demonstrated by Mat. 18. 17. If he shall neglect to hear them tell it to the Church or Congregation and if he shall neglect to hear the Church let him be unto thee not the Church as an heathen man and a publican This word Church or Congregation is never taken throughout the Scripture for any one particular person whether High Priest Priest Apostle Bishop or Presbyter nor yet for two three or more Apostles Bishops Priests Ministers assembled together without or as contradistinct from the Laity but ever for the whole Church or congregation either as conjoyned with the Apostles Bishops Ministers and sometimes without them for Lay christians alone as severed from their Bishops and Pastors particularly in these signal Texts Acts 15. 3 4 5. And when Paul Barnabas and other of them were come to Jerusalem they were received of the Church and of the Apostles and Elders being brought on their way by the Church And he went through Syria and Cilicia confirming the Churches Acts 14. 23 27. And when they had ordained them Elders in every Church they commended them to the Lord. And when they were come to Antioch and had gathered the Church together they rehearsed all that God had done with them which Church is stiled the multitude gathered together not Bishops or Priests Acts 15. 30. c. 16. 5. So were the Churches established in the faith c. 20. 17. 28. And from Miletus he sent to Ephesus and called the Elders of the Church not Elders the Church And then gave them this charge Take heed to your selves and to all the flock over which the holy Ghost hath made you Bishops to feed the Church distinguished from the Bishops feeding them which he hath purchased with his own bloud Acts 21. 18 to 25. The day following Faul went in with us to James and all the Elders were present And when he had saluted them they heard his relation and what was reported of him by the Jewish Proselytes they concluded The Multitude or Church must needs come together to hear the businesse put in distinction from Iames and the Elders of the Church at Ierusalem Rom 16. 16. The Churches of Christ salute you Gaius my host and of the whole Church saluteth you Thus the words Church and Churches are used 1 Cor. 1. 2 3. c. 7. 17. c. 11. 16. 18. c. 12. 28. c. 14. 4. 23 33 34. c. 16. 1. 5. 2 Cor 1. 1. c. 8. 18 19 23 24. c. 11. 8. 28. c. 12 13 Gal 1. 19. 22. Ephes 4. 11 13. c. 5. 25 27 32. Col. 4 15. 1 Tim 5. 16. 1 Thess 1. 1. c. 2. 14. c. 5. 27 2. 2 Thess 1. 1 4. 2 Tim. 3. 2 4 5. A Bishop must be one that ruleth his own house well For if he knoweth not how to rule his own house how shall be take care of not rule the Church of God Here put as distinct from him Iam 5. 14. Let him call for the Elders of the Church 1. Iohn 3 v 9 10. I wrote unto the Church but Diotrephes who loveth to have the preheminence among them receiveth not us nor the brethren and casteth them our of the Church Rev 1. 20. The seven Stars are the Angels of the seven Churches and the Candlesticks are the seven Churches distinguished from them Rev 2. 1. 11 c. c 3. 1. 6. 13. 22 c. The Angel of the Church of Ephesus Pergamos and the other 5. Asian Churches interpreted to be the Ministers of Bishops of them are distinguish'd from the people who are stiled alwayes the Church of Ephesus c. but the Angel Bishop or Ministers thereof whether singly or joyntly considered are never once stiled the Church throughout the New Testament or Old Therefore tell the Church never signifies St. Peter or the Pope a single person only and so no Church nor yet the Jewish Sanhedrim as many fancie being never stiled a Church but Councel only in the New Testament and no divine institution but only the particular congregation or Church collectively considered whereof the person offending was a member And if meant of it or of the Jewes Sanhedrim or Councel St. Peter and the Pope with his Conclave of Cardinals being no such Council or Church consisting of the Princes of the Tribes of Israel and 72 Laymen not of Priests alone and no Successors to them by Divine institution the Jewish State Priesthood Church ceremonies being totally abolished by Christ the Pope and other Prelates can pray in no ayde from this much wrested abused mistaken Text to support their pretended Supremacy and divine Ecclesiastical Jurisdiction principally vested in the whole Church which is to rebuke loose seclude retain or absolve penitent or impenitent scandalous sinners as St. Paul himself resolves 1 Cor 5. throughout When ye are gathered together in the name of our Lord Iesus Christ to deliver such a one to Satan Purge out therefore the old leven that ye may be a new Lump Do not ye judge them that are within Therefore put away from Your selves that wicked person spoken to and of the whole Church of Corinth not to the Ministers of Elders thereof 2 Cor 2. 6 7. Sufficient for such a man is this censure inflicted by many the whole Church not the Apostle Pope Bishop So that contrariwise ye ought rather to forgive and comfort him lest perhaps such a one should be swallowed up of grief Wherefore I beseech you that you would confirm your love towards him To whom ye forgive any thing I forgive also 2 Thess 3. 