all,
and those that say he died not for all, do agree as your
schoolmen do, that he died for all, as to the sufficiency
of his death and price : but he died not for all as to the
actual efficiency of pardon and salvation : is not this
•your doctrine ? and is not this ours 1 and are you not as
much disagreed about it as we ? what else meant the
late decision against the Jansenists 1 and the persecution
of them in France 1 And yet have you the face to
make this a reproach of us .'* For the righteousness of
Christ, we are commonly agreed that it is both his obe-
dience and passion that we are justified and saved by :
though we are not all of a mind about the reason of their
several interests.
For different forms of worship those men do wilfully
forget what a number of offices and Mass books have
been among themselves and other churches : and the
number of Litanies or Lituriiies of several a<res and
churches they have given us.
As for the changes and unfixedness which they charge
us with, we are contented that our principles and our
practices be compared with the Papists, and then let
modest and judicious enemies be judges which of us are
more fixed, or more mutable.
For our principles, we take only Christ to be the chief
jrooLiNG. 137
foundation of our faith, and liis inspired pro|)hets and
apostles to be tiio secondary foundation : wliercas tiic
Papists build upon many a most ungodly man, because
he is the Pope of Rome. Which of those is the firmer
foundation ?
We take nothing; for our rule but tlie sure word of
God contained in the Holy Scriptures : but the Papists
take the decrees of all popes and councils for their rule.
Our rule they confess to be divine and infallible : their
rule we affirm to be human and fallible. Which
then is like to be more firm ? Our rule the Sacred
Scriptures in the original languages, as to the words,
and the matter of them, as to the sense, the Papists
themselves confess is unchangeable ; but they will not
say as much of their own ; that alteration which Pope
Sixtu>, and Pope Clement made in the vulgar Latin
Bible, which is one part of their rule, and the other part
is their decrees, of which Pope Leo. X. Bulla contr.
Luth. saith, the popes our predecessors never erred in
their canons and constitutions. And yet Pope Julius
IL said is his general council at the Lateran with their
approbation, Cont. pragmaf. sand, monitor. — 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,
thouch of unequal merits, holdcth the place of the eter-
nal king, and the maker of all things, and all laws on
earth, may abrogate these decrees when they are abused.
You see here from the mouth of infallibility itself, if
the Roman faith have any, of what continuance we may
judire their immutable decrees to be, which are made as
by divine inspiration: they are immutable till the pope
abrogate them, who being in God's place, is of power
to do it.
We have a rule tliat was perfected by Christ and his
apostles, to which nothing can be added, and therefore
we are at a certainty for our religion : for we have a
sure and perfect rule from heaven. Nothing may be ad-
ded to it, or taken from it. But the Papists do profess
that the determinations of the pope or council may make
a point, and so five thousand points, for there is no cer-
tain number, to be articles of faith, and necessary to
12*
188 JESUIT
salvation. So that the Papists never know when their
faith is perfect and grown to its full stature. For ought
they know a thousand more articles may be added.
And yet these men of uncertain growing faith, have the
face to persuade men that we are mutable, and they are
fixed.
We never changed our head, our Lord, our faith, or
one article of our faith : if malice itself be able to charge
us with changing the smallest article of our faith, let
them say their worst : we change not our rule, the Holy
Scriptures, nor one clause or sentence of it, but endeav-
or the preservation of the same, which at the first we re-
ceived. In our contests with the Papists, our great of-
fence is at their mutation from the ancient rule and way ;
we contend but for the faith once delivered to the saints :
the old way with us is the good way : we abhor a
new religion. If we change in any thing, it is
but by repenting of our former changeableness wliile
our nation was Popish ; having then changed from the
apostolic simplicii}^, we change from that sinful change,
and return to the ancient way again. And if we have
made any further changes since our first cliange at the
reformation, it is but perfecting the change to antiquity
and apostolic simplicity, which we tiien begun. Rome
was not built in one day, and is not pulled down in a
day. The work of reformation is but one change,
though it be not done all at one time. If we find some
spots of Romish dirt upon us, that escaped us at our
first washing, it is no dangerous mutability yet to wash it
ofl. If a man converted by saving grace be not perfect-
ly rid of all his former sin the first day of his conversion,
should he be reproached as mutable for striving against
it all his life after, and casting it ofl' by degrees as he is
able ? If a man did but recover by degrees from the
relics of his disease, they will not therefore rej)roach him
as mutable. If he sweep the dust or dirt out of his house
every day, they will not say, he is mutable, and knows
not where to rest. Those men might as well reproach
us as mutable, because we rise in the morning and do
not still lie in bed ; or because we go to bed at nicrht,
and do not stay up entirely.
But what is it that we are changeable in 1 We have
JUGGLING. 130
changed none of the substance of worship: did we ha|)-
tiso befoiv, and do we not so still 1 did we pray or admin-
ister tiie Lord's Supper before, and do we not still ] what
is the change 1 Do these men think us so sottish as to
place our relitrion in circumstances 1 God hath bid us
pray contiiuially: but he hath not told us whether we
shall use a prayer-book or not, but left that to men's
necessities or conveniences to determine. Doth a man
change his religion or worshij) of Ciod, if he either begin
or cease to use a book] but whether we use them, or
not use them, is no part of our religion at all, but a mere
accident, or common helj) and a|)purtenance. God hath
not told jireachers whether they shall use notes for their
memory in |)reaching : to one it is a hindrance, to an-
other a help. Doth a man change his religion when
he changeth a custom of using notes'? God hath not told
us what chapter we shall read, or what psalm we shall
sing, or what text we shall jireach on this day or that
day. What if one age think it best that pastors shall
read no chapter preach on no text, and sing no psalm
but by direction : and the next age think it meeter to
leave that to each minister, as thinking it unfit to ordain
such ministers as have not wit enough to choose their
text, chapter, or psalm according to occasions. Will you
say that here is a change of religion 1 These outside
hypocrites tell the world what a thing they take religion
to be, and in what they place it. What if one read a
chapter with spectacles, and another without, or if one
preach in a pulpit, and another below : or if one preach
in a white garment, and another in a black : are we
therefore of several religions 1 or is this any part of the
worship itselfl do we not all stand or sit at the hearing
of a sermon, as we please? do we not kneel or stand at
prayer as we please 1 Yea, do not men commonly in
singing psalms or prayer or praise to God, sit or stand
as they please ? Doth standing, kneeling, or sitting
make another religion, or any part of it? And for mar-
rying, burying, baptising, and the rest, we have altered
no part at all of the worship of God ; what ignorant
souls are these, that think that the using a book, or a ges-
ture, or certain words to the same sense, make difl'erent
religion, or ordinances of worship? Those are tricks
i40 JESUIT
that none but the ignorant will be deluded with, that
know not what religion or worship is. They may as
well say if I cliange my lecture day from Thursday to
Friday, that I change my religion or the worship of God.
But they have changed the very essence of their
church ; the officers, the doctrine, the discipline, the
worship, as though they had been born for change, to
turn all upside down.
In the primitive times the church had no universal
monarch but Christ: but they have set up a new uni-
versal monarch at Rome.
In tlic primitive times the catholic church was the
universality of Christians : they have changed it to be
only the subjects of the pope.
in. the primitive times Rome was but a particular
church as Jerusalem and other churches were : but they
have changed it, to be the mistress of all churches.
For many hundred years after Christ, the Scripture
was taken to be a sufficient rule of faith : but the}' have
changed it to be hni part of the rule.
In the ancient church all sorts were earnestly exhor-
ted to read, or hear, and study the Scripture in a known
tonsfue : but they have changed that into a desperate re-
straint, proclaiming it the cause of all heresies.
In the ancient church the bread and wine was the
body and blood of Christ representative and relitive:
but they have changed it into the real body and blood.
Heretofore there was bread and wine remaining after
the words of consecration : but they have changed so,
that there remaineth neither bread nor wine, but the
({ualities and quantity, without the substance, and this
must be believed, because they say it, against Scripture
and antiquity, and sense itself.
In the ancient church the Lord^s Suppc? ?vas admin-
istered in both kinds, bread and wine to all : but they
have lately changed this into one kind only to the peo-
))le, denying them one half of the sacrament.
Of old the Lord^s Supper was but the commemora-
tion of the sacificc of Christ upon the cross, and a
sacrament of our communion icith him and his members:
but now they have changed it into a propitiatory sa-
critice for the sins of the quick and dead : and in it
JUGGLING. 141
they adore a piece of bread as very God, wiili divine
uorsliip.
Of old, men were tauglit to make daili/ ronfrssfon
of shi, and bcf^ pardun ; and when they had done all,
to confess themselves unprofitable servants : but now
they are so chanircd, that they pretend not only to be
perfect without sin, and to merit by the condignity of
their works with God, but to supererogate and be more
perfect than innocence could make them, by doing more
than their duty.
Of old those things wore accounted sins deserving
hell, and needing the blood of Christ for pardon, which
now are changed into venial sins, which properly are no
sins, and deserve no more than temporal punishment.
Of old the saints had no proper merits to plead for
themselves ; and now men have some to spare for the
buying of souls out of purgatory.
Of old the pastors of churches were subject to the rul-
ers of the commonwealth; even every soul, not only for
wrath, but for conscience' sake was obliged to be sub-
ject : but now all the clergy are exempted from secular
judgment, and the secular power is subject to them : for
the pope hath power to depose princes, and dispossess
them of their dominions, and put others in their room,
and dissolve the bonds of oaths and covenants, in which
the subjects were obliged to them, and to allow men to
murder them.
I might fill a volume with all the changes they have
made in doctrines, and church orders, and discipline,
and religious orders and their discipline, and in worship
and ceremonies. Their Liturgy or Mass-book hath been
changed, and abundance of additions it iiath had since
the beginning of it.
Now I am content that any impartial man shall judge
whether Papists or the reformed churches are the more
mutable and unsettled in their religion ? and which of
them is at the greater certaintv, firmness, and immuta>
bility ]
142 JESUIT
CHAPTER XV.
J^oveUy and Succession.
xVnotlier fraud of the Papists, vvliich they place not
the least of their confidence in, is this : the^ persuade
the i^cople that our church and religion are but neto^
of the other day''s invention : and that theirs is the
only old religion. And therefore they call upon us to
give them a catalogue of the professors of our religion
in all ages ; which they pretend we cannot do : and ask
us where our church was before Luther.
To this we sliall give them a hrief but satisfactory
answer. We are so fully assured that the oldest relig-
ion is the best since the date of the Gospel, that we are
contented our whole cause shall stand or fall by this tri-
al. Let him be esteemed of the true religion, that is of
the oldest religion. This is the main difference between
us and the Papists. We are for no religion that is not
as old as the days of the apostles : but the\^ are for the
novelties and additions of popes and councils. Poly-
dore Virgil Inv en. Rcrum, lib. 8. c. 4. calling us a sect,
gives 3'ou a just description of us, ''''having once got
leave to speak that sect did marvelously increase in a
short time; ivhich is called evangelical, because they
affirm that no law is to be received which belongeth to
salvation, but what is give?! by Christ or the apostles.''''
Yet these very men hav^e the face to charge us with nov-
elty ; as if Christ and his apostles were not of sufficient
antiquity for them. Our main quarrel with them is, for
adding new inventions in religion, and their principal
business against us is to defend it, and yet they call
theirs the oM religion, and ours the new.
That which is most conformed to the doctrine and
practice of Christ and his apostles, is the truly ancient
religion and church. But our religion and church is
most conformed to the doctrine and practice of the apos-
tles : therefore it is the truly ancient religion and church.
That religion which is most conformed to the Holy
Scripture is most conformed to the doctrine and practice
of Christ and his apostles. But our religion and churches
JUGGLING. 143
arc most coiilbrined to the Holy Scrii)tiiics. Tiiey c;iu
say nothing against tiiis but that the Scri[)turc is insuf-
ficient without tradition : hut wo have no rule of faith
which is not hy themselves confessed to he true: they ac-
knowledge Scripture to he tlu; true word of God ; so
that the truth of our ride is justified hy themselves. Let
tiiem sliow us as good evidence that their additional ar-
ticles of faith or laws of life came from the apostles, as
we do that the Scriptures came from them, and then
we shall confess that we come short of them. Let tlicm
take the controversies between us point by point, and
hriuir their proof, and we will bring ours, and let tliat
religion carry it that is apostolical. Tlieir traditions in
matter of faith superadded to the Scripture, are mere
heretical or erroneous forgeries, and they can give us no
proof that ever they were apostolical. The Scripture
alTu'meth its own sufficiency ; and therefore excludeth
tlieir traditions. In their own general council at Basil,
the Scripture sufficiency was defended. The ancient
fathers were for the sufficency of Scripture. Their tra-
ditions are the opinions of a dividing sect, contrary to
the traditions or doctrine of the present catholic church :
the far greater jmrt of Christians being against them.
For some hundred years after Christ, most of their pre-
tended traditions were unknown or abhorred by the
Christian church, and no such things were in being
among them. The chief points of controversy maintain-
ed against us, are not only without Scripture, but against
it, and thence we have full particular evidence to dis-
prove them. If the Scri[)tures be true, as they confess
them to be, then no tradition can be apostolical or true,
that is contrary to them. The Papist's tradition is, that
the clergy is exempt from the magistrate's judgment :
but the Holy Scriptures saitii, Jet tvcri/ soul he subject
to the higher powers, Rom. xiii. The Papists' tradition
is for serving God lyublichj in an unhioum tongue : but
the Holy Scripture is fully against it. Their tradition is
against laymen's reading the Scripture in a known tongue,
without special license from their ordinary : but Scrip-
ture and all antiquity are against them.
These seven ways we know tiieir traditions to be de-
ceitful ; because they are unproved ; against the sufficien-
144 JESUIT
cy of Scripture, their own former confessions, and the
consent of the fathers ; contrary to the judgment of the
catholic church ; once the church was without them ;
and many of them are contrary to express Scripture.
If Scripture will show which of us is nearest the doc-
trine and practice of the apostles, then the controversy
is ended. For we provoke them to try the cause by
Scripture, and they deny it. We profess it is the rule
and test of our religion; but they appeal to another rule
and test. Thus you may see which is the old religion.
Our church and religion have continued from the days
of Christ till now. The promise of Christ cannot be
broken. Christ promised in his word, that that church
and religion which are most conformed to the Scriptures,
shall continue to the end : but our church and religion
are most conformed to the Scripture : therefore Christ
hath promised that it shall continue to the end.
The Christian religion and catholic church have con-
tinued from the days of Christ till now. But ours is the
Christian religion, and catholic church : therefore ours
hath continued from the days of Christ until now. That
religion which hath all the essentials of Christianity, and
doth not deny or destroy any essential part of it, is the
Christian Religion. That religion which the apostles
were of is the Christian religion. They who believe all
that is in the Holy Scripture are of the Christian reli-
gion ; but thus do the reformed churches believe.
They who are of that one holy catholic church, where
Christ is the head and all true Christians are members,
are of the true church ; for there is but one catholic
church.
They who are sanctified, and justified, have the love of
God in them, are members of the true catholic church :
but such are all that are sincere professors of our reli-
gion.
But all this will not serve them without telling them
where our church was before Luther: to this we an-
swer we have no peculiar catholic church of our
own ; for there is but one, and that is our church : where-
ever the christian church was, there was our church.
Wherever any Christians were congregated for God's
worship, there were churches of Uie same sort, as our
jrflKGLlNQ. 145
particular churches. Wherever Christianity was, there
our religion was ; for we know no religion but Chris-
tianity. Would you have us give a catalogue of all
the Christians in the world since Christ ? Or would you
liave us as vain as Tuherville who names some popes,
about twenty professors of their faith in each age, as if
twenty or thirty men were the catholic church : or as
if those men were proved to be Papists by his naming
them ?
Our religion is Christianity. Christianity hath cer-
tain essentials, without which no man can be a Christian ;
and it hath moreover many precious truths, and duties
necessary to the better being of a Christian. Our being
as Christians is in the former ; and our strength and in-
crease and better being are much in the latter. From the
former, religion and the church are denominated. Our
implicit and actual explicit belief, as the papists call
them, must be distinguished ; or our general and our
particular belief. And also the positives of our belief
must be distinguished from the implied negatives ; and
the express articles themselves, from their implied con-
sectaries.
Now I shall tell 3'ou where our church hath been in
all ages since the birth of Christ.
In the days of Christ and his apostles our church was
where they and all Christians were : and our religion was
with them in all its parts, both essential and perfective.
That is, we now believe all to be true that was delivered
by the apostles as from God, with a general faith ; and
ail the essentials and as much more as we can under-
stand, with a particular faith. But we cannot say that
with such a particular faith we believe all that the apos-
tles belieN-TDd or delivered ; for then we must say that
we h.ave the same degree of understanding as they ; and
that we understand every word of the Scriptures,
In the days of the apostles themselves, the consecta-
ries, and implied verities, and rejection of all heresies
were not particularly and expressly delivered either in
Scripture or tradition.
In the next ages after the apostles, our church was the
one catholic church, containing all true Christians, headed
by Jesus Christ : and every such Christian was a mem-
13
146 JESUIT
ber of it. The essential parts of our religion were con*
tained both in the Holy Scriptures, and in the public
professions, ordinances, and practices of the church in
those ages, which you call traditions; and the rest of it,
even all the doctrines of faith and universal laws of God,
which are its perfective parts, were fully contained in
the Holy Scripture. And some of our rejections and
consectaries, were then gathered and owned by the
church, as heresies occasioned the expressing of them:
and the rest were all implied in the apostolical Scrip-
ture doctrine which they preserved.
By degrees many errors crept into the church : so,
that neither the catholic church, nor one true Christian
did reject any essential part of Christianity. All parts of
the church were not alike corrupted with error, but some
more, and some less. The whole church held the Holy
Scripture itself, and so had a perfect general or implicit
belief, even while by evil consequences they oppugned
many parts of their own profession.
When in process of time by claiming the universal
sovereignty, Rome had introduced a new pretended
catholic church, by superadding a new head and form,
there was then a two-fold church in the West; the Chris-
tian as Christian headed by Christ ; and the Papal as
Papal headed by the pope ; and by that usurped monarchy
they endeavored to make but one of them, by making both
the heads essential, when before one only was tolerable.
If the matter in any part may be the same ; and the
same man may be a Christian and a Papist, and so the
same assemblies : yet still the forms are various : and
as Christians and part of the catholic church, they arc
one thing: but as Papists and members of the separat-
ing sect, they are another thing.
In the time of the Romish usurpation, our church was
visible in the Imvest degree among the Papists them-
selves, not as Papists, but as Christians. For they ne-
ver did deny the Scriptures, nor the ancient creeds, nor
baptism, the Lord's Supper, nor any of the substance of
our positive articles of religion. They added a new re-
ligion and church of their own, but still professed to hold
all the old in consistency with it.
Wherever the truth of the Hohj Scriptures and the
JUGGLING. 147
ancient creeds of the church was professed, tliere was
our relijOfion before Liitlier : but even among tbe Papists,
the Holy Scriptures and tlie said creeds were visibly pro-
fessed, theiefore among ibem was our religion.
Popery itself was not ripe for a corruption of the
Christian faith professed, till Luther's opposition height-
ened them. For the Scripture was frequently before,
by Papists held to be a most sufficient rule of faiih, as I
have sliowed from the council of Basil; and consequently,
tradition was only pleaded as conservatory and exposi-
to) y of the Scripture, but now the council of Trent hath
equalled them, when they found that out of Scripture
ihey were unable to confute or suppress the truth.
At the time of the Church's oppression by the Papa-
cy, our Religion was visible, and so our Church: in a
more illustrious sort, among the Christians of the most of
the world, Greeks, Ethiopians, and the rest^ who never
were subject to the usurpation of Rome, but only many
of them took him for the first patriarch, but not the
governor of the universal church. So that here was a
visibility of our church doubly more eminent than among
the Romanists ; in that it was the far greatest pari of
the catholic church that thus held our religion, to whom
the Papists were then but few ; and in that they did not
only hold the same positive articles of faith with us, but
also among their rejections did reject the chief of the
Popish errors as we do.
They rejected with us, the pope's Catholic Monarchy^
the pretended infallibility of the pope or his councils :
the new form of the Papal church, as headed by him,
with other points; which are the very fundamental con-
troversies between us and the Papists. So that the ma-
jor part of the catholic church did profess it, with the
rejection of the Papacy and Papal church, and so you
may as easily see where our religion was before Luther,
as where the catholic church, or most of Christians were
before Luther.
Our religion was professed with a yet greater rejec-
tion of Romish corruptions, by many thousands that lived
in the western ehurcli itself, and under the pope's nose,
and opposed him in many of his ill endeavors against the
church and truth, together with them that gave him th«
148 JESUIT
hearing, and were glad to be quiet, and gave way to his-
tyranny, but never consented to it.
Concerning those we have abundant evidence, though
abundance more we might have had, if the power and
subtilty of the Papal faction had not had the handling of
them. Histories tell us of the bloody wars and conten-
tions that the emperors of both East and West have had
with the pope to hinder his tyranny ; and that they were
forced by his power to submit to him, contrary to their
former free professions. Treatises were written against
him, both for the emperors and princes, and against his
doctrine and tyranny. Histories and professions of the
Albigenses, Waldenses, Bohemians and others were very
numerous, and they affirmed about the year one thousand
one hundred, that they had continued since the apostles,
and no other original of them is proved. General
Popish councils have contended and borne witness against
the pope's superiority over a council. In that and other
points, whole countries of their own are not yet brought
over to the pope. They have still among themselves
Dominicans, Jansenists, &c., who are reproached by the
Jesuits. Most points of ours which we oppose to Po-
pery, are maintained by some or other of them. But
the fullest evidence is the certain history or knowledge
of the case of the common people and clergy among
them, who are partly ignorant of the main matters in
controversies between us, and are generally kept under
the fear of fire, and sword, and torments ; so that the
truth of the case is this : the Roman bishops were as-
piring by degrees to be archbishops, and so to be pa-
triarchs, and so to have the first seat and vote, and to be
called the chief bishoj)s or patriarchs^ and at last they
made another thing of their office, and claimed, about
six hundred years after Christ, to be universal monarchs
or governors of all the church. But though that claim
was soon laid, it was comparatively but icvf^ even in the
West, that made it any article of their faith ; but multi-
tudes sided with the princes that would have kept the
pope lower, and the most of the people meddled not with
tlie matter, but yielded to necessity, and gave place to
violence, except the Albigenses, Bohemians, Wickliffites
and the rest that more openly opposed. So that no man
JtTOOLlNO. 149
could judge of the multitude clearly, which side they
were on, being forced by fire and sword, and having not
the freedom to profess their minds.
Our religion was at first with the apostles, and the
apostolic church : and for divers hundred years after, it
was with the universal Clirislian church. Since Rome's
usurpation, it was even with the Romanists though abus-
ed, and with the greater part of tlie catholic church that
renounced Popery then, and so do now ; and also with
the opposers of the pope in the West. This is the
succession we plead, and where our church and religion
still was.
If any deny that we are of the same church and re-
ligion with all that is truly christian, I easily prove
it. They tliat <ire Ciiristians joined to Christ the head,
are all of the same church and religion, for none else are
Christians or united to Christ, but the church which is
his body : but all sincere Christians and we are united
to Christ the head : therefore we are all of the same
church and religion.
They who believe the Holy Scripture, and differ in no
essential part of the Christian faith, are of the same
church and religion : but so do both we and all true
Christians : therefore we are all of one church and re-
ligion.
They who are truly regenerate, and justified, hating
all known sin, longing to be perfect, loving God above
all, and seeking first his kingdom and righteousness, and
accounting all tilings but loss in comparison of Christ, are
all of the true catholic church, and the true Christian
religion': but such are all that are sincere, of the reform-
ed churches ; as we to prove others by our profession
and practice, by which only tlicy are capable of judging
of us; and to ourselves infallibly against all the enemies
of our salvation in hell or eartli, by the knowledge and
acquaintance with our own hearts, and the experience of
the work of God upon them. All the Jesuits in the
world cannot persuade me that I love not God, and hate
sin, and prefer not the love of Christ before all the
world, when I feel and know that I do; till they can
prove that they know my heart better than I do.
If Christ consent to it, and we consent to it, then ve
13*
150 JESUIT
all who are sincere in our profession are of the true cath-
olic church and religion; for ifhe consent and we consent^
who is there that is able to break the match 1 But
Cbrist consenteth, and we consent. His consent is ex-
pressed in his Gospel, that whoever helieveth in him
shall not perish, but have everlasting life ; and who-
ever will may drink of the water of life freely. Our
consent we openly j rofessed at baptism, and have fre-
quently renewed; and our own souls are acquainted with
the sincerity of it, whatever any that know not our hearts
may say against it.
All that are truly baptized, and own their baptismal
covenant, are visible members of the true catholic church;
for it is the very nature and use of baptism to enter us
into that church. Protestants, are all truly baptized,
and own their baptismal covenant : therefore we are all
of the true catholic church.
Tuberville says ; The true church of God hath had
a continued succession from Christ J3ut the Pro-
testant church, and so of all other sectaries, hath not a
continued succession from Christ to this time. Judge
what this man or any Papist ever said with sense and
reason, to prove that the Eastern and Southern churches
have no true succession. Are they not now of the same
church and religion as ever they have been? All the
change that many of them have made, hath been but in
the entertaining of some fopperies, common to Rome
and them : and if any of those, which you call sectaries
can prove their succession, it destroys your argument
and cause.
We will begin with him at the first century, and so to
the second ; and if he can prove that Jesus Christ, or
the Virgin Mary, or John I3aptist, or the apostles, or
any one of the rest that he hath named, were Papists,
much more all of them, I am resolved to turn Papist.
But unless he intended to provoke his reader to an
irreverent laughter about this abuse of holy things, one
would think he should not have named John Baptist,
who was dead not only before Rome had a church, but
also before the time that Bellarmin and his brethren pre-
tended that Peter received his commission, to be the
universal head. Did not that writer know that Protes-
JUGGLING. 15t
taiits can give him the same names, as for them ] And
if printing them be proof, their proof is as good : if it
be not, wliat proof shall we have / Our proof is the
Holy Scriptures, written by the inspiration of the Holy
Ghost in those times. Thence we prove that the fust
church held the same belief as we have; and we will
thence jirove that the catholic church was not then Pa-
pists. Why else do we still appeal to Scriptures, and
they refuse to stand the trial of it any otherwise than as
expounded by the pope, but that we are confident, and
they diftident of them ? We know the apostles' faith
from the apostles ; but the Papists will not know it but
from the present church of Rome. They tell you the
apostles were for them : but how know we that? by the
testimony of the next age : and where is that testimony ?
because the fourth age was of dieir mind ; and how prove
vou that 1 because the present age is of their mind : but
most Christians of the present age are against them :
vet they are not of the church : it is only the present
church of Rome ! but the present church of Rome repre-
sented in a general council may err, but the pope can-
not err in appoving a council. So that the sum is this :
if the pope himself may be judge, the apostles were
Papists.
I make no doubt, though Bellarmin deny it, but that
other churches can prove as good a succession as the
Roman, as to bishops; and Bellarmin after all gives up
this mark as insufficient to prove a true church. Lib.
3. de Hcclts. cap. 8. By his own confession then, suc-
cession will not prove the Romanists a true church.
As to a succession of religion, and a continuation of
the catholic church, I am so lar from declining it, in ar-
gumentation, that I here solemnly profess to all Papists,
who shall read these words, that, as soon as I shall
SEE ANY CERTAIN PROOF, BY CATALOGUE OR ANY OTH-
ER WAY, THAT THE CATHOLIC CHURCH HATH SUCCES-
SIVKLY FROM AGE TO AGE BEEN PaPISTS, I WILL
TURN Papist without delay: and I challenge
THEM TO GIVE US SUCH PROOF IF THEY CAN : Or it
they will prove that in the fust age, or the second, or
third, the catholic church were Papists, I am resolved
to turn Papist: but I am most confident that they can-
152 JESUIT
not prove that in any one age to this day, the catholic
church were Papists.
CHAPTER XVI.
Diversity of opinion.
Another notable fraud of the Papists, is this : to con*
found all their own errors and corruptions together,
and then to instance in some of those errors that are
common to them with some others, and to omit the es-
sential parts of Popery. Thus they would make the
world believe, that if they prove the antiquity of any
points in difference between them and us, they do there-
by prove the antiquity of Popery, and so of the succes-
sion : so they would make our religion essentially to
consist in every inferior difference between us.
Suffer them not thus therefore to juggle in the dark,
but distinguish between the essentials of popery, or the
main difference between them and us, and the other
errors, which are not proper to them alone.
Bellarmin opens his juggling, lib. 4. dc Eccles. cap. 9,
where he pleadeth antiquity of doctrine as a note of the
true church. Two ways we may by this mark prove
our church. By showing the sentences of the ancients,
by which we confirn) all our tenets, and refute our ad-
versaries. But this way is most prolix, and obnoxious
to many calumnies and objections : the other way is
shorter and surer, by showing first from the confession
of the adversaries, that our tenets are the doctrine of all
the ancients. If the weakness or rashness of any Pro-
testants be the Papists' strength, it is time for us to be
more prudent : but if it be the Papists' unhappiness that
cannot understand the ancients, but only from the pope
or the Protestants, the fathers are fallen into the hands
of babies as well as the Scrij)tures ; and the Protestants
have too little wit if they will join with the pope in an
abusive interpreting the fathers for tli*; Pa})ists. Bellar-
min proceeds to cite Calvin, and the ccnturists, as giving
them the fathers, in the point of freewill, Limbus, Con-
JUGGLING. 153
ciipiscence, Lent, lay baptism in necessity, &-c., there-
fore by our confessions antiquity is for the Papists.
Tliis is their shortest and surest way. Is not here great
diffidence in tlie fatliers, when they have more confi-
dence in our sayings tlian their writings 1
But this jugghng will not serve the turn. Take up the
essentials of Popery, and prove a catholic succession of
them, and you shall win the day. I here again solemnly
promise and protest, that when ever I see a valid
PROOF OF A Popish succession of these following
POINTS, I will presently TURN PaPIST : OR OF
ANY ONE OF THEM, I WILL TAKE UP THAT ONE. And
I provoke the Papists tliat boast of tradition, succession
and antiquity, to do this if they are able.
1. Let them prove that the pope of Rome is appointed
by Christ to be tlie universal monarch, sovereign, governor,
head of the catholic church, and the vicar of Christ on
earth, and holding the place of God himself, whom all must
obey : — 2, That the true and only catholic church is a socie-
ty thus headed and governed bythe pope, and that no man
is a true member of the catholic church, that is not the
subject of the pope as universal monarch : nor can any
other be saved, as being without the church: — 3, That
the church of Rome is by God's appointment the mistress
of all other churches : — 4, That the pope of Rome is in-
fallible : — 5, That we cannot believe the Scriptures to
be the word of God or the Scripture doctrine to be true,
but upon the authoritative tradition of the Roman church,
and upon the knowledge or belief of their infallibility :
that is, we must believe in the pope as infallible, before
we can believe in Christ, who it is pretended gave him
that infallibility : — 6, That no Scripture is by any man
to be interpreted but according to the sense of the pope or
Roman church, and the unanimous consent of the fathers:
— 7, That a general council approved by the Pope
cannot err ; but a general council not approved by the
pope may err : — 8, That nothing is to us an article of
faith till it be declared by the pope or a general council ;
though it was long before declared by Christ or his apos-
tles as plain as they can speak : — 9, That a general
council hath no more validity than the pope giveth it : —
XO, That no pastor hath a valid ordination, unless it be
154 JESUIT
derived from the pope : — 11, That there are articles of
faith of necessity to our salvation, which are not con-
tained in the Holy Scriptures, nor can be proved by
them : — 12, That such traditions are to be received wiUi
equally pious affection and reverence as the Holy Scrip-
teres : — 13, That images have equal honor with the
Holy Gospel : — 14, That the priests of the catholic
church ought to swear obedience to the pope as Christ's
vicar : — 15, That the pope shall be a temporal prince :
— 16, That the pope and his clergy ought to be exempt-
ed from the government of princes, and princes ought
not to judge and punish the clergy, till the pope deliver
them 10 their power, having degraded them': — 17, That
the pope may disposess princes of their dominions, and
give them to others, if those princes be such as he judg-
cth heretics, or as will not exterminate heretics : — 18,
That in such cases the pope ma}^ discharge all the sub-
jects from their allegiance and fidelity : — 19, That the
pope in his own territories, and princes in theirs, must
burn or otherwise put to death, all that deny transub-
staotiation, the pope's sovereignty, or other doctrines,
when the pope hath sentenced them : — 20, That the
people should ordinarily be forbidden to read the Scrip-
ture in a known tongue:— 21, That public prayers, praises,
and other public worship of God, should be perfomed
constantly in a language not understood by the people :
— 22, That the bread and wine in the eucharist, is tran-
substantiated into the very body and blood of Christ ; so
that it is no more true bread or wine, though our eyes,
taste, and feeling tell us that it is : — 23, That the con-
secrated host is to be worshipped with divine worship,
and called our Lord God : — 24, That the pope may
oblige the people to receivt^ the eucharist only in one
kind, and forbid them the cup : — 25, That the sins called
venial by the Papists, arc properly no sins, and de-
serve only temporal punishment : — 26, That we may
be perfect in this life by this double pt^rfection ; to have
no sin, but to keep all God's law perfectly : to superero-
gate, by doing more than is our duty : — 27, That our
works properly merit salvation of God, by way of com-
mutative justice, or by the condignity of the works as
proportioned to the reward : — 28, That priests should be
JtJGOLiNG 155
forbidden marriage : — 29, Tliat there is a fire called pur-
gatory, where souls are tormented, and where sin is par-
doned, in another world: — '50, That in haptisin there is
an implicit vow of obedience to the pope of Rome : —
'31, That God is to be worshipj)ed ordinarily by the ob-
lation of a true proper propitiatory sacrifice for the living
and the d<uid, where the priest only shall cat and drink the
body and blood o( Christ, while the congregation look on
and partake not: — 32, That the canon of Scripture is the
same that is declared by the council of Trent.
lam resolved to receive as many of them, as they
can prove that they were in all ages the doctrine of the
universal church.
Till they perform that task, let them never more for
shame call to us for catalogues or proof of succession.
But if they are so unkind that they will not give us any
j)roof of such a succession of Popery, we shall be ready
to supererogate, and give them full proof of the negative,
that there hath been no such succession of those thirty
two points.
Certainly it bclongeth to them that sujDrrinduce more
articles of faith, to prove the continuation of their own
articles through all ages.
One of those articles, the pope's sovereignty, Tuber-
ville proves in the first age from Peter's words. Act. xv.
7, 8, 9, 10. God chose Peter to convert Cornelius and
his company : therefore the popo is the universal mo-
narch. Are you not convinced by that admirable argu-
ment ? but he forgot that Bellarmin, Ragusius in Concil,
Basil: and others say, "no article can be proved from
Scripture, but fi'om the proper literal sense."
In the second age he hath nothing but the names of a
few that never dreamt of Popery, and a canon which
you must believe was by the apostles, that priests must
communicate.
In the third age he nameth fifteen bishops of Rome,
of whom the last was deposed for olVering incense to Sa-
turn, Jupiter, &.C. but not a syllable to prove that one of
those bishops was universal monarch ; much less that
the catholic church was for such monarchy. But he tells
you that the second and third age produced no councils;
the greater deceivers are the Papists that have found us
15d JESUIT
councils then ; an^ so you have no succession proved.
Yea, but, lie saith, they have successions of popes, mar-
tyrs and confessors, which is sufficient for their purposes.
See the strength of Popery ! Rome had bishops, there-
fore they were the universal rulers of the church : Rome
had martyrs and confc^ssors : therefore it was the mis-
tress of all churches. Who can resist those arguments 1
but why did you not prove that your confessors and
martyrs suffered for attesting the pope's sovereignty ? if
they suffered but for Christianity, that will prove them
but Christians, and not Papists. Thus to the confusion
of the Papists, they have nothing to show for the suc-
cession or antiquity of Popery for the three first ages.
Worse than nothing : for he comes in with decretals of
some of their bishops: decretals unknown, till lately in the
world : brought out by Isidore Mercator : but with so
little cunning as left them naked to the shame of the
world ; the falsehood of them being fully proved, and
confessed by some of themselves. Here you see the
first foundation of Papal succession, even a bundle of
fictions, lately fetched whence they please to cheat the ig-
norant part of the world.
In the fourth and fifth ages Tuberville makes us
amends for his want of proof from the three first.
But what is that to a succession, while the three first ages
are strangers to Popery 1 His first proof is from the
council of Nice ; and what saith that'? it defined that the
Son of God is consubstantial to his father and true God.
And what is that to Popery ? It defined the pope's sov-
ereignty : but how prove you that? In the thirty-ninth
Arab, canon. O what consciences have those men that
dare thus abuse and cheat the ignorant ! As if the can-
ons of the first general council had never been known
to the world, till Alphonsus Pisanus a Jesuit published
them out of Pope Julius, and some Arabic book. Men
that can make both councils and canons at their plejis-
ure above a thousand years after the supposed time of
their existence, never want authority. This is a cheaper
way of canon — making in a corner, than to trouble all
the bishops in the world with a great deal of cost and
travel to make them. But if this be the foundation, the
building is answerable. Zosiraus had not been acquaint-
JUOGLINO. 157
led with those new articles of an old council, when he
put his trick upon the sixth council of Carthage, where
ibr the advancement of his power, though not to an uni-
versal monarchy, yet to a preparative degree, he laid
his claim from the council of Nice, as saying, " if an ejec-
ted hishop appeal to Rome, tlie hishop of Rome shall ap-
point some ol tiic next province to judge; or ifyet he desire
his cause to be heard, the bishop of Rome shall appoint
a presbyter his legate, iSiDC." In that council were 217
bishops, Aurclius being President, and Augustin being
one. They told the pope that they would not yield to
him till the true copies of the council of Nice were
searched : for those that they had seen had not those
words, which Zosimus alleged. Hereupon they sent to
the churches of the East; to Constantinople, Ale.fandria,
Antioch, &c. for the ancient canons. Thence they re-
ceived several copies which all agreed; but none of
them had either Zosimus' forgery, nor the forged
clause which Bellarmin has, much less the eighty can-
ons of Pisan the Jesuit, but only twenty canons, which
have not a word for the pope's sovereignty.
Zosimus knew not then of Pisan's canons, or else
he would have alleged them; nor yet of Bellarmin's
new part of a canon for the primacy of the bishop of
Rome. Zosimus himself had not the faith, the wit or
the memory, to plead either Scripture, apostolical insti-
tution, or tradition, for his privilege: but only a false
canon of the council of Nice; as looking no higher
it seems for his authority The Roman bishops early
began both to aspire, and make use of forgeries to ac-
complish it. There was no such apostolic or church
tradition for the Roman power, as masters of tradition
now plead for; which all the catholic church must
know. The whole council, with all the churches of
Constantinople, Alexandria, Antioch, &c., that is all
save Rome were ignorant of that which Zosimus would
have had them believe. Little did the church then be-
lieve the pope's infallibility. Upon the reception of
the several copies of the Nicene canons, they modestly
convicted Zosimus of falsehood: and the council re-
solved against his usurpation. In the African councils,
the epistle of Cyril of Alexandria, and Atticus of Con-
14
158 JESUIT
stantinople : and the epistles of the council to Boniface
and Celestine, before they had received their answers
from other churches about the Nicene canons, they de-
clare that would not suffer that arrogancy.
That council looked no higher for the power of the
pope and other metropolitans, than to the council of
Nice, and thought it a good argument, that the pope
had no such power, because no council had so subjec-
ted the African church: therefore they never dreamed
that Christ or the apostles had given it to him. They
evince the nullity of his pretended power out of the
Nicene council. They took him not to be above a coun-
cil, having power to dispense with its canons. By
the Nicene council, not some, but all business must be
ended where they begin ; and therefore there is no ap-
peal to the pope. He that saith otherwise unjustly
chargeth the Holy Ghost to be wanting to the church.
