Selected quad for the lemma: church_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
church_n	apostle_n	bishop_n	evangelist_n	4,208	5	10.0866	5	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

one Head to be constituted over the Catholick Church if you mean militant Christ the triumphant Head is sufficient for all your Canonists blaspheamy who say (s) Non videretur Dominus discretus fuisse ut cū reverentia ejus loquar nisi unicum post se talem Vicarium reliquisset qui haec omnia posset De majoritate obedientia unam sanctam in Glossa Christ our Lord should not have seemed to have dealt discreetly to speak it with reverence unless he had left one such Vicar behind him that could do all these things that is regulate the whole Church For neither is it possible for one man to take cognizance of the whole Church unless he were omniscient as of all Europe Asia Africk China and Prester John's Dominions Peru Mexico with Magellanica and the rest of the Americans no Civil Prince had ever the fourth part of it under his Scepter much less an Ecclesiastick neither could the Church possibly if this were granted be preserved from ruin A Pope himself hath delivered it e Cathedra and that is Gregory the Great who said of John Bishop of Constantinople who first claymed to himself this universal power (t) Si hanc causam aequanimiter portamus totius Ecclesiae fidem corrumpimus corruit universa Ecclesia de statu suo si is qui Vniversalis dicitur cadit Gregor lib. 4. Epist 34. 38. Epist 78. If we patiently suffer this matter thus to proceed that one man shall be universal Bishop we seek not waies to preserve unitie but we overthrow the faith of the whole Church if he that is said to be Universal Bishop happen to fall the whole Church falleth from her state And relating to this Question Saint Augustine saith (u) Augustinus De ve●ae religione cap 45. Habet superbia appetitum quendam unitatis omnipotentiae Pride it self hath a certain desire of Vnitie and universal power though the tendence thereof be to ruine In conformitie to this Saint Paul expresseth the lasting Politie Christ setled in his Church who (x) Ephes iv 12 13. when he ascended far above any heavens gave not one Vniversal Pope to rule the whole but some Apostles some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the working of the ministery for the edifying of the body of Christ Whereupon Saint Cyprian descanting saith (y) Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprianus De simplicitate Praela●o●ū Vnus est Episcopatus c. There is but one Bishoprick part whereof is holden of several Bishops in whole And again (z) Ideo plures sunt in Ecclesia Sacerdotes ut uno Haeresin faciente caeteri subveniant Cypr. lib. 3. Epist 13. Therefore there are many Priests or Bishops in the Church not one over all the Church that if one fall into Heresie the rest may help As Paul reproved Peter and Irenaeus Pope Victor Upon that place of Hosea The children of Israel and the children of Judea shall be gathered together and appoint them one Head Saint Hierom Paraphrases thus (a) Haec omnia fient quia magnus est dies s●minis Dei qui interpretatur Christus Hierom. in Hoseae cap 1. vers 12. All these things shall come to pass because it is the great day of the seed of God which seed is interpreted not an Vniversal Bishop but Christ Lyra harps upon the same string (b) Congregabuntur filiae Judae id est Apostoli filii Israel id est Gentiles conversi pariter id est una Ecclesia ponent sibi caput unum id est Christum Nicol. Lyra in Hoseae cap. 1. There shall assemble together saith he the children of Judah that is the Apostles and Children of Israel that is the Gentiles converted together that is in one Church and shall appoint unto themselves one Head that is not one Vniversal Bishop but one Christ Saint Augustine is of the same consort saying (c) Recolatur lapis ille angularis duo illi parietes unus ex Judaeis alter ex Gentibus Augustin De Civitate Dei lib. 18. cap. 28. Let us remember that Corner-stone Christ not any Prelate and the Walls the one of the Jews the other of the Gentiles Dionysius (d) In Opere Tripartito lib. 2. cap. 5. deciphering purposely the Politie of the Church and comparing the same with the glorious Hierarchie of the Angels and Powers in Heaven yet never dropped one word of the universal government by one Prelate So that we may safely conclude with that Appendage of the Council of Lateran In caelesti Hierarchia tota congregatio Angelorum non habet caput unum praeter solum Deum ergo a simili in Ecclesiastica Hierarchia hominum non debet esse unum caput praeter solum Deum That is In the Celestial Hierarchie the whole Chore of Angels hath no other head but onely God therefore by like proportion in the Ecclesiastical Hierarchie of men there ought not to be any one Head but God That is Christ God-man Gent. I should easily grant by virtue of those Premises that there is no apparent necessitie of a visible Head over the whole Church Christ and his