14. If any man obey not our Epistle note ye that man and have no company with him that he may be ashamed Rom 16. 17. Now I beseech you brethren mark them which cause divisions and offences contrary to the doctrines ye have heard and avoyd them 2 Tim 3. 5. From such turn away All directed to the Church Saints Brethren not the Bishops or Ministers of the Church in whom the power of the Keyes of binding and loosing originally resides and in them only ministerially as servants of and to the Church Whence St Augustine thus determines Cum Christus Petro diceret tibi dabo claves Regni caelorum Vniversam significabat Ecclesiam Whereupon in the Primitive Church sinners and penitent persons desired the prayers pardon and absolution of the whole Church and all the Members of it when they were restored to it as Tertullian Origen Bishop Iewel Albispinaeus and others relate 3dly This binding and loosing remitting and retaining sinnes was not by any judicial sentence pronounced by the Apostles in any Consistory Court where they sate as Supream Judges as Popes and other Prelates since have done the Apostles having no such Courts nor exercising such a Soveraign Jurisdiction in them as these since have done for which St Jerom thus sharply reprehends them Istum locum Episcopi Presbytâ—ri non intelligentes aliquid sibi de Pharisaeorum assumunt supercilio ut vel damnent innocentes
14. If she have brought up children I will therefore that the young women marry bear children guide the house all used in a proper litteral sense in the same Epistle Therefore children must be thus interpreted in these Texts too not in a strained Metaphorical sense or construction 5ly If by this one Wife be only meant one Bishoprick or Benefice then why do Popes or Popish Prelates dispense with their having Pluralities against sundry Councils and their own Canons Decrees Constitutions prohibiting Pluralities of benefices as contrary to the Apostles institution in the Primitive Church instituting many Bishops Elders Deacons in and over one particular Church Diocess not one over many as is evident by Acts 11. 30. c. 13. 1 2. c. 14. 23. c. 15. 2. 4 6 22 23. c. 16. 4. c. 20. 17 28. c. 21. 18. c. 22. 5. Rom. 16. 3 9 12. Phil. 1. 1. Col. 1. 7. c. 4 9 12 27. 1 Cor. 14. 29 30 31. 1 Thess 5. 12. 15. 1 Tim. 5. 17. Tit. 1. 5. 7. 1 Pet. 5. 1 2 3. James 5. 14. Hebr. 13. 17. See my Unbishoping of Timothy and Titus p. 35 36 37. c. Which Pluralities have been frequently complained written against as not only scandalous but pernicious to the Church of God the peoples souls and occasions of manifold inconventences grievances as well by conscientious Popish as Protestant Writers in most ages by sundry Notable Petitions even in Popish Parliaments yea why do they authorize Cardinals Archbishops Bishops Priests Deacons to hold Pluralities of Bishopricks Benefices Abbeys Priories and Ecclesiastical Dignines by way of Commendams notwithstanding these expresse prohibitions to Timothy and Titus yet will not dispense with them to hold one lawfull wife upon any termes which God himself expresly allowes them though they dispense with them for money to keep as many Concubines as they have Livings enforcing Priests to pay annual Pensions to their uses for every Living they enjoy which they must duly pay though they keep no Concubine at all because they have license to do it if they please as the German Princes in their Diet at Norimberg Anno 1522. in Gravamina Germaniae Cornelius Agrippa and others complain and publish to the world 6ly A Layman is utterly uncapable of any Bishoprick Benefice or Ecclesiastical preferment before he be in Orders And if the husband of one wife that is of one Bishoprick or Benefice be a previous qualification to his ordination a Lay-man shall then be capable of a Bishoprick or Benefice before he is in Orders so as this Text remains unanswerable to justifie the Lawfulnesse of Bishops Priests Deacons Marriages notwithstanding Pope Hildebrauds or others Decrees as Claudius Espencaeus a learned Popish Bishop acknowledgeth in his Commentaries on 1 Tim. 3. 2. Tit. 1. 5 6. 12ly God himself by a prophetical Spirit not only predicted but in precise terms pre-condemned in this very Epistle of Paul where he permits prescribes Bishops Priests Deacons to be the Husband of one wife the forbidding of Priests wives mariage as unlawfull as the very doctrine of Devils and seducing spirits speaking lies in hypocrisie having their consciences scared with an hot iron commanding Timothy to put the brethren in minde of these things as a good Minister of Jesus Christ Which compared with Hildebrands fore-alledged confession at his death that suadente Diabolo he had raised up Gods wrath and hatred amongst Christians by his prohibiting of Priests Marriages as well as receiving investitures from Laymens hands is a sufficient motive eternally to explode it 13ly The Glosses on