They took it for a sufficient reason against appeals to
Rome, because all might appeal to a provincial or gen-
eral council. They thought it a thing not to be imag-
ined, that God should give his spirit to any one man,
even to the pope to try and judge, and deny it to a coun-
cil, general or provincial : so that they little dreamed of
the Roman infallibility or power of judging all the
world. They thought the pope to be incapable of this
universal judgment, were it but by distance, and the
natural impediments of age, sex, and many the like, that
must needs hinder the necessary witnesses from such
a voyage or journey: so that they give an argument
from natural necessity against the pope's pretended sov-
ereignty and judgment. They plainly make such judg-
ments to be invalid for want of necessary witness and
means of prosecution. Whereas the pope might object
that h ' could prevent all this by his legates, they flatly
rejected that too, and say they find no such thing con-
stituted by any synod : so that they both rejected the
pope's trying and judging by legates in other metro-
politans' jurisdiction ; and they took it for a sufficient
ground to do so, that there v,-as no council had so con-
stituted ; much less a Scripture constitution, or apostoli-
cal tradition. If the pope may neither judge them by
himself nor his legates, he may sit still. They convict
JDOOLING. 159
the Roman blsliop of stMidin<jf thcni a false canon of the
Nicene council. Tln-'y show us wljat way tlie po|>e
then took to get and Weep his power: by sending to
the secuhir commanders of the provinces, in whom they
had special iulcrciit by their residence at Rome, to ex-
ecute their wills by force. The council plainly accuse
them of introducing secular arrogance into Christ's
church, that better loveth simplicity and humility and
light. They plainly require the bishop of Rome to do
so no more. They tell him that Faustinus remaining
any longer in Africa will not stand with that honesty
and moderation of the bisliop of Rome which is neces-
sary to brotherly charity.
I give you the plain passages of the council, and
screw no forced consequences from them. Now let
Binius and liis brethren make childicn believe that it
was not appeals to Rome, but a troublesome manner of
trial that the council was aofainst : and tell men that take
him for infallible, of a Nicene canon for the pope's su-
premacyand monarchy: and persuade idiotsanddoiards
that the catholic church in the fourth and fifth ages
was for the universal government of the pope.
The first Constantinople council, saith Tuberville,
decreed the bishop of Constantinople to be chief next
the bishop of Rome.
Then that primacy was but the institution of councils.
It was grounded on a secular reason ; for so sailh the
canon, because it is new Rome. The pope's primacy
was but honorary, and gave him no universal govern-
ment; for the primacy here granted to Constantinople,
gave them no government over Alexandria, Antioch,
&c. And the second canon expressly limits all bish-
ops without exception to their own diocess. The third
canon affirmed, that according to the Nicene council^
in every j)i'oi'iiice the provi?icial cou?icil ought to ad-
minister and govern all things. See how clearly the
succession of the Roman monarchy is disproved to that
time.
The next proof is from the third act of the first coun-
cil of Ephesus, that Peter yet lives and exercises judg-
ment in his successors. The words, that Peter was
the head of the apostles, though nothing to their pur-
160 JESUIT
pose, are neither spoken nor approved by the council,
but only by Celestine's legate. The council, though
specially moved by his concurrence to extol Celestine
to the highest, yet never spake a word of his governing
pov^rer or sovereignty, but only his consent: and when
they mention the Roman church, it is only their con-
sent which they predicate. They extol Cyril equally
with Celestine. Binivs, Tom. 2. Cap. 15.
The next witness brought is the council of Chalce-
don, as calling Leo, universal archbishop and patriarch
of old Rome, and sentence is pronounced against Dio-
scorus in the names of Leo and St. Peter. 'I'his is one
of your common frauds. It was not the council that
called him universal archbishop, but two deacons in the
superscription of their libels, Theodorusand Ischirion.
Were they the catholic church?
By universal archbishop is plain that they meant no
more than the chief in dignity and order of all arch-
bishops, and not the governor of all. That universality
was only in the empire, and not over the world.
That very council in its canons not only gives the
bishop of Constantinople equal privileges with the
bishop of Rome, but expressly saith that Rome received
this primacy of order from a council, because it was
the seat of the emperor. When Bellarmin comes to
that canon, he plainly charges that farnous fourth
general council with falsehood, and says that the
pope approved not this canon. But approved or not
approved, if that was the catholic church representative,
their testimony is valid to prove that there was then no
reception of the Roman monarchy as of God, but con-
trarily a mere primacy of dignity and honor given it
newly by men.
In the sixth and in the seventh age though then the
sovereignty was claimed by Boniface, he citeth no
council for it neither.
In the eighth age he cites the second council of Nice,
as approving an epistle of Pope Adrian, wherein he
saith that the Roman church is the head of all churches.
Whether Adrian himself by the head meant the chief
in dignity, or the governor of all, is a great doubt.
Tharasius seems to imply the contrary, as if his see
JCOOLINO. 161
had llie privilege only of being the primate of Rome,
and not tlie ruler of the world. That council did not
openly own the Papal sovereignty.
I am content that any impartial sober person may
judge, whether here be a satisfactory proof of a catholic
succession of the Papal sovereignty, when through so
many ages, they bring not a word for any succession
at all ; much less that it was owned by the catholic
church : and least of all, that all the rest of Popery was
so owned.
Having showed you that Papists cannot prove any
succession, or continuation, or tradition of their religion,
let us consider their silly shift, in other points.
I have already proved that ignorance or difference
about many points not essential to Christianity, may
consist with our being of one religion and catholic
church, and therefore such differences are nothing to
the point of succession of the catholic church or reli-
gion : and Papists tolerate or plead for the toleration
of greater differences among themselves, which yet
they affirm to consist with the unity of faith.
The Jesuits maintain, that if a man do but believe in
their pope and church as infallible, he may not only as
some say, be ignorant of some article of the creed itself,
and yet be a true catholic, and be saved, but also be-
lieve a f^ilse article as from 3od and the church. The
former is commonly taught not only by such as Suarez,
that say the article of Christ's Descent into Hell is not
to all of necessity to salvation, but by many others in
the doctrine of implicit faith. The latter clause you
may see among others in AlbertiJius the Jesuit, Corol-
lar. p. 250, where his objectors put this case : " Suppose
twenty bishops preach to a countryman a false article,
as if it were spoken by God and the church : that pro-
posal of the twenty bishops is so sufficient, that the
countryman prudently formeth an evident practical
judgment, and morally certain, to believe with a specu-
lative assent the article proposed by the twenty bishops,
for the authority of God as the formal reason. Three
absurdities seem hence to follow. That the country-
man should be obliged under mortal sin, to believe the
twenty bishops, and so the precept of faith should bind
14*
162 JESUIT
to believe a falsehood. The countryman should be in
God's grace without faith. In grace, because he com-
mits no mortal sin, yea he obeys the command of be-
lieving: yet without faith, because he believes a false-
.hood opposite to faith, and so loseth faith. God should
concur to deceive. To the first Albertinus an-
swereth that its no absurdity that the command of faith
do oblige to believe a falsehood. To the second he
saith, that the countryman doth not lose his grace or
faith; because the falsehood believed is not formally
opposite to the true faith, but materially." A man there-
fore may hold an article opposite to the faith materi-
ally, and yet not only be a true Christian in grace and
faith, but also in so doing obey by accident the com-
mand of believing, so be it he believe in their church,
If that be so, with what face can these men say that our
church or religion is new, or not the same with the
Greeks, &c., when we have the same formal object of
faith, and differ in no essential material point ? See here
their lubricity and partiality.
The second Council of Nice that decreed for image
worship, expressly decrees, that Latria, divine worship
is to be given only to God : Thomas Aquinas Sum. 3. q.
25. art. 3 & 4, maintaineth that Latria, " divine wor-
ship is to be given to the image of Christ, and to the
Cross that he died on ; and to the sign of that CrossJ^
Here is an article of their faith expressly contradicted:
yet Aquinas is a member of their church. If any say
ne is no member, it is proved past doubt, for the pope
hath canonized him for a saint : so that now it is a part
of their religion to take him for a true believer. Alber-
tinus, as he thinks, proved, that though in many other
matters of fact the pope be fallible, yet in the canonizing
of saints he is infallible, because of some promise of
God's special assistance. Abundance of such instances
might be brought to prove, that the Papists oicn men as
true believers, who deny or contradict articles of their
faith. But what need we more, than that France and
thousands elsewhere are yet members of their church,
that deny the Latcran and Florentin definition for the
pope's supremacy above a general council ? and when
most Papists hold that angels are incorporeal, contrary
JUGGLING. 163
to the definition of the said second Council of Nice.
Therefore by their own law, we may say, that those
were of our religion that differed from us in nothing
that is essential to the faith.
Papists tell us tiiat Jerom. Austin, Ambrose, &c.,
held the invocation of saints. If any desire the de-
parted saints to pray for them, as they do the living, we
have reason enough to take it for their error.
The primitive church was unacquainted with the
Romish prayer to saints. Till the end of the fourth
century, they are not able to prove that ever three men
were for prayer to the dead at all, except such a condi-
tional speech in an oration as Gregory Nazianz hath ;
if holy souls have any f.are or feeling of such things as
these, receive this oration, Orat. 11. Usher in his an-
swer to the Jesuit, page 418, saith, that fo/ niju parts
of the first four hundred years, the Jesuit is not able to
'produce one true testimony out of any father ivhcrehy
it may appear that any account at all v:as made of it.
He citeth the full express words of the fathers of those
first ages against praying to saints, as Origen in Jos.
Horn. 16 In Rom. lib. 2. cap. 2: and Contr. Celsum.
lib. 8, lib. 5. Tertullian Apol. cap. 30. Tertullian and
Cypiian on Prayer. Athanasius Orat. 4. Cont. Arium.
Eccles. Smyrn. apud Euseb. Hist. lib. 4.
When prayer to the dead came in, it exceedingly
differed trom the Romish prayers to the dead. Those
adorations and devotions offered by the Papists to the
Virgin Mary, are enough to make a Christian tremble,
and are horrid blasphemy or idolatry.
The reason why in the Old Testament men were not
wont to pray to saints, Bcllarmin saith, was because then
they did not enter into Heaven nor see God. Bellar. dc
sand. Beat. li. 2. cap. 19. Saurez Tom. 2. disp. 42.
Sect. 1. But as the chief doctors of the church for
divers ages were of opinion that the saints are not ad-
mitted into Heaven to the clear sight of God before the
day of judgment, as most of the Eastern churches do to
this day, therefore they could not be for the Popish
prayer to saints.
Men may be of the same faith and church \vith us,
who differ and err in as great a matter as this. The
164 JESUIT
council of Florence defined it, that " departed souls
are admitted into heaven to the clear sight of God. Yet
Stapletonand Francis. Pegna.a Castro, Medina and So'
tus, ajffirm that Irenceus, Justin Martyr, Tertullian, Cle-
mens Ronianus, Origen, Ariibrose, Chrysostome, Austin,
Lacta?itius, Victorinus, Prudentius, Theodoret, Aretas,
Oecumenius, Theophylact, Euthymius, and even Ber-
nard, have delivered the contrary sentence. Staplet.
Defens. Eccles. author, cojit Whitak. lib. 1. cap. 2.
Pegna. Part 2. Director. Inquisitor, com. 21. ■
All those are against the Popish invocation of saints,
so they were against that which now is determined to
be of faith, whence I gather that the Romish faith in-
creaseth, and is not the same as heretofore. That they
had not this article by tradition from any ol those fathers,
or from the apostles by them, unless from the Scrip-
tures. That men that err in such points as are now
defined by conncils to be of faith, are yet accounted by
Papists to be of their church and faith: and therefore
they may be of ours, notwithstanding such errors as
this in baud. Whence the Papists are a perjured gen-
eration, that swear not to e.xpound Scripture but accor-
ding to the unanimous consent of the fathers.
The council of Laodicea condemned them as idola-
ters who prayed to angels, Can. 35. The full testimo-
nies of Greg. Nyssen, Athanasius, Epiphaniiis, <^v.
are against praying to saints and angels, and the de-
tection of Bellarmin's fraud, that pretendeth the fathers
to speak of the Gentile idolatry, when they mention the
Virgin Mary and the saints, and say expressly they
were not to be adored; may be found in Usher's An-
swer; 470 — 472.
But for all ttat Tahervillc hath fathers for his ado-
ration of angels and saints. And who are they? The
first is Dionysius : to which I answer, there is not
such a word in the place cited in Dionysius. We are
for praying the saints to pray for us too, that is, those
on earth: and the words cited by him, mention not the
saints in heaven. Dionysius is a spurious apocryphal
book : not once known and mentioned in the world till
six hundred years after Christ, as Bellarmin himself
saith ; Lib. de Scriptor, Eccles. de Dionysi. et lib. 2. de
Monach. cap. 5.
JUGGLING. 165
The second is Clevi. Apostol. Conslit. 5. The words
spealv only of honoring- the martyrs, which is our un-
questioned duty; but not of praying to them. It is an
apocryphal forgery, and neither the apostle's nor Cle-
ment's work which he citeth. Let him believe Bcllar-
mill de scriplor. Eccles. p. 38, 39, who saiih that in the
Latin church, those constitutions are of almost no ac-
count ; and the Greeks themselves, canon 2. Trul. reject
them as depraved by heretics, and the receiving of them
misleadeth the Ethiopians.
The third testimony is from Justin's second Apol.
It is not praying to angels that Justin intends, but giv-
ing them due honor. His intent is to stop the mouths
of heathens that called the Christians impious for re-
nouncing their gods ; to them he replieth, that we yet
honor the true God, and his angels, &c.
His testimony for the third age is only Origen
in his Lamentations. Origen there mentioneth the
saints, but not the dead saints. It is the saints in the
church on earth whose prayers he desireth. You cite
a forgery that is none of Origen's works. Not only
Erasmus saith that this lamentation was neither writ-
ten by Origen, nor translated by Jerom, but is the fic-
tion of some unlearned man, that by this trick devised
to defame Origen. Baronius Annal. Tit. 2. ad an. 253.
witnesseth that pope Gelasius numbers it with the apo-
cryphals.
The next exception to be considered is, praying for
the dead : which they say the ancient church was for.
We are for the commemoration of holy lives and
sufferings of the saints. And the first sort of the an-
cients' prayers for them began here, as the occasion.
We are for thankful acknowledgment of God's mercies
to the departed saints, and to the church by them.
And the first prayers for them were such as those.
Usher hath proved that they were saints, supposed to
be in heaven or paradise, and not in purgatory, that
were then prayed for : and therefore that it was not the
Popish praying for tormented souls that was then prac-
tised: and therefore their prayers then besides commem-
orations and thanksgivings were the petitioning of all
those following mercies for them which are not to bo
166 JESUIT
received till the resurrection. Bellarmin himself prov-
ing that though we were certain that the blessed souls
shall have a raised glorified body, and be justified in
the last judgment, yet may it be prayed for, because it
is yet future. Now' we are far from being of another
church or religion than those thai hold such an opinion
as this. Usher when he had cited many testimonies
saith ; " in those and other prayers of the like kind, we
may descry evident (ootsteps of the primary intention of
the church in her suppl ications for the dead : which was
that the whole man, not the soul separated only, might
receive public remission of sins, and a solemn acquittal
in the judgment of that great day; and so obtain both
a full escape from all the consequences of sin, the last
enemy being now destroyed, and death swallowed up
in victory, and a peifect consummation of bliss and hap-
piness: all which are comprised in that short prayer of
Paul for Onesiphoras, though made for him while he
was alive, the Lord grant unto him that he may find
mercy of the Lord in that day. Yea, divers prayers
for the dead of that kind are still retained in the Roman
offices; of which Medina thus writes : "Although I have
read many prayers for the faithful deceased, which
are contained in the Roman Missal, yet have I read in
none of them that the church doth petition, that they
may more quickly be freed from pains: but I have
read that in some of them, petition is made, that they
may be freed from everlasting pains. Again there be
other prayers wherein petition is made, that God would
raise the souls of the dead in their bodies unto bliss at
the day of judgment."
Here you may see the differences between the prayers
for the dead which are used by the I^apists and by the
Eastern churches to this day.
Another point that they much ch illenge us about is ;
the veneration or adoration of images, relics, and the
cross, to which I may join peregrinations to places
esteemed by them to be otjeminent holiness. Concerning
peregrinations, Gregory ISyssen wrote purposely against
going on pilgrimage to Jerusalem. He adviseth even
the retired monastics, in those countries that were
near to Judtea, to forbear such pilgrimages as dangerous
JUGGLING. 167
and unnecessary, and not at all commanded in the
Scripture. Tlie l^apists did as lon"^ as they could per-
suade the world that this epistle was not by Gregory;
and when they were made ashamed of that, they would
expound it as prohibiting- pilgrimages to none but the
monastics : and sure if it should be forbidden them,
then much more should others be forbidden, that have
not the leisure, and pretend not to their devotions.
But it is one thing to use images, and another to use
them Popishly, which is to make them mediate objects
of divine worship, yea to worship the very image itself,
and the cross and sign of the cross, with the same wor-
ship as we do him that is signified by them : so that we
confidently affirm, that the primitive church did make
no use of images at all in the worship of God ; nor en-
dui'e them in the place of worship. When they were
first brought in, the Popish use of them was renounced
and detested. Clemens Ale xandr inns Protrcpt. ad
Gent, saith that, we are plainly forbidden to use that
deceitful art of painting or image making : — we have
no sensible image made of any sensible matter, but such
an image as is to be conceived with the understanding.
Origen against Celsus lib. 7. is large and plain against
the use of images, as the Protestants are. The Eliber.
concil. C. 36. saith it seemeth good to us, that pictures
ought not to be in the church, lest that which is wor-
shipped or adored should be painted on walls. Some
Papists would fain find a sense for this canon contrary
to the words: but Melch. Canus plainly saith, that the
council did not only imprudently but impiously make
this law to take away images. Loc. Theol. lib. 5. cap. 4.
cone. 4.
They have no better shift to save their credit, than to
set their own school-men and general council together
by the ears. The second council of Nice, that did
most for images, did openly renounce the adoring them
with divine honor, and Tharasius solemnly professed,
they did refer and repose faith and divine worship in
the true God alone. Aquinas Sii7n. 3. 9. 25., maintaineth
that the images of Christ, and the cross, and the sign of
the cross, are to be worshipped with divine worship.
What saith Tuberville to this? This is a mere school
168 JESUIT
opinion and not of faith with us: urge not therefore,
whai some particular divines say, but hearken to the
doctrine of God's church.
Is not this a gross kind of juggling, that would never
down if devout ignorance and implicit faith had not pre-
pared the people? You see here that to contradict the
determination of a general council, is not of faith with
them. But is it not against your faith ? Do you give
leave to mere school opinions to contradict general
councils ? See here what's become of the Popish faith?
If the determinations of councils be not articles of faith
with you, then you have no faith, but give up your
cause : and if they be, then Aquinas and his followers
are heretics. Then what's become of the Pope's infal-
libility in canonizing saints, that have sainted Thomas
Aquinas, who is proved a heretic by your law : so that
your cause is gone which way ever you turn. What it
is to pray to saints, when some of them are made here-
tics by your own laws ? Then also see, at what unity
the church of Rome is among themselves, when it is the
very common doctrine of their learned schoolmen,
which contradictelh a general council. What a holy
church you have, when your most learned divines are
thus made heretics. Usher's allegations of Arundel's
provincial council at Oxford, 1408. Naclantus in Rom.
cap. 1. saith : " We must not only confess, that the faith-
ful in the church do worship before the image, as some
cautiously speak, but that they adore the image, with-
out any scruple: yea and that they worship it with the
same worship as the prototype; so that if it be worship-
ed with divine w^orship, the image must have divine
worship." Cabrera, part 3. Thorn., qu. 25. art. 3.
aisp. 2. num. 15, saith : " it is of faith that images are
to be worshipped, in churches and without : and we
must give them signs of servitude and submission,
by embracing, lights, offering incense, uncovering the
head, &c. Images are truly and properly to be adored,
with an intention to adore tliemselves, and not only the
samplars represented in tliem. This conclusion is
against Duiandus and his followers, whose opinion by
the moderns is judged dangerous, rash, and savoring of
heresy. Medina reporteth that Victoria reputed it
iUOGLlNC. 169
heretical: but our conclusion is the common one of
divines. If images be improperly only adored, then
they arc not to be adored simply and absolutely; which is
manifest heresy. And if images are to be worshipped
only by way of remembrance, because they make us
remember the samplars, which we thus adore as if they
were present, it would follow that all creatures are to
be adored with the same adoration as God — which
is absurd. The opinion of Thomas, that the image
must be worshipped with the same act of adoration, as
the samplar which it representeth, is most true, most
pious, and very consonant to the decrees of faith. Ca-
brera adds, that this is the doctrine of Thomas and all
his disciples, and almost all the old schoolmen, and
particularly of Cajetan, Capreolus, Paludanus, Fer-
rariensis, Antoninus, Soto, Alexander, Alesius, Albertus,
Magnus, Bonaventura, Richardus de media villa, Dio-
nysius Carthusianus, Major, Marsilius, Thomas, Wal-
densis, Turrecremata, Clichtovaeus, Turrian, Vasquez ;
&c. Azorius saith, it is the constant opinion of divines.
Institui. Moral, torn. 1. lib. 9. cap. 6. In the Roman
pontifical published by the authority of Clement, it is
exprsssed, that the legate's cross shall have the right
hand, because divine worship is due to it. Here the
pope himself is a heretic; and the pontifical contains
heresy: and all the schoolmen are heretics, by contra-
dictingthe determination of the second general council at
Nice, and the doctrine which they say, is the doctrine
of God's church. Such is the faith and unity of th«
Papists,
But they also maintain "that though all those worship
the very cross and Images themselves, and that with
divine worship, yet there be some that do but worship
God by the image. Do you think that rational pagans
did not know as well as you that their images were not
gods themselves, and so worshipped them not as gods,
but as the representers and instruments of some deity ?
Lactantius Instit. lib. 2. cap 2. brings them in saying
thus ; we fear not them, but those whom they represent,
and to whose names they are consecrated. Arnobius
thus ; It is the gods that we worship by images. Au-
gustin thus reporteth the pagans saying, I do not wor-
15
ifO JESUiJf
ship that stone, nor that image, which is without sefls^/
Psal. 113. cojic. 2. I worship neither the image nor
a spirit in it ; but by the bodily Hkeness I behold the
sign of that which I ought to worship. That many of
them renounced the worshipping of devils, appearelh by
Auguslin's report of their words, in FsaL 96. " We
worship not evil spirits : it is those that you call angels,
that we worship, who are the powers of the great God,
and the ministers of the great God." To whon\ Austin
answers ; would you would worship them, that is honor
them aright, then you would easily learn of them not ti3
worship them. Few could be so silly as to think there
were as many Jupiters or ApoUos as there were images
of them in the world. So that you see here that some
of the pagans as to image-worship disclaimed that which
the Papists ascribe to them, divine worship.
Oh but, saith Tuberville, tell us not of particular doc-
tors, but of the doctrine of God's church. What! not
of Thomas 1 not of the army of school divines before
mentioned.? not of the common judgment of divines'?
for so they call it; not of that wliich is of faith, or con-
sonant to it, and whose contrary is heresy, or savors of
heresy 1 not of Pope Clement VIII. and the Roman
pontifical? Wonderful! are all those no body in your
church ? O admirable harmony that is in your united
church !
But you agree to leave out the second commandment
lest the very words should deter the people from image
worship ; and to make an irrational division of the tenth
to blind their eyes. Yet you cry up the testimony of
the fathers, when you are fain to hide one of the ten
commandments, so that thousands of your poor seduced
followers, know not that there is such a thing. No won-
der if you cast away Gregory Nyssen's epistle against
pilgrimages; and Epiphanius in the end of his epistle to
Joban. Hierosol. against images, and if \'asquez 3. Thom.
disp. 105. c. 3. contrary to the plain words feigns that
it was the image of a profane or common man that
Epiphanins pulled down ; and Al. Cope Dial 5. c. 2L
says, that the epistle is counterfeit and not by Epiphanius;
and if Bellarmin de imag. c. 9. and Baronius an. 392
say that this part of the epistle is forged : and if Alphons.
JTJCGLING, 171
Ti Castro, cont. IlcPros. do imag. reproach Epiplianius for
it as an Iconoclast. So well are yon agreed in tlie con-
futation of tlic lathers' testimonies, that any way will
■serve yonr turn, though each man liavc his several way.
Vasquez plainly confesseth, *' indeed the Scripture doth
forbid not only the worship of an image for God, but
also the worshipping the true God in an image : but this
commandment is now repealed, and therefore under the
Gospel we mav do otherwise." Vasq. lib. 2. de Adorat.
Disp. 4.' f . 3. 'Sect. 74. 75. et c. 4. Sect. 84.
Many Christian churches do reject images from their
churches as well as Protestants. More reject statutes
that reject not pictures. Many that keep them, worship
them not, nor God in them, or by them, as by a mediate
object. General councils have been against images,
that want nothing bnt the pleasure of the pope, to make
them of as good authority as the council that was for
them. That second council that was for them, of Nice,
condemn oth the schoolmen and Pope Clement
himself f^s heretics, for worshipping them, or the
•cross with divine worship. Of the judgment of the an-
cient catholic church against the Popish use of images,
peruse what Cassander, an honest Papist hath written
to that end, Consultat. de imag. et simulac. "In refer-
ence to the images of saints, it is certain that at the be-
ginning of the preaching of the Gospel, neither among
Christians nor in the churches, images were not used, so
Clement and Arnobius testify. At length, pictures were
introduced into the churches, under the pretext of ex-
plaining the sacred iiistorical facts." He also alleges
antiquity against the Popish use of images.
CHAPTER XVII.
Popish false interpretations.
Another of the Papists' deceits, and one of the prin-
cipal juggleries with which they support their cause is this'
False interpretations and applications of all the say-
ings of the fathers, which they force to countenanct
their usurped supremacy.
172 JESUIT
1. Any claim that ambitious prelates have made to pow-
er, they use as an argument for their universal sover-
eio-nty. There was too much pride and ambition in pre-
lates, even in some that otherwise might be good men.
Zosimus would have extorted a confession of his usurp-
ed power, and a submission to it from vVurelius, Augus-
tin, and the rest of the African council : but he could
not do it. Leo I. and Gregory I. and others, were very
busy for the extending of their power: the Roman pre-
lates long endeavored to put tlie halter on the Africans*
heads, and about the French before they got them under.
Shall those ambitions men be witnesses ? and because
they would have had more power, doth it follow that it
was their due ?
2. If they find that any distressed churches or bishops
sent to Rome for help, it is gathered thence that they took
the pope to be Christ's vicar general. As when Chrys-
tom sent to Innocent, and Basil and the rest in the East
did send often for help into the West ; because Rome
during the emperor's residence there, was the place
where life or death was last pronounced on every man's
cause by secular power ; and therefore the Bishop of
Rome had the greater opportunity to befriend other
churches : — afterwards Rome had a great secular influ-
ence on the empire : — because in the diyisions of the
Easterns about Arianism, they thought that the counte-
nance of the orthodox in the West might have done some-
what to turn the scales : — and because the Bishop of
Rome being taken for the patriarch of the first place,
his voice might do much against an adversary.
Eusebius, Mclctiiis, Basil, and the rest of the ortho-
dox, being both pestered with the Arians, and all to
pieces also among themselves, sent for help to the West.
Basil. Ep. 69. But whom? and for what ? not to the
bishop of Rome only, nor by name, but equally to the
bishops of Italy and France, without any mention of the
Roman power. Not that the pope might cecide all by
his sovereign power, which certainly was so near a way
to their relief, that no wise man can imagine them so
mad as to forget it, if it had been a thing then known and
afjproved of : but only they desire that some may be
sent to help them to be the stronger party in a synod, or
JUOOLINO. 173
^t least some one to comfort them, and put sonic coun-
tenance on tlicir cause* Epist* 70, Basil writetli liiinself
in the name of tiie rest : but to whom 1 to the hisho{)S
©f France and Italy ; and France before Italy ; without
taking notice of a universal head of the church at Rome.
What doth he importune them fori not that the pope
would decide the controversy: but that they would ac-
quaint the emperor with their state, because the West
had an orthodox emperor, and the East an Arian, or
send some to see how it stood with them. So that it
was but either help from the emperor, or countenance
from the number of bishops because they were over- vot-
ed, tliat they desired. Epis. 74, Basil again writes to
the bishops of the West, no more to the Roman bishop
than the rest : and he giveth those reasons ; " for what we
here speak is suspected, as if we spoke through private
contention. — But for you, the fartlier you are remote
from them by habitation, so much credit you have with
the people, whereto is added that the grace of God
helpeth you to relieve the oppressed : and if many of
you unanimously decree the same things, it is manifest
that the multitudo will produce a certain reception of
your opinion." Wonderful ! if there were a vicar general
of Christ at Rome, that it never came into their mind to
crave his decision or help, as such.?
O but say the Papists, that was because they had to
do only with the Arians, that cared for no authority that
was against them. But would the Arians have so much
regarded the votes of the French and Italian bishops, or
a few men sent from them, and yet not regard the head
of the church 1 The Arians had heard of this headship,
if any had. And would not the orthodox desire so much
as a word from Rome for this advantage ? But it is false
that against the Arians only they called for help. They
expressly say; that it was also because they were divid-
ed among themselves, by personal quarrels. How im-
portunately doth Gregory Nyssen afterward call for help
from others, and telf Flavianus, in his epistle to him, of
their misery as if all were lost 1 And the only sad in-
stance was, that Helladius had proudly neglected him,
and made him stand at his door, when he went to visit
him, a great while before he was let in ; and then did not
15*
It4 JESuif
bid him sit down ; and then did not speak to him first
but two or three strange angry words: That was the
great business. Basil. Epist. 77. chided the Western
bisliops, lor not sending to them, nor regarding them
and their communion : and to touch their pride, he adds,
*• We have one Lord, one faith, one hope. Whether you
think yourselves the head of the universal church, the
head cannot say to the feet, I have no need of you, or if
you place yourselves in the order of other church mem-
bers, you cannot say to us, we need you not." Would
you believe that the Papists cite this passage of Basil,
for their headship, because here is the word head! When
it is plain, tliat Basil by the head means but llie c/iiefesi
part, and not the sovereign power. It is also most evi-
dent, that he speaks to all the bishops of the West, and
not to the Roman bishop ; and that he doth it as a smart
reproof of their arrogancy, and not in any ap[)robation
at all of their usurped power.
3. When the Papists find any heresy condemned by tlie
Bishop of Rome, they cite tliis as a testimony of their
sovereignty. As if other patriarchs and bishops con-
demned them not as well as they ; or as if we knew not
that the church desired the most general vote against
heretics, and therefore would be loth to leave so great a
bishop out.
4. When they find the pope excommunicating foreign
bishops, they cry up this as a testimony of the headship :
as if to refuse communion witli another church or bishop
is an act of jurisdiction over them. Other bishops have
also excommunicated the pope : Niccphorus lib. 17.
cap. 26., sailh Vigilius, proceeded to that insolence, that
ho excommunicated Mennas for four months. Mennas
did the same by him ; but Justinian being moved to an-
ger with such things, sent some to lay hold on him.
Vigilius being afraid of himself, fled to the altar of Ser-
gius the Martyr, and laid hold on the sacred pipes, and
would not be drawn away till he had pulled them down.
But by the mediation of tlie Empress Theodora, tho
pope was pardoned, and Mennas and he absolved one
another. A fair proof of llie vicarship ! Pope flonorius
was condemned tor an heretic by two or three general
councils.
jtaoLiKG. 175
5. When they meet with any big words of tiieii own
popes, they take it for a proof of the vicarshi[): as if
big words did j>rove authority. Or as if we knew not
iiow lowly they sj)oke to those tiiat were above them.
Gregory was high enough towards tliose that he tlioiight
he could master : but what low submissive language doth
he use to secular governors above him ? VV hat llattering
language did his successors use to the most base mur-
derers and usurpers of the empire 1
6. Another Roman deceit is tliis : When thej find any
mention of the exercise of the thriving Roman power,
over their own diocess or patriarchal circuit, they would
hence prove that universal power over all. By that rule
the patriarcii of Alexandria or Constantinople may prove
as much.
7. When they meet with passages that speak of the
elevation of their pope to be the first patriarch in the
Roman empire, or any power that by the emperors
was given him, they cunningly confound the empire
with the world, and especially if they find it called by
the name of the world, and they would persuade you
that all other Christians and churches on earth, did
ascribe as much to the Bishop of Rome, as the Roman
empire did. It is true that he was in the empire, ac-
knowledged to be first in order or dignity, because of
Rome the seat of his episcopacy, especially when gene-
ral councils begfan to trouble themselves and the world
about such matters of precedency. They usually called
the empire all the world : and from such passages would
the Papists prove tlie primacy at least of the pope over
all the world. But put these Jugglers to it, to prove if
they can, that beyond the river Euphrates, and beyond
the bounds of the Roman empire, the pope did cither
exercise dominion, or was once so niuch as regarded by
them, any more than any other bishop, except there were
atiy adjacent island or country that had their dependence
upon the empire. They will not deny that the church
extended much beyond the empire. Let them prove if
they can, that ever any of those churches had any re-
gard to the Roman bishop any more than to another
man. Let them tell you where any empire out of tho
line of the imperial power, was any whit subject to tho
pope.
ITC JESUIT
8. But their chief fraud is about names and words*
When they meet with any high complimcntal title given
to the Bishop of Rome, they presently conclude that it
signifieth his sovereignty.
".Sometimes the Roman bishops are called Summi Pon-
tifices, the chief popes : and hence some gather their
supremacy. But Baronius their chief flatterer tells in
Martyrolog. Roman, April, 9, that it was the ancient
custom of the church to call bishops not only pontifices
popes, but chief popes. And then citing a passage of
Jerom. Epst. 99, he adds, " Those that understand not
this ancient custom of speech, refer those words to the
po])cdom of the church of Rome."
The names Papa, Pope, Dorainus, Pater sanctissimus,
beatissimus, dci amantissimus, ifcc, were commonly
given to other prelates.
What if Rome were called the mother of all churches?
Basil saith, that the church of Ccesarea is the mother of
all churches in a manner. Jerusalem has oft that title.
Sometimes they find Rome called Caput Ecclesiaruni,
and then they think they have won the cause. But it is
no more than that priority of dignity which not Christ,
but the emperors and councils gave them, that is intend-
ed in the word. It is called the head, that is the chief
seat in dignity, witliout any meaning that the pope is the
universal monarch of the world.
The pope is called the archbishop of tlie catholic
church, or the universal bishop ? Three flattering monks
at the council of Chalcedon, do so supersciibc their
libels : but they plainly mean no more than the bishop
that in order of dignity is above the rest, and many par-
ticular churches are oft called catholic churches. Tliere
is a diflercnce between a catholic church and the catho-
lic church. Tiie prelate of Constantinople had that title,
even by a council at Constant, an. 518, before the
15isliop of Rome had it publicly, or owned it. It was set-
tled on the patriarch of Constantino[)le to be called the
oecumenical or universal patriarch. Who knoweth not
that emperors gave such titles at their pleasure ] Jus-
tinian at one time would give the primacy to Rome, and
at another time to Constantinople, saying, " the church
of Constantinople is the head of all other churches."
JUGGLING. 177
An. Dom. 530. C de Episcopis. I. 1. lege 24. Justi-
nian who sonictinies calls Rome the head, when the sixth
ircneral council iiad condemned Vigilius Pope of Rome,
permitted Theodora his empress to cause him to he fetched
to Constantinople, and dragged about the street in a
halter, and then banished, till they had forced him to sub-
scribe and submit to tlie council: even as they had de-
posed Pope Silverius his predecessor. Baronius himself
mentioned a Vatican monument which calls Agapetus
cliief bishop so doth it call Mennas, the apostolic univer-
sal bishop : which Baronius sailh, doth mean no more
tlian that he was universal over his own provinces : and
if that be so, any bishop may be called universal. One
council of Carthage decreed that the bishop should be
called, " not the chief priest, or the chief of priests, but
tlie bishop of the first seat." And how long will they
shut their eyes against the testimony of two of their own
popes, Pelagius and Gregory who condemned the namo
of universal bishop 1
They find the church of Rome called apostolic, and
»o were others as well as that.
The pope is called the pillar of the church ; and what
of that ? so are many others as well as he ; as all the
apostles were as well as Peter? the church is built on
the foundation of the apostles and prophets. The pas-
tors of the church were ordinarily called the pillars and
props of it.
When the Papists read their popes called the succes-
sors of Peter, they take this as a proof of their sover-
eignty. Whereas Peter himself had no such sovereignty.
They succeeded him not in his apostleship. They are
called Paul's successors as well as Peter's. Others are
called Peter's successors too as well as they, by the
fathers. And other bishops ordinarily are called the
apostles' successors, and other churches called apostolie
churches.
Hcsych. Hierosol. apud Plwtium Cod. 2G9. says of
Andrew the apostle; "the first begotten of the apostolic
choir, the first fixed pillar of the church ; the Peter of
Peter, or the Rock of Peter, the foundation of the foun-
dation ; the principal of the principal, who called before
he was called, and brought others to Christ before ho
was brought to him by any others."
178 JESUIT
Hesychius also saith of James apud Photium Cod,
275. "with wliat praises may I set forth the servant and
brother of Christ, the chief emperor or commander or
captain of the new Jerusalem ; the prince or chief of
priests, the president or principal of the apostles, the
crown or leader among the heads, the principal lamp
among the lights ; the principal planet among the stars ?
Peter speaketh to the people ; but James giveth the
law, or sets down the law." Where is more than this
said of Peter himself] much less of the pope?
CHAPTER XVIII.
Popish For :^eries ; and Corruptions of authors.
Another of the principal deceits of the Papists is
this; they forge and corrupt councils and fathers, aiid
then cite those forgeries. Be careful therefore how you
receive their allegations, till you have searched and know
the books to be genuine, and the particular words to be
there, and uncorrupted.
1. Tiiey obtained the opportunity of possessing so
many libraries, that they might the easilier play this
abominable game. But God in mercy hath kept so
many monuments of antiquity out of their hands, partly
in the Eastern, and partly in the reformed churches, as
suffice to discover abundance of their wicked forgeries
and falsifications.
2. Of their forging canons and feigning councils which
never were as Concil. Sinucssan. Concil. Rom. sub Sil-
vester; Ushfr^s Ansiccr to the Jes. p. 12, 13. Of their
forging Constant ineh Donation and Isidore Mcrcator''s
forging a fardel of decretals; and of their falsifying and
corrupting in the doctrine of the sacrament, read the
works of Ambrose, Chrysostom, Fulbert, Raban, Bertram,
Ratrannus, &c., who detect their horribly impious
cheats. But their Indices expurgatorii will acquaint
you with mu.^h more. Yet their secret expurgations are
worst of all. James^ corruption of councils.
3. Andreas Schottus the Jesuit publishing Basil's
JUGGLING.
179
works at Antwerp A. I). 1616. with Jesuitical fidelity,
left out the epistle, in whicii is the followinij^ passage.
Speaking of the Western bishops lie saith, "verily the
manners of proud men grow more insolent, if they bo
honored. If God he niercifid to us, what other addition
have we need of t hut if (Jod's anger on us remain, what
help can the pride of the West bring us? when they
neither know the truth, nor can endure to speak it; but
being prepossessed with false suspicions, they do the
same things now, which they did in the case of Marcellus,
contentiously disputing against those that taught the truth,
but for heresy, confirming it by their authority. Indeed I
was willing, not as representing the public person of the
East, to write their leader Damasus, but nothing about
church matters ; that 1 might intimate that they neither
knew^ the truth of the things that are done with us, nor
did admit the way by which they might learn them.
And in general, that they siiould not insult over the calam-
itous and alllicted, nor think that pride did make for
their dignity, when that one sin alone is enough to make
us hateful to God." In which you may see the Roman
power in those days, in the consciences of Basil and
other fathers in the East.
4. How Tertullian reverenced them, you may see lib.
tic pudicit. where he condemns Zepherinus. The Asian
bishops condemned A'ictor, and IreucKus reproved him.
Cyprian and Firniilian condemned Stephen : Marcellin-
us was condemned by all. Liberius was oft cftiathema-
tized by Hilary. Tiie resistance of Zosimus and Boni-
face by the Africans, «fcc. shows plainly in what esteem
the now infallible universal head was then among the
fathers and in all the churches. Wlien the Papists men-
tion such passages, what juggling do they use? some-
times they silence them : sometimes they pass them over
in a few words that are buried in a heap of other mat-
ters : and sometimes they bring in forgeries to obscure
them. But commonly they make a nose of wax of coun-
cils and fathers, as well as of Scripture, and put any
ridiculous sense upon them that shall serve their turn,
though perhaps six among them may have six expositions.
An epistle of Cyril of Jerusalem to Austin is forged
by one that Molanus calleth a barbarous impostor ; His-
180 JEStTt
tor. Imag. I. 3. c. 36. about the miracles of Jeroni^
where purgatory and other errors are befriended. When
Cyril died thirty years before Jerom. Yet Suarez and
other most learned Papists make use of that forgery.
Mendham'* s Policy of Home.
Of their abominable legends the wiser sort of ihem-
selve« are ashamed. If any ancients have abused the
church by shameless forgeries, the Papists make use of
such as confidently as if they were the word of God.