Spirit can easilie supply that defect And it is congruous enough to reason that no one Prelate Atlas-like can bear the axle-tree of the whole Church upon his Shoulders yet methinks there are clear Evidences in Scriptures and Fathers that Saint Peter had supremacie over the rest of the Apostles and the whole flock of Christ Minist This is your Second Position which for all your confidence will vanish into Ashes like Sodom's Apples But I beseech you tell me these Evidences out of Scriptures and Fathers Gent. Of Scriptures these two places are pregnant the one (e) Matth. xvi 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art Peter and upon this Rock I will build my Church (f) Hart against Rainolds Though in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem in the Greek to be a difference in termination and an Enallage of Genders the Hebrew or Syriak Word Cephas which our Saviour used signifies both Peter and a Rock whence I gather that Peter was that rock upon which Christ builded his universal Church as appears by his further promise that he would give unto him the keys of the Kingdom of heaven c. The other place is (g) John xxi 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed my Sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to rule and govern as to feed Out of thee shall come saith Micah (h) Micah v. 2. Matth. ii 6. of Beth-lehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall rule my people Israel Homer stiles Agamemnon the Grecian General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the people Hence I gather that Christ appointed Peter the Ruler or Governour of the

Christ said to Peter thrice Feed my Flock in relation to his threefold Denyal that he that abjured him thrice might be adjured to Fidelity in his Pastoral Charge by this Advice repeated thrice He said it in the Presence of the Apostles that they that were scandalized with his fall might be confirmed by his Establishment and make use of the Instruction which also concerned themselves (b) Haec velut ad Petrū dicta sunt omnium communia Orig. in Matthaeum Tract 1. These words being spoken as it were unto Peter are common to all the Apostles saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in St. Matthew and Homer but in Plato (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato lib. 1. De Legibus who also useth the same words signifieth to rule but is as Budeus saith Pastorum more gubernare curare gregem To rule and take care of the Flock Pastour-like As the Father of Hippo emblazons it (d) Non te pascere cogita sed oves meas sicut meas pasce non sicut tuas gloriam meam in illis quaere non tuam Dominium meum non tuum lucra mea non tua August in Johannem Tract 123. Think not to feed thy self feed my Sheep feed them as my Sheep not as thine own seek mine Honour in them seek not thine seek my Dominion and not thine seek my Gains and not thine own No man ever denyed this Feeding this ruling of the Flock to St. Peter nor did Peter himself ever deny it to any other Pastour but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or if you will for it is the same word rule the Flock of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1. Pet. v. 2 3. taking the Oversight thereof not by constraint but willingly not for filthy Lucre but of a ready mind neither as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling or being Popes over God's Heritage but being Ensamples to the Flock Where you see St. Peter yields that to every Pastor which Christ yields to him But says Boniface Christ said to St. Peter Feed my Sheep Therefore he committed all his Flock to him What sequel more then in this Peter said to all Pastours Feed the Flock Therefore he committed the whole Flock to all Pastours Bishop Jewel (f) Defence of the Apologic of the Church of England page 92. Bishop Jewel challenges the Romanists to produce the Authority of one antient learned Father that ever made this Collection but ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem yet we deny not but St. Peter had Commission to feed and rule the whole Church but it was a joint Commission with the rest of the Apostles upon whom Christ breathed alike saying (g) John xx 22. 23. Receive the Holy Ghost whose Sins ye remit they are remitted and whose Sins ye retain they are retained gave them mission and commission alike in the same extent and latitude (h) Matthew xxviii 19. Go teach all Nations c. Whereupon St. Hierom (i) Hierom. Contra Jovinianum lib. 1. saith All the Apostles received the Keys of the Kingdom of Heaven and the Stability of the Church was built equally upon them all Gent. But though I should be forced to relinquish my hold from these Texts and the antient Commentaries and Glosses thereupon yet it is undeniable that the Fathers give St. Peter Primacy over the rest of the Apostles for St. Chrysostom (k) Chrysost in Matthaeum Homil. 83. Homil 87. Homil. 