Gratian resolve Matrimonium est res sacratissima yea the Church Popes Bishops Priests of Rome have enrolled Marriage in the very list of of their 7. Sacraments as a Sacrament and most sacred Ordinance of divine institution by this device they have made Popes Bishops Priests in their Ecclesiastical Consistories the sole and only competent Judges of aell causes questions concerning matrimony which no Kings nor other Laymen may any wayes examine or determine Moreover they have canonized Orders for another of their Sacraments and joyned it and Marriage to each other in the Catalogue of their Sacraments It seems therefore very strange irrational contradictory that this their Sacrament of Marriage should so defile their Popes Bishops Priests and all other persons admitted to their Sacrament of Orders as to render them utterly uncapable of executing or enjoying their Orders That these 2. Sacraments should be so incompatible inconsistent adverse to each other as to null destroy one another that the sole Judges solemnizers of all Marriages between other men and women should be only uncapable of this Sacrament of Marriage yea that it should more pollute disable them to receive retain execute their Sacrament of Orders then professed single fornication whoredom or adultery which they generally connive at tolerate dispence with in their Prelats Priests and other Votaries of single life They must therefore either henceforth disclaim both Marriage and Orders from being Sacraments of their Church which thus destroy pollute each other the rather because Marriage was instituted at the creation not under the Gospel is common to all Pagâ—n Nations out of the Church as well as to Christians in it yea to many Birds and Beasts as Doves Swallows c. which couple and live together by Pairs as well as man and wife by a divine natural instinct precept given equally to both at the very creation Be fruitfull and multiply and replenish the earth Or else admit marriage to be not only lawfull but most proper for Bishops and persons in holy Orders because it is a Sacrament of which they are as capable as any Laymen or of any other of their seven Sacraments to which they freely admit them without restraint 3ly I shall cloze up the History of Hildebrands Papacy with these memorable Censures of his Antichristian proceedings against the Emperor Henry the 4th written by learned Bishops of that age in justification and defence of the Emperors Soveraignty against his New Usurpations Valtramus Naumbergensis Episcopus shall lead the Van who in his Notable Treatise De Unitate Ecclesiae written about the year 1077. asserts from Scripture and other Evidences Papam non habere politicum gladium multo minus aliquod Dominium super Imperatorem Nullo jure posse eum subditos Imperatoris aut aliorum Dominorum a juramento fidelitatis absolvere Quod omnis anima sit subjecta superioribus potestatibus atque ideo etiam Spirituales summos infimos politicis Magistratibus obedire debere Papas Episcopos non tantum nullas justas causas habere quod Caesarem Henricum 4. persequantur sed etiam in ipsa persecutione adeo modum excellere ut plane scelerate et impie contra omnia divina et humana jura fecerant His arguments against the Popes Supremacy from Scripture are principally these Nolite plures Magistri fieri fratres
as the Roman Porters have forged yea the broad gate of hell but one which stands open day and night to let in prisoners who can never return back thence as I may conclude with Iohn Veselius on the one hand Claves Papae Praelatorum non aperiunt Regnum Dei sed abscondunt So I may resolve on the other That they give them no Supream Ecclesiastical Jurisdiction at all over any Churches Christians much lesse over Kings and Emperors for the premised reasons The 4th Commission which Popes and their creatures would appropriate to St. Peter and the Pope is that treble Interrogation and command given by Christ to Peter after his treble denying of him with an Oath John 20. 15 16 17. Jesus said unto Simon Peter Lovest thou me more then these He said Yea Lord thou knowest that I love thee He saith unto him Feed my Lambs Feed my Sheep Feed my Sheep From whence Popes and their Janizaries conclude That the Pope is the Universal Vicar Head over all the Church Militant that the whole world is his Diocesse and that he hath an absolute Power not only over all other Bishops Cardinals Priests but over all Christian Kings Emperors Princes not only to feed but to excommunicate depose kill them divide or give their Crowns kingdoms to others To which I answer 1. That the High Priests and Priests in the Old Testament were obliged by their office duty to feed teach and instruct their flocks as well as St. Peter and the Apostles under the New as is largely resolved with much expostulation by God himself against those who neglected it Jer 23. 1 to 16. Ezech 34. 2. to 24. Zech 11. 7. 2 Chron 17. 7 8 9. Neh. 8. 7. c. 7. 