Let any man but read the life and miracles of Thecla,
and try his faith upon it, whether he be able to believe
that "Thecla stood so long at the window to hear Paul
while all those daily applications and orations were made
to her 1 that Demas and llermogenes were there to stir
up the people against Paul as a deceiver, under the cloke
of being his companions; that any of those orations re-
cited are true, that her mother Theoclaea, and her lover
Thamiris were on the sudden so cru<^l as to burn her,
while they are said so much to burn in love to her; that
when Tliecla had lormed her body like a cross, and cast
herself into the flaming pile, the flames in reverence of
the cross, became as a chamber to her, covering her like
a vault from the people's sight, and not approaching her ;
and that the earth making a grevious noise, the showers
and hail destroyed the people, and Thecla went her way
without observance, finding Paul and Onesiphorus
hid in a sepulchre at prayer for her: that Paul permitted
lier to cut her hair, and change her habit, and become
his fellow traveller ; that Alexander the governor was so
inflamed with her beauty at Autioch, even before she
came in full sight of the people in the city gate, that he
could not forbear, but presently must leap upon her like
a mad dog : that she tore his cloak and threw ofl' his
crown, and so saved her virginity ; that for this she was
cast and tied to wild beasts, and the lions couched to
her, and one lioness fought for her, and killed the rest
that assaulted her ; that yet they turned more upon her :
that she leaped into the fish pond among the devouring
gea calves ; and that (ire from heaven came down into
the water, and there made her a chamber and saved her
from those sea beasts ; that Falconilla's soul appeared
to her mother Tryphaeua to beg Thecla's prayers that
}UG6LING. 181
she might be admitted into heaven, telling her how much
Tiiecla was admired in heaven. That at Thccla's pray-
ers she was admitted into heaven ; Thelca was again
tied to the wild hulls, and fire set to them to enrage them,
the fire killed them, and burnt the bonds, and she was
unhurt. That Thecla again put on man's clothes, and
sought Paul: that Paul hereupon pronounced her an apos-
tle and ordained her to go and preach the Gospel, and
appointed her to one Pagan city ; that she fixed at Seleucia,
and there converted and baptised many ; and at last
after many miracles did not die, but entered alive into
the earth, which opened itself for her in the place where
the lioly table stood ; that after her death she wi'ought
one and thirty miracles; appearing to Basil, and encour-
aging him when he was weary, to go on in the writing
of her praises, and plucking him by the ear, and so cur-
ing his headache, which else would have prevented his
oration in her praise the next day."
I have instanced but this one case of Thecla, because
it would be endless to tell you of their fictions. Nor do
I mention this as one of their legends, nor as a piece of
Metaphrastes, but as the works of an ancient father.
Now either this is Basil's work, or it is not. If it be not,
then what trust is to be given to the Papist antiquities,
and supposed fathers : for this is one of them, and this
story is vindicated by Petrus Pantinus, and Baronius,
An. 47, who bringcth a whole army of fathers to attest the
acts of Thecla, and approveth of this of Basil's, and the
like of Metaphrastes. Two testimonies trouble him
shrewdly. One is Tertullian, Baptis. cap. 18. who
saith thus, "but if any women read the pretended writings
of Paul, and the example of Thecla, for women's liberty
to teach and baptise, let them know that a presbyter in
Asia, that framed that writing, putting Paul's name in-
stead of his own, was cast out of his place, being convict-
ed of it, and confessing that he did it in love to Paul."
The other is Jerom's testimony Script. Eccles. who
quoting the fore-cited words, saith, "the travels therefore
of Paul and Thecla, and the whole fable of the baptised
lion, we reckon among Apocryphal writings: for how
can it be, that Luke the inseparable companion of the
apostle was ignorant of this only among all his matters ?"
16
182 jEsvtr
But Baronlus thinks that tliose arc not the same books
that TertuUian and Jerom speak against : and why so '?
because here is no mention of Thecki's preaching and
baptising, nor of the lion baptised ; and because so many
fathers attest the story. But this is a visible falsehood,
contrary to the express words of the story, which feign
Paul to have sent her to preach as a true apostle, and
mention her baptising the people of Seleucia. This
shows how unfit the fathers are to be the authors of our
faith, or to be esteemed infallible, who so easily believe
and recite the forged stories of an Asiatic presbyter,
even when TertuUian had before revealed the deceit.
But if this book was written by Basil of Seleucia, and
was not spurious, then they who rest ujion the Holy
Scriptures alone for the matters of their faith, do take a
surer and wiser way, than they who build on the credit of
eredulous impudent fabulous fathers.
By this you may see that the records and testimonies
from antiquity are not to be trusted : even as Zosimus'
report of the Nicene canon to the African council was not,
who proved it a forgery, and so rejected it. When the
writings are only in their keeping, and their interest call-
eth them to deprave them, they are not to be trusted ;
who venture to corrupt those which are in the hands of
the Christian world.
CHAPTER XIX.
Popish Calwmuj.
Another of the Popish devices is, when they have
laid their oion cause upon so many forgeries^ and up-
hold it by so many false reports, to make the people
believe that it is we that are the liars, and that ice are
not to be believed in any thing that ice say of them, and
that we misreport the fathers, belie the Roman catholies:
and therefore no man should read our books, or dis-
course with us so as to afford us any credence. We
cannot quote what is in their own writers, but the igno-
rant people are taught to say we slander them. Though
JUGGLING. 183
u'C cilc the book, aiul puijjc and line, and tell them tliat
they were jirinted at Konie, or Antwerp, or Paris, by
men of their own profession, yet they believe us not, for
they are instructed to hold us for liars, that we may be
incaj)able of doing them good. If we cite any of the
fathers, they tell us wo misallege them, (tr have corruj)t-
ed them or they say no such thing. If we show them
the books published by their own doctors, and licensed
by their superiors, and printed by Papists, yet they will
not believe us. And so they are taught the easiest way
in the world to repel the truth, and confute those that
would do them good. It is no more but to say, "you
lie," and all is done.
In such a case as this, what is there to be done 1 igno-
rance and incredulity thus purposely conjoined, are the
wall of brass that is opposed to our endeavors. To what
purpose should we speak to them that will not hear? In
such a case 1 know but two ways. 1. Endeavor to revive
the stupified humanity and reason of those men : and
ask them, is religion the work of a man or of a beast '^
of a wise man or of a mad man ? Is it a reasonable or
an unreasonable course ? if it be reasonable, why then
will you go without reason upon other men's bare words 1
but if you are so liulc men as to venture your souls
without reason, you should not venture against it? would
you rest on the bare word of one of those men, if it
went against reason? if so then you renounce your man-^
hood. But suppose you will be so unreasonable, yet
you have your five senses still ? If a priest shall tell
you that the crow is white, and the snow is black, or
that you see not when you know^ you sec, will you be-
lieve him ? If you will believe them before your eyes,
and taste, and feeling, then I have done ^vith you. Who
can dispute with stocks and stones, or men so far for-
saken of God, as to renounce all their senses ? but if
you will not believe a Papist against your eyes, and
other senses, \vhy then do you believe that bread is not
bread, and wine is not wine, when the eyes, and smell,
and taste of all men say it is ? and if your senses tell
you that your priests deceive you in one thing, you
should not be so confident of them in olher things, as to
believe aod hearken to none but them.
184 JESUIT
2. Try whether you can procure the priests to discuss
those points hefore the incredulous people, that so they
may hear both sides speak together. Get a conference
between them, and some experienced judicious divine.
But this will hardly be obtained. For if it be to dispute
with one that is able, they pretend a danger of persecu-
tion ; and no promise of security will satisfy them. But
if it be a weak inexperienced man that challengeth them,
then they will venture, and take the advantage.
If nothing else can be done, the best way is to offer
them some small book against Popery to read. If they
are so captivated that they will neither hear nor read,
and their leaders will not be drawn to a dispute, I know
not what to do but leave them, and let them take what
they get by their unreasonable obstinacy. They are un-
worthy of truth that set no more value upon it.
CHAPTER XX.
Popish Miracles.
Another of their deceits is hi/ pretended miracles.
If they hear of a girl who hath hysterical })assions in any
violent degree, they presently go to cast the devil out of
her, that so they may make deluded people think that they
have wrought a miracle. And weak people, and per-
haps the diseased woman herself, may be so much unac-
quainted with the disease, as verily to believe the priests,
tlf^t they have a devil indeed : and so turn Papists when
the cure is wrought, as thinking it was done by the fineer
of God.
The same course they take also in distractions of othe^"
diseases ; and sometimes persons are trained up by them
to dissemble and counterfeit a lunatic or possessed state.
Because Tuberville pleads their miracles, I shall revive
the memory of one of the great miracles that was done
among their proselytes in the parish of Wolverhampton.
At Bilson, in the parish of Wolverhampton in Stafford-
shire there was a boy named William Perry, who
througli Popish devices seemed to be possessed with a
JtOOLING. 185
devil, about thirteen years old, but of special wit above
Jiis age. In his fits he seemed to be deaf, and blind,
writhini^ his mouth aside, continually groaninc^ and pant-
ing, and when he was pricked, pinched, whipped, he
professed not to feel. Ho seemed to take no food that
would digest, but with it cast up rags, thread, straw, pins,
&c., his belly almost as Hat as his back, his throat swelled
and hard, his tongue stiff and rolled up towards the roof
of his mouth, so that he appeared always dumb, save that
once in a fortnight or three weeks he would speak a few
words. It was thought he was bewitched by Joan Cocks,
because he would discern when that woman was brought
into the room, though it were secretly done, as was tried
before the grand jury at Staflord. lie would not
endure the repeating of tlie tirst verse of Jolm. In the
beginning was the loonl., c^'c, but other texts he would
endure. When the parents had been wearied with him,
and the country flocked in to see him, a priest of the
Romish religion was invited to cure him. The priest
exorcised him, praying in Latin over him, hanging a stone
about his neck, washing him with holy water, witch water,
and anointing him with holy oil, &c., which seemed to ease
him, and make him speak, and sometimes cure him for the
time. They hallowed all his meat and drink. He would
not so much as eat raisins, or smell to flowers, unless they
were blessed by the priest. He told them that while the
puritans stood by him he saw the devil assault him in the
shape of a black bird. The priest required the chief
fiend to show himself: then the boy put out his tongue
swelled. Tiie priest commanded him to show the peo-
ple by the sheet before him, how he would use those that
died out of the Roman church : whereupon he pulled and
bit and tossed the sheet, till the people cried out and
wept. Then he commanded the devil to tell him, how
he did use Luther, Calvin and John Fox : and he play-
ed the same part more fiercely than before. Then the
priest commanded him to show what power he had of a
good catholic that died out of mortal sin : and then he
thrust down his arms, and hanged down his head and
trembled. The boy promised when his fit was over, that
he would live and die a catholic, persuading his parents
and friends, <fec. In this manner three priests one after
16*
186 JEStit
the other followed the cure, still succeeding, but yet ilot
curing him ; that they might draw the country to a
longer observance of them, and preached to them in the
house, that the miracle might be the more famous. For
there were many devils in him, they saidyto be cast out;
and it stopped the cure because the mother would not
promise them to turn Papist if they cured him. But in
the mean time the supposed witch was brought to trial
at Stafford assizes, 1620, before Judges AVarburton and
Davies. But the judges desired Bishop Morton then
present to take care of the boy^ who took him home to
his castle at Eccleshall, and after certain weeks time,
having determined to try him, the bishop came to the
boy, and told him that he understood that he could not
endure the first verse of John. And, saith he, " the
devil understandeth Greek as well as English, being a
scholar of almost six thousand years standing, and there-
fore he knows when I recite that verse in Greek :" and
so calling for a Greek testament, he read the 12th verse,
and the boy thinking it had been the first, fell into his
fit: and when that fit was over, the bishop read the first
verse, and then the boy liad no fit, thinking it had been
some other verse. And thus they proved him a deceiver,
and the boy was much confounded ; but pretended more
distraction : and then that he might get away, he com-
plained of extreme sickness, and water wa? in the urinal,
as black as ink, groaning when he made it : but the third
day after, they spied him mixing ink, and nimbly con-
veying away the inkhorn. When they came in upon
him, and found him in the conveyance, he broke out into
tears, and was suddenly cured ; and confessed all, how
he had been taught his art, and how he did all, and con-
fessed that his intent was to be cured by a priest, and to
turn Papist.
But before the bishop had discovered the knavery, one
of the conjuring priests wrote the narrative of the' busi-
ness, entitled A faithful relation oj the proceedings of
the catholic gentlemen with the hoy of Bilson, shoiving,
<fec. And they begin with. Not to us, O Lord, but to thy
name give the glory ! And so they proceed to make
their report o{ it, for deluding the people, as a miracle.
At last the bishop brought the boy at the assizes, 1621,
JUGGLING. 187
to ask pardon openly of God, and the woman accused by
hini, and of ilie conntiy cheated by liini, and tliere was
an end of tliat Popisli miracle. Abundance more such
1 could give you out of certain records; but I recite
this for the sake of the Papists of Wolverhampton, where
Tuberville lived.
For miracles, if you regard not us, yet open your ears to
a Jesuit that speaks the truth. Joseph Acosta de tcmporib,
novis. lib, 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 tliis truth, shall by most clear light dispel
all his jugglings afe.clouds. Signs are given to infidels^
Scriptures to believers; and therefore the primitive
church abounded with miracles, when infi ^els Were to
be called: but the last, when the faithful are already
called, shall rest more on the Scripture, than on miracles.
I will boldly say, that all miracles are vain and emj)ty,
unless they be approved by the Scripture; that is, have a
doctrine conformed to the Scripture. The Scri})ture is of
itself a most tirm argument of truth.'*
If miracles be so much to be looked at, why not give
us leave to observe them ? The same miracles that vou
boast of, do testify against you, if they be true. Prosper
makes mention of a miracle, which TlnjrcBus de DcBtnoniac.
p. 76, recites was done by the sacramental wine. " A
person possessed by the devil was cured, after many
other means used in vain, by the drinking of the wine
in the Eucharist." Doth not this miracle justify us that
give the people the wine, and condemn you, that refuse
to give it them 1 Many other miracles the fathers say
were done by the sacrament in both kinds received,
which condemn vou that forbid it.
CHAPTER XXI.
Popish D eceitf Illness.
Another of the Papist ways of deceiving is, by int'
pudent lies and slanders against their adversaries ;
which they vent with such confidence^ that the seduced
188 JEstJlt
people easily believe them. They who are taught to believe
their priests against their own seeing, hearing, feeling,
tasting and smelling, will believe the vilest lies that they
are i)leaseci to utter, in cases wh.^re the miserable peo-
ple are unable to disprove them.
1. In a manuscript of the Papists which I lately re*
ceived there are those words ; "Luther having richly
supped, and made his friends merry with his facetious
conceits, died the same night. This is testified by Coch-
leus in vita Luthtri. John Calvin, a branded sodomite,
consumed with lice and worms, died blaspheming and call-
ingf upon the devil. This is registered by Sclilusselburge
and Bolsec. These were the ends of the parents of
the Protestant and prcsbyterian pretended reformed re-
ligions."
As if their own tongue must sentence them to hell,
in the very words before they say, " all liars, their part
shall be in the pool burninaf with fire and brimstone,
which is the second death;" and so make application
of it to the Protestants, as being liars; and when they
have done, conclude with the two fore-cited impudent
lies of Luther and Calvin. The like words of Calvin,
Daily hath in his papers to Charles I. the whole writ-
ing being stuffed with such impudent falsehoods, thnt one
would wonder that human nature should be capable of
such wickedness, and that the silly people should swal-
low dov»'n such heaps of deceits. Not those two alone,
but multitudes of Papists have written those lies of
Luther and Calvin. Thyrteus the Jesuit in his book dc
Dccmoniacis^ part. 1. cap. 8. p. 21, tells us; "the same
day that Luther died, tliere was at Gheola a town in
Brabant, many persons posessed of devils, that waited on
tiieir Saint Dymna for deliverance, and were all that day
delivered : but the next day they were all possessed
again ; whereupon the exorcist or some body asked the
devils where they had been the day before; and they
answered, that they were commanded by their prince to
be at the funeral of their fellow laborer Luther. And
for proof of this, Luther's own servant that was with him
at his death, looking out at the window, did more than
once, to his great terror, see a company of ugly spirits
leaping and dancing about without : and also that the
JUGCiLINO. 189
crows lollowcd the corpse all the way with a jj^reat noise."
O wonderful |)atienco and mercy of God, that sufler
such most ahominahle liars to live, and doth not cause
some sudden vengeance to hefall them! I will tell the
case of those two servants of Christ that are thus reviled,
even as their master was hefore them, who was said to
do miracles hy the power of the devil.
Luther was taken with a great pain in his breast,
about the mouih of the stomach, and thought his death
when it came would be sudden ; which made him say :
"strike Lord, strike mercifully, for I am ready." Hav-
ing preached his last sermon at Wittemberg, Jan. 17,
he took his journey the 23d, to Isleben, whither he was
called. When he came thither, he was grown so weak,
that they almost despaired of his life ; yet by the use of
fomentations he had so much ease, as that he preached
sometime, and did other work from Jan. 29, to Feb. 17.
The last day of his life, though he was weak, yet he sat
at the table with them, and at supper his discourse was
upon the question, whether we shall know one another
in heaven.'' Which he affirmed and proved, in that
Adam knew Eve as soon as he saw her, that she was
flesh of his flesh: and therefore much more shall we
know one another in heaven, &c. After supper, he
withdrew himself as he used, for private prayer ; but the
pain of his breast increased on him. When he had ta-
ken a medicine, he lay down on a couch and slept
sweetly two hours, and then went to his chamber, saying
to those about him ; "Pray God to preserve the doc-
trine of the Gospel to us; for the pope and council of
Trent have stange contrivances." When he was laid
down and had slept a while he awakened, and found by
the increase of his pain, that h^ was near his end, and
spoke to God as followeth, in their hearing : "O my
heavenly father, the God and father of our Lord Jesus
Christ, the God of all consolation, I thank thee that thou
hast revealed to me thy son Jesus Christ, in whom I have
believed, whom I have professed, whom 1 have loved, whom
I have honored, whom the Pope of Rome and the rest of the
rabble of the ungodly do persecute and reproach : I beseech
thee, O my Lord Jesus Christ, receive my soul. O my
heavenly father, though I am takeii from this life, and
190 JESUIT
though my body must now be laid down, yet I know
certainly that I shall abide with thee forever, and that
none can take me out of thy hands." Then he said ;
"so loved God the world, that he gave his only Son,
that whoever believeth in him, should not perish, but
have everlasting life." Then he repeated part of Psalm
68 : and when he had drank a medicine that was given
him, he said; "I go hence : I now return my spirit unto
God," presently adding, "Father into thy hands I com-
mend my spirit, thou hast redeemed me O God of truth."
And so he died as if he were setting himself to sleep,
without any sign of farther pain. But when they saw
him dying, Jonas and Cselius asked him, "do you die
constant through Christ in his doctrine which you have
hitherto preached ?" and he answered. Yes ; and never
spoke more. When he was dead at Isleben ; Count
Mansfield would have kept his body, but the duke of
Saxony would not suffer him, but caused it to be carried
back to Wittemberg, and tliere with great solemnity
interred.
This is the true report in brief of Luther's death,
delivered to the world by those who stood by him, and
were eye-witnesses. Yet impudent lying Papists have
persuaded their followers that the devils were seen danc-
ing about him, that when he was buried, there was a hor-
rible thunder, and the body was taken away out of the
coflEin by the devil, and a stink of brimstone left behind ;
with more such stuff as this, which they have printed,
and of which one would think even the father of lies would
be ashamed.
Of Calvin, not only those before mentioned, but also
Bolsec, Surius, Prateolus, Demochares, Lindanus, Sanc-
tesius, Cahierus, and others publish to the world, not
only that he was an epicure, but a sodomite. Lessius
the Jesuit impudently calls Christ to witness, that shall
judge all men according to their works, that he doth not
devise these things out of his own brain, but from good
authors, and forty years current fame. His authors are
those Papists, Bolsec, Brigerus, Stapleton, Campian,
Duraeus, Surius, and Reginald. Hath hell any greater
calunmies than those to fill the mouths or writings of
men with all I
iUGOLlNG. l9l
As (or the time when they say lie was stigmatized for
sodomy, it was when he was a Papist, and therefore if
it liad been true, it had been a greater dishonor to them
than to us. But it is a mere forgery of the devil and a
friar. Bolsec a friar seemed to turn Protestant, and
coming to Geneva, began to preach the Pelagian doc-
trine there, and openly contend against the pastors in
tho congregation ; and being confounded ])y Calvin, llie
magistrates imprisoned liiu), and banished him for sedi-
tion. Then he went to the neighboring towns, to play the
same game there : but the magistrates of Berne also ban-
islied him out of their country. Whereupon he turned
Papist again, and when Calvin was dead, he wrote alt
those abominable lies of him. And all the rest took up
the report from that one lying lieretical Papist: and so
it became current fame with them, as if it were as true
as the Gospel. Whereupon our writers challenged them
to search the records at Noviodunum, where they say
the thing was done, and prove that ever there was such
a thing ; or else bear the open shame of liars. They
can bring no proof, but call on us to disprove it; though
the city are Papists, and haters of Calvin. But the
Papist dean of that city. Jacobus le Vasscur, published
at Paris, 1633, the annals of their cathedral church, v.nd
therein pouring out his hatred against Calvin, doth yet
out of their records clear him of all those accusations,
and lets the world know that there was never any such
thing, and that they had no crime at all against him, bui
thathe turned from the Papists; and that the mayor
of the city went away with Calvin, when he was forced
to fly from his native country. He recites all the pas-
sages of Calvin's life there, but professeth that they
had no more against him. Thus God confounded the
lying Papists by one of themselves, and the records
of that city, where they said the thing was done. And
yet they believe one another, and carry on the lie to
this day.
Arastrowther the chaplain to the King of England's
ambassador with the emperor, being at Vienna, heard
the Jesuits and others repeating confidently that slan-
der of Calvin : whereupon he opened to them that evi-
dence against it, and satisfied them of the falsehood.
102 jESUlT
Riret Sum. Conlr. against Baily. Jesuita Vaputans
cap. 2.
As for the life of Calvin after he forsook the Papists,
if you will believe the city of Geneva, and all the minis-
ters and others that were about him, in his life and at his
death, who knew better than Bolsec a fugitive apostate Pa-
pist that was his enemy, and then far off, you may see at
larse in Melchior Adamus, and Beza, the description of
a shining burning light of which Rome hath not to boast.
He was a man of admirable judgment, industry, and
piety. When he had forsaken his own country for the
Gospel's sake, and taken up in Geneva, and planted the
Gospel there, with Farel and Viret, at last the ungodly
part getting the head, the ministers were banished ; and
so he settled in another city. The four bailiffs of Ge-
neva that banished the ministers, within two years were
ruined by the judgments of God. One of them accused
of sedition, seeking to escape througli a window, fell and
was broken to death. Another was put to death for
murder. The other two being accused of mal-adminis-
tration, fled and were condemned. Calvin was sent for,
and intreated to return to Geneva, which by importunity,
and Bucer's persuasion, he yielded. There was he con-
tinually molested by the ungodly, and loved by the good.
The malignants whom he would restrain by discipline
from drunkenness, and other wickedness, were still plot-
ting or raging against him, and called their dogs by his
name. But shame was slill the end of their attempts.
His revenge was to tell them, " I see I should have but
sorry wages if I served man : but it is well for me that I
serve him that always performeth his promises to his ser-
vants." He preached every day in the week each se-
cond week, and read three days a week a divinity lec-
ture. Every Thursday he guided the presbytery ; and
every Friday at a meeting he held an expository confer-
ence and lecture ; so that tiie whole came to almost
twelve sermons a week. Besides this, he wrote epistles
to most countries of Christendom, to princes, divines
and others ; and all those great volumes of the most
learned judicious controversies, commentaries, and other
treatises, which one would liave tiiought might have been
work enough for a man that had lived an hundred years,
JUGGLING. 103
if ht3 had done no other. Many heretics ho confuted,
and some convinced and reduced. lie set up among
ministers a course of teaching every family from house
to house, of which he found incredible fruit. For all
this his labor he endured the affronts, contradictions,
and reproaches of the rabble, and sometimes was beaten
by them. Because he would not administer the sacra-
ment to ungodly men, that were lulers in the place, he
was at first banished, and after threatened, and contin-
ually molested by them, and railing fellows set to
preach and write against him. He always used a very
spare diet : and for ten years before his death did never
taste one bit, but at supper, as his constant course: so
that every day was with him a better fast than the Pa-
pists make on their fasting days. By this extreme la-
bor, speaking, and fasting, and watching-, for he dicta-
ted his writings as he lay in bed much, he overthrew
his body ; falling first into a tertian fever, and then into
a quartan ; and after that he fell into a consumption,
with the gout and stone, and spitting of blood, and the
disease in the hemorrhoid veins, which at last ulcer-
ated by over-much fasting, speaking, and use of aloes;
besides the head-ach which was the companion of his
life. In those sicknesses he would never forbear his
labor, but when he was persuaded to it, he told them,
that he could not bear an idle life. And when he was
near to death was still at work, asking those that in-
treated him to forbear, whether they would have God
find him idle ? Under all those pains of gout, stone,
cholic, headache, hemorrhoids, consumption, &c.
those that were about him testified to the world, that
they never heard him speak a word unbeseeming a
patient Christian. The worst was that oft repeated
word, "how long, Lord! how long!" as being weary
of a miserable world. Witnesses he had enough ; for
he could scarce have rest for people crowding to him
to visit him. On March 23, he went among the minis-
ters to their meeting, and took his farewell of them
there. The next day he was wearied by it: but the
twenty seventh day he was carried to the court, to the
senate of the city ; where he made a speech to them,
and took his farewell of them, with many tears on both
17
i04 JEStlTT
sides. April 2, he was carried to church, and staid the
sermon, and received the sacrament. Afterwards the
senate of the city came to him, and he made a heavenly
exhortation to them. On April 25, he dictated his will.
His library itself, and ail his goods, amounted scarcely
to three hundred crowns. May H, he wrote his farewell
to FarelL May 19, all the ministers came to him,
with whom he sat and did eat, and cheerfully took his
leave of them. On the twenty-seventh of May his voice
seemed to be stronger, and so continued till his last
breath that day, which was with such quietness as
men compose themselves to sleep. The next night and
day tlie city magistrates, ministers, scholars, people
and strangers, were taken up in weeping and lamenta-
tion. He was buried according to his desire in the
common church yard, without any monument or pomp ;
and hath left behind him such a name, as in spite of all
the devils in hell, and all the Papists on earth, shall be
precious till the coming of Christ: and such waitings
hath he left as are the comfort of the disciples of truth,
and the shame of the reproaching adversaries.
This is that Calvin who is so hated by the bad, and
loved and honored by the good: whom those Papists
have called an epicure and sodomite, and said that he
died blaspheming, and calling upon th€ devil, and was
eaten with lice and worms. Is not God exceedingly
patient, that will suffer such wretches to live on the
earth? what man could they have named since Augus-
tin, yea since the apostles' days, that was more unfit
for such a slander than Calrin ? yet because Bolsec,
who was banished and turned Papist, hath written
those things against him, the rest take them up as con-
fidently, as if the infallible chair had uttered them.
But yet if you think Bolsec is more to be believed
than those who lived with Calvin, and the city of Gen-
eva, who had continual access to him, I will give a
testimony which shall shame the Papists that have a
spark of modesty. Hear then what other Papists say,
that knew better, or made more conscience of their
words.
Florimund Raimund a Papist of Bourdeaux, or the
Jesuit Richeome that wrote in his name, wr iting for
JUGGLING. 195
the pope and ai^aiiist Calvin, hath tliese words of liim:
"Under a dry and lean body he had a sharp and lively
wit; ready in answering; bold in attempting; a great
faster ; even from his youth, whether for his health to
overcome the lieadache, or for his studies. There is
scarce a man found that ever matched Calvin in labors :
for the space of twenty-three years, in which he remain-
ed in Geneva^ he preached every day once, and twice
on the Lord's day often times. And every week he
read public lectures of divinity besides ; and every Fri-
day he was at the conference of the pastors: the rest of
his time he spent cither in writing books, or answering
letters."
Papirius Massonius a learned Papist, who wrote
Calvin's life ; saith of him, "no day almost passed in
which he did not preach to the citizens. Thrice every
eight days, as long as ho lived, he professed or publicly
taught divinity in the schools; being laborious, and al-
ways w^riting or doing something. Of a weak body,
but worn by watchings, reading, writing, meditations,
diseases, business, preachings. He took very little
sleep, and therefore much of his works he dictated in
bed to his servant that wrote them from his mouth. He
did eat but once a day; and confessed that he found
not a more present or surer remedy for his weakness
of stomach and headache. His clothing was of small
price, to cover him rather than adorn him. At Worms
and Ratisbon he exercised the strength of an excellent
wit with so great applause of the German divines, that
by the judgment of Melartchton and his associates, by a
peculiar privilege, he was called the divine. He wrote
as much and as well as any man of the contrary par-
ties, whether you respect number, acuteness, language,
sharpness, emphasis or subtilty. Not a man of all his
adversaries, whether catholics, anabaptists, Lutherans,
Arians, or the forsakers of his party, that wrote against
him, did seem to match him, in gravity of writing, and
weight of words, and sharpness in answering his prin-
ciples. He almost terrified Pighius himself discours-
ing of free will, and Sadaletus."
Papists tell us a story how Calvin hired one in Gen-
eva to take on hinj to be dead, that he might have the
196 JESUIT
honor of raising him from the dead. This the Jesuit Thy-
rseus de D^emoniacis writes, and it goes among them
for a truth ; from the report of Bolsec. But Massonius
confuteth this also, and saith that Baldwin knew noth-
ing of it, who lived at Geneva, andaftei turned Papist,
and was Calvin's enemy: and other reasons he giveth to
disprove this and the other slanders that were raised of
Calvin; saying, that they were but vulgar writers, that
study or love to reproach or speak evil, that vend those
things.
As they have done by those, so by others also. When
Beza was eighty years of age, a false report came to
the Papists that he was dead : whereupon Claudius
Puteanus with his Jesuitical companions wrote a book,
that at his death he turned Papist and renounced his
religion. So that the old man who lived seven years
longer, wrote against them, to prove that he was not
dead, nor turned Papist. Those be the means by which
men are recDuciled to the church of Rome.
They have printed also a story that Calvin's own
son being bitten by a mad dog, was sent by his father
to one of their saint's images for cure, when no other
means would serve ; and being cured, he turned Pa-
pist: but the world know that Calvin never had a son.
Also they tell us of a saying of Luther's, that "this
cause was not begun in the name of God, nor will it
be ended in the name of a God ;" which Luther spoke
of Eckius and the other Papists, yet those shameless
liars confidently publish that he spoke this of himself
They annex that Luther would have men not con-
tain, but he vehemently detcsteth it, and urgeth the con-
trary, telling th m that God no doubt will enable them
to be continent, if they will use his means. Serm. de-
Matrimon. They forgot that the fifth supposititious epis-
tle of their Clement pleading for the community of all
things, adds, "among those all, no doubt wives and hus-
bands are contained."
Of the horrid lies of Genebrard, Possevin, and other
Papists against Peter Martyr, Beza, Calvin and others,
see Raynolds. de Idololatria Rom^ Eccl. 5.
When the fall of their house at Blackfriars had
killed their priest^ and such abundance oi the people
who were hearing- him in the midst of the sermon ; they
printed a book to persuade the people beyond sea, that
it was a company of the heretics or puritans, that were
killed at the hearing of one their preachers.
When the Gunpowder Plot was in hand, they con-
trived presently to give it all abroad that the puritans
did it. Clark^s Mirror of God^s Judgments.
When Fisher the Jesuit had held his conference
with Featly and White, there being present two earls ;
one of them, the Earl of Warwick, having business
shortly after beyond sea, fell unknown into Weston's
company, at Saint Omers, who presently told him for
news, how Fisher had confounded the Protestant doc-
tors, and that two earls and so many people were turn-
ed by it to the Church of Rome; not knowing that he
who heard him was one of the two earls, and that there
were not so many people there, and how they were
confirmed against Popery by that dispute. When the
Earl of Warwick brought home that jest, Weston hear-
ing what sport was made with it in England, wrote an
excuse for his lying.
Their very worship of God is composed of lies, and
is that acceptable worship? Their offices and legends
are stuffed with fictions. Cassander saitK : " so few of
the relics in all Germany vvojild be found true ones if
examined, that it is better quite to take off people
from the veneration of them ;" instancing in one that
was worshipped as a saint, and upon inquiry was found
to be the bones of a thief.
Agobard of Lyons, complained about eight hundred
years ago, that the " Antiphonary used in his church
had many ridiculous and phantastical things in it : and
that therefore he corrected much of it : cutting off what
seemed superfluous, or light, or lying, or blasphemous "
Agobard. ad Cant. Lugd. de Correctione Antiphon.
Lindan made the like complaint; " Not only apocry-
phal matters out of the gospel of Nicodemus and other
toys are thrust in, but even the secret prayers, and alas
for shame and grief, the very canon varying and re-
dundant, are defiled with the most filthy faults."
Therefore, as thou lovest thy soul, trust it not on the
bare reports of such liars, but try before thou trust ; and
17*
I9S jEStIt
give not up thy sense and reason to men that make sa
little or so ill a use of their own.
CHAPTER XXII.
Translations of the Bible.
Another of their Deceits is to quarrel with our
Translations of the Bible ; and make the people believe
that we have so corrupted it, that it is none of the word
of God and so they openly scorn it, and deride it.
Though learned men can soon confute them by vin-
dicating the text as in the original languages, and then
vindicating our translation, yet the common disputant
need not put them and himself to so much trouble If
they will but let the law of God contained in the Holy
Scripture be the rule by which our difference shall be
tried and decided, we will cut short the rest of the con-
troversy, and take it wholly together ; and we will
stand to the vulgar Latin, which themselves applaud:
and that shall be the rule between us. Rather than
they shall shift off' the unlearned by these tricks, we
will admit of their own translation, which the Rhemists
have composed. Only their commentaries and conceits
shall not be taken into the text as part of the word of
God. That quarrel is quickly at an end. The Scrip-
ture is so full against them, that no translation that
makes it not another thing, can be on their side. Kid-
der's "Reflections on the French Testament, printed at
Bourdeaux."
CHAPTER XXIII,
Popish Reproaches of Protestant Ministers.
Another of the designs of the Papists is io bring'
all the faithful pastors of the churches into contempt,
or suspicion at least, icith the people, so that they may
JvdOLisG. 109
draw them to refuse our helps, and the Papists may
deal with them alojie, ivhoni they know they are
easily able to overreach. Though our people have
not that absolute dependence upon their teachers as
theirs have, yet an ordinate dependence is necessary to
them, or else God would never have appointed teach-
ers and pastors for his church, The Papists dare not
trust their followers so much as to read a Bible in their
vultrar tono-ue : much less to read our writinofs acrainst
their errors and impieties. Their priests and friars
ordinarily do not read them; nor commonly the writ-
ings of their own party: nor the strongest of those that
are written against us : for fear lest the objections should
prove too hard for the answer, or lest they should un-
derstand in some measure, the truth of our doctrine.
Sandys, in his Europa Specul, tells how hard he
found it, to meet with the works of Bellarmin himself
in any book-seller's shop in Venice or other parts of
Italy ; but our people have all leave to keep and read
the Papist writings. We dare venture them upon the
light upon equal terms : but yet we know them to be
insufficient, for the most part, to defend even plain and
necessary truths, against the cavils of adversaries that
overmatch them in learning and other abilities. Now
lest we should but afford them our assistance, the Pa-
pists' principal design is to bring them into false con-
ceits of the ministers, and make us odious to them ; that
they may neglect our help, and the easier hearken to
other teachers. If they can but prevail in that design,
the souls of our people are like to be undone.
The more is it to be feared, lest at last they should
this way prevail, both because of the sin that lieth on
ourselves in too reserved and negligent a doing of our
work; and because of the great obstinacy and unprofit-
ableness of the people, that hate the light, and unthank-
fully despise it, or will not obey it, and work by it
while they may.
The designs of the Papists against the ministry are
these. They principally endeavor to delude the rulers
of the land, and set them aginst them.
They labor by scoffs and nicknames to make them
odious. As they were the authors or chief fomenters
200 JESUIT
of the old scorn under the name of Puritans, so are
they of many more of late. If you hear men set them-
selves of purpose to scorn or vilify the ministry, they
are either secret Papists, or their deluded servitors. If
they speak of men that regard the ministry, and be not
hardened as they to a despising of Christ in his ser-
vants, they call such priest-ridden ; and the pastors they
scornfully call jack-presbyters, drpvines] and many-
other scoffs are at hand, to serve the ends of the devil
and the pope, by alienating the affections of the people
from their teachers, that so they may devour them at
pleasure.
Another of their ways of reproach is this : they tell
the people what odious divisions are among us, and
how many minds we are of and how oft we change;
and such like reproaches. While they never tell them
how much more changeable they have been, and what
divisions are among themselves, incomparably beyond
all ours.
Another reproach that the Papists cast on the minis-
try, is greediness, covetousness, and being hirelings.
I will give a brief comparison between the Papist
priests and the ministers of Christ, that thou mayest
see whether those men be fit to rail at us as mercena-
ries, and such as are the servants of mammon.
It is well known that the ministers of this land, and
of all the reformed churches commonly, do many of
them want necessaries, and some want food and rai-
ment, and the rest of them, for the most part have little
more, and no superfluities. Some that have not wives
and children give all they can gather to the poor.
Some give more to charitable uses, than they receive
for the work of their ministry; living on their own
means. This is the height of their covetousness and
ambition.
Take a view of the Popish clergy, for greatness,
riches, and numerousness. The pope who is their
chief priest, pretendeth to the government of all the
Christian world. Emperors and kings have kissed his
feet, and held liim the stirrup. One emperor was forced
to wait bare foot at his gates a long time in patience,
till he pleased to open them, Another being forced to
JUGGLING. 201
prostrate himself to liim, the pope set his foot upon his
neck, profanely abusing ihe words of Psalm 91. 13.
He shall tread on the lion and adder, &c. Divers
princes hath he deposed. He hath claimed a supre-
macy in temporals and spirituals, and his most moder-
ate flatterers subject princes to him. General councils
approved by him, decreed that he shall excommunicate
and depose princes, who will not extirpate those that he
calleth heretics, and shall commit the government to
others, or give their countries to the first that can seize
on them, and absolve all their vassels for their allegi-
ance, in despite of oaths and God's commands. He is
a temporal prince himself, having large dominions.
He hath so numerous a clergy in the countries of all
Popish princes, as makes him great and formidable to
them. His cardinal priests are equal to princes, and
greater than many princes are.
For their riches and numbers, to say no more of
their pope and cardinals, they have such multitudes of
arch-bishops, priests, abbots, priors, friars, and
Jesuits, as to take up a great part of the land where
they live. Take one instance of the Popish clergy in
France
Bodin, a French judge in France, saith: Hcylin's
Geography, page 148. "That the revenues of the
clergy there are five millions seven hundred and sixty
thousand dollars per annum ; and that they possess
seven parts of twelve of the whole revenue of the king-
dom." Comment de stat. saith, " The clergy have near
a fourth part of the lands of all the kingdom, besides
the ofllerings, churchings, burials, dirges, and such like
casualties, which amount to as much as their rents,
which comes to half the kingdom: upon which Ed-
' '11'
win Sandys computes their revenue at six millions
sterling yearly." One kingdom hath thirteen arch-
bishops, a hundred and four prelates, a thousand four
hundred and fifty abbies, five hundred and forty arch-
priories, twelve thousand three hundred and twenty
priories, five hundred sixty seven Nunneries, seven
hundred Convents of friars, and two hundred fifty nine
Commanderies of Malta ; besides all the colleges of the
Jesuits. The parish priests are one hundred and thir-
202 JESUIT
ty thousand of all sorts. The kingdom is supposed to
have about fifteen millions of people; but the clergy
and their ministers are judged to be three millions of
them. This account is only for France.
Are the tongues of those men fit to call us mercena-
ries, or hirelings, or such as preach for filthy lucre?
Was ever greater impudence manifested by the vilest
son of Adam, than for such men that lord it over em-
perors, kings and princes, and devour the wealth of the
Christian world, to call poor ministers of Christ, covet-
ous, or hirelings, that are content with food and rai-
ment, and a common education of their children? If
you had rather have the Popish priesthood, with the
numberless swarm of friars, you may take them, and
say, you had your choice ! White's " Orthodox faith,
and way to the church explained and justified."