55. calls him Verticem Apostolorum the Head of the Apostles the Head and Pastour of the Church the Master of the World Ruler over all the World Minist So doth the same St. Chrysostom (l) Chrysost ad Rom. Homil. 18. call Elias Caput Prophetarum the Head of the Prophets yet had not Elias Primacy over Moses and all his Collegues He gives Paul (m) Nullus Paulum antecedit de ea re nemo omnium dubitat Chrysost de laudibus Pauli Chrysost in Genesin Homil. 7. in Genesin Homil. 11. Preheminence over all the rest over the World Paulus Magister Orbis Paul the Master of the World And from Generalities condescends to induction of particulars (n) Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium sed omnium quae sunt in toto orbe Chrysost in Johan Homil. 11. in Act. 53. Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium Vnto Paul the charge of all Churches is given not of one or two or three Churches but of all the Churches that be in the world Gregory (o) Gregor 1 Reg. lib. 1. cap. 4. a Roman Prelate himself stiles Paul caput Nationum the Head of Nations Eleutherius (p) Epistola Eleutherii ad Episcopos Galliae Stow Chronic. another Bishop of Rome writing to the Bishops of France says Vniversalis a Christo vobis commissa est Ecclesia The Vniversal Church is committed to you by Christ Chrysostom (q) Chrysost in Epist ad Phil. Homil. 13. calls the Women of Philippi caput Ecclesiae the Head of the Church and salutes Theodosius the Emperour (r) Chrysost ad populum Antiochen Homil. 2. with this Encomium Summitas caput omnium supra terram hominum the Height and Head of all men upon Earth Yet neither had St. Paul nor the Gaulish Bishops nor the Women of Philippi nor Theodosius the Emperour Primacy over the Apostles or Superintendency over the whole Church Gent. But St. Ambrose saith (s) Ambros in locum cap. 24. Christus Petrum amoris sui veluti Vicarium reliquit Christ left St. Peter as the Vicar of his love which Attribute and Elogy is not given to any of the Apostles Minist He saith not expressly his Vicar but as his Vicar which Tertullian being Judge is the Holy Ghost's peculiar who speaking of Christ saith (t) Misit vicariam vim Spiritus Sancti qui credentes agat Tertull. De praescriptione adversùs Haereticos He sitting at the Right Hand of God the Father instead of himself sent the power of the Holy Ghost as his Vicar to direct them that believe But if St. Peter in a borrowed Sence may be termed Christ's Vicar the Stile is but the same Eleutherius of Rome gave Lucius first King of Britain And that Eusebius gives not onely the Apostles but all Ministers saying (u) Eusebius Episcopus Romanus Epist 3. 2. Cor. 5. Caput Ecclesiae Christus est Christi autem Vicarii Sacerdotes sunt qui vice Christi legatione funguntur in Ecclesia Christ is the Head of the Church and his Vicars are the Priests that do their Embassage in the Church in place of Christ Now the Collection would be wilde Eleutherius stiles King Lucius and Eusebius calls all Priests Christ's Vicars Therefore Lucius had and all Priests have Supremacy over the whole Church But I beseech you if it should be granted that Peter was Christ's Vicar in some peculiar

Sense supposito sed non dato what makes it for the Pope's Supremacy and Authority over the Catholick Church in general which is the Question Gent. It makes in this That Peter fixed his See at Rome and delegated his Plenipotentiary Power to the Bishops his Successours there that what Power he had he left it in Fee and hereditary to them Minist You speak much in little for this is (x) 2 Thess ii 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of that wicked one wherein is touched (y) Doctour Sclater upon Thessal pag. 94. First Temerarium a rash avouchment that Peter fixed his Episcopal See at Rome Secondly Erroneum a palpable mistake that he could delegate his Apostolick Power to Successours Thirdly Haereticum a notorious falsity little less then Fundamental that he actually invested the Bishop of Rome with his Apostolick Power derivative to all Posterity Gent. Will you deny that Peter fixed his Episcopal See at Rome when the Fathers so frequently call Rome the Seat of St. Peter Minist (z) Gildas pag. 2. Epist De excidio Britanniae So Gildas the Wise calls Britain St. Peter's Seat telling the British Priests Quod sedem Petri Apostoli inverecundis pedibus usurpassent that They had usurped the Apostle St. Peter 's Seat with unreverent Feet I hope you will not conclude hence that St. Peter fixed his Episcopal See in Britain which is as genuine Logick as the former That Peter was ever so much as at Rome you have neither Scripture Proof nor Presumption (a) Vellenus printed by Illyricus Vellenus with many others proves the contrary Consider but these Reasons impartially Whereas Peter is said to come to Rome the (b) Secundo anno Claudii Petrus Apostolus Romā venit qui annos aliquot anteà Antiochiae praedicaverat hic initium sumit Romana Ecclesia Carion Chronic. lib. 3. pag. 122. second year of Claudius and to reside there twenty five years which is till the last of Nero why doth St. Paul writing his Epistle to the Romans the last year of Claudius or first of Nero make no mention of Peter saying Rom. 1. 