15. and other Texts But the High Priests under the Law claimed no such Soveraignty or Jurisdiction over the people much lesse over Moses Joshua Supream temporal Magistrates or their Kings by this their pastoral charge power to feed Gods sheep and flock as I have formerly proved and shall here further illustrate by the example of Aaron the first High Priest who was subject and subordinate to Moses the Israelites first chief Civil Governour being no Priest by birthright nor consecration as some Popish writers would now make him First because Aaron was his elder Brother by 3 years so the only Priest by birthright the high Priest by Moses special consecration who at his death stripped him of his high priests robes and put them on Eleazar his son 2ly Because he never consecrated himself a Priest as he did Aaron and his sons nor was he ever consecrated a Priest by others 3ly Because he never offered burnt offerings or sacrifices nor intermedled with the proper office of the Priests but charged them alone to do it 4ly Because the word Priest in Psal 99. 6. 9. whence they would conclude Moses a Priest signifies as well a Prince as a Priest and therefore cannot conclude him a Priest but Prince among them Now though Aaron was high Priest and Moses his younger brother yet Aaron was subject to his Jurisdiction Power Censure as these 2. Scriptures evidence First Moses particularly reprehended Aaron and the Priests for burning and not eating the sin-offering in the holy place according to their duty and Gods prescription for which Aaron made his Apology to him 2ly By Gods anger against Aaron and smiting his Sister Miriam with Leprosy only for speaking against Moses for marying an Ethiopian woman and using these seditious words against him Hath the Lord only spoken by Moses hath he not also spoken by us in derogation of his Authority 4ly By Aarons confessing of his sinne and craving pardon of him for it in this submissive manner Alas My Lord I beseech thee lay not this sin upon us wherein we have dealt foolishly 5ly By Aarons intercession to Moses for Miriam after God had smitten her with Leprosy and then healed her upon his prayer that she might not be put out of the Camp Which Moses refused to grant shutting her out of the Camp seven dayes ere he restored her Seeing then this Pastoral office of feeding advanced not Aaron above Moses to whom he was high Priest who continued l subject to his Supream Ecclesiastical and Civil Jurisdiction How Christs command to Peter to feed his Sheep can elevate his pretended Successors above Kings Emperors and all other Bishops no rational Christian can discern 2ly Every Apostle Minister Priest Bishop in and under the Gospel is expresly enjoyned and bound ex officio to feed Christs sheep lambs flock committed to his charge as well as Peter as is evident by this question and demand of God himself Ezech 34. 2. Should not the Shepherds feed the Flocks which infallibly intimates that they should and ought to do it under the Gospel as well as Law by Jer 11. 15. I will give you Pastors after mine own heart which shall feed you with knowledge and understanding Jer 23. 4. And I will set up shepherds over them which shall feed them both meant of the times of the Gospel by these expresse Gospel Texts Acts 20. 28. where Paul gave this strict charge to all the Elders and Bishops of Ephesus Takeheed therefore unto your selves and to all the Flock over which the holy Ghost hath made you Bishops to what end to feed the Church of God which he hath purchased with his own blood Which words Feed the Church of God are certainly as universal as Feed my sheep feed my Lambs 1 Cor 9. 7. Who Feedeth a Flock and eateth not of the milk thereof applied by St. Paul to all Ministers and Preachers of the Gospel who ought to live of the Gospel Yea which is most observable St. Peter himself as if he had purposely foreseen his pretended Successors ambitious Monopoly and claim of Feeding Christs Sheep to himself to erect a new Monarchy tyranny over them by a prophetical Spirit and purposely writ against it for ever refutes their pretences in this memorable passage 1 Pet. 5. 1 to 5. The Elders that are among you I exhort 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ut Compresbyter or Consenior as the Vulgar Jerom Arias Montanus and other Latin Translations render it as your fellow Elder yea fellow-shepherd too not chief Head Pastor Feeder of the Universal Church of Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 feed the Flock of God which is among you taking the oversight thereof not by constraint but willingly not for filthy lucre but of a ready minde 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not as Lords over or as Domineering and ruling over the Lords heritage but being ensamples to the flock And when the Chief Shepherd acknowledged by Peter himself after Christs Resurrection to be Christ alone not himself shall appear ye shall receive a Crown of glory that fadeth not away Whence St. Peter expresly enjoynes them to feed the flock as Shepherds only not as Kings or Lords