ICP' The great Abbey of St. Alban's, if all the old lands were
united together, is now worth, in all its rents, profits, and reve-
nues yearly about 200,000 pounds, one million of dollars. The
Abbey of Glastonbury, 300,000 pounds : the Abbey of Augusiin,
at Canterbury, 200,000 pounds ; Edmondsbury, the same ; Romsey,
300,000 pounds ; Crowland, 100,000 ; Leicester, 100,000 ; Evesham,
100,000, Tewksbury, 100,000; Abingdon and Readmg, 300,000.
If the revenues of all the Abbey lands should be accounted accord-
ing to the true \alualion of these times, it would be found to be so
many millions as is incredil)le. Treasury of England, or account
of all taxes; London, 1725. The above is an account of only ten
rnonasteiics ; and one hundred and ten years ago ; their annual
rent was computed at nine millions one hundred and twelve thou-
sand dollars — and at the present valuation it may be reckoned
tuenty mi lions of dollars. The present interest of the national
debt in Great Britain is far less than the actual robberies of the
Popish priests and friars, and nuns, during the reign of Popery.
1 ne English Episcopal dioceses before the Reformation were va-
lued by Stevens, a Papi-t writer, at the yearly income of five
hundred thousand dollars each, which alone made about fifteen
millions of dollars. From the above facts, may be ascestained the
enormous pillage of the Pvoman hierarchy when they ruled ; and
also the undeniable cause of the ignorance, poverty, immorality
and debasement of Papists: in every generation, and in all parts of
tlie world.
JUGGLING. 203
CHAPTER XXIV.
Evangelical Laivfid Ministi'y.
Another of tlieir designs is this: to persnade the
icorld that they only have a true ministry or priest-
hood, and an apostolical episcopacy and true ordina-
tion : and that ice and all other Protestant churches
have no true ministers, but are mere laymen under
the name of ministers, because u-e have no just ordina-
tion. How prove the}^ all that? They say, that they
have a pope, that is a true successor of Peter: but we
have no succession from the apostles, and therefore no
just ordination, because no man can give that power
which he hath not : and that we are schismatics sepa-
rated from the church, and therefore our ordinations
are invalid: and that some of our churches have no
bishops, and therefore §ay they, we have no true min-
istry, nor are they true churches.
1. Though we need not fetch our ordination from
Rome, 3'et we may truly say, that if they have any
true ordination and ministry, then so have we ; for
our iirst reformers were ordained by their prelates,
which is enough to stop their mouths. If they say
that our schism hath cut off our power of ordination, 1
answer, that though they are notorious schismatics,
yet if we were what they falsely say we are, it would
not annul our ordination. This is the judgment of
their own writers. Thomas a Jesu Conversione gen-
tium, lib. 6. cap. 9. affirms it to be one of the certain-
ties agreed on ; " schismatics lose not, nor can lose
any spiritual power consisting in the spi^-itual character
of baptism, or orders For this is indelible, as Thom-
as teacheth, Art. 3. and Turrecremata confirmeth, lib.
4. sum. part. 1. c. 7: and Silvester verb, schismatici :
and it appeareth by Pope Urban's can. ordinationes, 9.
q. 1 ; who judgeth those to be truly ordained, that were
ordained by schismatical bishops : and from Austin lib.
6. de Bapt. Cont. Donatist. cap. 5, where hesaith "a se-
paratist may deliver the sacrament as well as have it. He
next addeth, that yet such are deprived of the faculty
204 JESUIT
of lawfully using the power which they have, so that it
will be their sin to use it: and that thus those are to
be understood that speak against the ordination, &c. of
schismatics. It is unlawful, because their power is sus-
pended by the church, but not a nullity, because they
have the power. He puts the question whether schis-
matical presbyters and bishops do want the power of
order, or only want jurisdiction ? and he answereth out
of Thorn. 22.* q. 39. art. 3, "they want jurisdiction, and
cannot absolve, excommunicate, or grant indulgences,
and so they cannot elect and give benefices, and make
laws. But yet they have the power of orders ; and
therefore a schismatical bishop doth truly make and
consecrate the Eucharist and truly ordain ; and when
he electeth and promoteth any to ecclesiastical orders,
they truly receive the character of order, but not the
use, because they are suspended, if knowingly they are
ordained by a schismatical bishop. He next asketh,
whether this punishment depriving them of jurisdiction
take place with all schismatics? and answers, that some
say before the council of Constance this punishment be-
longed to all notorious schismatics, but not to the un-
known ones : but since that council, it takes place only
on those that are expressly and by name denounced, or
manifest strikers of the clergy. But he himself an-
swers ; if a schismatic be tolerated, and by the com-
mon error of the people be taken for lawful, there is no
doubt but all his acts of jurisdiction are valid ; which
we shall affirm also of heretics. But if a presbyter or
bishop be a manifest schismatic, then some say, that
those acts that require jurisdiction are invalid, but oth-
ers say, that they are all valid in case the schismatic be
not by name excommunicated, or a manifest striker of
the clergy." It is their own canons, that the Papists
here plead when the council of Constance hath so
altered the business.
2. Though this that is said is enough as to the Pa-
pists, yet I add, that their sucoession is interrupted, and
therefore they are the most unfit to be our judges.
They have had long schisms, in which no man knew
who was the right pope, nor knoweth to this day; and
such long removes and vacancies, and such interpositions
JUGGLING. 205
of various ways of choosing their pope, and interrup-
tions by heretical popes, condemned by general coun-
cils ; besides murderers, adulterers, simonists, and such
as their own writers, Genebrard, and others expressly
say, were not apostolical, but apostatical ; and popes
who by general councils have been judged or charged
with heresy and infidelity, that there is nothing more
certain than that their succession hath been interrupted.
3. They cannot be certain but it is in every age inter-
rupted, and that there is no true pope or bishops among
them, because the intention of the ordainer or conse-
crator i« with them of necessity to the thing: and no
man can be certain of the intention of the ordainers.
Yet Bellarmin says, that though we cannot be sure
that he is a true pope, bishop or prebyter that is ordain-
ed, yet we are bound to obey him. Where then is the
certainty of succession ? Bellarmin Justificat. Cap.
8. sec. 5.
4. What succession of episcopal consecration was
there in the church of Alexandria, when Jerom Epist.
ad Evagrium, tells us : "At Alexandria, from Mark the
evangelist even till Heraclius and Dionysius their bish-
ops, the presbyters did always name one man that bish-
op, whom they chose from among themselves, and
placed in a higher degree : even as if an army make
an emperor, or the deacons choose one of themselves,
whom they know to be industrious and eall him the
chief deacon." Thus Jerome shews that bishops were
then made by presbyters. In the same epistle he
proves from Scripture, that presbyters and bishops were
one. Medina accusing Jerom of error, saith that Am-
brose, Austin, Sedulius, Primasius, Chrysostom, Theo-
doret, Oecumenius, and Theophylact were in the same
heresy, as Bellarmin himself reporteth him. So that pres-
byters now may make bishops as those of Alexandria
did. Jerom there saith, "all are the successors of the
apostles," yet apostles as apostles have no successors
at all, as Bellarmin teacheth, lib. 4. de Ponlif. cap. 25.
"Bishops do not properly succeed the apostles ; because
the apostles were not ordinary, but extraordinary, and
as it vv«re delegated pastors, who have no successors.
Bishops h ive no part of the true apostolic authority.
18
206 JESUIT
Apostles could preach in the whole world, and found
churches, but so cannot bishops. The apostles could
write canonical books, but so cannot bishops. Apos-
tles had the gifts of the tongue and miracles, but so
have not bishops. The apostles had jurisdiction over
the whole church, but so have not bishops. And there
is no succession but to a predecessor : but apostles and
bishops were in the church both at once, as appeareth
by Timothy, Titus, Evodius, and many more. If there-
fore bishops succeed apostles, to what apostle did Titus
succeed/* and whom did Timothy succeed"? Bishops
succeed apostles in the same manner as presbyters
succeed the seventy-two disciples : but it is manifest
that presbyters do not properly succeed the seventy-two
disciples, but only by similitude, i^hilip, Stephen and
others that were of the seventy-two, had never been
after ordained deacons, if they had been presbyters be-
fore."
Now what is become of the Popish apostolical suc-
cessors among their bishops? The scope of all this
is to prove, that all prelates receive their power from
the pope; and so their succession is confined to him
alone : and therefore as oft ViS there have been inter-
ruptions in the Papal succession, so often the succession
of all their church was interrupted.
But if bishops succeed not apostlts, and have not
any of the apostolic power, who then doth the bishop of
Rome succeed? Bcllarmin, cap. 25, saith; "The pope
of Rome properly succeedeth Peter, not as an apostle,
but as an ordinary pastor of the whole church." Let
us then have no more talk of the apostolic seat, or at
least no more arguing from that name : for Peter was
not the universal vicar as an apostle, nor doth the
people so succeed him. Doth not that give away the
vicarship .-' which way will they prove it ?
But an objection falls in Bellarmin's way; "if this
be so, then none of the bishops of Afric, Asia, &c. were
true bishops, that were not made by the pope." To
which he answers, that " it is enough that the pope do
consecrate them mediately, by making patriarchs and
archbishops to do it ; and so Peter did constitute the
patriarchs of Alexandria and Antioch : who thus re-
JUGGLING. 207
ceiving authority from the pope, did rule, almost all
Asia and Afric." Hut that almost marreth the whole
cause: for where is the universal headship i' did Bel-
larmiii think that Alexandria and Antioch were made
at first the seats of patriarclis, having- a large jurisdic-
tion as afterward they attained i* How will he prove
that Peter made those two patriarchates, not as an
apostle, but as an ordinary vicar general 1 Who
made the patriarchate of Constantinople, and gave it
that vast jurisdiction i* did Peter many hundred years
after his death ? or did the Pope of Rome, that resisted
and sought to diminish his power? or rather did not
the general councils do it by the emperor's commands,
the pope excepting and repining at it i' who made the
patriarch of Jerusalem i* who made James bishop of
Jerusalem ? Did Petsri* who made Timothy and Ti-
tus bishops ? did Peter or Paul ? Who gave Paul that
powev? not Peter certainly. Do not those men jest
with holy things? or do they believe themselves ? Bel-
larmin confesseth, that the potestas Ordinis, et interi*
oris jurisdictionis, power of order and interior jurisdic-
tion, is immediately from God to ewQxy bishop as to
the pope, cap. 22. Why then should it be denied of
the exterior jurisdiction ? Is one part of the essence of
the office given by the pope, and the rest without him/
What if it be proved, that the exterior and the interior
jurisdiction of a pastor are one ? though the obedience be
exterior, yet the jurisdiction is exercised on the soul
in one case as well as another ; it being the mind
on which the obligation lieth, and the pastoral rule is
powerful and efl^ectual, aud further than you procure
consent you are despised. For it is the magistrate's
work to use violence. Bishops as bishops, can but
persuade and deal by words with the inner man. What
then is become of the Papist succession ?
5. He that is ordained according to the apostles'
directions, or prescript in Scripture, hath the true apos-
tolical ordination ; but so are we ordained. The apos-
tles never confined ordination to those prelates that de-
pend on the pope of Rome. The bishops to whom the
apostles committed that power, are the same who are
called presbyters by them, and they were the overseers
208 JESUIT
or pastors each but of one single church and not of
many churches, in Scripture times, so Hammond as-
serts'. Such are those who ordain among us now.
Grcgor. Nazianzen. oral. 18, saith, "I would there was
no presidency, nor prerogative of place and tyrannical
privileges ; that so we might be known only by virtue.
But now this right side, and left side, and middle and
lower degree, and presidency, and concomitancy, have
begot us many contritions to no purpose, and have driv-
en many into the ditch, and have led them away to the
region of the goats."
Isidore Pelusiat. lib. 3. Epist. 223. ad Hierace??i,
saith: "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.''"'
Refer to Sedulius on Titus 1. Ansclm Enarrat. in
Phil.i. 1. Beda on Ads 20. Alcuin Divinis Officiis ;
Cap. 35, 36. ayid John Lib. 5. ; and Epist. 108. Anselm
on I Timothy \\. 14. histitut.in Concil Colo?i. de Sacr.
Ordin. Bucer Script. Anglic. Peter Martyr, Loc.
Com. Clas. 4. Loc. 1. sect. 23; a7id Wiclifs argu-
ments on the Waldenses. Cassander Consult, artic.
14, saith; It is agreed among all, that of old in the
apostle's days, there was no difference between bishops
and presbyters, but afterwards for order's sake and the
avoiding of schism, the bishop was set before the pres-
byters." Occam determineth, that "by Christ's insti-
tution all the priests of what degree soever are of equal
authority, power and jurisdiction." Reynold Peacock,
wrote a book de ministrorum ciqualitate, which your
party caused to be burnt. Richard Armachan, lib. 9.
cap 5, ad Quceest. Armen. saith, "there is not found in
the evangelical or apostolical Scriptures any difference
between bishops and simple priests, called presbyters;
whence it tollows, that there is one power in all, and
equal from their order." Cap. 7, answering the ques-
tion, whether any priest may consecrate churches, &c.
he saith, "priests may do it as well as bishops, seeing
a bishop hath no more in such matters than any sim-
ple priest. It seems therefore that the restriction of
the priest's power was not in the primitive church ac-
cording to the Scripture."
JVGOLINO. 209
G. The chief error of the Papists in this cause is ex-
pressed in their reason, "no man can give the power
that he hath not :" wherein they intimate, that it is
man that giveth the ministerial power. Whereas it is
the gift of Christ alone. Man doth but design the
person that shall receive it, and then Christ giveth it,
by his law, to the person so designed : and then man
dotli invest him, and solemnize his introduction. Asa
woman may choose her husband, but it is not she that
giveth him the power over her, but God who deter-
mineth of that power by his law : affixing it to the per-
son chosen by her, and her action is but a condition,
or cause of that capacity of the matter to receive the
form. xMcn do but obey God in a right choice and des-
ignation of the person : his law doth presently give
him the power, with which for order's sake he must be
in solemn manner invested. But matters of order may
^possibly vary; and though they are to be observed as
far as may be, yet they always give place to the ends
and substance of the work for ordering whereof they
are appointed.
7. Temporal power is truly and necessarily of God,
as ecclesiastical, and it was at first given immediately
by him, and he chose the person : and yet there is no
necessity that kings must prove an uninterrupted succes-
sion. God useth means now in designing the persons
that shall be governors of the nations of the earth. But
not always the same means. Nor hath he tied himself
to a succesive anointing or election: else few kings on
earth would hold their sceptres. And no man from
any diversity in the cases is able to prove, that a man
may not as truly be a lawful church-governor, as a law-
ful governor of the commonwealth, without an uninter-
rupted succession of ministerial collation.
Bellarmin is forced to maintain, that with them it is
enough that a pastor have the place, and seem lawful
to the people, and that they are bound to obey him,
though it should prove otherwise.
Our ordination therefore being according to the law
of Christ, and the pope's so contrary to it: we are
ready at any time, more fully to compare them, and
demonstrate to any impartial man, that Christ doth
IS*
210 JESUIT
much more disown their ordination than ours ; and
that we enter in God's appointed way. Mr. Elliot in
New England may better ordain a pastor over the In-
dians converted by him, than leave them without or
send to Roiae, for a bishop or for orders. Voetius de
desperata causa papatus. JVlason upon English ordi-
nation.
CHAPTER XXV.
Popish Sa..ctUy.
Another of their deceits is this : ihcy pretend the
holiness of their churches and ministry, and the unho-
liness of ours. This being matter of fact, a willing
and impartial mind may the easier be satisfied. They
assert their holiness, by the canonized saints among
them: by the devotion of their religious orders, and
their strictness of living: by their unmarried clergy :
and by their sanctifying sacraments and ceremonies.
In all which they say that we are so far wanting, that
being out of the church, there is no true holiness among
us.
I had never the happiness to be acquainted with any
Papist of a serious spiritual temper, and holy life, but
only some of a ceremonious formal kind of religion,
and but with very few that lived not in gross sin. Pa-
pists make it an article of their faith, and an essential
point of Popery, that no one Protestant hath charity, or
can be saved ; and that no Christian in the world is
sanctified really, and can be saved but a Papist. They
necessitate us to mention their ungodliness by so cal-
ling us to it, and laying the stress of all our cause upon
the point : and laying the very christian faith iiself
upon the holiness of their church. For we must not
know that Scripture is God's word, or that Christianity
is the true religion, till we first know that the church
of Rome is the true church, that we may receive it on
their credit : and we must know that they are the true
church by being the only holy people in the world. If
JUGCLINC. _ 211
my faltli lay on tliis foundation, 1 know so much of tiiu
falsehood of it, that I must tnrn infidel : and 1 can no
more believe this than 1 can believe that snow is not
white.
They confess tliat tiieir common people are bad; hut
yet they say, "there arc same good ones among us, but
among the heretics not one is good." Thomas a Jcsu
dc convcrs. omu. Gent. iJ. 531. Tuhcrville Manual
p. 84. saith, but "I never yet heard of any Protestant
saints in the world." O wonderful perversness of the
hearts of sectaries! O wonderful patience of God ! Did
not that man's heart tremble or smite him to write so
iiorrid, so impudent a reproach against so many precious
saints of God ? Durst he thus attempt to rob the Lord
of tlie fruit of his blood? and to villify his jewels? and
as Rabshakeh, to reproach the Israel of God .'' to at-
tempt to pluck them out of Christ's hand that arc given
him by his Father ; and to shut them out of heaven, tliat
are redeemed and made heirs by so dear a price ; and
to spit in their faces whom Christ hath washed with liis
blood ? did he not fear that dreadful threatening of
Christ, Mat. 18. 6, "But -who shall offend one of these
little ones that believe in me, it were better for him that
a millstone were hansed about his neck, and that he
were drowned in the depth of the sea." Though I see
so much impiety among tlie Papists, I dare not say, I
dare not think, that God hath not some holy one among
tiiem. It is dangerous to condemn those that Chsist
will justify, and make his members to be the members
of the devil, and abusing so grossly the apple of his eye.
If I see a man live wickedly, I dare say he is of a wick-
ed life; but 1 dare not say that all are so, unless it be
among men, whose principles I am sure are inconsistent
with godliness, and I know that they hold those princi-
ples practically or prevalently. I have been acquainted
with some Papists, learned and nnlearned. Few of the
unlearned know what Christianity is, nor whether
Christ were God or man, male or female, nor whether
ever he was the king, prophet or priest of the church,
nor for what end he died, nor what faith or repentance is ;
but were infidels under the name of Papists or catholics.
Nearly all the learned at 4 unJearned live in gross
212 JESUIT
sin, the better sort would ordinarily swear by their
lady, and by the mass, and some greater oaths. The
rest were fornicators or adulterers, drunkards or
revellers and gamesters. Never had I the happiness to
be acquainted with one that could speak experimentally
of tlic work of grace upon his soul, of the life of faith,
of communion with God, and of the life to come. Their
religion lay in being the Pope's subjects, and in fasting
on Fridays and in Lent from some sorts of meat, and in
saying over so many Ave Maries, Pater Nosters, or the
like; and in observing days, and hours, and ceremonies.
But if those men that never heard of a Protestant
saint, and conclude there is no one saved but a Papist ;
and build their salvation on this as an article of their
faith, had known but those that I have known, and yet
know ; they would either have been of another mind, or
have been left inexcusable in a malicious reproaching of
the saints of the most high. I bless the Lord that I can
truly say, that I know many, as far as the heart of another
can be known, by words and a holy life, who live in
much communion with God: whose souls are daily long-
ing after him, and some of them spending much of their
lives upon their knees, having had many a special ex-
traordinary return to their importunate requests : whose
delight is in the law of the Lord, in which they meditate
day and night, which is locked up among the Papists :
whose hearts smite them for vain words or thouglits, or
the loss of time : that live in examplary humility, meek-
ness and selfdenial, bearing wrongs patiently, and doing
good to as many as they can, as the servants of all, con-
temning the riches and honors of the world, mortifying
the flesh, and some of them longing to be dissolved and
to be with Ciuist : in whom the world never knew either
once drunkenness, fornication, or one rash oath, or any
other gross sin. And is it certain that all those shall be
damned, because they believe not in the pope? or is it
not certain by promise that all such shall be saved?
When Papists lay their faith and cause on this, that
their church is holy, and ours and all others are every
man unholy, it is almost to me as if they said that no
men but Papists have souls in their bodies, and laid their
faitli on this ; and as soon should I believe them, if this
JUGGLING. 213
W(!re their belief. It is a jrood preservative against po-
perv, when a man c-innot turn Papist without puttint^
out his eves, and renouncing his wit, and reason, and
common experience, as well as his charity ; and without
denying what he knoweth by his own soul !
1. But let us come to their evidences. They say, we
have no canonized saints. I answer all the apostles and
saints of the first ages were of our religion ; and many
of them have been beholden to the pope for canonizing
them.
We have no usurper among us that pretendeth infal-
libly to know the hearts of others, nor to number God's
saints. But with us the Holy Ghost maketh saints, and
their lives declare it ; and those that converse with them
discern it, so far as to be highly confident ; and men
discern it themselves, so far as to be infallibly, though
not perfectly, certain.
The pope takes saints to be rare with them, that they
musi be named and written with red letters in an alma-
nack. TuherviUe Manual p. 85, sends us for proof to
their chronicles and martyrologies, and he nameth four
saints that they have had, Austin the Monk, Benedict,
Dominick, and Francis, Now we all know that none
but saints are saved, and without holiness none can see
God; Heb. 12. 14. So that it seems if sanctity be so
rare among the Papists, salvation must be rare.
But as for us, we make it our care to admit none but
saints to our church communion, though we preach to
others to prepare them for it : for we believe that the
church is a holy society, and find Paul calling the whole
churches that he writes to by the title of saints, and we be-
lieve it is the communion of saints that is there to be
held. And if we had no more saints in one county at
once, yea in one parish at once, than would fill up the
pope's calander, so as to have one for every day in the
year, we should betake ourselves to bitter lamentation.
Whereas the church of Rome takes in all sorts of the
unclean, and is so impure and polluted a society, that it
is a wonder how they should have the face to boast of
their holiness, to men who live among them and know
them. Thousands of their members are stark infidels,
not knowing the essentials of the Christian faith. In
214 JESUIT
Ireland many of them know not who Christ was, but
that he was a better man than Patrick. Usher saw
and lamented, that they perished as heathens for want
of knowing Christianity itself, while they went under
the name of catholics : and therefore he would have per-
suaded the popish priests to have consented that they
should be all tau:dit a catechism of the common princi-
pies that we are agreed in ; but he could not procure it.
White asked one of them in Lancashire, who Jesus
Christ was 1 she answered, that it was some good
thing, or else it would not have been put into the creed.
While's Key to the Church.
How much swearing, whoredom, drunkenness, and
other wickedness are in their church is known not only
by the complaints of their own writers, but by the com-
mon experience of travelers. We have known Papists
who have turned from them by the experience of one
journey to Rome, and seeing what is there. As for
church censures by which any of those evils should be
purged out, they are laid by, and reserved for other
uses ; even as thunder-bolts for the pope's adversaries,
and the servants of Clirist whom they take for heretics,
and for princes whom the pope would have deposed and
m.urdered. The lives of many kings and princes have
been the sacrifice of the Roman ungodliness.
What need you any further proof, that their church is
a common wilderness, and not the garden of Christ, and
is a cage of all unclean birds, than that they actually
keep them all in their communion. It made my heart
rise at their hypocrisy and filthiness, to read one sen-
tence in one of the most learned, and sober, and honest
of all their prelates that have written. Albaspinccus
Observat. " If ever any one man in this age was put
from the comnmnion, which I know not whether such a
thing hath come to pass, it was only from the receiving
the Eucharist ; in the other parts of his life, he retained
the same familiarity and converse with other believers,
which he had before his excommunication." Thus a pre-
late of France knew not any one person in the age that
he lived in, who was ever excommunicated for ungodli-
ness. Let the Christian world then observe by their
practice, what an abominable hypocritical contest the^
iVGOLlSG. 215
ni.'ikc, to jn-ovc the power of clmrch-f^overnmcnt to he
only in their pope, and the prelates to whom he givcth
it ; and when tlu^y have done, do make so little use of
the power which they so pretend to, as not to exercisci
the censures of the church upon any one offender. How
were that man worthy to he thought of, or used, that
would set all the world on fn-e hy contending, that no
schoolmaster or physician should he suffered in the whole
world, hut liimself and such as he giveth power to : and
when he hath done, will not hy himself or his subjects
and dependents teach or heal one person in an age ?
Were such an one meet to live on the earth ? Or should
we judge that man in his wits that would believe him 1
O what a sty is the Roman society ! What corruption
in their assemblies ! And yet thc*^hovel or the besom
must not be used once in an age ? no weed pulled up ?
no superlluous branch cut off? Is this the use of all the
canons of their church concerning excommunication.
Must the Christian world be at such vast expense, to
maintain so rich and numerous a clergy for this 1 JMust
we cast out our pastors to receive such as these? When
we should be ashamed, if we had not exercised more of
the cleansing power in one church, than AlhaspincBus
knew among the Papists in a whole age. — Alhaspiu.
Vet. Eccl&s. Ritib. Observed.
But perhaps you think there is little of this fdth among
them to be cast out. He that readeth their writers, or
llveth among them, and seeth their lives, will not so think.
He that had seen the murders of their popes for the ob-
taining of the popedom, or how Pope Stephen raged
against the carcass of Pope Formosus, drawing it out of
the grave, and changing its j)ontifical habit to a secular,
and cutting off his fingers ; or he that had seen Pope Chris-
topher casting the corpse of Pope Leo V. into the river
Tiber; or Pope Sergius keeping the said Christopher
bound in prison ; or Pope Boniface VII. putting out his
cardinals' eyes, would scarce believe that the seat of
Peter were holy : all which Platina and others of their
own writers notice. Baronius himself tells us an. 897.
" Pope Stephen VII. defiled Peter's seat with unheard
of sacrilege, not to be named ; and the princes of Tus-
cany were brought into Peter's chair and Christ's throne.
216 JESUIT
being monstrous men, of most filthy lives and desperate
manners, and every way most filthy. An. 900. Ugly
monsters were thrust into the Papacy ; so that it was de-
filed with filthiness, and followed by those with a perpet-
ual infamy. An. 912. At Rome, the most powerful and
the most sordid whores did rule; at whose will the seats
were changed, prelates were made, and, which is horrid
to be heard, and not to be spoken, their sweet-hearts,
false popes were thrust into Peter's seat." " For one
hundred and fifty years the Popes were wholly fallen
from the virtue of their predecessors, being disorderly,
and apostatical, rather than aj)Ostolical, not entering i3y
the door, but by the backdoor:" saith Genebrard Chron.
Lib. 4. a?i. 901. He that shall read those writers impar-
tially, will scarce tkink the head of their church hath
been holy, which is an essential part of it ; nor that
their succession is interrupted.
Read Nic. Clemangis. Alvarus Pelagius de planctu
EcdesicB, lib. 2. art. 2., and many such like ; and their
poets Mantuan, Dante, &c., or Petrarch, Mirandula,
&:c., and you will think the holiness of Rome the poorest
proof in the world of their being the only church.
Jirowne^s Fasciculus Rerum Kxpetend. et. Fvgiend.
Espencceus and others recite that distich :
" Vivere qui cupitis sancte, discedite Roma :
Omnia cum liceant, non licet esse bonum.^^
" If you desire to live holy, fly from Rome. All
things there are lawful, except to be good." Baptist
Mantuan. Voetii Causa desperata Papatus.
Platina saith. Vita Marcellini ; " Our vices are so in-
creased, that they have scarce left us any place for mer-
cy with God. How great is the covetousnessof the priests?
especially of those that rule all ! how great lust ! how
great ambition and pomp ! how great ignorance of them-
selves, and of the Christian doctrine ! how little religion,
and that rather counterfeit, than true ! how corrupt man-
ners ! even such as in the profanest secular men are to
be detested ! it is not worth the speaking ; when they
sin so openly and so publicly, as if they sought praise
by it."
Claude 1, Espencapus on Titus, saith ; " Where is
there under the sun a greater liberty, clamor, impunity
JUGGLING. 217
of all evil, infamy and impudence, than at Rome : verily
it is such as no man can believe but he that hath seen it,
and no man can deny it that hath seen it." Tiiis was
written since the council of Trent. In the council of
Trent, a Popish Prelate Cornelius Muss, and the won-
der of his age among the Papists, saith " there is no
monstrous fdthiness, or sink or plague of uncleanness,
with which both people and priest are not defiled. In
the very sanctuary of God, there is no shame, no modes-
ty, no ho}>e or regard of good living : but unbridled and
untamed lust, singular audaciousness, incredible wicked-
ness. Would they had not fallen from religion to super-
stition, from faith to infidelity, from Christ to antichrist,
yea as men that had no souls from God to Epicurus, or
Pythagoras, saying in an impious heart, and an impudent
mouth, there is no God. And yet now of a long time, there
hath been no pastor that would require, or seek them again;
because they all sought their own things, but not one
the things of Jesus Christ." Muss after the council wrote
thus ; Scrm. 2. " The Roman name is hateful with all na-
tions ; and see, how little esteem the church itself is of, be-
cause of the scandals that are heard, seen and felt. I
speak not now of enemies, that call it the whore of Ba-
bylon, hell, and the sink of all errors : but I speak of
friends, that groan and daily sigh within themselves, say-
ing, O holy city, how art thou thus profaned ! O glorious
city ! that are thus become vile, thus condemned and ne-
glected." Rivet. White's Wat/ to the true Church,
Guicciardin their historian saith ; "Those are called
good popes, whose goodness is not worse than other
men's wickedness."
Claud. EspenccEus on Titus 1. complains, that the
promises made by the pope, of reformation at the coun-
cil of Trent, were all broken, and nothing done but de-
ceit and shows. Of Pope Sixtus V. Bellarmin gave his
judgment, that he thought, when he died he went to the
devil, saying, "he that lives without repentance, and
dieth without repentance, undoubtedly goeth to hell."
Bellarmin also said, "as far as I can reach, as lar as I
have any wisdom, as far as I understand, in plain terms,
our Lord the pope is gone to hell." Barthol. JIarisof.
life of Henry the great of France, caj). 17. saith;
19
218 JESUIT
" When the Spaniards perceived his contrivances to for-
sake their party, lest he should join witli the enemy, they
caused liim to be stranirled in the night by a Franciscan,
or one in a monk's habit, and the next day gave out that
a domestic devil had strangled him ; and to make good
the report a book was written of his life and printed,
where all the wickedness of Pope Alexander ^ I. is
charged on him. " How the popes are still chosen by
impious jugglings and combinations, cardinal Perron,
tells in his Legationes et Negotiat. Cardinal Ossatus
Epist. 87. said concerning pope Clement VIII. esteem-
ed one of the very best of them : who persuaded the
King of France to join with the Spaniards in the inva-
sion of England ; and when the cardinal answered that
the King of France was under an oath of peace with
the Queen of England ; their best pope replied, " the
oath was made to a heretic, but he is bound by anoth-
er oath to God and the pope. Kings and oiher sover-
eign princes tolerate themselves in all things that make
for their commodity, and it is now come to pass that it is
not imputed to them, nor taken to be their fault." He
alleged the saying of Francisc. Marice Duke of Urbin,
" a noble man or great man that is not the sovereign, is
blamed and counted infamous of all men. if he keep not
his faith ; but supreme princes may make covenants,
and break them again without any danger to their credit,
and may Ife, betray, and commit such like practices.'*
Those are the best popes, that can forgive other men's
sins and pardon them the pains of purgatory, and can-
not save their own souls from hell ! Can they not gov-
ern the universal church well, that can no better govern
themselves, or that one city where they dwell 1 are not
those men worthy to be consulted as infallible oracles,
by those that dwell at tlie antipodes, though it cost them
their lives to sail or travel to them ? can he be a Chris-
tian or be saved that bclievoth in one of those men? or
can any man receive the Christian faith or Scriptures,
till he first know those wicked men to be Christ's infallible
vicars 1
How many thousands of prostitutes are licensed in
Rome ; how sumptuously they live, and what revenues
the popes derive from their fornication many Papist
JUGGLING. 210
authors mention. Some of them defend it ; and even
the present pope niaintains it. However the Jesuit
Mariana, akiioii<:;h lie justified tiie murder of kin^^s ; Re-
gis ct Regis instutiunc, lib. 1. cap. (i ; disallows that
uncleanness, Spectaculis, cap. 16. Claude EspciiC(cus,
Confine nfia^ lib. 3. cap. 4. laments that "all Rome is
turned into one vast hrothel." "The Jews, says that
Roman priest, so far shame you, that none of their
daughters may hecome a harlot, unless they first turn
Papists, and tiien they can obtain the license to live in
lewdness," for the stipulated price.
Of the gain that comes to the pope and prelates by
the simoniacal market of benefices, read Clcmangis
Tract, dc annatibus non solvendis. Alvar. Pclag. jjlanC'
ill Eccles. lib. 2. art. 15; and I. 1. art. 67. Claude JEs-
penc. Tit. 1. Cardinal Cusanus Concord, cathnl. lib.
2. cap. 40. JIarc. Ant. Rcpub. Eccles. lib. 9. c. 9. Bu-
doeus lib. 5. dc Asse ; Duarenus Sacris Eccles. 3Iinist,
lib. 5. c. 8.
The odious sin of sodomy was common with many
of the clergy and popes themselves; gluttony, drunken-
ness and whoredom being the common smaller sins.
Papirius INIassonius who wrote the deeds of the popes
for their honor and sought his reward from Sixtus V.
saith ; Episcop. urb. lib. 6. " No man doth now look
for holiness in popes: those are judged the best, that
are a little good or less wicked than other mortals used
to be."
Pius II. was one of the best that the Papal seat a long
time had ; and yet in liis ej)istle to his father ; Epist.
15. who was angry with him for fornication, he
saith ; " you say you are sorry for my crime.
I know not what opinion you have of me. You
know what you were yourself. Nor am I an hypocrite,
that I should desire rather to seem good, than to be
good. It is an ancient and usual sin* I know not who
is without it. This plague is spread far and near ;
though I see it not, seeing nature, which doth nothing
amiss, hath bred this appetite in all living creatures, that
mankind should be continued. " He who was the glory
of the Papacy, knew none of all the Hierarchy without
beasily sin.
Orichovius informs Pope Julius III. that Pope Paul
220 JESUIT
II. his predecessor had a daughter in the eyes of all
men.
Of Pope Julius III. Onuphrius saith, "being a car-
dinal ho followed voluptuousness as by stealth, but being
made popOj and having what he would have, he cast
away all care, and gave up himself to his mirth and
disposition. " Thuanus also declares ; Hist. lib. 6, *' he
was very infamous as a cardinal, but afterwards past
his life in greater infamy."
Alvarus Pelagius, lib. 2. art. 73. lamenting whore-
dom as a common sin, but specially of the clergy, tells
us that the cause is, "because the religious of that age
were gluttons or bell^'^-gods, arrogant, proud, incompar-
ably beyond secular men, conversing with women, &c.
And drink more wine in their religious state than before,
and are commonly carnal. That the monks had their
female devotees, with whom, by the prelate's license,
they conversed. Being sent to preach they go to lewd-
ness. That there was scarcely any of the nuns with-
out her carnal male votary, by which they broke their
faith with Christ." That was the holy Papacy.
In book 2. art. 28, he says, " Most of the clergy mix
themselves with gluttony, drunkenness and whoredom,
which is their common vice, and most of them give
themselves to tlie unnatural vice. Thus continually,
yea and jjublicly, do they offend against that chastity
which they promised to the Lord : besides those evils
not to be named which in secret they commit, which
papers will not receive, nor pen can write." Abundance
more he hath of the same subject, and their putting their
choicest youth into houses of sodomy. That book of
Alvarus Pelagius, Bellarmin calls Liber insignis ; de
Scriptor. JEcclesiast.
Matth. Paris, p. 819, tells us of cardinal Hugo*s
farewell speech to the people of Lyons when he departed
with the pope's court; "Friends, said he, since we came
to this city we have brought you great commodity and
alms. When we came hither we found three or four
brothels, but now at our departure we leave but one,
but that one reacheth from the east gate to the west
g«te." O holy pope ! and holy church !
Costerus the Jesuit easily answers all that is said, £»*
JUGGLING. 5t2l
chirid. cap. 2. dc JBccles. "The cliurch losotli not the
name Holy, as long as there is but one wlio is truly iioly.'*
Is tliis your sanctity? If the head be unlioly, an essen-
tial part is unholy; and therefore the church cannot be
lioly. One person is not the matter of the church, as one
drop of wine cast into the sea doth not make it a sea of
wine ; one Italian in England makes not England Ital-
ian ; nor docs one learned man make England learned.
Let the Pai)ists observe, that it is from the very
words of their own authors, that I have spoken of them
what is here recited, and not from their adversaries.
And therefore I am so far from believing- the Gospel
upon the account that their church is holy that recom-
mendcth it, or from believing them to be the only
church of Christ because of their holiness, that I must
bless God that I live in a sweeter air and cleaner society,
and should be loth to come out of the garden to go into
their sink to be made clean or sweet. The traveller
learned more wit, who left us his resolution ; —
"Rom. a vale; vidi ; sati^ est vidisse ; revarta?
Cum Icno aut ?nc/'etriz, sciirra, cinoidus ero.'*'^
*'Rome! Farewell; enough! Ihave seen thee. 1 will
return to thee when I am a villain and a beast ! "
2. The second proof which they bring of the holiness
of their church, is, the strict life of their friars, as
Carthusians, Franciscans, and others. Travellers tell
lamentable stories of friars ; and Guil. de Amore, and
his companions have said much more, and many other
Popish writers paint them in an odious garb.
This also shows the pollution of your church in
comparison to our churches, that holiness and religion
are such rarities and next to miracles among you, that
it must be cloistered up, or confined to certain orders
that are properly called religious, as if the people had
no religion or holiness. When our care and hope is to
make all our parishes far more religious and holy than
your monasteries or convents.
3. Their third proof of the holiness of the Papists is
derived from tiieir unmarried priests. Because the es-
sential parts of your church nearest concern your cause,
I ask — Was it not Pope John XI. who had Theodora for
19*
222 JESUIT
his mistress? Was it not Pope Sergius III. who was the
father of Pope John XII. by Marosia? Did not John
XII. or XIII., according to Luhprand and other Po-
pish writers defile virgins ; and married women even at
the doors of liis palace, and was finally killed by a hus-
band who caught him in adultery? Did not a Papist
write the following distich of Pope Innocent?
^^ Octo Nocens pueros genuit totidemque puellas,
Hunc merito poi'uit dicere Rome patrem ! "
" That sinner had eight sons and eight daughters.
Rightly did Rome call him their Father!''''
Whose son was Aloisus, made Prince of Parma by
Pope Paul III. ? For your archbishops, prelates, priests
&c. I shall add but the words of Dominicus Soto de
Instit. et Jure qu. 6. art. 1. "We do not deny that the
clergy keep concubines, and are adulterers.''
Paul directed Timothy and Titus to ordain a bishop
that was the husband of one wife, and ruled well his
house, having his children in subjection. The church
long held to that doctrine. Greg. Nyssen was a married
bishop. But if you are wiser than the S))irit of God,
or can change his laws, or can prove the Holy Ghost so im-
mutable as to give one law by Paul and other apostles,
and another by the pope, we will believe you and for-
sake the Scripture, when you can bewitch and charm
us to it.
We believe that a single life may be of convenience
to a pastor, when it can be held ; but that Christ's rule
must be observed, " every man cannot receive this say-
ing, but he that can, let him receive it;" but we do not
teach, as the Jesuits do, that a man may lawfully go
into a brothel, though he hath found by experience he
is overcome.
Lest the vices of your priests should be laid open
and punished, you exempt them from the secular power,
and will not have a magistrate question them for any
crimes. It is one of Pope Nicholas' decrees, Caranza,
p. 395 ; " No layman must judge a priest, nor examine
any thing of his life. And no secular prince ought to
judge the facts of any prelates or priests whatsoever."
That is the way to be wicked quietly, and sin without
noise and infamy.
JUGGLING. U^Z
Those among us who are known to he unj^odly and
scandalous, are not owned hy us, nor arc niemhers of
our church, or admitted to the Lord's Supper in tiiosc
congregations that exercise churcli discipline ; hut thev
arc only as catechumens, whom we preach to and in-
struct, if not cast out.
Your eighth general council at Constantino[)le, Can.