5 6. that They were called of Jesus by his Apostleship amongst all Nations Secondly In the last Chapter he greets and salutes near thirty eminent Saints at Rome with their Families and names not Peter which had been an irreverent oversight if he had been resident as Primate there Thirdly Claudius banished all Jews from Rome Peter was a (c) Galat. ii 7 8. Jew Fourthly (d) August in Epist ad Galat. cap. ii The Gospel of Circumcision that is to preach to the Jews wheresoever scattered was committed unto Peter but the Romans were Gentiles Vncircumcised Lastly The Antients that averr Peter's residence so many years at Rome contradict the Stories of the Acts of the Apostles and amongst themselves vary speaking the confused Language of Babel But admit Peter was at Rome will it follow he was fixed as Bishop there Gent. Doth not St. Augustine give a lineal Succession from Damasus who was Bishop at Rome in his time till St. Peter And Doctour Pocklington (e) Pocklington Sunday no Sabbath one of your own glories that he can derive his Pedigree from Augustine the Monk Bishop of Canterbury and from thence ascend the Scale of Primitive Succession till St. Peter Minist Not from Saint Peter as Bishop of Rome but as an Apostle who with his Collegues or Fellow-Apostles ordained Elders and Bishops of their times they succeeding Pastours and Teachers to the world's end Thus the Apostles divided the earth amongst them Saint Paul ordained Timothy at Ephesus Titus at Crete Saint John Polycarp at Smyrna and other Bishops of Asia Saint Bartholomew had his Successours in India Saint James in Spain yet Paul was no Bishop of Ephesus or Crete John of Asia Bartholomew of India or James of Spain The Apostleship was an Extraordinary Office which expired in the Twelve and was incommunicable to Posterity and would have been disparaged by Confinement to a particular Charge Thus Irenaeus (f) Irenaeus lib. 3. cap. Contra Haereses It is easie saith He for all men to see that will see the Truth the antient Traditions of the Apostles in the Church through the whole World and we can reckon those that were ordained Bishops of the Apostles themselves and their Successours also even until our selves Gent. (g) Confutation of the Apology of the Church of England Harding against Jewel page 95. Apostolick Power was twofold either extraordinary common to Saint Peter with the rest of the Apostles this expired in them and was incommunicable to Successours or ordinary which was Saint Peter's peculiar Privilege and this he bequeathed to his Successours Bishops of Rome Minist This is that Erroneum palpable Mistake maintained by Petrus de Palude who said (h) Nullus Apostolorum praeter Petrum factus est à Christo Episcopus alii Apostoli nullam potestatem jurisdictionis à Christo receperunt specialiter post Christi Ascensum fuit collata eis à Petro. Petrus de Palude De potestato Apostolorum Art 2. That None of all the Apostles save onely Peter was Bishop by Christ and that The rest of the Apostles received no Power of Jurisdiction at Christ 's hand but that specially after Christ 's Ascension it was given unto them by Peter Blasphemy worthy of tearing of Garments as highly prejudicial to Christ's Prerogative and contradictory to Scripture as Paul declares Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father Whereupon Saint Chrysostom (i) Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi nihil hic enim dicam ampliùs Chrysoft in Epist ad Galat. cap. 1. Comments thus Paul had no want of Peter nor had any need of his Suffrage or Allowance but in honour was his equal here I will say no more meaning he was in some Sense his Superiour And Saint Augustine (k) August in Epist ad Gal. cap. 2. makes Peter without any distinction Fellow and equal with the other Apostles avouching that Christus sine Personarum acceptione hoc dedit Paulo ut ministraret Gentibus quod etiam Petro dederat ut ministraret Judaeis Christ without any respect of Persons gave the same Authority to Paul to minister among the Gentiles that he gave to Peter to minister among the Jews Whence is gatherable that rather Saint Paul who writ to the Romans preached at Rome lived and dyed there should have had this ordinary Delegation if any then Saint Peter who was designed the Minister of Circumcision which he himself knew well when he said (l) Galat. ii 9. James Cephas that is Peter and John who seemed to be Pillars gave to me and Barnabas the right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fellowship that is aequalitatis of equality saith the Gloss and further (m) Non didici