Servant above greater then his Lord and the Vicar then the Master 9ly Christ himself together with Paul and Peter do from the 5th Commandement most frequently presse and inculcate all due subjection and obedience by Wives unto their Husbands Children to their Parents and Servants to their Masters in all things and that with fear and trembling in singlenesse of heart as unto Christ not with eye-service as men-pleasers but as the servants of Christ doing the will of God from the heart and with good will doing them service as to the Lord and not to men knowing that of the LORD they shall receive the Inheritance for herein they serve the Lord Christ Therefore there is the self-same relation obedience due to Kings and Magistrates the politick Husbands Parents Masters of the Realm people by all Members of the body politick as there is by Wives children servants to their Husbands Parents Masters 10thly It is very observable that Christ himself with his Apostles Peter and Paul do in the New Testament more frequently punctually energetically inculcate this duty of subjection obedience honor paying Tribute to Emperors Kings and Civil Magistrates though then all Pagans unbelievers yea for all Wives Children Servants to obey fear and reverence their Husbands Parents Masters in the flesh on all sorts of Christians under the Gospel then ever they were urged or reiterated in the Old Testament before or under the Law and that for these ends and upon these accounts as I humbly apprehend First to evidence That all Kings Supream Civil Magistrates Parents under the Gospel enjoy the selfsame Soveraign Jurisdiction over all Civil Ecclesiastical persons things and their children under the Gospel as they did before or under the Law in the Old Testament and that the Kingship Kingdom of Christ under the Gospel did no wayes diminish nor eclipse much lesse abolish or transfer to Apostles Bishops Presbyters or Chapters any part of their antient Temporal or Spiritual Authority before and under the Law 2ly To make the free passage for the preaching and reception of the Gospel among all Nations Kingdoms Republikes in the world as consistent with and no wayes opposing but advancing rarifying their respective Civil Governments by prescribing every soul to yeeld all chearfull obedience subjection to their Civil Governors Lawes for the peace and tranquility of their Kingdoms 3ly To stop the mouthes of Pagans and all Enemies of Christian Religion and Christians who traduced and accused them as opposites and Enemies to rebels against Emperors Kings Magistrates their Government and Lawes 4ly To take away all pretences from Libertins and yoaklesse Christians under pretext of Christian Liberty and the priviledges of Christianity to disobey contemn all Kings Magistrates Lawes and Civil Government as exempted from their power 5ly To lessen and controll the Antichristian Usurpations of the Popes Prelates Clergy of Rome it self and their Confederates elsewhere upon the Crownes prerogatives rights and kingdoms of Christian Kings and Emperors which should embrace the Gospel All which reasons are expressed or intimated in the Gospel it self Pauls Epistle to the Romans and St Peters 11ly St Paul in his second Epistle to Timothy a Bishop as all Popes Bishops assert in relation to his spiritual warfare layes down this universal Maxim which every good Souldier of Jesus Christ must observe No man that warreth intangleth himself with the Affairs of this Life that he may please him who hath chosen him to be a Soldier If then no Bishop or good Spiritual Souldier of Jesus Christ must so much as once entangle themselves with the affairs of this world and life that so they may discharge their duties as to please Christ who hath chosen them to be his souldiers then certainly neither Christ nor his Apostles ever gave or committed to any Apostle Pope Bishop or Minister of the Gospel any Supreme Temporal Jurisdiction over all or any Kings Kingdoms or Civil Corporations in the world which require continual attendance and would totally avocate them from their spiritual warfare 12ly The Apostles themselves though inspired from Heaven what to preach without much study when there was a complaint made to them that the widows and poor were neglected in the daily ministration calling all the multitude of Disciples to them sayd It is not Reason that we should leave the World of God and serve Tables wherefore Brethren look ye out among you seven men of honest report full of the Holy Ghost and wisdom whom we may appoint over this businesse But we will give our selves continually unto the Ministry of the World And the saying pleased the whole multitude who thereupon chose Stephen and 6. more Deacons to attend the poor whereupon the word of God increased the number of Disciples multiplyed in Jerusalem greatly If the Apostles then thought it against reason that they should once or twice a day serve Tables and the poor though an act of charity and piety as being inconsistent with their Apostolical Office Ministry and thereupon ordained Deacons to discharge