14. decreed, " ministers must not fall down to princes,
nor eat at their tables, nor debase themselves to them ;
but emperors must take them as equals." But we are
so far from establishing pride and arrogancy by a law,
that tliough we hate servile flattery and man pleasing,
yet we think it our duty to be the servants of all, and
to condescend to men of low estate, and much more to
honor our superiors and God in them.
The same council decreed, Canon. 21, *-'■ None must
compose any accusations against the pope." No mar-
vel then if all popes go for innocents.
Because you charge our churches with unholiness, and
that with such an height of impudence, as I am certain
the devil himself doth not believe you, even that there
is not one good among us, nor one that hath charity, nor
can be saved, unless by turning Papist ; I tell you, that
I doubt not but the churches in England, are purer far
than those were in the days of Augustin, Jerom, &.c.,
and that the pastors of our churches are less scandalous
than they were then. What if I should compare many
of them to Augustin, Jerom, and such others, both in
doctrine and holiness of life? Should I do so, I know
you would account it arrogance. But yet I will pre-
sume to make some comparison.
As for the heavenliness of their writings, let some of
ours be compared with them, and you will see at least
that they spake by the same spirit. For their commen-
taries on Scripture, did we miss it as oft as Ambrose,
Jerom, and many more, we should bring ourselves very
low in the esteem of the church. Even cardinal Cajetan
doth boldly censure the fathers' commentaries.
As to our lives, I have no pleasure in opening any of
the faults of his saints, nor shall I mention any, but what
are confessed by themselves, and to boast of our own
purity I take to be a detestable thing, and contrary to
224 JESUIT
that sense of sin that is in every Saint of God : but yet if
the Lord's churches and servants are slandered and re-
proached, as they were by the heathens of old, the vin-
dicating them is a duty which we owe to Christ, and you
are the cause of the inconveniences.
Those ministers that I converse with, are partly mar-
ried and partly unmarried. The married live soberly,
in conjugal chastity, as burning and shining lights before
the people, in exemplary holiness of life. The unmar-
ried also give up themselves to the Lord and to his ser-
vice. And for the people of our communion, through
the mercy of God, open sins are so rare, that if one in a
church be guilty once, we all lament it, and bring them
to penitence, or disown them, and they are the pity of all
the congregation.
Were the churches better in the third, fourth, fifth,
sixth, or following ages ] No. That is proved by the sad
histories of the crimes of those times, and by the lamen-
table complaints of Basil, Gregory Nazianzen, and
Gregory Nyssen, and Chrysostom, Austin, &c. What
complaints are made by Gildas of the British Church ?
What a doleful description have we of the Christian
pastors and people in his days from Salvian de Guber-
nat. 1
I judge also by the canons, and by the fathers' direc-
tions concerning offenders. Thus Gregory saith of
drunkards ; Quod cum venia siis ingcnio sunt relin-
quendi, ne deteriores jiant^ si a tali cotisuetudine evel-
lantur. Was this the Roman sanctity even then ? Was
that Saint Gregory's sanctity, that drunkards must be
let alone with j)ardon, lest if they be forced from their
custom they be made worse 1 If such advice were but
giv'On by one of us, it would cast us out of our ministry.
We dare not lot one drunkard alone in our church com-
munion, where church discipline is set up.
Augustin saith ; " Drunkenness is a mortal sin, if it
be daily or usual. And that they must be dealt with
gently and by fair words, and not roughly and sharply."
If one of us should make so light of drunkenness, what
should we be thought 1 Aquinas 22. q. 150. art. 1. 4 ;
art. 2. 1.
Many canons determine, " Priests that will not part
JUGGLING. 225
witli tlioir roiirnbincs, shall be suspended from ofTiria-
tiiii^, till they let them go." Whereas with us, a man is
ejected who should have a concubine but once.
Gratian Distinct. 34, citeth c. 17, of the Tolotan coun-
cil, saying, " He that bath not a wife, but a concubine
in her stead, shall not be put from the communion." The
whole canon is thus ; *' If any believer have a wife and
a concubine, let him not communicate. But he that
hath no wife, and hath a concubine instead of a wife, may
not be put from the communion. Only let him be con-
tent with one woman, either wife or concubine, which he
will. He that liveth otherwise, let him be cast off, till
he give over, and return to penitence."
In an English council at Berghamsted an. 697, the se-
venth canon is this; "If a priest leave bis adultery, and
do not naughtily defer baptism, nor is given to drunken-
ness, let him keep his ministry, and the privilege of his
habit." Spelman. King Alured in the preface to his
laws tells us ; " except treason and desertion of their
Lords, the councils of the clergy did lay but some pecu-
niary mulct on other sins." Spelman. Johnson's Laws
and canons.
All this shows that the church then was much more
corrupt than ours now in England.
The best of the fathers had such blots, that I may well
make their confessions another discovery that our
churches are as pure and holy as theirs. Augustin,
whilst he leaned to the JManichces. confesseth himself
guilty of fornication. Jerom that was so vehement for
virginity and lived a monastic life, doth yet confess that
he was not a virgin. Bernard, who lived so contem-
plative a life, in his Serm.de beata virgine de Assumpt.
confesseth se car ere virgmitate.
When we tell the Papists of their licensing brothels
at Rome, Bononia, 4fec., they fly to the words of Austin
lib. de ordine ; " Take away harlots from among men,
and you will disturb all things with lusts." Though this
was written when Austin was but a young convert, and
he afterwards changed his mind ; yet it shows that our
times are far from the abominations of those, and our pas-
tors are far more strict than Austin was.
As for the holiness of their church by ceremonies, as
226 JESUIT
holy water, holy oil, relics, altars and a hundred such
things, it is not worthy of notice. All things are sanc-
titied to us by the word and prayer. We devote our-
selves and all that we have to God, and then to the pure
all things are pure. We neglect no ordinance of God
that we can know of and enjoy. He is a spirit, and
seekefh such as will worship him in spirit and truth.
This is the holiness that we look after. Bur for num-
bering beads, and ylyeJ/arigs, and going on pilgrimages,
and such inventions of arrogant men, we place no holi-
ness in them ; as knowing tiiat God desireth not a mimi-
cal or histrionical worship ; and that none knows what
will please him so well as himself.
CHAPTER XXVI.
J^oveUy of Popish Corruptions. '
Another of their deceits is, hi/ calling us to tell
them ichcn every one of their errors did first begin., and
what pope did bring them in ; or else they tvill not
believe but they are from the Apostles.
1. It belongs to you to prove the continuance of your
opinions or practices, more than to us to prove the be-
ginning. It sufficcth that we prove that there was a
time when your errors were not in the church, and that
we can do from the Scriptures and the Fathers. You
know yourselves of abundance of changes which you
know not who did first introduce. Who first adminis-
tered the Lord's Supper in one kind only 1 that was not
from the beginning"? Who first laid by the standing on
the Lord's day, and used kneeling ? Can. 20. Council
Niccn. 1. Alvarus Pelagius de planet. Ilccles. li. 2. art,
2. saith ; "The church bewaileth the sins of the people,
but specially the clergy, as greater than the sin of Sodom.
For we see that faith aud justice have forsaken the earth.
The Holy Scri[)ture and sacred canons are accounted as
fables. He is now a man of no knowledge that inventeth
not novelties." You see that then novelties were brought
in^ Vincentius Lirinensis complaineth of, and not only
JUGGLING. 227
roniplaiiiotli of, hut irivoili diioction what to do; " If any
novel coiitaii^ioii shall fiidcavor to stain not only a part
of the church, hut the whole church alike." J lis advice
is to appeal from novelty to antl<|uity, and not to the
pope or present church. " This direction is hut for new
heresies at their first rising ; hefore they falsify the
rules of ancient faith, hefore they corrupt ancient writers,
or can pretend to antic[uity, and hefore hy the larjre
spreading of the venom, they endeavor to corrupt the
volumes of our ancestors." But dilated and inveterate
heresies are not to he set upon this w'ay, hecause they
have had a long occasion of stealing truth ; and there-
fore we must convince such ancient heresies and schisms
by the only authority of the Scripture if there be need
or avoid them. Lirincns. cap, 4. «fcc.
Augustin ad Januariuni said ; " they load our religion
w^ith servile burdens, which God in mercy would have
to be free, with a very few and most manifest sacra-
ments of celebration ; so that the condition of the Jews
was more tolerable, that were subject to legal sacra-
ments, and not to the presumptions of men." Gersoii.
Vita Spirit, anima, led. 2. par 3, addeth, " If in thy
days thou didst mourn, O wise Augustin, what wouldst
thou have said in our time 1 where according to the
variety and motion of heads, there is incredible variety
and dissonant multiplicity of such servile burdens, and
as thou callest them, of human presumptions. Among
which as so many snares of souls, and entangling nets,
there is scarce any man that walks secure, and is not
taken, or caught."
In the judgment of Augustin and Gerson, have any
novelties been brought into the church? did all your
presumptions and burdens, and as Gerson calls them,
halters for souls, come from the apostles, or are they your
own 1 When all is thus overcome with novelty, do you
make any question whether any thing be new 1
Bernard thought that human traditions were too mucii
befriended, when he thus describeth the assemblies that
he approveth, Epist. 91 ; " Such a council do I delight
in, in which the traditions of men are not obstinately
defended, or superstitiously observed : but they do dili-
gently and humbly inquire, what is the good and well
pleasing, and perfect will of God"
228 JESUIT
General councils by error introduced novelties, when
later councils were fain to undo what the former had
done: for so doth Augustin profess they did, saying, Z^c
Bapiis. cont. Donat. lib. 2. cap. 6, " Councils them-
selves that are gathered through several regions and
provinces, do without any scruple yield to the authority
of more plenary councils that are gathered out of the
whole Christian world ; and those same plenary coun-
cils do often yield or give place, the former to the later,
when by some experiment of matters, that which was
shut is opened, and that which lay hid is known."
What should hinder the introduction of novelty when
general councils do so often err ? If such councils be
morally and interpretatively the whole church, as the
Papists say, then the whole church doth err in the
reception of some novelty, before they declare it
by their decrees. If you say that general councils can-
not err, nor introduce such novelties, Bellarmin and
many give you the lie : for De concil. lib. 2. cap. 11,
he saith, " it cannot be answered that those councils
erred because they were not lawful ; for to most of them
there was nothing wanting but the pope's assent. The
second at Ephesus was altogether like that at Basil: for
both were called by the pope; in both of them the pope's
legate shortly after went away ; in both of them the pope
was excommunicated; and yet, that the council of Ephe-
sus erred; the adversaries will not den3^ Hence he con-
cludeth that " the chief power ecclesiastical is not in the
church, nor in the council, the pope being removed."
What should hinder, when there is but one man's vote
against it, even the pope's, but that novelty and error
may enter at any time, and when that one man is so
wicked and heretical as he is ? General councils are
but mere name and mockery. The packing of them ;
the paucity and non-universality of them ; and the man-
agement of their affairs show it. They do nothing since
the papal reign, but what the pope will, excepting the
condemned councils. They have no being till he will,
nor make any decrees but what he will, nor arc their
decrees of any further power than ho is pleased to give
them. So that his will is the sense of the general coun-
cil or universal church. Sleidan and \ ergerius of Trent
JUGGLING. 229
tell US ; "The Holy Ghost went to that council in a
cloakbag from Rome." Espencccus Titus I. Bellar-
min de coiicU. lib. 2. cap. 11, says; "We must know
that the pope is vvout to send legates, instructed con-
cerning- the judgment of the apostolic seat, with this
condition, that if the council do consent to the judgment
of the apostolic seat, it shall be formed into a decree;
if not the forming of the decree shall be deferred till
the Pope of Rome, being advised with, shall return his
answer. In the council of Basil, Ses. 2, it was decreed
by common consent, together with the pope's legate,
that a council is above the pope; which certainly is
now judged erroneous." The councils of Lateran
and Florence decreed the contrary. Pighius saith,
Hierarch. Eccles. 1. 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 promiscu-
ous confused popular multitude ; that is, to raise again
Babylon itself, subjecting to themselvs, or to the com-
munity of the church, which they falsly pretend that
they represent, 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 the
undoubted faith and judgment of the orthodox church
itself"
Thus general councils with the pope's nuncio may
bring in novelties in faith, against the^clearest light of the
Gospel, and the full consent of antiquity; and yet those
councils affirmed their opinions to be matters of faith,
and the opposite to be heretical and damnable, and con-
trary to all antiquity. Hence novelties are matters of
faith. The French to this day are guilty of those nov-
elties, and charge their adversaries with innovation.
General councils themselves are but novelties, though
they are the foundation of the faith of one half of the
Papists, as the pope is of the other ? Pighius Hie-
rarch. Eccles. lib. 6. cap 1. saith; "General councils
have not a divine or supernatural original, but merely
human original and are the invention of Constantino;
profitable indeed sometimes to find out in controversy
20
230 JESUIT
which is the orthodox catholic truth : though to this they
are not necessary, seeing it is a readier way to advise
with the apostolic seat.*' Is your representative
church the foundation of your faith, a novelty of Con-
stantine's invention ; and yet are you in the old way,
and must we be put to prove you to be novelists'?
Do you think those popes did go the old way, of
whom Alvarus Pelagius speaks, Planctu Eccles. art.
15. lib. 2; "They succeeded in authority, but not in
sanctity, intruding themselves, procuring, bargaining,
&c. building towers and palaces in Babylon, that is in
Rome according to Jerom." Some foul innovation sure
they were guilty of that so re-edified Babylon.
This is my first proof that you are novelists; from
the general accusations of others, and confessions of
your own.
2. Another proof that changes may be, and yet the
time and authors be kn wn ; is, from the instance of
other churches, which have b*en corrupted or subvert-
ed by innovations, and yet the time and authors are
unknown. You accuse the churches in Habassia of
many errors yourselves; and you are not able to tell
us when they came in, or who introduced them. The
same may be said of the Georgians, Armenians, Egyp-
tians, and of the Greeks and Russians. Can you tell
us when, and by whom, each error was introduced,
that corrupted the churches mentioned in the Scripture .'*
Corinth, Philippi, Colosse, Thessalonica, Ephesus, Lao-
dicea, and the rest. You can give us no better account
of that than we can of the authors of your own corrup-
tions.
Among the primitive fathers, whose writings are
come to our hands, many errors had the major vote ;
as that corporeity of angels, which your second general
council at Nice owned, the millenary conceit, and many
more which you confess to be errors. Tell us when
any of those came in, if you can, unless you believe
that Papias received the last from John, and then it is
no error. Who did first induce the Asian churches to
celebrate Easter at a season differing from yours? who
first brought the Britons to it ? We know not certainly
who first converted many nations on earth, nor when
JUGGLING. 231
they first received tlioir Cliristianity : and how then
should we know wlien they first received each error .'
Good men did bring in novelties: and what was by
them introduced as indifferent, by custom grew to seem
necessary : and what they received as a doubtful opin-
ion was esteemed a point of faith. The presbyters
and whole clergy of Neocesarea were oflfended with
Basil for his innovations ; for bringing in a new psalm-
ody, or way of singing to God, and for his new order
■of monastics : and they told him that none of that was
so in Gregory's days. What answered Basil ? He
denieth not the novelty of this psalmody, but retorts
again on them, that their litany also was new, and not
knoNvn in the time of Gregory Thaumaturgus ; " How
know you, says he, that those things were not in the
days of Gregory? for you have kept nothing unchang-
ed to this day of all that he was used to." You see
what changing was then in the church among all sorts,
when such an alteration was made in less than forty
years. Yet Basil would not have any unity to be laid
on any of those things, but addeth ; "We pardon all
those things, though God will examine all things : only
let the principal things be safe. " Basil Epist. 63. Isi-
dore Pelusiota lib. 1. Epist. 90, saith ; "The apostles
.of the Lord studying to restrain and suppress unmeet
loquacity, and shewing themselves masters of modesty
and gravity to us, did by wise councils permit women
to sing in the churches. But as all God's documents
are turned into the contrary, so this is turned to disso-
luteness, and the occasion for sin. For they are not
affected with deep compunction in singing divine
hymns; but abusing the sweetness of the singing, to
the irritating and provoking of lust, they take it for no
better than stage-play songs." Therefore he adviseth
that they be suffered to sing no more.
Here you see ; that changes had happened about
many divine things: that he adviseth himself the intro-
ducing of this novelty, that wom^n be forbidden singing
in the church, because of the abuse, though he confess
it a wise apostolic order. So that for novelty by good
men to creep into God's worship, is not strange.
3. Moreover the nature of the thing may tell all the
232 JESUIT
world, that neither you nor we can account for the be-
ginning of every error that crcepeth into the church;
for the distance of time is great. Historians are not
so exact: and what they tell us not, neither you,
nor we can know — Much history is perished — Much
is corrupted by your wicked forgeries — Mixtures of
fables have hindered the credit of much of it — Nations
are not individual persons, but consist of millions of
individuals: and as it is not a whole nation that is con-
verted to the faith at once, so neither is it whole nations
that are perverted to heresy at once, but one receiveth
it first, and then more and more, till it overspread the
whole. Paul saitli that such doctrine eateth like gan-
grene'; and that is by degrees, beginning on one part,
and proceeding to the rest. That which is at first re-
ceived but as an opinion and an indifl^erent thing, must
have time to grow into a custom, and that custom maketh
it a law, and makes opinions grow up to be articles of
faith, and ceremonies grow to be necessary things. This
is the common way of propagating opinions in the
world. Usher dc successu, et statu Ecchs. Mornaifs
Mysteiy of Iniquity, and Rivet in the defence of him
against Costcrellus. Pet. Molinaus hath purposely
written a book de Novitate Pa'pismi, et Antiqvitate
veri Christianismi, showing the newness of Popery in
the several parts of it.
4. Can you tell us yourselves, when many of your
doctrines or practices sprung up ? When took you up
your Sabbath'' s fast, for such you have been condemn-
ed by a council ? When the twentieth canon of the
Nicene council, and when the canons at Trull were
made. It was the practice of the church through the
known world, to pray and perform other worship stand-
ing, and to avoid kneeling on the Lord's day: Tell us
when this canon and tradition was first violated by you,
and by whom 1 It was once the custom of your church
to give infi\nts the Eucharist: Who first broke it of!'?
It was once your practice to communicate in both
kinds : Who first denied the cup to the Laity? At first
it was only a doubtful opinion, that saints are to be
prayed to, and the dead prayed for, which came into
men's minds about the third or fourth century: But
JUGOLINXJ. ^33
who first made them articles of faith ? Augustin began
to doubt, whether there were not some kind of Purga-
tory: But who first made this also a point of faith?
Who was it that first added the books of the Maccabees,
and many others to the canon of Scripture, contrary to
the council of Laodicea, and all the rest of the consent
of antiquity. Who was it that first taught and prac-
tised the putting an oath to all the clergy of the Chris-
tian church to be true to the Pope, and to obey him as
the Vicar of Christ ? Wlio first taught men to swear
that they would not interpret Scripture, but according to
the unanimous consent of the Fathers ? Who was the
first that brought in the doctrine or name of Transub-
stantiation 1 and who first made it an article of faith ?
Who first made it a point of faith to believe that there
are just seven sacraments, neither fewer nor more?
Did any before the council of Trent swear men to re-
ceive and profess without doubting, all things delivered
by the canons and Oecumenical councils, when at the
same time they cast off themselves the canons of many
general councils, and so are generally and knowingly
perjured? These and abundance more you know to be
novelties with you, if wilfulness or gross ignorance
bear not rule with you ; and without great impudence
you cannot deny it. Tell us when these first came up,
and satisfy yourselves.
Apneas Sylvius, Epist 288, saith, " before the coun-
cil of Nice, there was little respect had to the church
of Rome." You see here the time is mentioned, when
your foundation was not laid.
Cardinal iVico/a5 Cusanus, de Concord. Cathol. c. 13,
&c., as plainly tells you; "that the Papacy is but of
positive right ] and that the priests are equal : and that
it is subjectional consent that gives the pope and
bishops their majority; and that the distinction of dio-
cess, and thai a bishop be over presbyters, are of posi-
tive right ; and that Christ gave no more to Peter than
the rest; and that if the Congregate Church should
choose the bishop of Trent for their president or head,
he should be more properly Peter's successor than the
bishop of Rome." Tell us now when did the contrary
doctrine first arise?
20»
234 JESUIT
Gregory de Valcntia, de leg. usu Euchar. ca'p. 10.
states, '• that the receiving the sacrament in one kind,
began not by the decree of any bishop, but by the very
use of the churches, and the consent of believers : and
that it is unknown when that custom first begun, or got
head, but that it was general in the Latin Church, not
long before the late council of Constance." And may
you not see in this, how other points came in ?
If Pope Zosimus had but had his will, and the fa-
thers of the Carthage council had not diligently dis
covered, shamed, and resisted his forgery, the world
had received a new Nicene canon, and we should ne-
ver have known the original of it.
The Latin tongue was the vulgar tongue, when the
Liturgy and Scripture was first written in it; at Rome,
and far and near, it was understood by all. The service
was not changed, as to the language: butthe language it-
self changed : and so Scripture and Liturgy came to be
in an unknown tongue. When did the Latin tongue
cease to be understood by all? Tell us what year, or
by whom the change was made? Erasmus Decl. ad
ceiisur. Paris, tit. 12. sect. 41, saith ; "The vulgar
tongue was not taken from the people, but the people
departed from it"
5. Your errors were not in the times of the apostles,
nor long after, and therefore they are innovations. If
I find a man in a dropsy, or a consumption, I would
not tell him, that he is well, and ought not to seek
remedy, unless he can tell when he began to be ill, and
what caused it.
You take us to be heretical : and yet 3'ou cannot tell
us when our errors did first arise. Will you tell us of
Luther? You know the Albigenses whom you mur-
dered by hundreds and thousands, were long before
him. JDo you know when they begun ? Your Reine-
rius saith, that some said, they were from Silvester's
days; and some said since the apostles : but no other
beginning do you know.
6. What need we any more than to find you owning
the very doctrine and practice of innovation? When
you maintain that you can make us new articles of
faith, and new worship, and new discipline, and that
JUGGLING. 235
the Pope can dispense with the Scriptures, and such
like: what reason have we to believe that your church
abhorreth novelty ?
Pope Leo X., among other of Luther's opinions,
reckoned and opposed this as licretical ; " It is certain
that it is not in the hand of the church or pope, to make
articles." Bulla co?tt. Luther.
The council of Constance that took the supremacy
justly from the pope, did unjustly take the cup from
the laity in the Euciiarist; " Though in the primitive
church this sacrament was received by believers under
both kinds.-'
The council of Trent say, Sess. 21. cap. 1,2; " This
power was always in the church : that in dispensing
the sacraments, saving the substance of them, it might
ordain or change things, as it should judge most expe-
dient to the profit of the receiver."
Vasquez To. 2. Disp. 216. N. 60, saith : "Though
we should grant that this was a precept of the apostles,
nevertheless the church and pope 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."
Pope Innocent says ; by the fulness of our power, we
candispense with the law above law. The Gloss therein
saith; '-The pope dispenseth against the apostle;
against the Old Testament. The pope dispenseth with
the Gospel, interpreting it." Gregory de Valent. Tom.
4. disp, b. 8; saith; " Certainly some things in later
times are more rightly constituted in the church than
they were in the beginning." Cardinal Perron said,
lib' '2: Obs. 3. cap. 3. against King .Tames; on the
authority of the church to alter matters contained in
the Scripture: and he instanced of the form of sacra-
ments being alterable; and the Lord's command, drink
ye all of it, mutable and dispensable. Tolet ; " It is cer-
tain, that all things instituted by the apostles were not
of divine right. Andradius Defens. Concil. Trid. lib.
2. p. 236 ; hence it is plain that they do not err that say
the popes of Rome may sometime dispense with laws
made by Paul and the four first councils. Bzovius
saith : " The Roman church using apostolical power,
236 JESUIT
doth according to the condition of times, change all
things for the better," And yet will you submit to be
taken for changers and novelists ? Chemniiius Exam-
in. concil. Trident.
Augustin Triumph, cle Ancon. q. 5. art. l,saith; "To
make a new creed, belongs only to the pope : because
he is the head of the Christian faith, by whose author-
ity all things belonging to faith are confirmed and
strengthened." Art. 2] "As he may make a new
creed, so he may multiply new articles upon new arti-
cles." I?}i Prafat. sum. ad Johan 22; " The pope's pow-
er is infinite ; because the Lord is great, and his strength
great, and of his greatness there is no end :" and Q 36 ;
" The pope giveth the motion of direction, and the
sense of knowledge, to all the members of the church ;
for in him we live and move and have our being. The
Vv'ill of God, and consequently the pope's will, who is
his vicar, is the first and chief cause of all motions cor-
poral and spiritual " Then no doubt he may change
without blame.
Abbas Panormitan. cap. C. Christus de hacret. n. 2.
saith : " The pope can bring in a new article of faith,"
Peter de Anchoran. asserts: " The pope can make new
articles of faith; such as now ought to be believed,
when before they ought not to be believed."
Tiirrecrcmat. sum. de Eccl. lib, 2. cap. 20d, said;
"The pope is the m asiire and rule, and science of
thing's to be believed." August, de Ancona shews us
that "the judgment of God is not higher than the pope s,
but the same ; therefore no man may appeal from the
pope to God :" Qu. 6. Art, 1.
The following is a great Popish argniiunt for the Papacy.
" It will not be denied that the church of Rome was
once a most pure, excellent, flourishing and mother
church ; and her faith renowned, in the world, Ro?n. 1.
8. ct 6. et 16. Whitens Def. Wkiiaker^ s Answer to
Sanders. Fulke cap. 21. Thes. 7. Reynolds Conclusion^.
That church could not cease to be such, but she
must fall either by apostacy. heresy, or schism.
Apostacy is not only a renouncing of the faith of
Christ; but of the name and title of Christianity. No
man will say that the church of Rome had such a fall,
or so fell.
JUGGLING. 237
Heresy is an adhesion or fast cleaving" to some pri-
vate or singular opinion, or error in faith, contrary to
the generally approved doctrine of the church.
If the church of Rome did ever adhere to any singu-
lar or new opinion, disagreeable to the common receiv-
ed doctrine of the Christan world, I pray you satisfy
me in those particulars; by what general council was
she ever condemned i* which of the fathers ever writ
against her? by what authority was she otherwise re-
proved /
For it seems to be a thing very incongruous, that so
great a church should be condemned by every private
person, who hath a mind to condemn her.
Schism is a departure or division from the unity of
tlie church, whereby the bond and communion held
with some former church ir^ broken and dissolved.
If ever the church of Rome divided herself from any
body of faithful Christians, or broke communion, or
went forth from the society of any elder church, I pray
you satisfy me in those particulars: whose company
did she leave ? from what body went she forth? where
was the true church she forsook /
It appears not a little strange, that a church should
be accounted schismatical, when there cannot be assign-
ed any other church different from her, which from
asfe to ag-e since Christ's time hath continued visible,
from which she departed."
^inswer to the foregoing ^Irgument.
If the author of this argument thinks as he speaks,
it is a case to be lamented with tears of blood, that the
church of Christ should be abused, and the souls of
men deluded by men of so great ignorance. But if he
knew that he doth but juggle and deceive, it is lamenta-
ble that any matter of salvation should fall into such
hands.
The word church here is ambiguous, and either sig-
nifieth, a particular church which is an association of
Christians for personal communion in God's worship,
or divers such associations, or churches associated for
communion by their officers or delegates, for unity
sake. Or else it may signify one mistress church
that is the ruler of all the rest in the world. Or else it
238 JESUIT
may signify the universal church itself, which contain-
eth all the particular churches in the world.
The Papist should not have played either the blind
man or the juggler by confounding those, and never tel-
ling us which he means. For the first we grant him
that Rome vvas once an excellent flourishing church;
and so was Ephesus, Jerusalem, Philippi, Colosse
and many more.
As to the :^econd sense, it is human or from church
custom, so to take the word church ; for Scripture doth
not so use it: but for the thing we are indifferent:
though it cannot be proved that in Scripture times Rome
had any more than one particular church.
As to the third and fourth senses, we deny, as confi-
dently as we do that the sun is darkness, that ever in
Scripture times Rome was either a mother to all churches,
or the raler and mistress of all, or yet the universal
church itself. Prove that and I will turn Papist I
But there is not a word for it in the texts cited, but
an intimation of much against it. Paul calleth Rome
a church and commendeth its faith : but doth he not so
by the Thessalonians, Colossians, Ephesians, Philip-
pians, &c. and John by the Philadelphians, Pergamos,
Thyatira, and others, as well .'' And will not this
prove that Rome was but such a particular church as
one of them ?
Rome was once a true and famous particular church,
but never the unitersal church, nor the ruler of the
world, or of all other churches, in Paul's days. Would
you durst lay your cause on this, and put it to the trial.?
Why else did never Paul make one word of mention of
this power and honor, nor send other churches to her
to be governed ?
What is it to me, whether Rome be turned either
apostate, heretical, or schismatical, any more than
whether Jerusalem, Ephesus, Philippi, or any other
church be so fallen? if you are not fallen I am glad
of it; if you are I am sorry for it; and so I have done
with you, unless I knew how to recover you. Would
you not laugh at the church of Jerusalem that was truly
the mother church of the world, if they should thus
reason; " We are not fallen away: therefore we must
JUGGLING. 239
rule over all the world, and no man is a Christian that
dotli not obey us? "
We accuse you not of renouncing the name of Christ;
but according to your own definition of heresy, you are
guilty of many heresies.
To your questions, I answer. What general coun-
cils did ever condemn onehalf of the heresies mention-
ed by Epiphanius, August in or Philastrius ? Was there
ever a greater rubble of heresies than before ever a ge-
neral council was known? and were they dead and
buried before the first general council was born? Did
you not smile when you wrote those delusory questions ;
How can a general council condemn you, or any great
part of the church ? for instance, the Greeks, &c. If
you be not there, it is not a general council ? And will
you be there to condemn yourselves ? You have more
wit, and less grace. General councils did ever con-
demn the Greeks, for those many errors charged on
them ? If the Greeks themselves were not there, it was
not a general council : so considerable a part are they of
the professing church. And what general council hath
condemned the Abassines, Egyptians, &c.
Do you think general councils are so stark mad or
horridly impious, as to condemn so many kingdoms
with one condemnation for heresy? They know that
men must be heard, before they be condemned, and a
kingdom consisteth of many millions ot souls. It is
not enough to know every man's faith, if we know the
faith of the king, or pope, or arch-bishop, or prelates.
How long shall they be examining each person in
many kingdoms.?
Yet I can say more of your church than of others.
He that kills the head, kills the man. Your usurping
head is an essential part of your new-formed church :
but your head hath been condemned by councils ; there-
fore your church in its essential part hath been con-
demned by councils. Do you not know that all
the world condemned your Pope Marcellinus for offer-
ing to idols ? Know you not that two or three general
councils condemned Pope Honorius as a monothelite ?
that the second general council of Ephesus condemned
and excommunicated your pope? And that the council
240 JESUIT
of Basil, called by him, did the like 1 If you do not,
see Bellarmin's parallel of them, de. ConcUiis lib. 2.
cap. 11. Do I need to tell you what the council of
Constance did ? Or for what Jo/m XXII, alias XXIII,
and Johii XIII, and other Popes were deposed by coun-
cils? Do I need to tell you how many Fathers condemned
Marcellinus, Liberius, Honorius and others/ How
oft Hilary Pictavius fragmentis in Epist. Liberii,
doth cry out. Anathema iibi, Liberi, prcevaricator :
presuming to curse and excommunicate your pope.
Need I tell you what Tertullian saith against Zephe-
rinus .'' what Alphonsus a Castro, and divers of your
own, say against Liberius, Honorius, Anastasius, Ce-
lestin; and tell us that many popes have been heretics .-'
At least permit us to believe Pope Adrian VI., himself.
Bannes in T. 2. q. 1. art. 10, proves at large against
Pighius, that a pope may be a heretic; and laughs at
Pighius that now, after two hundred years, would
prove them false witnesses, who write that Pope Hon-
orius was condemned for a heretic by three popes,
Agatho, Leo II. and Adrian II.
But though the popes have been condemned by
councils, yet so have not your maintained doctrines.
Did not the councils at Constantinoplecondemn the doc-
trine of the second Nicene council for image-worship,
and the council at Frankford do the like 7 and those
two at Constantinople were much more general than
your council of Trent was.
That same council at Nice condemned the doctrine
of Thomas Aquinas, and your doctors commonly, of
worshipping the image of Christ, and the cross, and
sign of the cross, with Latria, divine worship.
Did not your general councils at Lateran and Flor-
ence declare that the pope i above a council, and that
they cannot depose him ? Yet your general councils
at Constance and Basil determine the contrary as an
article of faith, and expressly affirm the former to be
heresy. Then your own doctrine, even in a fundamen-
tal point, is condemned by general councils of your
own, which side soever you take, the pope's, or the
council's.
Did not the sixth eouncil of Carthage, of which
JUGGLING. 241
Augustia was a priiicipal member, not only detect Pope
Zosimus' forged canon of Nice, but also openly and
prevalently resist and reject his usurpation, and refuse
his Legates and Appeals? Pope Boniface, Epist. ad
Eidalium, says, " Aurelius, sometime bishop of Carth-
age, with his colleagues, did begin, by the deviTs insti-
gation to wax proud against the church of Rome, in the
times of our predecessors, Boniface and Celestin."
Harding against Jewel's challenge, art. 4. sect. 19:
says, " After the whole African church had persevered
in schism the space of twenty years, and had removed
themselves from the obedience of the apostolic seat,
being deduced by Aurelius Bishop of Carthage." Aus-
tin was one of them.
But you say, that this was not a general council.
True; for when part riseth against part, it cannot be
the whole that is on either side.
Do you not know that the Greeks have often con-
demned you? Truly their councils have been much more
general than yours at Trent was ; where about forty
bishops altered the canon of Scripture, and made tradi-
tion equal with it. This one county would have af-
forded a far better council of a greater number.
One general council hath condemned your very
foundation; and that is the fourth general council at
Calcedon, Act. 15. Can. 28, and Act. 16; where you
may find, that the ancient privileges of the Roman
throne were given them by the fathers in council.
That the reason was, because Rome was the Imperial
city. That they give equal privileges to the seat of
Constantinople, because it was now become new Rome:
and that the Roman Legates would not be present at that
act. But the next day when they did appear, and pre-
tended that this act was forced, the bishops all cried:
" No man was compelled. It i.s a just decree. We all
say thus. We approve it. AVe all approve it. Let that
stand that is decreed. It is all right."
That general council thought they needed not the
pope's approbation for the validity of their decrees :
when they pass them and take them for valid, even
contrary to the will of the pope. Did that council
think that their decrees were invalid, if the pope ap-
21
242 JESUIT
prove them not? They did not. And who is now to
be believed ? Bellarmin and his party, and the present
prevalent party oi the Papists, that say, councils not
approved by the pope are invalid or without authority:
or the council of Calcedon that thought otherwise?
The pope's legates called that proceeding; " A hum-
bling, and depressing, and wronging of the Papacy ;
and therefore entered their dissent." Bellarmin Con^
fession lib. 2. de Pontif. cap. 17. Binius Notes on that
council. Baronius cm. 451.
The shifts of Bellarmin, Binius, Baronius, Becanus,-
Gretser, &c., are false which say that canon was sur-
reptitiously brought into the council, j^tiiis, Act. 16,
openly professed the contrary, and all the bishops gave
their consent to the last.
This is one of the four great councils which the Pa-
pists themselves compare to the four Gospels; and in it
were six hundred and thirty fathers.
That great council is against them, and on the Pro-
testant side, in the very foundation of all our differences,
whether the Roman privileges be of divine or human
right? And though it be but the privileges, and not
the now claimed vicarship that was in question, yet the
conclusion is the stronger against them, because the
lesser was denied.
But their last shift is, that this clause or canon was
not approved, and so is null. Mark then ; we have
general councils against you ; but we want the pope's
approbation. Was that the meaning of your question,
what council ? that is what pope condemned our
church? Can it be expected that a man should con-
demn himself? or, can you be no heretic till then?
Did not your pope aprove of that council, when
Gregory L likened it with the other three to the four
Gospels? and said " I embrace it with my whole de-
votion : I keep it with most entire approbation," Greg.
1. Regist. I. 1. Epist. 24. Decrees, Dist. 15. c. 2. This
is expressly a full approbation, not without excepting
any part only, but excluding all such exceptions. The
like approbation of Gelasius in the Roman council, is
cited there also in the decrees.
It is no hard matter to prove you condemned by your
JtlGOLING. 243
own popes. If you could but undorstand llio plaincsl
words, there needed no talk to persuade you that Pope
Gregory I. condemned the title of universal bishop
or patriarch ; proressing earnestly that he was the fore-
runner of antichrist that would usurp it. But the plain
truth is, as sad experience tcachcth us, no words of
fathers, popes or councils, much less of Scripture, arc
intelliafible to you. But we may truly say of you, thai
lay all on the will of the pope, as Lodovicus Vives
freely speaketh, Schol. in August, lib. 20. de Civit.
Del, cap. 20 ; " Those are taken by them for edicts and
councils, which make for them, or are on their side :
the rest they no more regard than a meeting of women
in a workhouse or a \vashing place." Do you under-
stand this lano-uaire o[ one too honest to have much
company?
You have a third question; "By what authority
was she otherwise reproved?" By the authority of
that precept, Levit 19. 17. By the same authority that
Paul reproved Peter, Galatians 2, and withstood him
to the face. By such authority as any man may
quench a fire in his neighbor's house: or pull a man
out of the water that is drowning : or as any one psistor
may reprove another when he sinneth. By the same
authority as Irenasus rebuked Victor, and the Asian
bishops withstood him ; and as Cyprian and the coun-
cil of Carthage repro^ved Stephen ; and the rest afore-
cited did what they di'd. By as good authority as the
church of Kome condemneth the Greek church, doth
the Greek church and many others condemn the
priests of Rome.
The next case is about the Roman schism. To
question whether Papists be schismatics, is to question
whether Ethiopians be black. Do you not at this day
divide from all the Christian world, save yourselves?
do you not unchurch all the Christians on earth. O
dreadful presumption ! when Christ is so tender of his
interest and his servants, and is bound, as it were, by
so many promises to save them and not forsake them.
" You ask, what church you left.? and when was it.? and
whose company .?" Senseless questions ! By a church,
if you mean the universal church there is but one in
244 JESUIT
all: and therefore one universal church cannot forsake
another : but when part of it forsaketh the other part,
and arrogateth the title of the whole to themselves, do
you doubt whether that be schism 1 If you mean a par-
ticular church: how can Spain, Italy, France, and
many more kingdoms, go out of a particular church,
that contain so many hundred particular churches in
them? No more than London can go out of Paul's
church. The catholic is but one, containing all true
Christians on earth: and you have been guilty of a
most horrid schism. You have set up a church in the
church; universal church in the universal church; a
new form destructive to the old. Your pope as Christ's
representative, is now an essential part of it, and no
man is a member of it, that is not a member of the
pope's body, and subject to him. So that even the an-
tipodes, and the poor Abassines, that know not whether
the pope be fish or flesh, or never heard of such a name
or thing, must all be unchristened, unchurched and
damned, if you be judges. Bellarmin tells us, which
indeed your church constitution doth infer, that all that
are duly baptized, are interpretatively or implicitly
baptized into the pope.
As you have devised a new catholic church, so you
hereby cast off and disown all the Christians of the
world that be not of your party, determining that none
of them can be saved : who yet had rather venture on
your curse and censure than into your heresy and
schism.
You fix yourselves in this schism, and put us who
unfeignedly long for peace, out of all hope of ever hav-
ing peace with you ; because you will hearken to it on
no terms, but that all men become subjects to your
usurping representative-Christ : which we dare as soon
leap into the flre as do. Do you know now where the
church or body was that you forsook ? It was all over
the world where ever there was any Christians.
Were it not a great schism, think you, if a few Jes-
uits should say, we are the whole church, and all oth-
ers arc heretics or schismatics? Or was it not a great
schism of the Donatisls to arrogate that title to them-
selves, and unchurch so many others ? and what church
JUGGLING. 245
did they forsake ? Augustin tells them over and over,
what tlie catholic church was that they willidrcw from ;
even all true Christians dispersed over the earth: or
that churcli which began at Jerusalem, and thence dif-
fused itself tjjrough the world. But he never blames
them for separating from the universal Roman head or
vicar. But from the conspicuous combination of par-
ticular churches, Optatus and he do blame them for
withdrawing.
What if John of Constantinople, in piosecution of
his title of universal patriarch, had concluded as you,
that none in the world are Christ's members but his
members, nor of the church but his subjects, had not
this been a notorious schism ? Tell us then what
church he had forsaken.
But your last caution doth condemn yourselves.