whole Church Minist You gather Conclusions without Premises as erroneously though not as imperiously as did your Pope Boniface (i) Declaramus dicimus definimus pronunciamus omnino esse de necessitate salutis omni humanae Creaturae subesse Romano Pontifici De Majoritate obedientia who declared said defined determined and pronounced that it was of undoubted necessitie of Salvation for every humane Creature to be subject to the Bishop of Rome but it was from his not right understanding of those Texts whence as Saint Hierom (k) Hierom. in Matthaeum cap. 16. lib. 3. said of others Aliquid sibi de Pharisaeorum assumpsit supercilio He assumed something of the Luciferian Pride of the Pharisees For the Primitive Fathers who lived nearest the Fountain judged it no less then Blasphemie to interpret any mortal man as Peter was but onely Christ the onely Son of God to be this Rock So Gregory Nyssen (l) Gregorius Nyss●●● Testimoniis 〈…〉 ex Veteri Te 〈…〉 saith Tu es Petrus c. Thou art Peter and upon this Rock I will build my Church he meaneth the confession of Christ for he had said before Thou art Christ the Son of the living God Saint Hilarie saith (m) Haec est una felix fidei petra quam Petrus ore suo confessus est Hilar. De Trinitate lib. 2. cap. 6. This is the onely-blessed Rock of Faith which Peter confessed with his mouth and upon this Rock of Peter 's Confession is the building of the Church Where you see Peter and the Rock are two distinct things Cyril saith (n) Petra nihil aliud est quàm firma inconcussa Discipuli fides Cyrillus De Trinitate The Rock is nothing else but the strong and impregnable faith of the Disciple Saint Chrysostome (o) Supra hanc petram id est in hac fide confessione aedificabo Chrysost in Matthaeum Homil 55. goes on in the same Equipage Vpon this Rock that is to say upon this Faith and this Confession I will build my Church Saint Augustine speaks home (p) Augustinus De verbis Domini secundum Matthaeum Serm. 13. Petra erat Christus supra quod fundamentum etiam aedificatus fuit Petrus Christ was the Rock upon which foundation even Peter himself was builded And lest he should leave any in the Clouds he adds further in the person of Christ Non me aedificabo super te sed te aedificabo super me I will not build my self upon thee but I will build thee upon me And that no man might conceive that Peter was in any sence singularly this Rock or that he had the monopoly of the Keys which were first promised to him but performed in a Juncto with the rest of the Apostles Origen who lived nearer the Original tells us (q) Petra est quicunque est Discipulus Christi supra talem petram constituitur omnis Ecclesiastica Doctrina August ibidem He is the Rock whosoever is the Disciple of Christ and upon such a Rock all Ecclesiastical Learning is built (r) Quòd si supra unum illum Perrum existimas aedificari totam Ecclesiam quid dicturus es de Johanne filio Tonitrui Apostolorum unoquoque nū audebimus dicere quòd adversus Petrum unum non praevaliturae sunt portae Inferorum an soli Petro dantur claves regni coelorum Orig. in Matthaeum Tract 1. If thou think that the whole Church is built onely upon Peter what wilt thou say of John the Son of Thunder and of every of the Apostles Shall we dare to say that the Gates of Hell shall not prevail onely against Peter or are the Keys of the Kingdom of heaven given onely unto Peter Seeing Saint Cyprian (s) Cyprian De simplicitate Praelatorum avers Hoc erant alii quod Petrus pari consortio praediti honoris potestatis The rest of the Apostles were the same that Peter was all endowed with the like fellowship both of honour and power That Saint Ambrose balancing them in Scripture-scales is at a stand Inter Petrum Paulum quis cui praeponatur of Peter and Paul whether of the two should be preferred before the other And if Gregory (t) Gregorius lib. 4. Epistol 32. who was a Bishop of Rome himself may be believed Petrus universalis Apostolus nonvocatur Peter is not called an Universal Apostle And for your Criticism that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synonomous Budaeus (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus in Lexico denies it unless in a Dialect the Gospel owns not Whether our Saviour used the Hebrew or Syriak word Cephas is uncertain (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles lib. 1. De Coelo cap. 11. text 110. and more certain if he did it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and concludes nothing amounting but to a fallacia aequivocationis in the one Language to a Paronomasia or collusion of words in the other And Christ's promise of the Keys to Peteter inferrs no more then Saint Augustine gathers from it Petrus pro omnibus dixit cum omnibus accepit Peter was the mouth and spake for the rest of the Apostles and received the promise with all the rest Now to concenter all these lines in one point If by the Rock be meant principally either Faith confessing and relying upon Christ the Rock himself or instrumentally the Apostles who were all Equal and by a joynt Commission received the Keys it comes far short of proving the Supremacie of Peter over the rest of the Apostles and the whole Church Gent. I have not what further to reply in that being mistaken in the Fathers which I see are