the trust Then certainly it cannot but be against Reason and Scripture to assert That Christ gave or any of his Apostles by divine right and institution ever had claimed exercised or ought to enjoy any the least Temporal Jurisdiction or Dominion in the world much lesse such as Popes pretend to from St. Peter who was present at and assenting to this institution of Deacons it being wholly inconsistent with their Spiritual function 13ly Christ himself assured his Apostles That no man can serve two Masters for either he will hate the one and love the other or he will hold to the one and despise the other Ye cannot serve God and Mammon Therefore when Christ called his Disciples to follow him they forsook their worldly imployments and all they enjoyed that they might apply themselves wholly to their Apostolical and Ministerial functions And when He called Barnabas and Paul to be Apostles he said Separate me Barnabas and Paul to the work I have appointed them Which Paul thus expresseth Paul an Apostle of Jesus Christ called to be an Apostle Separate unto the Gospel of Jesus Christ being wholly taken off from all secular imployments as incompatible with their Apostolical Function Upon which Account he giveth this charge to all other Ministers He that hath the gift of the ministry let him wait on the ministry and he that teacheth in teaching and he that exhorteth on exhortation He that ruleth as a Magistrate let him do it with diligence Whence sundry Fathers Councils Popes Decretals Canonists Schoolmen have prohibited all Bishops Priests and Clergymen to intermeddle as Judges Advocates Proctors or Sollicitors in any secular affairs as inconsistent with their spiritual function under pain of deprivation Therefore it is most certain That Christ never gave to Peter or any other Apostle Bishop Minister any Temporal Jurisdiction over Kings kingdoms or in temporal
import No jurisdiction at all but only a messenger sent by Jesus Christ into all the world to preach the Gospel to all Nations according to his mission and commission Mat. 28. 19 20. Mar. 16. 15. 16. John 20. 21. Acts 26 17 18. Rom. 1. 5. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as all Divines and Dictionaries accord is derived from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which signifies to send in a message Hence Mat. 11. 10. Luc. 7 27. Christ saith of John Baptist This is he of whom it is written Behold I send my Messenger before thy face Thus Phil. 2. 25. Epaphroditus is stiled Pauls Brother and companion in labour and fellow-souldier but your messenger and 2 Cor 6. 23. Titus whom the Pope and Bishops assert to be Archbishop of Crete and the brethren with him are stiled Pauls fellow-helpers labourers and Apostles which our best Translation renders the Messengers of the Churches and the glory of Christ 2ly This Title of Apostle was not peculiar to St. Peter but common to all the 12. at first Mat. 10. 2. Lu. 6 13. 3ly After Christs ascension the Title of an Apostle was given to Matthias Paul Titus and some others Acts 1. 26. Rom. 1. 1. 1 Cor. 9. 1 2. Ephes 4. 11. 1 Tim. 2. 7. 2 Cor. 6. 23. Gal. 2 1. 17. 19. who were equal with not inferiour to the other Apostles This is the highest Title given to them through all the Evangelists Acts Epistles and Apocalips The first they stile themselves by in their Epistles As Peter an Apostle of Jesus Christ 1 Pet. 1. 1 2 Pet. 1. 1. Paul called to be an Apostle Paul an Apostle by the will of God c. Rom 1. 1 2 Cor. 1. 1. Eph 1. 1. Col. 1. 1. 1 Tim. 1. 1. 2 Tim. 1. 1. 1 Tit. 1. 1. And their very Office in relation to this stile is termed an Apostleship Mission Ministry Acts 1. 25. Rom. 1. 5. 1 Cor. 3. 2. Gal. 2. 8. Therefore no title office of Jurisdiction 4. In this Apostleship of St. Peter there are these memorable circumstances subverting his pretended supremacy over the rest and whole Catholick Church 1. That Peter was not the first Apostle by vocation or age for Andrew and another Disciple were called and followed Christ as his Apostles before Peter Whence Thomas Waldensis a great asserter of his supremacy confesseth Petrus non dicitur Apostolorum primus primitate vocationis sed auctoritate praelationis Petrus non est Apostolorum Princeps senectute sed potestate 2ly He is not alwayes first named but oft times postponed after all the disciples and sometimes after James John Paul Barnabas as Mar. 16. 17. 1 Cor. 1. 12. c. 3. 22. c. 9. 5. Gal. 2. 9. 