the Church cannot be meant of every visible Church as if it were free from error but of the true Spouse of Christ nor is the true Spouse of Christ free from error of any sort but that which is in the main points of faith concerning the Father Son and holy Spirit as the words following shew nor is he said to be separated from the promises of the Father or not to have God for his Father who divides from the Church of Rome and hath not it for his mother nor are all other Churches said to be adulteresses who hold not with the now Roman church but he who divides from the Catholick church nor hath it for his mother of whom he had said Illius faetuâ—nascimur illius lacte nutrimur spiritu â—jus animamur whence it appears that he meant the church to be his mother who is born again with the same birth baptism or faith nourished by her milk that is the Word of the Gospel and animated by the same Spirit And of this it is granted that whoever is so severed from the church of Christ that is the multitude or number of believers throughout the world who professe and are baptized into the common faith and are nourished by the same Gospel and quickned by the same Spirit they are divided from God and have not him for their Father But this proves not that he that is divided from the now Roman church is divided from God But there are other words of Cyprian cited by him as found Epist 55. in mine edition at Bafil 1558. l. 1. Epist 3. as Bellar. also cites them l. 4. de Romano pontifice c. 4. which are thus set down by H. T. To Peters chair and the principal church infidelity or false faith cannot have access in which he would insinuate 1. That the Roman church is the principal church 2. That by reason of Peters chair there no error in faith could come to that church But the words being rightly and fully set down and the Epistle being read throughout it will appear that Cyprian had no such meaning as this Author would put upon him The words are these After these things which he had related before concerning the crimes of some excluded by him out of the church of Carthage as yet over and above a false Bishop being constituted for themselves by hereticks they dare saile and bring letters from Schismaticks and profane persons to Peters chair and the principal church from whence sacerdotal unity arose and not think them to be Romans whose faith the Apostle declaring is praised to whom perfidiousness cannot have accesse Iâ— which I grant the Roman church is called the principal church from whence sacerdotal unity did arise and the See of Rome Peters chair the reason of which speech is plainly set down by Cyprian himself in his book de simplicitate Prâ—latorum or de unitate Eccleâ—â—ae in these words The Lord speaketh to Peter I saith he say to thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not overcome it I will give to thee the keys of the Kingdom of heaven and what things thou shalt binde upon earth shall be bound also in the heavens and what things thou shalt loose upon earth shall be also loosed in heaven And to the same after his resurrection he saith Feed my sheep And although to all the Apostles after his resurrection he bestowed equal power and saith As my Father sent me I also send you receive the holy Ghost if ye remit sins to any they shall be remitted to him if ye â—old them to any they shall be held yet that he might manifest unity he hath disposed by his authority the rise of the same unity beginning from one Verily the other Apostles were also that which Peter was endued with equal allotment of honour and power but the beginning comes from unity that the church may be shewed to be one And a little after which unity we ought firmly to hold and vindicate chiefly Bishops who are President in the church that we may prove also Bishoprick it self to be one and undivided Let no man deceive the fraternity with a lye let no man corrupt the truth of faith with perfidious prevarication Bishoprick is one of which by each entirely a part is held By which words it is manifest that Cyprian made the Roman church the principal church not because the Bishop of Rome was above any other in honour and power or that Peters chair was more infallible than other Apostles chairs or that a supremacy over the whole church did belong to the Pope of Rome for he expressely saith that the other Apostles were the same that Peter was that they were endued with equal allotment or fellowship of honour and power and that in solidum wholly and entirely that is as much one as another each Bishop held his part in the one Bishoprick but because he made the unity of Episcopacy to have its original from Christs grant to Peter Matth. 16. 