unanimous against us yet before I surrender this Hold (y) Ajacis Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which our Side most confides let me hear what you can say to the other Scripture whereby Christ commissioned Peter to Feed that is rule his Sheep and feed his Lambs and that thrice repeated in presence of the rest of the Apostles whence our Pope Boniface concludes (z) Dominus dixit generaliter Pasce oves meas non singulariter has aut illas ergo commisisse intelligitur universas De Majoritate obedienti● The Lord said generally unto Peter Feed my flock he said not specially Feed these or these therefore we must understand he committed all his flock to him Minist Your Premises are weak and Boniface his Conclusion consequentleess What can be more ridiculous then this Inference Christ said to Peter Feed my Sheep he said it thrice he said it in the Presence of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to rule Therefore he gave him Supremacy over the Apostles It 's my Sheep indefinitely Therefore he gave him Power over the whole Flock or Vniversal Church Prince and People To answer St. Augustine (a) Augustin supra locum and the Primitive Fathers gave other reasons

afterwards Pope Pius the Second affirmeth that the first three hundred Years Before the Nicene Council small regard was had of the Romane Church Johanes Major (n) Indi Christiani in aliis locis separati si reliqua ad fidem necessaria crederent nescii quod Romanus Pontifex caput sit Ecclesiae durum est dicere quòd sint in statu Damnationis Major d. 24. q. 3. saith It were over hard to affirm that the Indians and other Christians which live in remote Countries should be in the State of Damnation for not knowing that the Bishop of Rome is the Head of the Church if they believe other necessarie Articles to Salvation And Alchasar (o) Alchasar Comment in Apocalyp cap. xx v. 1. 2. 3. saith Antequam nuptiae cum Romana Ecclesia per receptam publicae Christianae Fidei consuetudinem celebrarentur minus frequens cum Romana communio satis fuit Before such times as the publick Nuptials between the Romane Church and other Churches were celebrated by a common-received Custom a less frequent communion with that Church was sufficient Neither the Romane nor any other particular Church was ever simply the Ground and Pillar of Truth but onely the Primitive (p) Generale Concilium Papae Cardinalium Episcoporum Doctorum in Scripturis Propheticis intelligendis non est nunc tantae authoritatis quamae fuerit olim Apostolorum collegium Dried De dogmat Eccles lib. 2. part 58. comprising the Apostles the succeeding Vniversal Church and the Members thereof onely by Office and secundum quid it was not spoken to the Church of Rome but of Ephesus which was never the Head of the Church and is now no Member thereof Caveat Roma And if the Romane Church be spread over sundrie Parts of the World because some people professing the Romane Faith travail or reside in many Countries and exercise their Religion where they travail or live yet this will not demonstrate that it is the Church universal for both Jews and also sundrie other Christians which are no Romists as the Syrians or Melchites Georgians Russians Nestorians of Saint Thomas in India Jacobites Copthi Habassines Armenians Maronites are largely diffused over the world and exercise their Religion in places where they make their aboad And there is nothing more presumptuous (q) Gregor Nazianzen Oratione De seipso contra Arrian Vbi illi sunt quae Ecclesiam multitudine definiunt Chryost Ad popul Antiochenum Homil 40. August supra Psal 39. then to make external Fame and Amplitude which are things common and separable proper Notes of the true Church and upon this ground to reject smaller Churches which have less Fame in the world but more veritie Gent. Well admit Salvation be not confined to the Church of Rome and that it be not the peculiar Ground and Pillar of Truth yet it is the Mother-Church all or most have received their Christianity from her Minist Rome when she was the most superlative standing upon her highest tiptoes was not a Mother but a Sister or a Daughter Church juniour to many If we look into the original Jerusalem is the Mother of us all De Sione exibit Lex verbum Domini de Jerusalem Isai ii 3. there Christ was Crucified there the Apostles were commissioned there they received the Holy Ghost there Stephen first sealed the Truth with his Blood one of the eldest Sisters was Antioch where men were first called Christians not at Rome whereupon Saint Chrysostom (r) Antiochia caput totius orbis Chrysost Ad populum Antiochenum Homil. 