3ly That he was more sharply frequently reprehended by Christ then all the other Apostles yea stiled Satan one that savoured not the things of God but men 1. for disswading him from his passion 2ly For his arrogance and self-confidence That though all others should deny Christ yet he would not 3ly For drawing his sword and cutting off Malchus his ear without command to prevent his passion and doubting of Christs power 4ly For his peremptory refusal at first to let Christ wash his feet 5ly For his want of faith when he be began to sink in presuming to walk to Christ upon the sea 6ly For reputing the creatures whom God had sanctifyed and commanded him to eat and the Gentiles whom they typified unclean refusing to eat of them when God enjoyned him 7ly He more shamefully denyed his Master Jesus Christ and that with Oathes and execrations then all the rest of the Apostles and that thrice one after another notwithstanding Christs premonition thereof 8ly Christ doubted of the sincerity of his love more then of all the other Apostles after his treble denyal of him Whence he thrice put this question to him one after another but to none else Simon lovest thou me 9ly St. Paul at Antioch withstood and reprehended Peter openly to his face because he was to be blamed First for his Julaizing and complying with the Jewes 2ly For with rawing himself from and refusing to â—at with the believing Gentiles and that out of fear 3ly For his dissimulation and not walking uprightly according to the truth of the Gospel 4ly For compelling the Gentiles to live as do the Jewes But we never read that Peter thus reprehended Paul or any other Apostle for any crime whatsoever 10ly The Apostles that were at Jerusalem when they heard that Samaria had received the word of God they sent unto them Peter and Iohn who went unto them by their order Therefore the other Apostles thus sending Peter were rather Supream then he or John thus sent by them 11ly When Peter returned to Jerusalem after Cornelius his baptism conversion he was there publikely questioned by the Church for his going to eating with them which were not circumcised forced to make a large Apology for it by the special command of the Spirit and the miracles wrought among them by him Whereupon they were satisfied If St. Peter had been so supream as the Pope would make him it had been a great presumption in them thus publikely to question and arraign him for his actions when as none must now question or judge the Pope for any Crime or sinne how great soever nor to say to him Domine cur ita facâ—s though he should send millions of souls to hell and decree Vertues to be Vices and Vices vertues as the Canonists and Bellarmin himself determin He being paramount all Judicatories Tribunals whatsoever and General Councils too as they dogâ—atize 12ly Peter was the Apostle principally of the Circumcision only and that not the chief St. James residing constantly amongst them and being Bishop of Ierusalem as most averr not Peter who though he converted Cornelius and his family who were Gentiles and was sent with Iohn to Samaria and cured Aeneas and raised Tabitha at Lydda and Ioppa yet we read not that he publikely preached at Lydda Joppa or planted any one Church among the Gentiles whose company he avoyded for fear of the Jewes Hence Paul relates Gal. 2. 7 8 9. Now when James Cephas and John who seemed to be pillars saw that the Gospel of the uncircumcisim was committed unto me as the Gospel of circumcision was unto Peter for he that wrought effectually in him the Apostleship of the Circumcision was mighty in me towards the Gentiles they gave to me and Barnabas the right hand of fellowship that we should go unto the Heathen Iames Peter Iohn to the circumcision Upon which account Peter directed his first Epistle only to the scatered Iewes Now the circumcision and Jewes being but a very small number the least part of the world Church the other Apostles mission being generally to all the world and principally to the Gentiles of whom St. Paul was the prime
Apostle who spread the Gospel into most parts of the world planted many famous Churches amongst the Gentiles and in Rome it self to whom he directed a several Epistle but Peter none at all nor was ever there for ought appears by Scripture How Peter or Popes can against all these particulars with any colour of verity or ingenuity assert St. Peter to be paramount all other Apostles undoubted head or sole Vicar General of the whole Catholick Church Let all Roman Catholickes resolve their consciences and theirs who on all these grounds deny it Yet notwithstanding Alvarus Pelagius informes us That the Church is called Apostolical because it is founded on the Apostles especially on St. Peter the chief of the Apostles That the Church of Rome is stiled The Church of the Apostles Peter and Paul Therefore the Pope is Summus Rector Ecclesiae dicitur Apostolicus yea Apostolus in many of his Bulls and Canonists Glosses Sedes Apostolica vocatur sedes Papalis in multis locis of Gratian and his Glossers there cited Et dignitas Papalis officium Apostolicum appellatur Et Lex Papae vel Constitutio Apostolica instituta vocantur quia Petrus Paulus princeps Apostolorum Romanam Ecclesiam Christo Domino confirmarunt Et quia omnes Apostolos fuerunt fundamentum origo totius Ecclesia militantis Et quia Papa est Vicarius illius magni Apostoli desuper missi Christi de sinu Patris ipse successor Petro in quo tota Apostolica authoritas secundum plenitudinem reservatur Being all built upon the sand since both the Title Office of an Apostle or Messenger comprehend no Soveraign Jurisdiction in them The 2d Title given them in Scripture even whiles they were Apostles is Disciples and that as well after as before Christs Resurrection This Title is given them more frequently in the Evangelists and Acts then that of Apostle in many hundred places and in Mat 28. 