Must that church that is true be visible from Christ's
timei* then Constantinople, nor most other, were never
true churches, and Rome itself was never a true church.
Did you think that there was a church at Rome in
ChrisVs time? you are not so ignorant. By this rule
there should be'no true church, but that at Jerusalem,
and those in Judea.
But suppose you had said, since the apostles' time;
that also had excluded most churches on earth. ^ But
if you mean the universal church; it hath been visible
ever since Christ's time : but not always in one place
or country. Is not the greater part of Christians in
the world, whom you schismatically unchurch, a visi-
ble company ? The Abassines and many churches out
of the Roman empire did never so much as submit to
your primacy of order, nor had you ever any thing to
do with them, more than to own them as Christians;
yet now are condemned by your arrogancy, because
they will not begin, in the end of the world, to enter
into a new church on which they nor their forefathers
had ever any dependence. It was a shrewd answer of an
old woman, that the emperor of Habassia's mother gave
to Rodericus the Jesuit, pressing her to fee subject to
the Pope as Vicar of Christ, or else shQ could not be
subject to Christ. " We are in tht^ same belief as we
were from the beginning: If it ^vere not right why did
246 JESUIT
no man in so many ages warn us of our error till now'?'''
Mark here a double argument against the pope : one
from apostolical tradition ; for Godignus himself saitli,
that no man doubts but Ethiopia received the faith from
tlie beginning even from the Eunuch. The other is,
that pope, who cannot in so many ages look after his
flock, to send one man to tell them that they erred till
about one thousand five hundred years after Christ, was
never intended by Christ to be the universal governor
of the world. Will Christ set any on an impossible
work 1 or make it so necessary to people to olje}' one
that they never so much as hear from ? But what said
the Jesuit to the old woman ! he told her ; " The Pope
of Rome who is ihe pastor of the whole church of Christ,
was not able in the years past to send doctors into Hab-
assia, because the Mohammedans compassed all, and left
not any passage to them. But now the seas are open,
he can do that which he could not do before." Liter.
Gonzal. Roder. in Godign. de llch. Abass. lib. 2. cap.
18. As if Christ had set either the pope or the Abas-
sines an impossible task; and appointed a governor that
for so many hundred years could not govern : or the
people must be so man}- hundred years no Christians,
though they believed in Christ, till the pope could send
to them ? and how should those and all such countries
send prelates to a general council 1
Canus Loc. Tlieol. saith of the Jesuits'; so say I of
your new church ; " You are called to the society of
Jesus Christ, which society being undoubtedly the church
of Christ, let them see to it, that arrogate this title to
themselves, whether they do not imitate heretics by a
lying affirmation that the church is only witli them."
Lib. 4. c. 2.
But we do not hence conclude that all that have lived
and died in your profession, have been no members of
the church, because your church is guilty of heresy, and
notoriously of schism. Millions that live among you
consent not to your usurpations ; and do not so much
as understand your errors. Some hold them but no-
tionally as inelTectual opinions. Every one is not a
heretic that holdeth a point that is judged heretical, and
which is heresy in another, that holdeth it in another
JUGGLING. '247
sort. And then; arc errors callcil heresies \)y most,
wliich are not destructive to the essentials of Chris-
tianity, hut only to some integral j)art. There is a
schism tliat doth not unchurch men, as well as a schism
that doth. But your own writers put you hard to it,
who conclude, as IJellarmin and many more do, that
heretics and schismatics are no memhers of the churcii.
Melch. Canus hoc. TlicoL lib. 4. cap. 2. saith ; " That
heretics are no |)art of the church, is the common con-
clusion of all divines; not only of those that have writ-
ten of late, hut of them also that hy their antiquity are
esteemed the most nohle : this is attested hy Cyprian
Augustin, Gregory, the two councils of Lateraii and
Florence. Rightly therefore did Pope Nicholas define
that the church is a collection of catholics. " If this be
true, it is an article of faith : and then Alphonsus a Castro,
and all of his mind are heretics and lost men. Two ap-
proved general councils have determined that a heretic
is no member of the church: but multitudes of your
own writers, and Pope Adrian, and many more of your
popes have judged that a pope may be a heretic : and
consequently no member of the church. What is be-
come of your church, when an essential part of it is no
part of the church 1
Your common shift, which Canus and others fl}' to, is,
that "he must be a judged heretic before he is dismem-
bered." But that is for manifestation to men; before God
he is the same, if men never judge him. Where the
case is notorious, the offender is cut off. Then it is in
the pope's power, to let whole millions of heretics to be
still parts of the church : and so the world shall be
Christians or no Christians as he please. And why may
he not let Turks and infidels on the same grounds be
part of the church] for he may forbear to judge them,
if that will serve. Then all the Christians in tlie world
that the pope hath not yet judged and cast out, are
members of the church. Millions thus are of the church
that never were subjects of the pope. If you say it is
enough that there is a general condemnation, of all that
are guilty as they are : then it is enough to cut ofi' a
pope, that there was a general condemnation against
such as he is.
24S JESUIT
Two or three councils and three popes did all judge
Pope Houorius guilty of heresy, and consequently both
popes and general councils have judged that a pope may
be an heretic: therefore you have been judged hereti-
cal in your head, which is an essential part of your
church.
' Thus I have shewed what is the Romish schism,
which being but a part, hath attempted to cut off all
the rest, and so hath made a new pretended catholic
church. As a part of the old church which con-
sisteth of all Christians united in Christ, we confess, all
those still to be a part, that destroy not this Christianity,
but as you are new gathered to a Christ-representative,
or vicar general, we deny you to be any church of Christ.
If you be church members^ or saved,it must be as Chris-
tians ; but never as Papists : for a Papist may be a
Christian, but not as a Pap>ist.
If you cannot see the church that you separate from,
open your eyes and look into much of Europe, and all
over Asia, where are any Christians: look into Armenia,
Palestine, Egypt, Ethiopia, and many other countries,
and you shall find that you are but a smaller part of the
church. Antony Marinarius in the council of Trent
complained ; " That the church is shut up in the corners
of Europe, and yet domestic enemies arise, that waste
this portion shut up in a corner. "
Sonnius of Antwerp, l>cwo?i.9^ra^. Relig. Christian,
lib. 2. Tract. 5. c. 8, saith ; " I pray you what room
hath the catholic church now in the habitable world ?
scarce three ells long in comparison of that vastncss
which the Satanical church doth possess."
If 3'et you boast tliat 3^ou have the same seat that
formerly you had: I answer ; so have the bishops of
Constantinople, Alexandria, and others whom you con-
demn. Gregory Nazianz. Orat. dc laud. Athanasii,
says ; " It is a succession of godliness that is properly
to be esteemed a succession. For he that professeth
the same doctrine of faith, is also partaker of the same
throne : but he that embraceth the contrary belief,
ought to be judged an adversary though he be in the
throne. This indeed hath the name of succession ; but
the other hath tiie thintr itself, and the truth. For
JUGGLING.
249
he that brcakcth in hy force, as ahiindanco of poj)f'.s difl,
is not to be cstcenied a successor; hut rather lie ihat
sullereth force : nor he that breakctii tlic hiws ; but lie
that is chosen in maimer agreeahli; to the laws : nor he
tiiat iiokleth conlraiy tenets; but lie that is endued with
tiie same faith. Unless any man call him a successor,
as we say a sickness succeedeth health, or darkness
succeedeth lii,dit, and a storm succeds a calm, or mad-
ness or distraction succeedeth prudence. "
To which may be added another Papist decision;
" Because many princes and chief priests or popes and
other inferiors, have been found to apostatize, the church
consisteth in those persons in whom is the true knowl-
edge and confession of faith and verity." Lijra Gloss.
MaUhcio 16.
CHAPTER XXVII.
Succession of ('octfines.
Another of their deceits is this : I'o charge lis with
introducing new articles of faith or points of religion,
hi cause ice contradict the neto articles ichich ihcj/ in-
troduce, and then they recjiiire us to ijrove our doctrines
inhirh are but the negatives of theirs.
We receive no doctrine of faith or worship but what
was delivered by the apostles to the church. Those
men bring in abundance of new ones, and say without
proof, that they received them from t.he apostles. And
because we refuse to receive their novelties, they call our
rejections of them, the doctrines of our religion; and
feign us to be the innovators. By this device, it is in
the power of any heretic to force the church to take up
new points of faith. If a Papist shall say, that besides
the Lord's prayer, Christ gave his disciples anotlier
form, or two, or three, or many ; or that he gave them
ten new commandments not mentioned in the Bible ; or
that he oft descended after his ascension, and conversed
with them ; or that Christ instituted twenty sacraments,
how should we deal with those men, but by denying their
250 JESUIT
fictions as sinful novelty, and rejecting them as corrupt
additions to the faith? and were tliis any novelty in us?
and should they hid us prove in the express words of
Scripture or antiquity, our negative propositions, that
Christ gave but one form of prayer, that he did not oft
descend, that he gave no more decalogues, s?icraments,
^c. ? Is it not a sufficient proof of any of these, that
they are not written ; and that no tradition of them
from the apostles is proved ; and that they who hold the
affirmative, and introduce the novelty, must prove, and
not we ? Our articles of faith are the same, and not
increased, nor any new ones added : but the Papists
come in with a new faith, as large as all the novelties in
the decretals and the councils : and those innovations of
theirs we reject. Now our rejections do not increase
the articles of our faith, no more than my beating a dog
out of my house, or keeping out an enemy, or sweeping
out the filth, doth enlarge my house or increase my fam-
ily. They do not take all the anathemas and rejections
in their own councils, to be canons or articles of faith.
The pope hath made it an ariicle of faith, " no Scrip-
ture is to be interpreted but according to the unanimous
consent of the fatliers. " This we reject and make it
no article of our faiih, bu^t an erroneous novelt}'. Do w^e
hereby make a new article, because we reject a new one
of theirs l part of the oath made bj/ Pope Pius after the
council of Trent. If this be an article, j)rove it. If it be a
truth and no novelty, which be fathers, and which not?
help us to know certainly, when we have all or the unan-
imous consent. Then tell us, whether every man is not
forsworn with you,. that interprets any text of Scripture
before he have read all the fathers; or any text which
they do not unanimously agree on? We can easily
prove to you, that this is a new article of your devising.
Because else no man must expound any Scripture at all
before those fathers were born. For how could the
church before them have their unanimous consent l oth-
erwise those fathers themselves wanted an article of
faith ; unless it was an article to them, that they must
expound no Scripture but by their own consent. Few
of those fathers ex[)ound the twentieth part of the Scrip-
ture. They took liberty to disagree among themselves,
JUGGLING. 351
and thcrofoi'C do not unanimously consent in abundance
of particular texts. Tliey tell us that tliey an; fallihle,
and bid us not take it on their trust. The apostles have
left us no such rule or |>recept, hut nuich to the contrary.
Your own doctors, for all their oath, char<;<! the fathers
with error and niiscxpoundint]^ Scripture, ('aims and
many others charge Cajetan, a cardinal and |)illar in
your church, with making it his practice to difl'er from
the fathers, and choosing exjiositions purposely for the
novelty ; as his custom. And when he hath highly ex-
tolled Cajetan, Loc. Thcol. lib. 7. he adds; *' yet his
doctrine was defiled with a lej)rosy of errors, by an af-
fection and lust of curiosity, or confidence in his wit,
expounding Scripture as he list ; more acutely than
happily : because he regarded not ancient tradition, and
was not versed in the reading of the fathers, and would
not learn from them the mysteries of the scaled book."
He also blames him, that he always followed the Hebrew
and Greek text. Many Papists arc blamed for the
same faults. Andradius, and others plead for it. Yet
those men are counted members of your church, that
iro against an article of your new faith and oath.
Transubstantiation is one of your new articles in that
oath. Do we make a new one now if we reject it ?
Or need we be put to prove the negative ? Albertinus
hath done it unanswerably.
Another of your articles is, that "it belongeth to
your holy mother the church to judge of the true sense
of Scripture. " You mean the Roman church ; and that
they must judge of it for all the Christian world. Prove
this to be the ancient doctrine if you can. If we reject
this novelty, are we innovators'? or need we prove the
negative? yet we can do it. Did Athanasius, Basil,
Nazianzen, Nyssen, Augustin, Jerom, Chrysostom, Ep-
iphanius, and the rest of the fathers, send to Rome for
the sense of the Scriptures which they expound; or did
they procure the pope's approbation before any of them
published their commentaries ?
The like may be said of all the rest of yonr new ar-
ticles, and practices. Some of your novelties we
reject as trit!es, some as smaller errors, and some as
greater : but still we keep to our ancient faith, of which
252 JESUIT
the Scripture is a full and sufficient rule, as Vineentius
Lirinensis saith, though we are glad of all helps to un-
derstand it. We say with Tertullian de came Christie
cap. G. " Nothing depends upon it, because Scripture
does not exhibit it. — They prove it not, because it is not
written. — Those who thus argue we resist."
CHAPTER XXVIII.
Popish xcant of Chanty.
Another of their deceits is this: They take ad-
vantage of our chariiahle judgment of the7n, and of
their uncharitahle judgment of ns and all other Chris-
tians., to affright and inticc people to their sect. They
say, that we cannot be saved, nor any that are not of
the Roman church : but we say, that a Papist may be
saved. They say, that we want abundance of the arti-
cles of faith that are of necessity to salvation. We say,
that the Papists hold all that is necessary to salvation.
Luther saith, that the kernel of true faith is yet in the
church of Rome ; therefore say they, let Protestants
take the shell. Hence they make the simple people
believe, that even according to our own confiessions,
their church and way is safer than ours.
Vergerins Opera, page 230, says ; " That great good
the truth doth not flow from the Papac}', but from the
true church of Christ persecuted by Rome."
1. The Papists' denying the faith and salvation of all
other Christians doth not invalidate our faith, nor shake
our salvation. Our religion doth not cease to be true,
whenever a peevish adversary will deny or accuse it.
Men are in never the more danger of damnation, be-
cause a Papist tells them that they shall be damned.
W^e believe not that the pope hath the power of the keys
of heaven, that he can keep out whom he please. We
have a promise of salvation from Christ, and we can
bear the threatening of a pope. When Bellarmin judged
Pope Sixtus damned himself, it is strange that he should
have a power before to dispose of heaven to others, and
JUGGLING. '^53
shut out whom lie pleased, that must be shut out lilm-
self. The Novatiaus, Donatists, or any sect, that held
the substance of the Christian faith, might have pleaded
this argument as well as the Papists. For they also
have the courage to pass the sentence of damnation upon
others, if that will serve turn: and we have the charity
to say, that some of them may be saved.
2. If by the Papists' own confession, charity be the
life of all the graces or holy qualities of the soul, and
that which above all others proveth a man to be justified,
and in a state of salvation, then judge by this argument
of their own, whether our charitableness or their unchar-
itableness be the better sign, and whether it be safer to
join with the charitable or the uncharitable? yea with
them that are so notoriously uncharitable, as to condemn
the far greatest part of the church of Christ merely be-
cause they are not Papists 1
3. When we say, that a Papist may be saved, it is
with all these limitations : that a Papist as a Christian
may be saved, but not as a Papist. As a man that
hath the plague may live ; but not by the plague ; that
Popery is a great enemy and hindrance to men's salva-
tion ; and therefore that those among them that are
saved, must be saved from Popery and not h)/ it ; that
therefore salvation is a rarer thing among the Papists,
than among the reformed catholics. Where it is most
difficult, it is like to be most rare. Many more of the
orthodox are likely to be saved than of the Papists; be-
cause where Popery prevaileth against Christianity, and
so much mastereth the heart and life, that the Christian
doctrine is not practically received, there is no salvation
to be had for such, without conversion. Thus is it that
we say a Papist may be saved. Hunnius wrote a book
to prove them no Christians, and Perkins hath written
another to prove, that a Papist cannot go beyond a rep-
robate. I must needs say so too, of all those in whom
Popery is predominant practically, and overcometh
Christianity, But yet I doubt not, but God hath thous-
ands among them that shall be saved : of the common
people that are forced to forbear contradicting the priests,
and that understand not, or receive not all the mysteries
of their deceit : and practically give themselves to a
22
254 JESUIT
holy life. Though I have known none such, yet when
I read ihc writings of Gerson, Kenipis, Thauler, Ferus,
Barbanson, Benedictus, Anglus, Renty, and such others;
though I see much of error, and mere affectation; yet
I am easily persuaded to believe, that they had the Spirit
of God, and that there are many more such among
them. But I should be sorry if holiness were not much
more common among us, and freer from the mixtures of
error and affectation.
4. For our saying, that they have the kernel, and so
much as is necessary to salvation, it is true, but ii is the
same kernel that we hold, and we have it undefilcd and
unpoisoned ; and the Papists mix it with the venom of
their errors. He that hath all things in his meat and
drink that I have in mine, may yet make it worse than
mine, if he will put poison in it. When you have all
things necessary in a precious antidote or other medicine,
you may soon mar all, by putting in more as the Pa-
pists do.
Christianity is enough to save them that mar it not,
but keep it practically and predominantly. Even as a
man that takes poison, and he that taketh none, are both
of them men; and he that takes the poison may be said
to have all the same parts and members as the other,
and yet not be so likely to live, as he that lets it alone :
and I cannot say but many that take it may recover :
and if you ask me ; which be they ? I say, all tliose that
timely cast it up again, or else whose strength of nature
prevaileth against it and keepeth it from mastering the
heart or vital powers, shall be recovered and live ; but
those in whom the poison prevaileth and is predominant,
shall die. So all those Papists that receive the errors
of Popery, as either to cast them up again ; or that they
are not predominant to the subduing of the power of
Christian faith and holiness, by keeping them from be-
ing sincere, and practical, and predominant, those shall
be saved but not the rest.
Now if upon those grounds, an}- man shall think thai
Popery is the safer way, because we say, that they have
all that is necessary to salvation, objectively in their
creed, and that a Papist may be saved ; upon the same
terms that man may be persuaded that it is safer taking
JUGGLING. 255
poison, becauso tliat lio liatlj all tlio parts of a man that
takes it, and possihly nature may prevail, and he may
live, lint yet 1 shall let the poison alone.
5. Papists that say, that a Protestant cannot he saved,
do yet maintain that an inlidel may be saved, or one
that hclicveth not the articles of the Christian faith*
Vou will think this strange. But I insist on the i)roof
of it, to the uses, that 3'oii may see, that their censures
proceed from mere design or partiality; that they make
believing in the pope to be more necessary than believ-
ing in Christ, or in the Holy Ghost', how holy their
church is that admitteth of infidels ; — on what grounds
they deny, that we may be one catholic church with the
fathers, Greeks, Egyptians, Abassines, Armenians, Wal-
denscs, <fec. because of son)e diftcrences ; when yet they
themselves can be one church with inlidels, or such as
deny the articles of the creed, or at least believe them
not ; and how well their religion hangs together, and
also how well they are agreed among themselves, even
abont the essentials of Christianity itself, whether they
be of necessity to salvation or not.
Franc, a Scuicta Clara in his Deus, Natura, Gra-
iia, Problem. 15, et 16, tells us ; " The doctors com-
monly teach, that a just and probable ignorance ought to
excuse : and that, it is probable, when one hath a prob-
able foundation or ground. As a countryman, when he
believes that a thing is lawful, drawn by the testimony of
his parish priest or parents: or when a man seeing rea-
sons that are probable on both sides, doth choose those
which seem to him the more probable; which yet indeed
are against the truth, to which he is otherwise well af-
fected. In this case he erreth without fault, though he
err against the truth, and so labor of the contrary igno-
rance. Hither is it to be reduced, when the articles of
iaith are not propounded in a due manner ; as by fri-
volous reasons, or by impious men : for then to believe,
were an act of imprudence, saith Aquinas L. 2. q. 1.
415
So that if the truth of Scripture be so propounded as
to seem most improbable, it is no sin to disbelieve it :
and if such are excused, as by a parent or parish priest
are seduced, and that have not a due proposal of the
256 JESUIT
truth ; then it must follow, that the heathens and infidels
are innocent, that never had Christ proposed any way
to them, and by iheir parents have been taught Mo-
hammedanism, or Paganism. But I can prove, that even
the want of a due proposal is a punishment for their sin?
and that they ought themselves to seek after the truth ?
and that it is of "their own sins that necessary truths do
seem improbable to them? will sin excuse sin?
He alsotelleth us; "As to the ignorance of things ne-
cessary as means to salvation, the doctors diflcr: for Soto
4. d. 5. q. 5 ; and lib. do natur. ct grat, c. 12 ; and Vega 1. 6,
c. 20. will have no more explicit faith required now in
the law of erace, than in the law of nature. Vega and
Gabriel (1.21. qu. 2, art. 3. and 3. d. 21. qu. 2. think ;
that in the law of nature, and in many cases, in the law
of grace, a man may be saved witii only natural know-
ledge, and that the habit of faith is not required. Hor-
antius, being of the contrary opinion, saith, that they are
men of great name that are against him, whose gravity
and great and painful studies moved him, not to condemn
tiiem of heresy, in a doubtful matter not yet judged." O
happy Rome that hath a judge that can put an end to
all tlieiv controversies 1 And yet cannot determine
whether it be necessary to salvation to be a Christian !
Alvarez de Auxil. disp. 56, with others, seems to
hold, that to justification is not required the knowledge of
a supernatural object at all. Others say that both to
grace and to glory an explicit faith in Christ is necessa-
ry, Bonavent. 3. d. 25. Others say that to salvation at
least an explicit faith in the Gospel, or Christ is requir-
ed, though not to grace or justification. And this is
the commoner in the schools, as Herera declared and
followeth it.
Clara saith; I take Scotus to be of that opinion, that
it is not necessary as a means to grace or glory to have
an explicit belief of Christ or the Gospel; as he seems
at large to prove. Lib. 4. Dist. 3. Quest. 4.
What is clearer, than that at this day, the Gospel
bindeth not, where it is not authentically preached ; that
is, tliat at this day men may be saved without an ex-
plicit belief of Christ : for in that sense speaks the doc-
tor concerning the Jews. And verily, whatever Scotus
JUGGLING. 257
hold witli liis wicked master ITerera, I tliink tliat tliis
was the opinion of Scotus, and tlie coniujon one; which
also Vega a faithful iScoiist Iblloweth ; and Faher 4. d. 3,
Petigianis 3. d, 25. q. 1, and of the Thoniists, Bannes,
22. q. 2, a 8. Canus and others.
He also gathers it to be the mind of the council of
Trent, Ses. 6. caj). 4. It is eflectually proved by the
doctor, from John xv. If 1 had not come and spoke to
them, they had not had sin. I know the doctors of the
contrary opinion answer, that such are not condemned
for tlie sin of infidelity jirecisely, but lor other sins that
hinder the illumination and special hel[) of God. But
verily the doctor there argueth, that the Jews might by
circumcision be cleansed from original sin, and saved
without the Gospel: and accordingly he may argue, as
to all otliers to vv'hom the Gospel is not authentically
promulgated : else his reason would not hold. Corduba
I. 2. qu. Thcol. q. 5, subscribes to this opinion, saying
— since the promulgation of the Gospel, an explicit
belief of Christ is ncessary : except with the invincibly
ignorant, to whom an implicit sufficethto the life of grace :
but wOiether it suffice to the life of glory, is a pro-
blem ; but it is more probable that here also an implicit
sufticeth. To which opinion consent both Medina clt
recta in Deum Jidc, lib. 4. cap. idt. and Bradwardin
fol. 62, that an implicit belief of Christ is sufficient to
salvation.
Clara also saitli ; " this is the way to end the debates
of them that think ihe articles of the trinity, of Christ, of
the incarnation, «fcc. are neccessary to salvation, though
not to justification: and answering them, he saith that
such are not formally without the church. You see then
formally, infidels are in their church, and maybe saved,
in his opinion.
After a blow at Vellosillus, he citeth also Victoria
Relict. 4. dc Indis. et Richard, de Med. Villa, 3. 25
ait. 3. qu. 1 ; and others for this opinion: and tells you
what his implicit fahh is; "to believe as the church be-
lieveth."
From Scotus he answers the question, whether such
persons may hold the contrary error to the truth that
they are itrnorant of? and saith, No; while it is preach-
2-2*
258 JESUIT
ed but in some one place : till he know it to be believed
as a truth by the church, and then he must firmly ad-
here to it. Which the charitable friar applieth to Eng-
land, as excusable for not beleiving some of their arti-
cles. And he citcth Petigianis saying ; " If a simple
old woman shall hear a false opinion from a false prophet,
as that the substance of the bread remains with Christ's
body in the Eucharist, and believe it: doth she sin be-
cause of this ? No ; this were to'o hard and cruel to af-
firm."
He citeth Anglus, and agreeth with him, that, "such
as have no knowledge of those things to stir them up,
are not bound so much as to seek information."
Vega lib. 6. cap. 18, says ; that as ignorance of pure
denial about many articles of faith may be without fault:
so there is the same reason of ignorance from depraved dis-
positions. Which he maintains against Gerson and
Hugo. Clara adds ; " To speak my sense freely, I
think that the common people committing themselvs to
the instruction of the pastois, trusting their knowledge
and goodness, if they be deceived, it shall be accounted
invincible ignorance, or probable at least : so Herera :
which excuseih from fault. Yea some doctors give so
much to the instruction of doctors on whom the care of
the flock lieth, that if they teach that God should be
hated, a rude parishioner is bound to believe them.
Whence he concludeth, that he hopeth many of us are
saved; to which he citeth the consent of Azorius, To,
1. I. 8. fust. c. 6, and Corduba. He also says ; " It
seemcth to be the common opinion of the schools and
doctors at this day, that the laity, erring with their teach-
ers or pastors, are altogether excused from fault: yea by
erring thus many ways materially, they merit, for the
act of Christian obedience, which they owe their teach-
ers, as Valentia saith ; To?)i 3. disp. 1. q. 2. Anglus,
Vasquez^ S^^c.
Cajetan cites Zanchez, teaching ; that those that are
brought up among heretics are not to be accounted he-
retics, till they refuse belief sufficiently propounded to
them. Alph. a Castro, Simancha, Arragon, Tanner,
and Faber say the same.
Eman. Sa, affirms ; *' even among catholics many are
juaoLiNo. 259
excused from the explicit knowledge of the trinity and
incarnation, specially if there want a teacher. For
what ! shall we say that an infinite nuinher of Christians,
otherwise good people, perish, that scarce know any
thing aright of the mystery of the trinity and incarnation ;
yea judge j)erversly or falsely of them, if you ask them?
Rozella and Medina are of the same mind ; and N'alcn-
tia Anal if s. fid. lib. 2. cap. 3. lit. D.
In the sixteenth problem he puts another question,
whether the law of nature and the decalogue may be un-
known without fault? to which he answers; that though
"Alex. Ales says, no : yet it is the common and receiv-
ed o[)inion, citing Adrian, Corduba, llerera, and others,
that there may be such invincible ignorance in respect
of the law of nature and the decalogue."
That which they call an implicit faith in Christ is no
actual faith in Christ at all. lie that onl^^ believes as
the church believes, and knows not that the church be-
lieves in Christ, in the resurrection of Christ, &c., hath
no actual belief in Christ or the resurrection at all. If
I believe, that one of you is true in his word ; it doth
not follow, that I actually believe the particular propo-
sitions which I never heard. That which they call an
implicit belief, is nothing but the explicit actual belief
of the formal object of faith, divine or human ; as that
God is true, or the church true and infallible ; but it is
no belief at all of the particular material object.
Every one in the world that believeth that there is a
God, must needs believe that he is no liar ; and so hath
in God an implicit belief. Now if this will save men,
without a particular belief in Christ, then Christianity is
not necessary. Every Turk, and Jew, and infidel that
beHeveth in God, may then be said to have an implicit
faith in Christ, in the Popish language ; because he be-
lieveth all that God revealeth to be true : but if an im-
plicit faith in God will not serve, how should an implicit
faith in the church serve ; unless the church, that is the
pope, be better than God.
By a general council and the pope it is determined
that no man can be saved out of their church, as headed
bv the pope. To believe in the pope is of necessity to
salvation ; bnt to believe in Christ, in his incarnation,
260 JESUIT
death, resurrection, is not so. An implicit faith in the
pope or church, yea or erring doctors may save, and
men may merit by following them in error : but an im-
plicit faith in God himself will not save, if we believe
not in the pope. So that if we were infidels we might
be saved, if we were of the church of Rome, and be-
lieved in the pope : but the holiest Christian that be-
lieveth explicitly in God and all the articles of faith, can-
not be saved, if he believe not in the pope. Do you
tliink they believe those doctrines themselves ? or rather
frame them to the building of their kingdom?
What a wonder is it that learned doctors see not their
own contradiction? They suppose a man to believe in
the pope, or as the church believeth, and yet not to be-
lieve in Christ! and is not the church essentially a com-
pany of Christians ; the spouse, and body, and school,
and kingdom of Christ? and is not the pope essentially
the pretended vicar of Christ. How then can they be-
lieve in Christ's vicar, or Christ's school, or kingdom, or
followers, before, they believe in Christ himself (
By all this you may perceive the holiness of the Ro-
man cimrch, and the nature of that discipline or church
government that all the world must needs submit to, or be
damned. Even such as takes in infidels and all, and
layeth the church as common to the world, for as many
as will but believe in the pope and his priests.
You see here also another mystery opened : that a
man may have enough to justify him, that yet will not
save him. For most of them are here said to hold that
a man may be justified without an explicit faith in Christ,
or that the knowledge of Christ is not necessary to his
justification, but to his salvation it is: though tlie other
half say that it is necessary to neither. If a man die
in a justified state, must he be condemned? When Paul
saith, Rom. 8. 30. Whom he justified them he also glo-
rified ?
You see also here what their baptism doth, that can
ex nperc opcrato infallibly put away the sins of all those
infidels, and so the Eucharist, &.c. And yet they must
not be saved although their sins are all done away. O
what a maze is the Romisli divinity ! you see how well
they are agreed about those fundamentals, when half of
JUGGLING. 261
them tliinlt, that " actual heliof in Christ is nccessnry to
salvation, and not to jiistilication : and others that it is
noccssarv to hoth : and a greater part that it is necessa-
ry to neither." You also see here the henclU of hav-
ing an infallihle living judge of controversies, and ex-
pounder of Scriptures : and how adniirahly he hath end-
ed all their dift'erences.
If formally those unhelievers arc in their catholic
church ; then the Cireeks and other Eastern and South-
ern Christians arc in the same catholic church as we arc,
when we difler not so much.
When they have made the non-belief of articles of
the faith consistent with salvation ; they will never while
they breathe be able to confute him that on the same
grounds afHrmeth the contrary belief consistent with
salvation, in the case of the same want of teaching and
sufficient means.
You see therefore of how small moment the Popish
censures are, when tliey judge that a Protestant cannot
be saved.
Clara judgeth otherwise. But his book was burnt
or condemned at RciK' for it ; and thereby proveth him-
self a heretic, seeing a geneial council and pope have
determined the contrary, even that it is necessary to sal-
vation to be a subject of the Pope of Rome.
CHAPTER XXIX.
Popery encourages human depravihj.
Another of their deceits, and the most successful of
all the rest is this ; They suit their doctrines and gov-
ernment and worship to the fleshly hiimors of the ungod-
ly : by which means the greatest and the most arc al-
ways on their side. Our doctrine, discipline and wor-
ship are all so contrary to carnal interest and conceits,
that w^e are still likely to lose the most and the greatest
and consequently to be a persecuted people in the world.
This is their unanswerable argument. By this means
they captivate the nations to their tyranny. The most
f
262 JESUIT
are every where sensual, worldly and unsanctified. Wise
men and godly men are few in comparison of the rest of
the world. It is the multitude commonly who have the
strength, and the great ones who have the wealtji. So
that I take it for a wonder of mercy, that they are not
lords in every country, that the reformed catholics be
not used every where as they be in Spain in Italy. For
where they have but opportunity to shew themselves,
the principles and practices of the Papists are such, as
will be most likely to win the rabble rout to them, and
make them masters of the multitude, and of all except
a few believing heavenly persons : for the flock is little
that must have the kingdom. Then, when they have
got the multitude thus to follow them, and clubbed the
rest into prisons, or burned them in the flames, they
reckon that as one of the surest evidences that they are
the catholic church ; because forsooth they are the
greater number in the countries where they have ad-
vantage, and it is but a few whom they were able to
persecute or burn as heretics that were against them.
The very argument of the Jews against Christ and his
disciples.
The reasons why they have not by this policy won
the Christian world to thcii- side, under God the great
defender of the innocent, are these : Because in the
Eastern and Southern churches they have not had op-
portunity to lay their snares, as the}' have had here in
the West: and also those churciies have too many cor-
ruptions and neglects at home for the gratifying of the
worse sort. Because God hath been pleased in some
places to bless the endeavors of the smaller part, as to
enable them against the multitude to preserve some lib-
erty. Because God hath sometimes given wise and godl}'
princes to the people, that will not be cheated with the
popular decehs. And because the papal tyramn- is di-
rectly contrary to the rights of princes, so that it is only
those that are hlinded by ignorance, or strengthened by
an extraordinary league with Rome, or forced by the
multitude of popish subjects and neighbors, that put
their necks into the Romish yoke. For by the popes
pretended power in temporals, and by his excommunica-
ting princes, and his pretended power to depose them.
JUGGLING. JiCS
and give their kiiigdoins to otliors, so as to alisolvc their
subjects from tlier ojiths and fidelity, whirli is an article
of their faith agreed on by the pope and general coun-
cil, Later, sub. Innuc. S. cap. 3: and by ids exempting
the clergy from their princes' j)o\ver; aiid by the pillag-
ing their countries for money ; and by their doctrine
and practices of murdering princes who are not of their
mind: and by other evidences, they have awakened
many of the princes of the earth to look about them,
and consequently to befriend the truth against those
tyrannous usur^ ers. Had it not been for those helps
under God, wc should not have had liberty to breath in
the common air.
That all the doctrines, government, and worship of
the papists are suited to the humor and sensual multi-
tude, and fitted to take with ungodly men, I shall prove
in twenty particulars.
1. The reformed catholics hold, that none should be
taken into the church, unless they make profession of
the Christian faith, and of an holy life, for the time to
come, and seem to understand what they say and do,
and be serious in it ; which exasporateth the grossly
ignorant and ungodly, when we deny them this privi-
ledge of believers. But the Papists admit of the igno-
rant ungodly, and such as believe not in Christ, and fill
their antichristian community.
2. The orthodox hold, that Baptism seals remission
of sin to none but true believers and their seed. The
Papists persuade sinners that all their sins are not only
pardoned, but actually abolished, ex opere operato
in baptism ; which is comfortable news to such ungodly
souls.
3. Protestants say, that original sin liveth after bap-
tism in some degree ; though it reign not, or condemn
not those that arc true believers ; and that concupis-
cence, that is, all inordinacy of the sensual appetite,
or inordinate inclination to sensual objects, is a sin.
The Papists tell them that when once they are baptised,
there is no such thing in them as original sin, and that
concupiscence is no sin at all.
4. The orthodox hold, that none are to be admitted to the
eucharist, and communion of the church therein, but
264 JESUIT
those that believe actually, or profess so to do, the arti-
cles of faith, and understand the nature of the sc\crament,
and live according to the law of Chtist. But the Papists
give it to all, and drive men to the sacrament; so that
Albaspinfcus saith, he knows not whether ever any one
was kept away in his age.
5. Protestants hold, that men are not to be let alone
in scandalous sin ; but admonished privately, and then
openly before the church, and if yet they repent not, to
be cast out; and not to be absolved or re-admitted,
without a public confession and penitence answerable
to the sin: and this wicked people hate at their very
heart, and will not endure. But the Papists have got a
device to please them, by auricular secret confession to
a priest, where if he will but confess and sin, and sin and
confess again, he may have pardon of course without
any open shame or true reformation. If we durst but
imitate the Papists in this one particular, we should do
much to please the people that are now exasperated : for
almost any of them will confess in secret that they have
sinned, that will not endure the open shame.
6. Protestants hold, that every sin deserveth death,
and that every breach of the law is such a sin ; though
God will not inllict the punishment on them that liave a
pardon. But the Papists tell us of a multitude of sins that
are but venial, that is, sins that deserve pardon, and not
hell, and are indeed no sins, but analogically so called.
And they make those to be venial sins, which are prop-
erly no sins : all sins that are not deliberated on, are
with them but venial sins. So that if they will but
sufficiently brutify themselves by suspending the exer-
cise of reason, and will swear, curse, murder, without
deliberation, they are then free from sin and danger.
How easy and pleasing is this to the ungodly ? Those are
but evangelical counsels with the Papists, that are the
precepts or laws of Christ to the Protestants.
7. Protestants teach men that it is their duty to seek
the understanding of the Holy Scripture, and to medi-
tate in it day and night. But Papists forbid the com-
mon people to read it in a language which they under-
stand, and save them all that labor that Protestants put
them on. Nothing can win the people more than
cherishing them thus in sloth and ignorance.
JUGGLING. 205
8. Protestants say, that a man cannot be justified or
saved without actual fuith in Clirist, and that tiiis laith
must extend to all things that are essential to Christian-
ity. But Papists atVuni the justification and salvation
of infidels, if they believe in the pope. A comfortable
doctrine to the unbelieving world, to whom God hath
spoken no such comfort.
We confess that those that never had the Gospel,
are under the law of nature or works, and under such a
law of grace as was made to Adam and Noah in the
substance, as to the obligation and the ofl'ers of it, and
that by such a law they shall be judged, but of the jus-
tification of Christians we have clear and certain prom-
ises.
9. Protestants say, tbat all our best works are imperfect,
and the sin that adhereth to them deserves God's wrath,
according to the law of works, though he pardon it by
the law of grace, and that when we have done all we
are unprofitable servants, and properly merit nothing of
God, for the worth of our works or in commutative jus-
tice- But the Papists take those very works to merit
heaven ex Condigno ; and some of them, say by tht
proportion of the work and in commutative justice ;
which the Protestants declare, deserve damnation for
their sinful imperfections, and therefore need a pardon
through the blood of Christ. Yet they take those works
to be perfect, and the man to be perfect, and say, that by
such works as those, they may merit for others as well
as for themselves. How easy and pleasing is this to
proud corrupted nature 1
10. Protectants think, that no faith justifieth : but
that which is accompanied with unfeigned love and
resolution for obedience. But the Papists make a faith
that is separated from charity, and joined with attrition,
to be sufficient for admission t) the sacrament, which
shall be instead of love or contrition, and so shall put
away all sin.
11. Protestants knowing that God is a spirit, and
will be worshipped in spirit and in truth, teach people
a spiritual way of worship, to which carnal men are
indisposed. But Papists accommodate them with a
multitude of ceremonies, images, and a pompous his-
23'
266 JESUIT
trionical kind of worship, which is easy and pleasant
to flesh and blood. To have an image before them,
and copes, and ornaments, and abundance of formali-
ties, and to drop so many beads, and be saved for say-
ing over so many Ave Maries, or such like words ;
what an easy kind of religion is that, and how agreea-
ble to flesh and blood? how much easier is it to say
over their offices than to love God above all, and desire
communion with him in the spirit, and to delight
in him, and to pray in faith, and heavenly fervor ?
12. Protestants tell men of hell-fire, as the remedi-
less punishment of those sins, which Papists say deserve
but a purgatory : and they have hope of coming out of
purgatory, but there is none of coming out of hell.
13. Protestants tell them of no hope of ease or par-
don of sin after this life, if it be not pardoned here.
But Papists tell them, that when they are in purgatory
the pope hath power to pardon them, and the saying of
so many masses for their souls may ease them or rid
them out, and the merits of other folks may deliver
them.
14. Protestants tell them, that they must be holy for
themselves. But Papists tell them, that they may hire
another man to say their prayers for them, which may
serve their turn.
15. Protestants ingenuously confess, that they have
no way to end all controversies in this life : but that
we have a sufficient way so far to decide them, as is
necessary to the peace of the soul, of the church, and
of the commonwealth; but no way for a final absolute
decision, till the day of judgment. Pastors of the
church are to be judges, so far as they are to execute :
and Magistrates are to be judges, so far as they
must execute; and every christian hath a judgment of
discerning, so far as he is to execute : but the absolute
final judgment is reserved to the last day, when God
■will fully end all our controversies. That satisfieth not
men who would have all in hand, and the sentence
past before the assizes. Therefore Papists tell them of
an end of all their controversies at hand; of an easy
cheap remedy by believing the infallible pope anS
council, and so putting an end to all divisions and
doubts.
JUGGLING. 967
Ih. Prolffttants would havo none but professing
saints in their churches. But Papists canonize a sainl
as a wonder, and shut them up in monasteries, and call
a few, rcli^iouif, who are separated from other Chris-
tians, as Christians formerly were from the world.