3. calleth that Citie The Head of the whole world The Apostles divided this Earthly known Globe amongst them which in few years after the Passion they compassed Whereas it is but pretended by (s) Irenaeus lib. 3. cap. 3 1. Irenaeus that Saint Peter came to Rome when Saint Matthew wrote his Gospel which was in third year of Caius Caligula and one and fourty after our Saviour's Nativitie eight after his Passion during which time the Foundation of Christianitie was laid by the Apostles through the world who received not their Faith from Rome but were rather more antient Titus was sent to Dalmatia Crescens to Galathia 2 Timoth. iiii 10. or Gallia so Eusebius (t) Eusebius lib. 3. calls it (u) Aventinus in Annalibus Boiorum Sabell Enncad 7. lib. 4. Trophimus to Orleance Photinus to Lyons Lucius of Cyrene to Germanie Barnabas to Millain Apollinaris to Ravenna all the Countries and many more were converted by these and others without Commission from Rome Gent. But if not others yet we of this Nation must acknowledg Rome for our Mother-Church as receiving our Faith and Conversion thence Minist No for Britain received the Christian Faith in a manner as soon as Rome in the second year of Claudius and fourtie fourth year after the Nativitie Simon Zelotes an Apostle came hither to Preach the Gospel as Dorotheus witnesseth (x) Simon Zelotes peragratâ Mauritaniâ Afrorum regione Christum praedicavit tandem in Britannia ubi crucifixus occisus sepultus est Dorotheus in Synopsi Simon Zelotes having passed through Mauritania and the Regions of Africk at the last Preached Christ in Britain where he was Crucified Slain and Buried Nicephorus (y) Evangelii Doctrinā ad Occidentalem Oceanum Insulásque Britannicas profert Nicephor lib. 2. cap. 40. also avouches that Simon having Preached to many Countries conveighed at last the Doctrine of the Gospel to the Western Ocean and British Islands With these Baronius (z) Baron ad diem 28. Octobr. and the Magdeburgenses (a) Magdeburg Centur. 1. lib 2. cap. 2. agree which Gildas the Wise summs up saying Interea glaciali frigore rigente Insula c. In the mean time while Claudius was raging with bloody War there imparted it self to this cold Iland removed off from the visible Sun further then other Countries that true and invisible Sun Christ which in the time of Tiberius Caesar had shewed himself to the whole World Theodoret Sophronius and Arnoldus Mirmannus (b) Arnoldus Mirmannus in Theatro quarto Neronis Anno Dom. 59. affirm Saint Paul to have passed to Britain the fourth year of Nero and there to have s●wn the Seed of Life To these I might add Aristobulus whom Saint Paul nameth in his Epistle to the Romanes recorded (c) Mirmannus in Theatro De conversione Gentium pag. 43. Doroth in Synops. Baron out of the Greek Martyrol ad diem 25. Matrii by Mirmannus Dorotheus and Baronius to have propagated the Gospel in Britain As also Joseph of Arimathea with his ten Companions who pitched in the Iland Avallonia where Glastenbury after was builded thence called in our ancient Records (d) Capgravius Polydore Virgil Cambden Harpesfiend Bal●us Flemingus Scropus the Burial-place of the Saints none of these were sent from Rome nor had any dependence on it Gent. But the first Christian King of Britain Lucius required Eleutherius Bishop

Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisi●i● capitis vice qua demum ●ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud d●cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitionē Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quàm regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Da● x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To

in colours and preserved and it may well be thought that men in old times being not yet removed from the Superstition of their Fathers used after this sort to reverence them by an Heathenish Custom as their Saviours Whereby it is plain that the use of Images came not from Christ and his Apostles but from the Superstitious Custom of the Heathens neither were these in that age set up in any Church but in the open street for an Herb grew at the feet thereof Julian out of inveterate malice to Christ took down his Image and set up his own in the place thereof to affront the Lord of Life therefore it was darted with a Thunder-bolt from Heaven as an ominous presage of his ensuing ruine who prodigiously wounded and throwing out handfulls of blood cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast conquered O Galilean This will infer that Julian was punished for dishonouring Christ but will not prove that Images were then set up in Churches much less that they were adored for about that time the godly Emperours Valens and Theodosius gave out this Proclamation throughout all Christendom For as much as we have a diligent care in i Cùm sit nobis curae diligens in rebus omnibus supernt numinis religionem tueri signum Salvatoris nostri Christi nemini concedimus coloribus lapide ●liavè materia fingere sculpere aut pingere sed quocunque reperitur loco tolli jubemus gravissima poena eos mulctando qui contrarium Decretis nostris imperio quicquam tentaverit Constantinopol Concil Petrus Crinitus lib. 9. cap. 9. all things to maintain the Religion of the most high God therefore we suffer no man to fashion to grave or to paint the Image of our Saviour Christ either in colours