19. Mar 16. 7. John 20. 18 19 20. 25 26 30. c. 21. 1 2 4 8 12 14. Acts 1. 15. c. 9. 1. they are stiled Disciples after Christs resurrection and their Mission as Apostles This title was likewise common to them all yea to all Christians and converts to the faith though no Apostles Bishops nor Ministers of the Gospel Acts 6. 1 7. c. 9. 25 26 28. c. 11. 26 29. c. 14. 20 22 28. c. 15. 16. c. 18. 23. 27. c. 19. 1 3 30. c. 20. 7. 30. c. 21. 4. 17. Now this Title of Disciples common to Apostles and all Christians carries not the least colour or shadow of any much lesse of supream Ecclesiastical Jurisdiction in it but rather of subjection to the doctrine instruction of others who instructed them The 3d. Title next in dignity to that of Apostles is Prophets and their ministry is usually stiled prophecying Acts 13. 1. c. 15. 42. 1 Cor. 12. 29. c. 14. 3 4 5 6 22 29. c. 11. 5. Ephes 4. 11. 1 Thess 5. 20. That this Title carryeth in it any Ecclesiastical or Civil Jurisdiction especially Supream no mortall can conjecture nor any now claim since they disown this Name The 4th Title is an Evangelist or Preacher of the Gospel whose office is stiled Preaching Ephes 4. 11. Acts 2. 8. 1 Tim. 4. 1 2 5. Rom 10. 8. 15. 25. 1 Cor 1. 18. 2 Cor 10. 14. And in this there is no Jurisdiction at all couched much less Supream This Title of Preacher is not peculiar to Apostles Bishops or Priests by order but attributed frequently to King Solomon Ecclesiastes 1. 1 2. stiled The Preacher The words of the Preacher the Sonne of David King of Jerusalem Vanity of Vanities saith the Preacher all is vanity I the Preacher was King over Israel in Ierusalem And c. 7. 27. c. 12. 8 9 10. He oft stiles himself The Preacher adding Because the Preacher was wise he still taught the people knowledge yea he gave good heed and sought out and set in order many Proverbs and the Preacher sought to find out acceptable words And as King Solomon so King David his Father was a Preacher too else he would not have recorded Psal 40. 9 10. O Lord my God I have Preached righteousnesse in the great congregation lo I have not refrained my lips O Lord thou knowest I have not hid thy righteousnesse within my heart I have delivered thy faithfulnesse and thy salvation I have not concealed thy loving kindnesse and thy truth from the great â—rrgregatioâ— Yea other Christian Kings as Constantine Oswald have been preachers and expounders of the Scriptures to their people upon special occasions in default of able learned Bishops the principal duty of Kings being to endeavour the felicity and salvation of their peoples souls as well as bodies or estates Thus Noah though no Priest by order is stiled a Preacher of righteousnesse 2 Pet. 2. 5. And though the office of publike preaching the Gospel was principally committed to the Apostles and Ministers of the Gospel yet it is specially recorded That when the Church at Jerusalem were all scattered through Pauls persecution throughout the regions of Judea and Samaria except the Apostles Therefore they that were scattered abroad whom Zanctius the Jesuit and Baronius too affirm to be above 15000. who were not certainly all ordaine Ministers but Lay-men went every where preaching the word and converting souls in Samaria and elsewhere which the Apostles being informed of sent Peter and Iames from Ierusalem to pray with confirm and lay hands on those they converted that they might receive the holy Ghost and likewise preach the Gospel in those parts Yea Origen himself about 200. years after Christ quando Presbyteratus honorem nondum esset consecutus whiles he was a Layman at the earnest request of the Bishops of Palestine ut de sacris libris dissereret et publica eas in Ecclesia interpretaretur for defect of able Ministers and Bishops to instruct them thereupon publikely preached and expounded the Scriptures in Caesarea Upon which Demetrius a person disaffected to Origen writing Letters to the Bishops of Palestine Nunquam ante auditum nunquam factum esset ut praesentibus Episcopis Laici concionarentur Thereupon they all specially Alexander Bishop of Ierusalem and Theoctyactus Bishop of Cesarea in defence thereof returned him this answer in writing charging him with untruths Quod autem in literus dixeris Nunquam ante auditum neque iam usurpatum ut Laici praesentibus Episcopis disputarent Scripturasque erponerent in eo nobis nescio quomodo videris perspicue falsa dixisse Nam ubi idonei et habiles reperiuntur qui fratribus in verbo Dei adiumento sint a sanctis Episcopis rogantur ut populum in verbo instituant et per exhortationes ad populum verba faciant et id offendiculo non est sicut Laodiceis Evelpis à Neonâ— â—â—onu Paulinus à Celso et apud Synodos Theodorus ab Attico qui omnes beati et pii