Which brings the peojde to think that holiness and
religion arc not necessary to all, but to a few devotees
that will be better than they are commanded to be.
17. Protestants bind men to keep their vows, and
fidelity to their governors. But Papists tell them that
the pope hath power to free them from their fidelity,
and dispense with their oaths.
18. Papists teach men to fast: by eating the pleas-
antest meats. But Protestants use a total abstinence
while they fast.
19. The main business and administration of Prot-
estant pastors, is against that flesh that is unregenerate,
and therefore must needs be distasteful to the multitude
of the ungodly. Our preaching is to open men's sin
and misery, and cause them to perceive their lost con-
dition, and so to reveal to them a crucified Christ and
then to set them on the holy self-denying heavenly life
that Christ hath prescribed them: to speak terror to
the rebellious, and to cist the obstinate out of our com-
munion, and to comfort none as the heirs of heaven,
either in life or death, but only the truly sanctified and
renewed souls. The preaching of Papists is but sel-
dom ; but they have a mass in Latin, and the old say-
ing is ; "The mass doth not bite:" it galleth not a guilty
conscience to see a mass and hear prayers which he
understandeth not. When they do preach, they flatter
and deceive men by their false doctrine. They cannot
humble them in the sense of their original sin and mis-
ery; for that they tell them was quite extinct and done
away in baptism: and for their following sins, absolu-
tion upon their customary confessions, hath done away
all the guilt at least. So that here is no misery for the
miserable souls to see ; unless perhaps some gross ac-
tual sin be apparent among them, and then they shall
have an oration against it, to drive them to auricular
confession and to receive the body of Christ and be
absolved. Thus do they by ceremonies quiet the con-
268 JESUIT
sciences of unsanctified men, and humor them in all
their rites and customs, and at last turn them to heaven
or purgatory with an absolution and extreme unction.
How pleasing a religion that is to the ungodly people,
those ministers can tell, that see the rage of such against
those that deny them evenlDetter forms and ceremonies
when they desire them to pacify their consciences in-
stead of real holiness and obedience.
20. The Jesuits have fitted their whole frame of moral
doctrine and case-divinity to humor the unconscionable.
Those that would escape any worldly trouble or dan-
ger, the Jesuits have a help at hand for, even their doc-
trine of equivocation, and mental reservation, which
makes the pope's dispensation with oaths and promises
needless. What accommodations they have for him
that hath a mind to murder his adversary, to calumni-
ate another, to forbear restoring ill-gotten goods, to com-
mit fornication, to rob another, and many the like, you
may see in their own books ; and what comfort they
have for a man that loveth not God, so hi?, will not hate
him. Mystery of Jesuitism.
So we see the advantage that Papists have to sweep
away the vicious ignorant multitude, and then to boast
that they are the catholics, and we but schismatics,
because they are the greater part: and then they are
armed also by the multitude, to oppress us by their vio-
lence.
Now the only remedy to use against this fraud, is
to deal plainly and faithfulh^, though it displease, and to
administer God's ordinances as he prescribeth, though
never so distasteful to flesh and blood : and so to com-
mit ourselves to God, and trust him with his church
and cause, who is able to preserve it, and is most en-
gaged to appear for us when we lay all upon him, and
have none to trust but himself alone. Let us not hearken
in this case to flesh and blood that would advise us to
remit the reins of discipline, and to bend our adminis-
trations to some pleasing compliance with carnal minds.
We disengage God when thus we begin to shift for our-
selves out of his way. HalV s " Quo vadis?^^ Censure of
Travel.
JUOOLINC, *26^
CHAPTER XXX.
Popish falsi (Ulcgdtiuns.
Another of their frauds is this: They cull out all
the harsh u/ihandsomc passages, or mistakes that they
meet with in any Protestant icriters, and charge all
those upon the Protestant religion; as if they were so
many articles of our faith, or at least v^ere the common
doctrines of our churches.
They will not give us leave to do so by them, when
we have much more reason for it. They teach the
people, that they are bound to believe as their teachers
bid them : and they reproach us for confessing-, that we
are not in all points of doctrine infallible. Yet we
still confess this fallibility, and say in plain terms, thai
we know but in part. Divers of their particular doc-
tors that we cite, are such as the pope hath canonized
for saints : and they tell us that in canonizing he is in-
fallible. And therefore an infallibly canonized saint
must not be supposed to err in a point of faith. They
boast so much of unity and consent among themselves,
that we may the better cite particular doctors, And
yet we think ourselves bound to stand to their own law
in this, and to charge nothing on them as their faith,
but what their churcJi doth own. Therefore while
they refuse to stand to particular doctors, we will not
urge them to It : for all men should be the professors
of their own belief.
But what reason is there then that we may not have
the same measure from them which they expect.!* We
protess to take no man, nor council of men, for the
lords of our faith, but for the helpers of our faith. They
tell us, that they know not where to find our religion.
We assure them that it is entirely in the written word
of God, and that we know no other infallible rule ; be-
cause we know no other divine revelation. They tell
us; "all heretics do pretend to Scripture, and there-
fore that cannot be the test of our religion.^ I answer
that so all cavillers, and defrauders may pretend to the
law of the land to undo poor men by quirks of wit. or
23*
a'J'O JESUIT
tire them with vexatious suits : and yet it follows not
that we must seek another rule of right, and take the
law for insufficient. What if heretics pretend to tra-
dition, to general councils, and the decretals of the
popes, as frequently they do, will you yield therefore
that those are an insufficient rule, or test of your own
religion ?- Open your eyes and judge as ye would be
judged.
But I come to some of the particular opinions with
which they charge us. And because I know not a more
weio-hty renowned champion of their cause than Cardi-
nal Richlieu I shall take notice of his twelve great errors,
which he so vehemently chargeth on the reformed
churches, as contrary to the Scripture. I shall do much
to make clean our churches, if I fully wipe off all the
pretended blots of error, that so crafty a man could
charge upon them- In his Defens. contra script. 4.
Ministr, Charenton. cap, 2., he thus begins his enumer-
ation.
1. " The Scripture saith, Jam. 2, that a man is not
justified by faith only : But you say, that he is justified
by faith alone, and by faith only, which is found in no
place of Scripture: and do vou not then resist the Scrip-
ture r'
We believe both the words of Paul and James, that
a man is justified by faith without the deeds of the law,
and saved through faith not of works, lest any man
should boast, Rom. iii. 28. Ephes. ii. 8, 9 ; and also that
a man is justified by works, and not by faith only, Jam. 2.
We believe all the Bible? Why then should he charge
us with denying that, which we retain and publicly
read in our churches as the word of God ? If he can
prove that we understand not those words aright, he
should have evinced it better than by the use of the
words faith alone ; for our churches by faith alone, do
profess openly to mean no more than Paul doth by faith
without works : and can they find fault with Paul 1 We
are not all agreed upon the fittest notion of the interest
of faith and works in our justification : but our diflerence
is more in words and notions than matter. Why do you
not quarrel with your own Cardinal Contarenus and
others who join with us in the doctrine of justification?
JUGGLING. 271
2. His second accusation is this, "Tlic Scripture saith,
that we can love (iotl witii all the heart. You say, that
man can love God with all the heart, which is no where
read in Scripture ; and yet do you not resist the Scrip-
tures ?"
We distinguish hetwcen loving God with all the
hearty as it signifieth the sincerity and predominant
degree of love, and so every true Christian hath it : and
as it signifieth some citraordinanj degrccc above thi.'^
mere sincerity, and so some eminent stronger christians
have it: and as it signifieth the highest degree, which is
our duty, and which excludeth all sinful imperfection,
and thus we say, tiiat no man actually doth love God
perfectly in this Ife ; nor do we think he speaks like a
Christian, that dare say, " Lord, I love thee so much,
that I will not be beholden to thee to forgive the imper-
fection of my love, or help me against any sinful imper-
fection of it." Your own followers whom you admire
as the highest lovers of God, do oft lament the imper-
fections of their love. But now, if the question be only
of the posse and not the act; we say, that the natural
power is in all, and the nominal power which is the
habit is in the sanctified ; but this moral power is not
perfect itself, that is, of the highest degree, and witho.ut
any sinful imperfection ; though yet it hath the perfec-
tion of sincerity, and in some, the perfection of an emi-
nent degree.
3. His third accusation is this ; "The Scripture saith,
that the eucharist is the body and blood of Christ, with
the junction of those words that signify a true body and
blood : you say that it is not Christ's body aixl blood,
but only a figure, sign and testimony, which the Scrip-
ture no where saith."
The Scripture saith not, that it is his body and blood
substantially, or by transubstantiation : and we say not,
as you feign, that it is not his body and blood, but a
figure, &c. For we say, that it is his bod}- and blood
sacramentally and representatively ; as he that person-
ateth a king on some just account, is called a king:
and as in actions of investiture and delivery, the deliv-
ering of a key is the delivering of the house, and the
delivery of a twig and turf is the delivery of the land,
272 JESUIT
and the deliverer may say, take, this is my house, this
is my land, which I deliver th«e. If you be among
many images in a room, you will not blame him that
saith, that is Peter, and that is Paul, and that is the
Virgin Mary, The Scripture often calls it bread after
the consecration ; which you condemn us for : therefore
we are taught to call it so. The Scripture saith ; 1. Cor,
X. 5, that Rock was Christ: and he saith, I am the
door, John x. I am the true vine, John xv. 1. David
saith I am a worm and no man, Psalm xv. 6. We believe
all this. But must we be therefore reproached, if we
say that Dayid was a man; that the rock was Christ typ-
ically; that he was a vine and door metaphorically only ;
and yet those are as plain as, " this is my body and
this is my blood." •
4. His fourth accusation is this; "The Scripture
saith, that baptism saveth us, and that we are cleansed
and regenerated by the washing of water: on the con-
trary you say, that baptism doth neither save us, nor
regenerate us, but is only to us a symbol of salvation,
and regeneration, which is no where said in Scripture."
A childish contest about words ! We say that two
thing's go to our full possession of our state of regener-
ation, justification, and cleansing: one is our funda-
mental right, w^hich the promise of the Gospel gives
us upon our heart-consent or covenant with God : the
other is our solemn investiture. In regfard to the for-
mer, we are Christians, and regenerated and justified,
before baptism. In regard to the latter, we are made
Christians, regenerated, justified, saved, by baptism.
This we commonly hold, and so never denied what
you falsely sa}^ we deny. As a man is made a king
by his coronation, that yet in a sort was one before :
or as marriage makes them husband and wife by pub-
lic solemnization ; that were fundamentally so before
by private covenant : or as possession is given by a key,
or a twig and a turf, of that which a man had a right to
before; so are we solemnly invested with those bene-
fits by baptism, which we had a fundamental title to
before. Do not your own writers confess this of a man
that is baptised many years after he had faith and char-
ity ? Do you think that Cornelius and the rest that
jrf:r.LiNc. 273
had the Holy Ghost before baptism, Act. x. had not
justification before i' Do you think tliat Constantint' the
great was unpardoned, U!iro<j^enerale and no Christian
till he was haptiseri? Or would you quarrel against
your own confessions?
5. His fifth accusation is this. "Scriptuie saiih, that
priests do forgive sin : on the contrary you say that
they do not remit them, but only testify that they arc
remitted, which the Scriptures no where say."
We say, that whose sins the pastors of the church
remit, they are remitted. Pastors as God's embassa-
dors, do proclaim his general conditional pardon unto
all. They are God's ministers to make a particular
application, and delivery of pardon in baptism ; on
supposition that the baptised be qualified for pardon.
They are, as his ministers, to make the same applica-
tion by declaration and delivery in the absolution of
the penitent ; on suposition that their penitence be sin-
cere. As church governors, they may sometimes re-
mit some humbling disgraceful acts, that were imposed
on the penitent for the testification of his repentance,
and the satisfaction of the church. And are not those
four concessions enough? or are you minded to pick
fuel for the rancor and uncharitablencss of your minds ?
We do not think that any man can primarily ds
the chief agent forgive sins: but God must be the first
pardoner. Nor that any man can pardon the sins of
the dead, and abate or shorten the pains of the soul, in
a fire called purgatory.
Verily, if the pope have power to remit but the very
temporal punishment, he is a cruel wretch that will not
forgive men, even good men, the torments of the gout,
and the stone, and an hundred diseases; nay that will
not remit them to himself; nor the pains ot death,
when he is so loath to die. He that cannot remit the
punishments which we see and feel, how shall we be-
lieve him, that he can remit a penalty that he never
saw nor felt, nor can be proved to exist.
6. His sixth accusation is this; "Scripture saith, if
a virgin marry she sinneth not : but you say that the
just sin in all works: which Scripture mentions not."
Do you believe in your conscience that the Scrip-
274 JESUIT
ture meaneth that a virgin sinneth not at all in any
circumstance or defect in the manner or concomitants
of her marriage ? Then tell your nuns so, that if they
marry they sin not. Tell priests so, that if they marry
they sin not. Your own reason can expect no other
sense in the words, but that marriage, as such, is no
sin to the virgin. But if you think that in this or in
any other work, you see God as apprehensively, and
believe as strongly, and restrain every wandering
thought as exactly, and love God as much as }'t)u are
bound to do by tl)e very law of nature itself: so that
you are perfectly blameless, and need not to be beholden
to the blood of Christ, to the mercy of God, to the
spirit of grace either for the forgiveness of those fail-
ings, or the cure of them : you show a proud pharisa-
tcal spirit, unacquainted with itself and with the Gos-
pel. Do you go on and say. Lord I thank thee that I
am not as other men: and I will rather say, Lord be
merciful to me a sinner : and which shall be rather
justified, Christ hath told iis. The streams cannot be
perfectly sinless till the fountain be so; and who can
say, I have made my heart clean, I am pure from my
sin? Prov. xx. 9. For there is not a just man upon
earth, that doeth good and sinneth not, Eccl. vii. 20.
Christ telleth us that the fruit will be like the tree, the
actions like the heart : and therefore an imperfect heart
will have imperfect duties. If you dare say there is
no remnant of sin in your hearts, you have so much
of it that it hindereth you from seeing it. Humility
and self-know'ledge would soon end this controversy.
We say not that all our works are sins, that is either
materially forbidden, or done in wickedness and from
vicious predominant habits. But that the same works,
which materially are good, are tainted with our sinful
imperfections, having not in them that ineasure of
knowledge, faith, love, &e. that we ought to have ; and
therefore that we must beg pardon for our imperfec-
tions, and fly to the blood and merits of Christ, through
whom God will accept both our works and us, for all
the imperfection, which he pardoneth to us of his
grace.
7. His seventh accusation is thisj "Scripture saith,
JUGGLING. 275
that there are wicked men and reprobates, who believe
in Christ: but you contend that they believe not, but
have only a shadow of faith: which no Scripture
saith."
We say that reprobates do believe, and we say that
they believe not, taking belief in dilferent senses. We
believe whatever the Scripture saith, even that the devils
believe and tremble : and yet as believers and Chris-
tians are all one, we do not call the (devils believers
and Christians ; but you may do it if ycu please. As
belief signifieth a bare ineflectual conviction or super-
ficial assent which you call informed faith, so we still
confess that the wicked may believe. But as belief
signifieth our receiving of Christ, and coming to him,
and being planted into him as his members, and taking
him heartily as Christ, our Lord and Saviour, and so
becoming Christians and disciples; as it signifieth such
a faith that hath the promise of pardon, of sin of adop-
tion, and of glory: So we say that the wicked have
but a show or shadow ot it.
8, His eighth accusation is this; "Scripture saith,
that there are some that believe for a time, and after at
another time believe not : you deny that there are
any that believe for a time, and then fall from faith,
and that he that once believeth doth never lose that
faith; which is not in any Scripture to be found."
We maintain, that there are some that believe but
for a time, and afterward fall away ; but we say it is
but with an ineffectual or common assent that they be-
lieve, such as you call unformed faith ; your accusa-
tion therefore is false. The living seed are meant of
saving. If any of you think that faith is called justi-
fying or saving faith, only by an extrinsecal denomi-
nation, from a concomitant, and that there is no differ-
ence in the faith itself between that of the unjustified
and of the justified, you are mistaken against all rea-
son. Your own philosophers frequently maintain that
the will, which is the seat of charity, followeth the
practical dictates of the intellect, which is the seat of
assent: and therefore according to those philosophers,
a practical belief must need be accompanied with
charity. Those that deny this, do yet maintain that
276 JESUIT
a powerful clear assent of the intellect will infallibly
procure the determination of the will, though every
assent will not, and though it do it not necessarily. So
ihat on that account, and in common reason, there
must needs be an intrinsic difference between that as-
sent which prevailed with the will to determine itself,
and that which cannot so prevail: and therefore
your unformed and your formed faith, have some
intrinsic difference.
Are you not at odds among yourselves about per-
severance.^ Some laying it first on man's free will;
and some, with Austin ascertaining perseverance to
the elect, and laying it on God's free gift ; and some
Jesuits and school men affirming, that the confirmed in
grace are not only certain to persevere, but that they
necessarily believe and are saved, and cannot moitally
sin. Strange doctrine for a Jesuit !
9. His ninth accusation is this; " Scripture saith, if
thou wilt enter into life, keep the commandments : you
say there is no need of keeping the commandments,
and that he who saith it, doth deny Christ and abolish
faith, of which the Scripture speaketh not a word."
We distinguish between the keeping of that law of
works, or nature, which made perfect obedience the
only condition of life : and the keeping of the law of
Moses as such : and the keeping of the law of Christ.
For the two first, we say that no man can be justified
by the works of the law. Is this a doubt among Pa-
pists who believe Paul's Epistles? But as for the law
of Christ, as such, we must endeavor to keep it per-
fectly; and must needs keep it sincerely, if we will be
saved. In this all Protestants are agreed; and dare
any Papist deny it ? If we be not all agreed on the
sense of that text of Scripture, yet are we agreed on
the doctrine.
10. His tenth accusation is this; "Scripture saith,
that some that were illuminated and made partakers of
the Holy Ghost, did fall, and crucif}'- again to them-
selves the Son of God : but you defend, that whoever
is once a partaker of the Holy Ghost, you cannot fall
from his grace: which Scripture speaketh not."
We maintain that those words of Scripture are of
JU-ooLiNo. 277
certain truth. But we distinguish between the common
and the special gifts of the spirit. The common gifts
may be lost. The special gifts which accompany sal-
vation, some judge are never lost. Otliers think they
are lost only by those that are not predestinated as
Austin and your Dominicans think.
II. £lis eleventh accusation is this; "Scripture
saith, that God taketh away, and blotteth out our iniquity
as a cloud, and puts our iniquities far from us, as the
east is from the west, and maketh us as white as snow :
you say, that he takes not away nor blotteth out our
sin, but only doth not impute it, and doth not make us
white as snow, but leaveth in us the fault and unclean-
ness of sin: which Scripture no more speaks."
That is half falsehood, and half confusion. It is
false that we say, he doth not take away, nor blot out
our sin, nor make us white as snow. Do not all Prot-
estants in the world affirm this ? There are these
things to be considered. The act of sin : the habit,
the guilt or obligation to punishment: and the culpa-
bility. As for the act, how can you for shame say,
that God takes it away, when it is a transient act that
is gone of itself as soon as acted, and hath no existence,
as Scotus and all your own take notice ? As to the
culpability, you will not surely for shame say, that God
so put away David's adultery, as to make it reputable
as a virtue, or not a vice. As to the full guilt, we
maintain that it is done quite away: and it is in regard
of that guilt and punishment that the Scriptures men-
tioned by you speak. For what else can they mean,
when they speak of actual sins that are past long ago,
and have no existence .'' Would you make us believe,
that grace is given to David to put away the act of his
murder and adultery, so that it may be a thing past and
gone ; which it is without grace ? So that when you
feign us to say, that God takes not away sin, but only
imputeth it, you feign us to make synonymal terms to
be of different senses. He takes them away, by not
imputing them.
But if you speak not of the sense of a particnlar
text, but of the matter in difference, it can be nothing
but the habit of sin that you mean, that we say, that
24
278 jTEsuil*
God takes not away. And here you are partly calttm-
niators, and partly erroneous Pharisees. You calum-
niate, in feigning us to deny, that habitual sin is done
away. Because our divines say, that it is not the
work of mere pardon, which we call justification, to
put it away ; therefore you falsely say, that we hold,
it is not put away at all. Whereas we hold, that all
that are justified, are sanctified, converted, regenerated,
renewed, and must live an holy life: and that all their
sins are so far destroyed, that they shall not have do-
minion over them : that gross and wilful sin they for-
3ake : and the least infirmities, they groan, and pray,
and strive against to the last : and then obtain a perfect
conquest. But if you mean, that no degree of habit-
ual sin, or absence of holy qualities remaineth in the
justified soul, it is a Pharisaical error. Dare you say
that you have no sin to resist or purge or pardon .'' are
you in heaven already? The whole have no need of a
physician, but the sick, and have you no need of Christ
to heal your soul 1 would you be no better than you
are? O proud souls ! and strange to themselves and
the purity of the law 1 hath not the Holy Ghost pro-
nounced him a liar and self deceiver, that saith he hath
no sin, 1 John, i, 8, 10/ In many things we offend
all, James iii. 2. I shall recite two canons-of a council,
which if you use the Lord's Prayer, are fit for you to
consider. Concil. Mllevit. coat. Pelagianos Can. 7.
That council curseih all those as intolerable liars,
that say the Lord's Prayer, desiring him daily to for-
give or remit sins, and yet think that they have no sins
to forgive, or that every saint hath not such sins.
What can a Papist say to this, but by making councils
as void of sense, as they feign the Holy Scriptures to
be?
12. His twelfth and last accusation is this ; "The
Scripture saith, that blessedness is the reward, the
prize, the penny, the wages of laborers, and the crown
of righteousness: you contend that its merely the free
gift of God, and not reward, which no Scripture doth
affirm."
We constantly say that eternal life is given as a re-
ward and crown of righteousness. But we distin-
JUOOLINC, Si79
guish between the act of God in his Gospel promise,
which is a conditional deed of f^ift of Christ and life to
all that will accept them, and the execution of this by
judj^nient and glorilication. We also say that it was
merely of God's free grace that he made such a deed
of ijift, the blood of Christ being the purchasing cause,
and nothing of our works had a hand in the procure-
ment. Our justification in judgment, and our glorifi-
cation, which are the execution of the law of grace, do
make our works the reason ; not as having merited it
in commutative justice, but as having performed the
condition of the free gift, and so being the persons to
whom it doth belong.. This is the sense of Scotus and
of one half of the Papists, who say that merit of con-
dignity is but by virtue of God's promise.
I leave it to the conscience of any sober Papist, wheth-
er we be guilty in any one point that this great cardinal
chargeth us with ? And whether Papists and Protes-
tants were not in a fair way for reconciliation, if we
differed not more in other thin.crs than in these?
Scripture only is the rule and test of our faith and
religion. Polydore Virgil speaks truly of us, saying;
" They are called evangelical, because they maintain
that no law is to be received in matters of salvation,
but what is delivered by Christ or his Apostles." If
therefore any man speak in any word amiss, blame the
man that spoke it for that word ; but blame not all, or
any others for it. Austin retracted his own errors ;
and which of us dare justify every word that hath fallen
from our mouths or pen before God i* How many
hundred points do schoolmen and commentators charge
on one another as erroneous, among yourselves / Shall
all the errors of the fathers be charged on the catholic
church, or all your writers' errors upon yours .''
That we do well to stick to the Holy Scriptures as
the sufficient rule, we are the more encouraged to think,
by the concessions of our adversaries of greatest note,
as well by the testimony of the Scripture itself, and
the consent of the ancient doctors of the church, and
the unprovedness of their pretended additional. Even
Cardinal Richlieu saith ; " As for us, we put, or assert,
no other rule but Scripture, neither of another sort, nor
280 JESUIT
total : and we say that it is the whole rule of our sal-
vation, 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
man's salvation, by necessity of means ; and because
it mediately containeth whatsoever we are bound to
believe, as it sends us to the church to be instructed by
her, of whose infallibility it certainly confirmeth us."
Thus he grants us that all articles necessary to our
salvation, as means, are immediately and formally in
the Scripture : then surely they may be saved that be-
lieve no more than is in the Scripture: that we are to
believe no church but that which the Scripture sends
us to, and to believe its infallibility no further than the
Scripture doth confirm it: and that the Scripture is our
whole and only rule. Othat all Papists would adhere
to this ! But let them not blame us now for standing
to it.
CHAPTER XXXI.
Diversity of opinion.
Another of their frauds is this; by ranking the
Protestants among the rabble of sects and heresies that
are in the world, and then asking ignorant souls, if you
will needs be of any sect how many are before you?
and what reason have you rather to be of the Protes-
tants, than of any oiher /
This question is worth the considering by a Papist,
or any sectary; but the true catholic is quite out of the
reach of it. The church of Christ is one, and but one,
This one catholic church containeth ail the true Chris-
tians in the world. This is the church that I am a
member of; which is far wider than the Popedom.
The church that I profess myself a member of contain-
eth three parts; The most sound and healthful part;
and that is the reformed churches. The most un-
sound in doctrine, though possess d of many learned
men ; not as Papists but as Christians, though infected
JUBGLING. 281
with Popery. Tlic middle part, which is sounder
than the Papists ip. doctrine, hut less learned, and below
the Protestants in both; and that is all the Greeks and
other Eastern and Southern churches that are no sub-
jects of the pope. All those, even all true Christians,
are members of the church that I belong to; thoug'h
some of them be more sound, and to these I may add
many particular lesser sects, that subvert not the
foundation. Will you ask me now why I will not
be of another sect, as well as of the Protestants/
My answer is ready, a sect divided from the body,
1 abhor. I am of no sect. It is the unity, universality
and antiquity of the church that are its honorable
attributes in my eyes. I^rotestants that unchurch
all the rest of the world, and count themselves the
whole church of Christ, do in some sort make them-
selves a sect. But where is there any such ? There-
fore Protestants are no more a sect, than the patients
in a hospital who are almost healed, or than the higher
form of sc holars in school, or than merchants or richer
sort of tradesmen in a city Such vl sect God grant
that I may be of, even one in the church that shall be
of soundest understanding, and of purest worship, and of
the most careful, holy, honest life. But still I shall
acknowledge them of the lowest form, even them that
learn the A. B. C. to be in the same school Vv'ith me.
And if they. Papists or any others, will disclaim me,
that shall not unchurch me, as long as Christ disclaims
me not. Nor shall it provoke me to disclaim them any
further than Christ leads the way. So that the Papists
may see that if they will deny the church that I am
of, they must deny their own, and all the Christian
world.
But how will they answer this themselves? It is
one of the greatest reasons why I dare not be a Papist,
because then I know I must be a sectary. What is a
Papist but as mere a sectary as any that retaineth a
name in the church i* They are a company of men
that have set up a human usurping head or vice-Chritt
over the catholic church, owning him themselves; and
unchurching and condemning all the church that will
not own him. The church that I am of is near thrice
24*
282 JESUIT
as big as the Papist church is. Theirs is but a pollut-
ed piece, that would divide itself from all the rest by
condemning them.
I would seriously desire any Papist living to resolve
the question ; If he will needs be of a sect, and forsake
the universal church, why of the Popish sect rather than
another? If because it is the greatest, I answer it is
less than the whole. If because it is the purest, it is
the most impure. If for antiquity, it is founded upon
novelty. If because it is the richest? their money per-
ish with them that measure the church and truth of
Christ by the riches and splendor of this world !
CHAPTER XXXII.
Romish Ancestors.
Another of their jugglings is this; By working
upon the people^s natural affections, and asking them,
where they think all their Jorefathers are that died in
the communion of the Roman church? Dare they
think that they are all damnedl intimating that it is
cruelty to say their ancestors are in hell ; and if they
say they be in heaven, then there is but one way thith-
er, and therefore you must go the way that they went.
1. A weak understanding may easily deal with that
sophistry. What if we grant that many of our fore-
fathers that died Papists are in heaven ? doth it follow
that we must therefore be Papists? It was not by Po-
pery that they went to heaven, but by Christianity.
What if many recover and live that eat not only earth
and dirt, but hemlock or other poisons .'* Must 1 there-
fore eat them ? Or doth it follow that there is no other
way to health ?
2. Our forefathers were all saved that were holy,
justified persons, and no others. But among so many
and great impediments as Popery cast in their way, we
have great reason to fear that far fewer of them were
saved, than are now among the reformed churches.
Must I needs go that difficult way to heaven, because
JUOOLINO, 585
some of them get thither? Must I travel a way that
is commonly beset with thieves, because some that go
that way do escape them?
3. It tliis were good reasoning, then may all the
heathens, inHdels, Mohjimmedans use it, that have been
educated in darkness. It is the argument which the
barbarous heathens use, when the Gospel is preached
to them ; what think you, say they, is become of our
fathers ? If they were saved without the Gospel, so
may we. The story of that infidel prince is common
that being ready to go to the water to be baptized,
stepped back, and asked where are all my ancestors
now? And when he was told that they were in hell,
and that the Christians go to heaven, he told them, then
he would be no Christian, for he would go where his
ancestors are.
4. Where be all our forefathers that are dead since
the reformation? and where be all those that died be-
tween the resurrection of Christ and the appearing of
Popery, or the prevailing of it in the world ? and where
be all that die in the eastern and southern churches, that
are no subjects of the Pope of Rome? Have we not
as little reason to think that all these millions of men
are damned, as to think so of our Popish ancestors?
5. Why should we be more foolish for our souls
than for our bodies? I would not be poor because my
ancestors were so. Nor would I have the stone or
gout because my ancestors had them. Nor will I say
3iat they are no diseases, tor fear of dishonoring my
ancestors that had them. And why then should I wil-
fully lick up any Popish errors, because my ancestors
by the disadvantage of the times and of their education
were cast upon them?
6. It is not oar forefathers but God that we must
follow. It is he, and not they, who is the Lord of our
faith and of our souls. It will not excuse us in judg-
ment for disobeying God, to say that our forefathers
led us the way: nor will it ease us in hell to suffer
with our forefathers. Christ tells us, Z/wAe xvi. of a
rich man that in hell would have his brethren warned,
lest they should follow him: but these men would have
us follow our forefathers, even in their sin against
284 JESUIT
God. Whereas the Scriptures constantly make it an
aggravation of a people's sin, when they follow their
fathers in it, and take not warning by their falls. The
son that foUowelh his father in his sins, shall die, and
he that takes warning and avoideth his father's sins,
shall live. EzehieJ xviii.
7. Our forefathers might be saved that sinned in
the dark, and yet we be damned if we follow them in
the light; or at least we shall be beaten with more
stripes than they, if both must perish. They had not
our means, or liberty. If they had seen and heard
Avhat we have done, many of them would have repented
long ago in sackcloth and ashes. Shall we sin wil-
fully after the knowledge of truth, because our fath-
ers sinned ignorantly for want of information?
CHAPTER XXXIII.
Popish Despotism.
Another of their frauds is this; Pretend'uig to a
divine institution, and natural excellency of a visible
monarchical govarnment of the church. And so they
would derive it from Peter, from Christ or from na-
ture, and God the author of nature.
All their writings take this as their strength. I shall
refer chiefly to a cheating consultation, by Boverius,
Ratione vera fidei, (S^c. ad Carolum Principem, in-
tended for the perverting of Charles I. then in Spain.
Part I.Reg. 6. he asserteth, that " besides Christ
the invisible head of the church, there is a necessity
that we acknowledge another certain visible head sub-
rogate to Christ, and instituted of him, without which
none can be a member of Christ, or any way subsist
alive."
He begins his proof with a cheat, as gross as com-
mon, an abuse of Cyprian's words, /. 1. Ep. 3. where
Cyprian speaks for the necessity of obeying one in the
church, meaning a particular church, as the whole
scope of his epistle testifieth : and this man would
JUGGLINO. 285
make the simple believe that he speaks of the univer-
sal church.
K His reasons proceed thus: He tells us, that " the
invisible God thinks meet to govern the world by vis-
ible men." Who denies that Christ also governeth his
church by men ?
But he concludeth hence; "Still we believe that
Christ doth govern his church in another way than
God governeth the whole world ?" Doth not this man
give up the cause of the pope, and say as much against
it fundamentally as Protestant ? " We must not believe
that Christ doth govern the church in any other way
than God doth govern the world." But saith common
sense and experience ; God doth not govern the whole
world by any one, two, or ten, universal vice-monarchs :
therefore Christ doth not govern the church by any
one universal vice-monarch.
His next reason is, '• Because Christ was a visible
monarch once on earth himself: and if the church
had need of a visible monarch then, it hath need of it
still." 1. Here the reader may see, that it is to no
less than to be Christ's successor, or a vice-Christ, that
the pope prelendeth. And then the reason, if it were
of any worth, would as well prove, that there must be
one on earth still that may give the Holy Ghost imme-
diately, and make articles of faith de novo, and laws
for the church with promise of salvation, and may ap-
point new offices and orders in the whole church, &c.
And why not one also to live without sin, and die for
our sins, and rise again, and be our Saviour? And
why not one to give us his own body and blood in the
sacrament ?
2. Christ himself doth oppose himself to all terres-
tial inhabitants, saying; One is your master even
Christ. Be not ye called masters ? but he that is
greatest among you shall be your servant. Be not ye
called Rabbi, for one is your master even Christ, and
all ye are brethren. J»f^^ xxiii. 8, 9, 10, 11, 12. Where
most evidently he shows that neither Peter, or any of
his own disciples were to be called masters, as Christ
was, nor was any such to be on earth, and so no vice-
Christ ; yea that all his apostles being brethren, were
2SQ JESUIT
€
not to be masters one to another, but servants : so that
here is a plain bar put in against any of Peter's mas-
tership or headship of the universal church. Hence,
it follows not that we must still have a Christ on earth,
because we once had.
3. Christ hath chosen another vicar, though invisi-
ble, as Tertullian calls him; and that is, the Holy Ghost,
whom he sent to make such supply as was necessary,
by vari()us gifts proportioned to the several states and
members of the church.
4. If Christ would have left a vice-Christ upon
earth, w^hich should have been an essential part, even
the head oi his church: he would doubtless have plainly
expressed it in Scripture, and described his office and
power, and given him directions to exercise it, and us
directions how to know which is he, and to obey him ;
but there is not a word of any such matter in the
Scripture, nor antiquity ; when yet is a point of such
unspeakable importance?
5. You might as well feign, that if it were then
necessary to have twelve or thirteen apostles, it is so
still: and, if then it was necessary to have the gift of
tongues and miracles, it is so still: of which the pope
himself is void.
6. It is not enough for your silly wit, to say it is fit
that Christ have a successor, therefore he hath one:
but let him that claimeth so high an honor as to be the
vice Christ, produce his commission, and prove his
claim it he will be believed.
7. Christ is still the visible head of his church, seen
in heaven, and as much seen in heaven, and as much
Been over all the world, except Judea and Egypt, as
ever he was. When he was on earth, he was not visible
at Rome, Spain, Asia, &c. He that is emperor of the
Turkish Monarchy, perhaps was never personally a
hundred miles from Constantinople. The King of
Spain is no visible monarch in the West Indies. If all
the world except Judea might be without a present
Christ, then why that may not as well as the rest you
may give him nn account, if you will tie him to be
here resident.
8. If the pope would usurp no more power than
JUGGLING. 287
Christ exercised visibly on eartli, he wouhi not then
divide inheritances, nor beatipmporal princo, nor wear
a triple crown nor keep a court and retinue, nor depose
princes, nor deny thein tribute, nor exempt his prelates
from it, nor from their judgment seats, nor absolve
their subjects from their fidelity, &c. nor trouble the
world as now he doth. He would not exercise the
power of putting any to death ; much less would he
set up in([uisitions, to burn poor people for reading the
Scriptures, or not being of liis mind.
He makes Christ tlie " visible pope while he was
on earth, and tells us that promulgating the Gospel,
sending apostles, instituting sacraments, &c. weie Pon-
tificalia iiumcra, Papal ofiices.'' AVas Christ a pope:
and is the pope a Christ ? Jesus I know : and Peter
and Paul I know : but this vice-Christ I know not. If
indeed the vice-Christ have power to do those Papal
works, to promulgate a new Gospel, to send out Apos-
tles, to institute sacraments, &c. as Christ did, let us
but know which be the pope's sacraments, and which
be Christ's; which be the pope's Apostles, and which
be Christ's ; and which be the pope's Grospel, and
which is Christ's, and we shall use them accordingly.
The law and testimony will help us to distinguish
them.
He tells us as Card. RicliUcu and the rest commonly
do, that "it is no dishonor to Christ to have a deputy,
no more than ior the king of England to have a deputy
or vice-king in Ireland." But our first question is,
whether de facto such a thing be .'* Prove that Christ
hath commissioned a vice-Christ, and we will not pre-
sume to say that he hath dishonored himself.
Though it should not dishonor Christ, it is such a
transcendent honor to man, as we will not believe that
any man hath, that proveth not his claim. It was no
dishonor to the Godhead to be united to the manhood
of Christ in personal union ; but if the pope say that
the Godhead is thus united to his manhood I will not
believe him.
Though we should not have presumed to question
Christ if he had done it, yet we must presume to tell
the pope that he is guilty of dishonoring Christ by his
288 JESUIT
usurpation. Because he sets up himself as vice-Christ,
without his commission ; and takes that to himself,
Christ's prerogative. God saith, " This is my beloved
son in whom lam well pleased, hear him: And the
Papists.say of the Pope, " This is the vice-Christ, hear
him." • Because the power of the king is more com-
municable, than the power of Christ, it being such as
is fit for one mere man as well as for another. But
the power of Christ is such as no mere man is fit for.
The capacity of the subject is considerable as necessa-
ry to the reception of the form of power. He that is
God as well as man is fit for a universal monarchy,
when he that is mere man is not. Whence we ar-
gue thus: — If there was never such a thing by God's
institution as a mere man to be the Christ or universal
head of the church, then there is no such thing to be
imagined now : but there never was such a thing.
Christ that was the visible head was God and man :
when the pope is so, we will believe in him, as his suc-
cessor.
The reading of their immodest arguings, to prore
the pope to be the vice-Christ on earth, doth exceedingly
increase my suspicion that he is the Antichrist. For
to be Peter's successor, as a first Apostle, is a contempt-
ible thing in those men's eyes. This is not it that they
plead for. Bellarmin expressly tells us, that the pope
succeeds not Peter as an Apostle: it is as a vice-Christ
to the whole church, as Boverius maintaineth: and
this they -make the foundation of their catholic church,
and the acknowledgment of it essential to every mem-
ber of it.
CHAPTER XXXIV.
Scripture Evidence.
Another of their devices is, to take noUdng as evi-
dence from Scripture ; but ike letters or express words.
They will not endure to hear of consequences, no
nor synonymous expressions. Bellarmin himself saith,
JUGGLING. 289
Verb. Dei, Lib. 3. Cap. 3. " It is agreed between us
and our adversaries, that efficient arguments should
be sought from the literal sense alone : for that sense
which is immediately collected from the wortls, is the
certain reasoning of the Holy Spirit." Cardinal Per-
ron in his reply against King James devised this
deceit: but Gonter and Veronius the Jesuits have per-
fected it. Vedelius shows; Rationale Theologicum
Cap. 6. that it was hatched in Germany by the Luth-
erans for the defending of consubstantiation, and from
them borrowed by the revolter Perron ; whose father
was a Protestant ; but the sons of profligacy being in-
tolerable to the Huguenot Christians he became a Pa-
pist. Voctiits Cans. Disp. Pap.
Our judgment in this point, I shall lay down dis-
tinctly. 1. The Holy Scripture is the doctrine, testa-
ment and law of Christ. And we shall add nothing to
it, nor take aught from it. The use of it as a doctrine,
is to inform us of the will of God in points there writ-
ten. The use of it as a testament, is to signify to us
the last will of our Lord concerning our duty and sal-
vation. The use of it as a law, is to appoint us our
duty and reward or punishment ; and to be the rule of
our obedience^ by which we shall be judged.
2. All laws are made to reasonable creatures, and
suppose the use of reason for the understandingof them.
To use reason about the law, is not to add to the law.
3. The subject must have this use of reason to dis-
cern the sense of the law that he may obey it : and
the judge must rationally pass the sentence by it.
4. This is the application of the law to the fact and
person : and though the fact in person be not in the
law, yet the application of the law to the fact and per-
son is no addition to it. Otherwise to use any such thing
would be to add to it.
5. As the fact is distinct from the law, so must the
sentence of the judge be, which results from both.
6. To speak the sense or thing in equipollent terms,
is not to the law in matter or sense : else we must not
translate.