or in stone or in any other kind of Metal or matter but wheresoever any such Image shall be found we command it to be taken down assuring our Subjects that we will most straitly punish all such as shall presume to attempt any thing contrary to our Decrees And before this time it was Arnobius his Plea against the Gentiles (k) Accusatis nos quod non habemus Imagines altaria non est dubium quin religio nulla sit ubi est simulaehrum Arnobius Contra Gentes lib. 2. pag. 214. Lactant. lib. 2. cap. 2. Ye accuse us that we have neither Images nor Altars out of doubt where there is any Image there is no Religion Gent. But suppose Images and their worship be interdicted by Scriptures Fathers and antient Councils yet they are consequent out of the Principles of Nature and Christianity for an Image is a distinct and lively Pourtraicture of some visible and corporal thing by its very aspect exciting the beholders to compassion Thus Virgil (l) Virgil. Aeneid 2. brings in Aeneas weeping at the sight of a painted Table discovering at Carthage the Trojan Wars Ovid (m) Ovid. Epist 13. personates Laodamia comforting her self with the waxen Image of her Husband Protesilaus in his absence Appian (n) Appian De bellis Civilibus lib. 2. emblazons the manner how the Friends of Julius Caesar brought his Statue in the same bloody Garb as he was wounded in the Senate thereby making a deeper impression upon the Roman Citizens to revenge his death then the most eloquent Oration could have done Minist Your Argument if any thing seemingly to the purpose in form sounds thus That which hath a natural inclination to move compassion ought to be adored But such are Images Your Proposition is manifestly false and your Assumption may be questioned And whereas you describe an Image a lively Pourtraicture of some corporal and visible thing I demand how this can be affirmed of the Images you make of God the Father and the Trinity which are incorporeal and invisible Clemens of Alexandria is so far from avouching an Image to be a lively Portraicture that the saith (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a dead matter formed by a Work-man's hand but we use saith he no Image made of sensible matter but such onely as is perceived by understanding But methinks you are brought to a great dearth when for lack of other matter you are forced to produce Heathen Historiographers and Poets who as Athenaeus (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus saith have liberty to say and do what they please That Story of Terence (q) Suspectans tabulam quandam pictam ubi inerat pictura haec Jovem quo pacto Danae misisse aiunt quondam in gremium Imbrem aureum egomet quoque id spectare cepi c. Terent. in Eunucho in Eunuchus had been as concentrick to your purpose where in the Picture Chaerea seeing Jupiter in a Golden shower descending into Danae's Lap was encouraged to deflowre the Virgin committed unto his charge I grant Images do oftentimes vehemently move the minde diversly to sundry affections So Salust testifies that Quintus Maximus and Publius Scipio were inflamed with Nobility of courage to advance themselves to like adventures when they beheld their Ancestours Images But every thing that may delight or move the minde is not therefore (r) Quantum autem visibilia noceant ad invisibilia capienda et quantum amor corporearum rerum etiam bonarum ad spiritualia contemplanda ipse Dominus demonstrat dicens Ego veritatem dico vobis expedit vobis ut ego vadam si enim non abiero non mittam eam ad vos Agobard lib De pict imag Tom. 4. Bibliothec. meet for the Church of God much less adoration God's House is the House of Prayer not of gazing Therefore the antient Lacedemonians would not suffer any Image or Picture to stand in their Council-House lest the Senatours minds thereby should be drawn from instant imployments to extravagant imaginations That Counsel of the Wise man is conceived Canonical though the Book be Apocryphal Wisd xv 5. Aspectus imaginis dat insipienti concupiscentiam The sight of an Image in the unwise stirreth up concupiscence Gent. Christ to whom all adoration and worship is due became truly and verily man as visible and a spectable as any other man and consequently as imaginable that he may be figured by an Image no less truly and distinctly then another man That Story in Eusebius of Publius Lentulus is well known who sent a perfect Description of our Saviour to the Roman Senate Minist Conclusions borrow their strength from the Premises but these your Premises have no power to enforce the controverted Conclusion for although Christ be true Man and suppose Divine Providence had permitted a true Transumpt to have been taken in his life-time upon earth truly resembling the Prototype and transmitted till our times without alteration yet his painted or carved Image wanteth evident and undeniable right to represent him because such right presupposeth Divine Institution The same represents him and stands for him onely by humane