7. Yet we maintain the Scripture sufficiency in
terms and sense, so that we shall confess that equipol-
25
•^90 JESUET
lent words are only Holy Scripture as to sense, but no^'
as to the terms ; even translations themselves.
8. But there is no law but may many ways be bro-
ken, and no doctrine but may be divers ways opposed.
And therefore though we yield, that nothing but the
express words of God are the Scripture, for terms and
sense, yet many thousand words may be against Scrip-
ture, that be not there expressly forbidden in terms.^
The law of nature is God's law, and the light of na-
ture is his levelation. And therefore that which the
light of nature seeth immediately in nature, or that
which it seeth from Scripture and nature compared
together, and soundly concludeth from these premises,
is truly a revelation from God.
10. The conclusion followeth the more from the
premises, in point of evidence or certainty to us
Where the Scripture is the more dark, there the con-
clusion is of the Scripture faith : but where the fact
or proposition fi'om the light of nature is more weak,
there the conclusion is of natural evidence: but in both,
of divine discovery. For there is no truth and light
but from God the father of lights.
Now for the Papists, you may see their folly thus ;
if nothing but the bare word of law may be heard in
trials, then all laws in the world are void and vain.
For the subjects be not all named in them ; nor the fact
named: and what then have witnesses, and jurors, and
judges to do ? The promise saith, he that beiieveth
shall be saved : but it doth not say that Bellarmin or
Veronius beiieveth : doth it follow, that therefore they
may make no use of it for the comforting of their souls
in the hopes of salvation .'' The threatening saith, that
he that beiieveth not is condemned : but it saith not
that such or such a man beiieveth not : should they
not therefore fear the threatening ?
By this trick they would condemn Christ himself
also, as adding to the law in judgment. He will say
to them, I was hungry and ye fed me not, &c. But
where said the Scripture so, that such or such a man
fed not Christ? Christ knows the fact without the
Scripture. The Scripture is sufficient to its own use,
to be the rule of obedience and judgment; but it is not
sufficient to every other use which it was never made
I
JUGGLING. 29^
kor. The law said to Cain, thou shak not murdiT. Bui
it is not said to him, thou hast killed thy brother, tliere-
forethoii shall die. It was the judge's part to deliver this.
By this trick they would give a raan leave to vent
any blasphemy, or do any villainy, changing but the
name. But they shall find that the law intended not
bare words, but by words to signify things : and if they
do the things prohibited, or hold the opinions condemn-
ed, whatever names or words they clothe them with,
they shall feel the punishment.
By this they would leave almost nothing provable
by the Scripture, seeing a Papist or heretic may put
the same into other terms, and then call for the proof of
that. For example, they may ask where God com-
mandeth or institateth any of the sacraments in Scrip-
ture? And when we tell them where Baptism and
the Lord's Supper was instituted, they may reply, that
there is no mention of Sacraments ; and so turn real
"ontroversies into verbal.
By this they would make all translations to be of
"little use. A man might lawfully sin in English, be-
cause God forbad it only in Hebrew and Greek.
Let them tell us what Scripture saith, that Peter was
the vicar of Christ, or the head of the catholic church:
or the bishop of Rome, or that the pope is his succes-
sor, or that the pope is the vice-Christ, or universal
bish:)p. Where is there express Scripture for any of
this? or so much as Bellarmin's literal sense?
Why do not those blind and partial men see, that
the same course also must be taken with their own laws?
And all their decretals and canons are insufficient, ac-
cording to these rules. It is easy for any heretic to
form u^ his error into other words than those con-
demned by pope or council: and if you go again to
the pope, and get him to condemn those new expres-
sions, the men in Mexico may use them long to the det-
riment of the souls of men, before the damnatory sen-
tence be brought to them. And when it comes they
can again word their heresy anew. The Jansenists
in France show how well the pope's decision of wordy
controversies is understood, and doth not avail. But if
they will hold that no part of the pope's laws oblige
hut in the literal sense, or that none offend that violate
292 JESUIT
not the letter, they will make a great alteration in their
affairs. Any of their subjects may blaspheme the pope
himself in French, Dutch, Irish, English, Slavonian,
«&c. because he forbids it only in Latin ; for if transla-
tion be not God's word then they are not the pope's
word neither. A pretty crotchet for a Jesuit ! It is said
that a traitor or murderer may be hanged : but it is not
said that such or such a man shall be hanged ; or that
he was a traitor or murderer. Whitaker Disput.
Script. Sac. Quest. 2. Cap. 10.
Their common instance is; "The Scripture no
where calls itself the whole word of God ; nor no
where tells us which be the canonical books, &c. and
yet those are articles of faith." The Scripture doth
call itself the word of God, and signifies its own suffi-
ciency, and several books have particular testimonies to
be canonical. Though secondarily so far as Scripture
affirmeth its own divinity, it should be believed : yet pri-
maril}', that this is God's word, and that these are the
books, and that they are not corrupted, nnd that they are
all, &c. are points of knowledge antecedent in order of
nature to divine belief of them. There are two great
foundations antecedent to the matter of divine faith.
The one is God's veracity; that God cannot lie: the
other is, his revelation ; that this is God's word: the first
is the formal object of faith. The second is a neces-
sary medium between the formal object and the subject,
without which there is no possibility of believing. The
material object called the articles of faith, presupposes
both these, as points of knowledge, proved to us by
their proper evidence. And that this is all the word of
God, is a mere consequence, from the actual tradition of
this much and no more.
To give you an undeniable illustration. Let us
inquire which be the administering laws of this com-
monwealth. We shall find that the law-giver is none
of them ; for that is in the constitution, before the ad-
ministration : and it is the formal object of every law,
which is more noble than the materi^il object. The
promulgation of these laws is not itself a law; but a
necessary medium to the actual obligation of the law.
That there is no other laws but these, is not a law;
but a point known by the non-promulgation of more.
JUODLING. '^\)o
That all these laws are the same that they pretend to
be, and that they are not changed or depraved since,
this is not a law neither, but a truth to be proved by
vommon reason, from the evidences that may be brought
from records, practise, and abundance more.
So is it in our case. Tliat God is true, and the sov-
'^reign rector, is a point first to be known by evidence,
'he one being the I'ormal object of faith, and the other
the formal object of obedience: and easily proved by
natural light before we come to Scripture. That this
is God's revelation, or promulgation of his law, is a
point also first to be proved by reason; not before we
see the book or hear the word, but out of the book or
doctrine itself, with the full historical evidence, and
many other reasons, whirh in order of nature lie before
our obligation to believe. So that this is not primarily
an article of faith, but somewhat hio-her as beino- the
necessary medium of our believing. That there is no
other law, or faith, is not primarily a law or article of
faith, but a truth proved by the non-revelation or pro-
mulgation of any other to the world. He that will
prove us obliged to believe more, must prove the valid
promulgation or revelation of more. That these books
are the same, and not corrupted, is not directly and
primarily a law or article of faith, but a historical ver-
ity to be proved, and yet Scripture is witnesss to all or
most of these, and so they are of faith.
Thus it is manifest, that it is an unreasonable de-
mand of the Papists to call for express Scripture, for
those things that are not articles of faith in a proper
sense.
CHAPTER XXXV.
Unfair DisptUants.
One of their practical deceits consisteth in the choos-
ing of such persons to dispute with, against whom they
find that ihey have some notable advantage.
Commonly they deal with women and ignorant peo-
25*
294 JESUIT
pie in secret, who they know are not able to gainsay
their falsest silliest reasonings. Naked Popery ; error
of unvritten Iradition.
If they deal with a iVIinister, it is usually with one
that hath some at least of these disadvantages. Either
with some young or weak unstudied man, that is not
versed in their way of controversy. Or one that is
not of so voluble and plausible a tongue as others.
For they know how much the tonguing and toning of
the matter doth take with the common people. Or
with one that hath a discontented people, that bear him
some ill will, and are ready to hearken to any one that
contradicteth him. Or else with one who hath fixed
upon some unwarrantable notions, and is like to deal
with them upon terms that will not hold. If they see
one hole in a man's way of arguing, they will turn all
the brunt of the contention upon that, as if the discove-
ry of his peculiar error or weakness were the confuta-
tion of his cause. None give them greater advantage
there, than those that run into some contrary extreme.
They think to be Orthodox by going as far from Pope-
ry as the furthest. About many notions in the matter
of justification, certainty of salvation, the nature of
Jaith,.the use of works, &c. they will be sure to go
with the furthest. A .Jesuit desires no better sport,
than to have the baiting of one that holds any such
opinion, as he knows himself easily able to disgrace.
One unsound opoinion or argument is a great disad-
vantage to the most learned disputant. Most of all the-
insultings andsuccess ofthe Papists, are from some such
unsound passages that they pick up from some wri-
ters. They set all those together, and tell the world
that this is the Protestant religion. Just as if I should
2;ive the descrintion of a nobleman from all the blem-
ishes that ever I saw in one nobleman. As if I have
seen one crook-backed, another blind, another lame,
another dumb, another deaf, another a drunkard, &c.
I should say, that a nobleman is a drunkard, that hath
neither eyes, nor ears, nor limbs to bear him, &c. So
deal they by protestants. What a character could we
give of Papists on those terms?
I would intreat all the ministers of Christ to take
heed of giving them any such advantage. By over-
JUGGLING. 205
doing, and running to far into contrary extremes, you
will sooner advantage them, and give them the day,
than the weakest disputants that stand on safer grounds.
Inconsiderate heat and self conceitedness, and making
a faction of religion, carry many into extremes: when
judgment, and charity and experience, are all for stand-
ing on the safe ground.
CHAPTER XXXVI.
Fraudulent Divisions.
Another of their practical frauds is this; seeking
to divide the Protestants among themselves, or to
break them into sects, or poiso7i the ductile sort loiih
heresies, and then to draw them to some odious ]jrac-
iices, to cast a disgrace on the Protestant cause.
In this and similar hellish practices, they have been
more successful than in all their disputations; and thus
the cause of hell must be upheld.
If their own priests are to be believed, Watson^s
important considerations, Jesuits have set many nations
in those, flames, whose cause the world hath not ob-
served. John Brown, in his voluntary confession to a
committee of parliament, said ; " The whole Christian
world dotii acknowledge the prediction which the uni-
versity of Paris did foresee in two several decrees they
made Anno 1565, when the society of Jesuits did labor
to be members of that university : That race of men is
born for the destruction of Christianity and the subver-
sion of literature." They were the only cause of the trou-
bles which fell out in Muscovy, when under pretence of
reducing the Latin church, and plant themselves, and
destroy the Greek church, King Demetrius and his
dueen, and those that followed him from Poland, were
all in one night murdered by the monstrous usurper of
the crown, and the true progeny rooted out. They
were the only cause that moved the Swedes to take
arms against their lawful King Sigismund, and chased
him to Poland: and neither he nor his successors were
ever able to take possession of Sweden. For the Jes-
'^96 JESUIT
uits' intention was to bring in the Romish religion, and
root out Protestants. They were the only cause that
moved the Polonians to take arms against the said Sig-
ismund, because they had persuaded him to marry two
sisters, one after the other ; both of the house of Austria.
They have been the sole cause of the war entered in
Germany, since the year 1619, as Pope Paul V. told
the General of their order, Vicelescus : for their ava-
rice, pretending to take all the church lands from the
Flussites in Bohemia to themselves, which hath caused
the death of many thousands by sword, famine and
pestilence in Germany. They have been the cause of
civil wars in France, during all which time moving
the French King to take arms against his own Protes-
tant subjects, where innumerable people have lost
their lives, as the seige of Rochelle and other places
give sufficient proof. For the Jesuits' intentions were
to set their society in all cities and towns conquered by
the king, and quite to abolish the Protestants. They
w^ere the cause of the murder of the last king of France.
They were the only projectors of the gunpowder trea-
son, and their penitents the actors thereof They were
the only cause that incensed the pope to send so many
fulminate Bulls to these kingdoms, to hinder the oath
of allegiance and lawful obedience to their temporal
prince. Their damnable doctrine to destroy and de-
pose kings, hath been the cause of the civil wars,
likely to befal these kingdoms, if God in mercy do not
stop it. Prynne' s Introduction.
If their own pens are to be credited, those very
actions of the Swedes, Germans, French, which
they cast, as a reproach in the face of the Protestant,
as you may see in a book called The Images of the
two Churches, were indeed their own and to be laid
at their own doors.
How far they were the causes of the old broils in
Scotland, Knox and Spotswood and all their latter
histories will tell you.
How busy they were in England in Queen Eliz-
abeth's days, the pope's Bulls, and the many treach-
eries committed signify. Moulin'' s answer to Philanax.
' JUCGLINO. 297
C U A V T I-: R X X X V 11 .
Popish ConceAment.
Another practical fraud of the Paj)ist3 is, In hiding
themselves and their rcUgiun^ that they may do their
work ivith the more advantage.
I. The principal means by which they conceal them-
selves is, by thrusting themselves into all sects and par-
ties, and putting on the vizor of any side, as their
cause rcquircth. It is well known that formerly we
had abundance of them that went under the name of
Protestants, and were commonly called by the name of
Church Papists: but there is great reason to think that
there are more such now. Some of them are prelatists,
and some of them call themselves independents, some
creep in among the Baptists, some "o under the cloak of
Arminians, some of Socinians, and some of Millenians.
They animate all the Jugglers and hiders of the times.
Thev keep life in libertinism, and infidelity itselfl
Among every one of tliose parties you may find them,
if you have the skill of unmasking them.
Another way of hiding themselves is, by having a
dispensation to come to any of our assemblies, or join
in worship with any party good or bad. Or else they
will prove it lawful without a dispensation, where the
j>ope interdicteth it not. Their way is this : all the old
known Papists, especially of the poorer sort, shall bo
forbidden to come to our assemblies, lest they bring the
blot of levity and temporizing on their religion, and
lest there should not be a visible party among them to
countenance their cause. But the new j)roselylcs, espec-
ially such as are of any power and interest in the world,
and may do them more service in a masked way, and
can fairly avoid the imputation of Popery, those shall
have leave to come to our assemblies, when their cause
may make advantage of it. That you may see I feign
not all this of them, besides the proof from certain ex-
perience which we daily see ; I lay before you the de-
cisions of one of their principal directors, in this work
of propagating their faith ; Thom a Jesu de Convcrs,
Gentium. How far they are for favoring of heathens
298 JESUIT
and infidels, and liberty of conscience for them, for all
tlieir cruelty to Protestants, you may see; Lib. 5. Dub.
4. where he tells you that the sentence commonly re-
ceived, in the schools is, that it is not lawful for Chris-
tian princes to use any force against infidels, for sins
against the law of nature itself: and citeth Cajet. Vic-
toria, Covarruv. Greg de valent. He decides it in the .
middle way of Azorius, " that pagans may not be pun-
ished for despising the honor and worship of God,
though they may for not giving every man his own,
and for theft, murder, false witness, and other sins that
are against men's right."
Lib. 5. part. 1. Dub. 6. he teacheth, that " a catho-
lic living among heretics ma}', when the scandalizing
of others forbid it not, for fear of death, go to the tem-
ples of heretics, and be among them in their meetings,
and assemblies^, because of itself it is a thing indifferent ;
for a man may for many causes go to the temples of
heretics, and be among thorn in their assemblies ;
that he may the easier and more effectually and com-
modiously confute their errors, or on other just occa-
sions, unless accidentally it scandalize others. As Azor-
ius saith, he may do it to obey a prince, though he be
an heretic, when he feareth the loss of his honor, main-
tenance or life : for in this he only obeyeth his prince :
especially if among the Papists he openly affirm, that
he doth it only to obey his prince, and not to profess
the heretical sect : for by that open attestation he avoid-
eth the offence and danger of catholics, and well de-
clineth the unjust vexation of the prince."
Papists may eat ilesh on days when their church for-
bids it, to hide themselves among heretics." Dub. 5.
So that the Papists are abundantly provided for their
security, against such as would discover them when it
gtands not with their ends to disclose themselves.
Another most effectual way of hiding themselves is,
by equivocation or mental reservations, which we call
lying, when they are examined about their religion, their
orders or their actions. Lying that hurtetli not another,
they maintain to be but a venial sin, which say they
is properly no sin at all. To equivocate or reserve
one half of your answer to yourselves, say the Jes-
uits is- not lying, nor unlawful, in case a man's interest
JUGGLING. 299
icqiiiretli him to do it^ Thnjiias a Jcsu the Cannclite,
Dub. 4. seciirclh them sufl'»cienlly : his question is ;
" Whether one tiiat tlenyeth it when he is asked of a
heretic wiietlicr he he a priest, or a rclipfio\is man or
whether lie heard divine service, do sin against the con-
fession of faith 1" lie answereth ; No: for liiat is no
denying himself to he a Christian, or catholic : for it
is lawful to dissemble or hide the person of a clergy-
nian or a religious man, without a lie in words, lest a
man be betrayed and in danger of his life ; and for the
same cause he may lay by his liabit, omit prayers,
&,c. — because human laws for the most part bind noi
the subject's conscience, when there is great hazard
of life as in this case Azorius hath well taught."
Just. Mor. Tom. 1. lib. 8. c. 27. So that by the con-
sent of most, there is no danger to a Papist in any
such case from his own confession.
Another way of hiding their religion and them-
selves, is by false oaths, which we call wilful perjury,
but the Jesuits take for a lawful thing, when a mental
reservation or equivocation supplieth the want of ver-
bal truth. Who will ever want so easy, so obvious,
so cheap a remedy against all danger of perjury, as a
mental reservation is '?
The pope can sufficiently dispense with any of
their oaths of fidelity or allegiance,. Hear the words
of one of their owji priests — Brown's Voluntary Con-
fess, in Pri/nnc's Introducf. He saith ; "It is strange
to see the stratagems which they use with their pen-
itents concerning the oath of allegiance ! If they be
poor, they tell them flatly when they are demanded
to take the oath, that it is damnable and no ways to
be allowed by the church : If they be of the richer
sort, they say they may do as their conscience will
inspire them. And there be some of them that make
no conscience at all, to have it taken so oft as they
are demanded. What would you have more, than such
discoveries by themselves 1
II. What get they by this hiding? WHiy screen them-
selves from danger, and more easily prevail to muln-
ply their sect : for worldly persons would not so
easily flock into them without some such security
from suffering. They preserve those that are come
300 JESUIT
over to them from revolting, by the discouragement of
suffering, especially the rich and honorable. They an-
gle for souls with the less suspicion, when they stand
behind the bush. Papists are become so distasted
with the people by the powder plot, and many other
of their pranks, that they may take more with them,
if they come masked under another name. By tliis
means they may openly revile and oppose the min-
istry, and ordinances, churches, and Protestant doc-
trine, without disturbance by the magistrate. A Pa-
pist in a Protestant's coat may rail at us and our
doctrine in the open streets, and market place, and
call us all to naught, and teach abundance of their own
opinions without control. And many a poor soul will
take a Papist into their bosom, and familiarly hear him,
and easily swallow down what they say, that would be
afraid of them if he knew them to be Papists. By this
means they have easier access to a greater number than
openly they could have : and they insinuate into our
c<3unsels, and know all our ways, and how to resist us.
But above all, by this means they are capable of any
office and trust among us. It is easy therefore to discern
that their principal artifice lyeth in hiding themselves,
so there be a visible body of their open professors ;
those deceivers who have such stretching consciences.
III. But how shall these hiders be detected"? Suspect
all tliat use a mask, and purposely hide their minds. A
man that intendeth deceit, what ever his end be, should
not take it ill to be suspected for a deceiver. God is
so good a master that no body should be ashamed of
him. Truth is so amiable, that the genuine sons of
truth are not ashamed of it. True religion assureth
men of that which will save them harmless, and bear out
against all the malice of earth and hell, and repair all
the losses that they can sustain in the defending of it.
But saith one ; "Would you not hide your mind or re-
ligion in Spain ? " I would not whenever I found my-
self capable of serving God most by the discovery, not
make use of positive juggling and dissembling to hide
my religion. If Christians among infidels, or Protes-
tants among Papists, had thought this dissimulation
lawful, there had not been so many thousands of them
martyred or murdered as were. What opinion is it that
JUGOLINC. 301
brings men in England into any great danger at this
(\a.Y? I will never be of a religion that is not worthy
my open confession ; even to death, when there j.s .so
much danger.
The juggling Papists may be known thus, that they
are always loosening people from their religion, and
leading them into a dislike of what they have been
taught; that they may be receptive of their new im-
pressions.
The juggling Papists may be much detected by this,
that they are all upon the destructive part in their
disputes, and very little on the assertive part. They
pull down with both hands, but tell you not what they
build up, till they have prepared you for the discovery.
They tell you what they are against : but what they
are for, you cannot draw out of them. As if any wise
man will leave his house or grounds till he knows
where to be better : or will forsake his staff that he
leaneth on, or the food that he feedeth on, till he know
where to have a better provision or support. Do they
think wise men will be made irreligious? They deal
by the poor people, as one that should say to passen-
gers on shipboard; "What fools are you to venture
your lives in such a ship that hath so much incumb-
rance- and danger, and so many flaws, and but a few
inches between you and death, and is guided by such
a pilot as may betray you, or cast away your lives for
aught you know ?'^ They know now that none but
mad men v/ill be persuaded by such words as those to
leap into the sea to escape those dangers ; and there-
fore they do this but to make men willing to pass into
their ship, and take them for their pilots. If you are
wise therefore hold them to it, till they have shewed
you a safer vessel and pilot.
You may conjecture the quality of those jugglers, by
their constant opposition against the ministry. It is
ministers that are their eye-sore ; the hinderers of their
kingdom. Could they but get down those, the day
were their own. Therefore their main business, what-
ever vizor they put on, is to bring the people mto a
dislike or contempt of the ministry. They will rail
at them.
26
302 JESUIT
The juggling Papists, what vizor soever they wear,
are commonly putting in the necessity of a judge of con-
troversies, an infallible church, a state of perfection here,
and the magnifying of our own inherent righteous-
ness, without justification by the forgiveness of sin :
and oppose the authority and sufficiency of Scripture ;
which they impugn, and lead men aside to another rule,
the Papal traditions.
CHAPTER XXXVIII,
Jesuit Proselytism of men of Wealth and Influence.
Another of their practical frauds is; their exceed-
ing industry for the jperverting of men of power and
interest, that are likely to do much in helping or hin-
dering them.
\ Be not too confident of your own understandings
to deal with such jugglers in your own strength, with-
out assistance. They have made it their study all
their days, and are purposely trained up to deceive .
whereas you are much wanting in their way of study,
and much unfurnished to resist, how highly soever
you may think of yourselves.
2. Read learned solid writings against the Papists.
3. Hearken not to Papists secretly, nor masked, nor
coming to you by indirect and juggling ways : but
open their persuasions, and call to some able studied
divines to deal with them in your hearing, if needs you
will hear them, that so you may hear one side as well
as the other.
4. Take heed_,! what retainers, servants, or familiars
are about you. We fear not any thing that they can
do in an open way, in comparison of their secret whis-
pers and deceits, when there is no body to gainsay
them. Had they the truth, we should be glad to en-
tertain it with them. Let not all our peace and safety
be hazarded by the self conceitedness, or imprudence
of our rulers. Seeing it is you that must govern us
or set the vulgar the pattern which they are so much
JUGGLING 303
addicted to imitate; wc adjure you in the name of the
most High God, that you hearken not to seducers, and
•corrupt tliosc intellects in which the whole nation hath
so great an interest, We are willing to be as chan
table to that proud throne of Rome, and usurping
Vice-Christ, as will stand with the safety of our souls
and of the church. But God forbid that v/e should
be so blind, as to run into their pest-house, and drink
the poison by which they are intoxicated.
CHAPTER XXXIX
Popish Pet-jury and Treason.
The most desperate of their practical frauds is this ,
Their treasons against the lives of 'princes, and the
peace of nations, and their dissolving the bonds of oaths
and covenants, and making perjury and rebellion
duties and meritorious ivorks.
Horrid treason and tyrannical usurpation over all ihe
Christian Princes caused England, Denmark, Sweden,
and many other princes to shake off the Roman yoke.
Kings are not fully kings where the Pope is fully
Pope.
I need not tell the many treacheries since the refor-
motion against our princes : or who it was that would
have deposed as well as excommunicated Queen Eliz-
abeth, and exposed her kingdoms to the will of others
or who were the actors of the hellish powder plot.
Do I need to mention their approving of the murdering
of princes and the pretence of power to dispense with
oaths of allegiance and fidelity, and who hath actually
so oft pretended to expose princes and their dominions
to the first occupant? Many in England disowned
that doctrine : but the pope having owned and practis-
ed it; by disowning it they disown popery itself. It is
an article of their faith; and essential to their religion,
and is determined by a pope and the approved general
council at Lateran under Pope Innocent III.
Albineus the Jesuit heard the murderer of Henry
304 JESUIT
IV. confess before he did the fact, and put off the exam-
iners with this answer, that God had given him that
special gift to forget when once he had absolved a sin
ner whatsoever was confessed by him. Why was it
that France expelled the Jesuits and set up a pillar of
remembrance of their villanies, till Henry IV. grati-
fied the Pope by calling them in again, and told the
Parliament the peril of it should be upon him and
so it was; for it cost him his life. Why did the same
Parliament of Paris, Novemb. 1610, condemn Bellar-
min's book against Barclay, as an engine of treason and
rebellion? And the Theological faculty of Paris,
April 4. 1626, condemned Santarell's book as guilty
of the same villany, stirring up people to rebellion and
kinor-killinir: which the university confirmed : while
the Parliament condemned the book to be burnt.
Rivet recites of the answers of the Jesuits in Paris,
when the Parliament asked them their judgment of
that book: seeing: their general had approved the book,
and judged the things that are there written to be cer-
tain, whether the}'- were of the same mind ? They an-
swered, that, " living at Rome he could not but approve
what was there approved of." But say the Parliament:
What think you ? say the Jesuits, " the contrary.'' Say
the examiners, but what would you do if you were at
Rome ? Say the Jesuits, "that which they do who are
at Rome.'' At which said some of the Parliament,
have thev one conscience at Rome, and another at
-Paris .'' God deliver us from such confessors as those.
But some of the Papists say that private men may
not kill a king till he be deposed. Very true ! But it
iS their doctrine, that. if once he be excommunicated,
he is then no king, or if he be an heretic; and so
bem^ no king, they may kill the man, and not kill the
king. Suarez advers. Sect. Anglic, lib. 6. ca'p. 4.
Sect. 14. Co.p. 6. Sect. 22, 24. Azorius Jcsuita Instil.
Moral, 'part. 1. Z. 8. c. 13. Mysterium Patrum Jesui-
farvm. Janseaian^s mystery of Jesuitism. Abbot's
Antilogia ad Apolog. Eudccmojohan. But what need
we more than the decrees of a pope and general coun-
cil, and the practice of the church of Rome for ?o many
JUGGLING "305
For the pope's power to absolve from all oaths of
allegiance and ficlelity, Pope Innocent III. and his
approved general council have told the world enough
The Papists have lately had the confidence to atfirm
that the powder plot and the Spanish invasion in 1588,
were not a quarrel of religion, nor owned by the pope.
Cardinal Ossatus in his 87. Epist. to Villeroy, tells
us that Pope Clement VIII, pressed the King of France
to join with Spain in the invasion of Eng-land, and the
cardinal answered that the king was tied by an oath
to the Queen of England : to which the pope replied,
that " The oath was made to a heretic, but he was
bound in another oath to God and the pope; that kings
and other princes do permit themselves all things which
make for their commodity; and that the matter is gone
so far that, that it is not imputed to them, or taken for
their fault : and he alleged the saying of Francis Duke
of Urbin, that indeed every one doth blame a noble-
man, or great man that is no sovereign, if he keep
not his covenants, or fidelity, and they account him in-
famous; but supreme princes may without any danger
of their reputation, make covenants and break them,
lie, betray, and perpetrate other such like things "
That was Pope Clement VI I L Can we look for better
from the rest?
Thuanus a moderate Papist and impartial historian,
tells, lib. 89. p. 248, 249, an. 15S8. that, "the Spaniards
pretended to undertake the expedition only for relig-
ion's sake, and therefore took with them Alarco vicar
general of the Holy Inquisition, with Capuchins and
Jesuits : and that they had with them the Pope's Bull,
which they were to publish as soon as they landed;
and that cardinal Allan was appointed as the pope's
legate, to land at the same time, and with full power
to see to the restorinf? of relio-ion. That the said bull
had these expressions. ' The pope, by the power given
from God by lawful succession of the catholic church,
for the defection of Henry VIII. who forcibly sepa-
rated himself and his people from the communion of
Christians, which was promoted by Edward VI. and
Elizabeth, who being pertinacious and impenitent in
the same rebellion and usurpation — therefore the poT[}e
25*
;-)ti6 JESUIT
jnciicd by the continual persuasions of n^any, and by
the suppliant prayers of the Englishmen themselves,
hath dealt with divers princes, and specirally the most
potent King of Spain — to depose that v/oman, and pun-
ish her pernicious adherents in their kingdom.'
That Pope Sixtus before proscribed the Q,ueen, and
took from her all her dignities, titles, and rights to the
Kingdom of England and Ireland, absolving her sub-
jects from the oath of fidelity and obedience: he charg-
eth all men on pain of the wrath of God, that they afford
her no favor, help, or aid, but use all their strength
to bring her to punishment ; and then that all the En-
glish join with the Spaniards as soon as he is landed :
offering revrards and pardon for sin, to them that will
lay hands on the Queen ; and so shewing on what
conditions he gave the Kingdom to Philip of Spain.'*
Yet some of the jugglers that say they are no Papists,
persuade the world that Papists hold not the deposing
of princes, nor absolving their subjects from the oaths
of fidelity and that the Spanish invasion was merely
on civil accounts, and that they expected not any En-
glish Papists to assist them.
Dominicus Ba'/ines in Thorn. 22. qu. 12. art. 2. saith,
•' Quando adest Evide?is notitio., &c. when there is evi-
dent knowledge of the crime, subjects may lawfully
exempt themselves from the power of their princes, be-
fore any declaratory sentence of a judge, so they have
but strength to do it. Hence it follows that the faithful
Papists of England and Saxony are to be excused, that
do not free themselves from the power of their superi-
ors, nor make war against them : because commonly
they are not strong enough to manage those wars, and
great dangers hang over them." You may see now
how far the Papists are to be trusted : even as far a?
they are sufficiently disabled.
August. Triumphus saith, de potest. Eccles. qu. 46.
art. 2. " Duhium no^i c^t quhipapapossit omnes reges.
cvm .^ubest causa ratio7f.abiIis, deponere : there is no
doubt but the pope may depose all kings, when there
iS reasoriable cause for it " Is not this a Vice-Christ
and a Vice-God ?
Add to this, that th^ pope^is judge when the cause
JUGGLING. 307
is reasonable, far no doubt he must judjc, if he must
e.xecute ; and then you have a pope in his universal
sovereignty, spiritual and temporal.
Suarez and others say; when the pope hath deposed
a king, any man may kill him. Mariana directs to
poison him or secretly despatch him : dc reg instit^
Lib. 1. caj). 7. Suarez says; Defens. fid. Cat hoi. li. 6.
c. 4. sect. 14. ''Post se/itentiarn, &c. After sentence
past 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 mere tyrant;
and consequently any private man may kill him "
I conclude with one testimony of a Roman Rabbi,
cited by Usher, Epistol. J. R. 1609, who hath excused
the powder-plot from the imputation of cruelty, "be-
cause both seeds and root of an evil herb must be
destroyed," and adds a derision of the simplicity of
the king in imposing on them the oath of allegiance,
in the most memorable expressions, worthy to be en-
graven on a marble pillar. " Sed vide in tanta astutia,
quanta sit simplicitas ! &c. But see what simplicity
here is in so great a craft ! When he had placed all
his security in that oath ; he thought he had framed
such a manner of oath, with so many circumstances,
which no man could any way dissolve with a safe con-
science. But he could not see, that if the pope dis-
solved the oath, all its knots, whether of being faithful
to the king or admitting no dispensation, are accor-
dingly dissolved. I will say a thing even more admi-
rable. You know I believe, that an unjust oath, if it be
evidently known to be such, or openly declared such,
obligeth no man. That the king's oath is unjust, is
sufficiently declared by the pastor of the church him-
self. You see now that the obligation of it is vanished
into smoke, and that the bond which so many wise
men thought was made of iron, is less than straw."
These are the words of Papists themselves
Renounce your treacherous principles, and we will
cease to charge you with them. Let a general coun-
cil and pope but decree the contrary to what the fore-
cited pope and general council have decreed; or else
do you all declare that you think that pope and coun-
308 JESUIT
cil erred, and then you will either cease to be true Pa
pists, or at least become tolerable members of human
societies. Why doth not the pope himself condemn
those doctrines, if really he disowns them ?
CHAPTER XL.
Popish Persecution and Slaughter.
Their last course when all others fail, is, to turn
from fro.ud to force, and o'pen violence, stirring up
princes to wars and bloodshed; that they may destroy
the professors of the reformed religon, as far as they
are able, and do that by flames and sword, by halters
and hatchets, which they cannot do by argument.
Hence have proceeded the bloody butcheries of the
Waldenses and Albigenses, the wars in Bohemia, the
league and wars and Massacres in France, the desola-
ting wars of Germany, the plots, invasions and wars
m England. Most of the flames in Christendom have
been kindled for the pope by his agents, that he might
warm him by that fire by which others are consumed.
Hence his own pretences to the temporal sword, and
so many volumes written to justify it, and so many
tragedies acted in the execution. Yet these men cry
up antiquity and tradition. What bishop in all the
world for above three hundred years after Christ, did
ever claim or exercise the temporal sword, as much as
to be a justice of peace? It was their judgment that
It did not belong to them. Neither the pope nor any
bishop on earth, as such, hath anything to do with the
coercive power of the sword; nor may not inflict the
smallest penalty on body or purse, but only guide men
by the word of God ; and the utmost penalty they can
inflict is, to excommunicate them. They have nothing
to do to destroy men, when they have excommunicated
them, nor to cause the magistrate to do it : but rather
should still endeavor their conversion. Synesius Epis-
tol. 57. Why doth not the pope when he hath past
his excouimunications, content himself that he hath
JUGGLING. 309
done his part: but he must excite princes, and force
them to execute his rage, and fall upon the lives and
dominions of such princes as he will call heretical?
He knows how small account would be made of his
thunder-bolts, if he had not a secular arm to follow them.
If it were not for arms and violence, lie would soon be
cast out by the Christian world.
The same doctrine also Bernard taught the pope
himself, Ad Eiigeu. P. R. dc Considerat. I 2. ''Quid
tibi dimisit Apostolus? &c. What did the holy apos-
tle leave thee? Such as I have, saith he, that give I
to thee ; and what was that ? One thing J am sure of;
it was not gold, nor silver, when he said himself, sil-
ver and gold have I none. It thou canst claim this
by any other title, so let it be; but not by apostolical
right: for he could not give thee that which he had
not : such as he had, he gave, a care of the churches,
but did he give thee a domination ? Hear himself. Nci
as lords or ruling lords, saith he, in the heritage, but
as examples of the flock. And lest thou think that he
spoke it only in humility, and not in verity, it is the
voice of the Lord himself in the Gospel : the kings of
the Gentiles rule over them, and they that have power
over them, are called benefactors, but you shall nor
be so. It is plain that domination is forbidden the
Apostles. Go thou therefore, and usurp ifthoudar-
est, either apostleship whilst thou rulest as a Lord ; or
a Lordly domination, while thou ar t Apostolic. Plainly
thou art forbidden one of the two : U thou wilt have
both alike, thou losest both." Thus the pope and his
bishops are deprived of both, by grasping at both lone-
ago
The pope makes himself a temporal prince in every
prince's dominion on earth, where he is able to do it.
and takes all the clergy out of their government into
his own. So that actually he hath dispossessed them
of part of their dominion already, by taking so consid-
erable a part of their subjects from under their power.
If any believe not that th-.' pope doth not thus exempt
his clergy from the secular power, it is because he
knows not their most notorious principles and practi-
se.'=^ Even in England, in King- Charles' articles for
310 JESTJIT
the Spanish match, the pope had the confidence to de-
mand that prerogative ; and therefore himself added to
the sixteenth article, which freed them from laws
about religion, " ecclesiastic persons shall be under no
law, but of their superior ecclesiastics^ So that no
church-man must be under any law of the land, or
government of secular princes. When they have
such a strength in our own garrison, a foreign enemy
is easily lei in. To the exciting of whom they will
never be wanting, having their agents, in one garb or
other, at the ears of all the princes and states in Chris-
tendom, and of most of the persons that are deeply
interested in the government. With infidel princes
sometimes, as Cyril the Patrick of Constantinople proved
to the loss of his life, for being so much against the
Papists. The more cause have all Christian princes
and states to be vigilant against those incendiaries ;
because they trust to war and violence, and build their
kingdom on it, and therefore study it day and night.
Because they have Jesuits all abroad continually upon
the design ; whose contrivances and endeavors are
day and night to bring nations to their will, and to
kindle divisions and wars among them to attain their
ends. If the Papists can but deceive the- rulers, they
will give us leave to dispute, and write, and preach
against them, and laugh at us that will stand talking
only, while they are working : and when the sword
is in their hand, they will soon answer all our argu-
ments, with a fagot, a hatchet, or halter. Smithfield
confuted the Protestants, that both the universities
could not confute. Their inquisition is a school where
they dispute more advantageously than in academies.
Though all the learned men in the world could not
confute the poor Albigenses, Waldenses and Bohemi-
ans, jret by those iron arguments they had men that
presently stopped the mouths of hundred thousands of
them : even as Mohammedans confute the Christians.
A strappado is a knotty argument. In how few days,
did they confute thirty thousand Huguenots in and
about Paris, till they left them not a word to say? In
how few weeks space did the ignorant Irish thus stop
the mouths of two hundred thousand Protestants ? Even
JUGGLING. 311
in Ulster alone, about one hundred and fifty thousand
men were mortally silenced. Alas i many of the poor
Irish know little more of Christ, but that he is abetter
man than Saint Patrick. How long might they have
been before they could have silenced so many Protes-
tants any other way ? There is nothing like stone-
dead with a Papist. They love not to tire themselves
with disputes, when the business may be more success-
ful dispatched.
Seeing this is the way that they are resolved on,
and no peaceable motions will serve for the preventing
it, all men that have any care of the church and cause
of Jesus Christ, and the happiness of their posterity,
have cause to stand on their watch guard : Not to be
cruel to them, but to be secured from their cruelty.
Let them have the rule, and then make the best you
can of your arguments. If they can once get Protes-
tant countries, into the case of Spain and Italy, their
treachery shall not be cast in their teeth; for they will
leave none alive and at liberty to do it.
Therefore in the name of God be vigilant, and
watch for the security of the chureh as those that must
give account. Let all that love the Gospel, and the
prosperity of the Christian world, and of their poster-
ity, have their eyes in their heads, and take heed of
that bloody hand, that hath already spilled so many
streams of Christian blood.
Some think that it is their safest way to please the
pope and Jesuits, and so will be Papists on the same
terms that some of the Indians worship the devil, be-
cause he is so naught, that he may not hurt them. But
those men were wiser, if they understood, that the ma-
lice of infernal spirits is not to be avoided by pleasing
them, but by resisting them. They are too bad to be
ever pleased by any means, but what will be utter ruin.
■They are not stronger than the devil himself, who will
fly if we resist him. If the best were not the most
powerful, what would become of the world ? If God
be stronger than the devil, he should rather be pleased
than the devil ; for he is'able to defend you from the
devil's displeasure : and he is mqst .able', to hurt you
if you be despisers of iiis pQw^r.vwH>a>;jueitice will
' '• •>> ••'>•*. 46>
312 JErfUIT
effect more certainly on the bad, than satan's malice
:an do upon the good. Men think themselves wise,
that shift for their safety by carnal and unlawful means :
but they shall all find at last, that honesty is the best
policy, and the favor of God the best security, a life of
faith the most prudent life ; and that shifting for your-
selves in unbelieving ways is the greatest folly. It is
the design of the Papists to terrify, that none may dare
to resist them, but may see that they have no hold of
their lives while they are under their displeasure. But
such as have most displeased thern have escaped best.
Henry IV. of France, being persuaded to stand out
against the Jesuits, answered, " Give me then security
for my life." The security he found in his unbelief
■was assassination.
The Papists are fixed in their errors, and there is a
necessity lieth on them never to change. The pope
and a general council have already decreed that the
pope may depose Protestant princes, and absolve their
subjects. To give up which abominable error is to
cease to be Papists; so that all people must necessar-
ily despair of their amendment.
END
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