18. that all Bishops might be as one none arrogating more to himself than another And that this was Cyprians minde appears 1. By the words in his Epistle to Pope Cornelius presently after the words which H. T. cites where against the practise of those that sailed to Rome to bring thither letters of complaint against Cyprian he saith But what cause is there of their going and declaring their making a false Bishop against the Bishops For either that pleaseth then which they have done and they persevere in their wickedness or if it displeaseth them and they recede they know whither they should return For sâ—â—h it is decreed by all us and it is â—qual alike and just that every ones cause should be there heard where the crime is admitted and to several Pastors a portion of the flock is ascribed which each Pastor should rule and govern being to give account to the Lord of his own act it is meet verily that thosâ— over whom we are president should not run about nor break the cohering concord of Bishops by their subdolous and fallacious rashness but there plead their cause where they may have both accusers and witnesses of their own crime unless to a few desperate and wâ—etched persons the authority of the Bishops setled in Africa seem less who have already judged of them and by the weight of their judgement have damned their conscience bound with the many snares of their sins Which words shew that Cyprian denied the authority of the Bishops of Africa to he less thâ—n the Bishop of Rome and that persons should appeal from them to Rome but asserts that they ought to stand to the judgement of their own Bishops and that a portion of the flock is given to each Pastor which he ought to rule and govern and thereof must give account to the Lord not the whole to any one no not to the Bishop of Rome and therefore he ought
all the World oppugning If Optatus call Peter the Head of the Apostles it is meant as is frequent in Scripture and other Writers to call the forwardest and leader or first in order the Head of the rest But the words Apostolorum Caput Petrus inde Cephas appellatus gives occasion to conceive these words inserted in Optatus who it is likely would not have given so inept a derivation of the word Cephas as if it were from the Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Head The words in Augustin Serm. 124. de tempore not as H. T. 12. de 4. temporibus which shews that he cites this passage without reading it and it is likely he did so in the rest have no likelihood to be Augustine's those Sermons being nothing like Augustine's Writings nor is it likely that Augustine would have called Peter the Foundation of unmovable Faith or have made the sin of denying Christ exiguae culpae a small fault The words in the eighty sixth Epistle ad Casulanum are either deceitfully or ignorantly alleged they being not the words of Augustine but of Urbicus whom he refutes For so the words are Peter also saith he that is Urbicus the Head of Apostles the Door-keeper of Heaven and Foundation of the Church Simon being extinct who had been a Figure of the Devil not to be overcome but by Fasting taught the Romans that thing whose Faith is declared to the whole World of Lands The words of Augustine of whom Peter the Apostle by reason of the Primacy of his Apostleship bore the person c. tract ultimo in Joannem being recited at large are so far from proving the Supremacy which Romanists ascribe to him that they are against the principal grounds by which they endeavour to prove it and therefore I will recite them at large This following Christ the Church doth blessed by hope in this sorrowfull life of which Church Peter the Apostle by reason of the Primacy of his Apostleship bare the person by a figured generality For so much as pertains to him properly he was one man by nature by grace one Christian by more abundant grace one and the same first Apostle But when it was said to him To thee will I give the Keys of the Kingdom of Heavens and whatsoever thou shalt binde on Earth shall be bound also in Heavens and whatsoever thou shalt loose on Earth shall be loosed also in the Heavens he signified the whole Church which in this World is shaken with divers temptations as it were showres flouds and tempests and falls not because it is founded upon the Rock from whence Peter also took his name For the Rock is not called from Peter but Peter from the Rock Petrus a Petra as Christ is not called from a Christian but a Christian from Christ For therefore saith the Lord upon this Rock will I build my Church because Peter had said Thou art Christ the Son of the living God Therefore he saith Upon this Rock which thou hast confessed will I build my Church For Christ was the Rock upon which Foundation Peter himself also was built For no man can lay other Foundation besides that which is laid which is Christ Jesus The Church therefore which is founded on Christ received from him the Keys of the Kingdom of Heavens in Peter that is the power of binding and loosing sins For what the Church is by propriety in Christ that is by signification Peter in the Rock by which signification Christ is understood to be the Rock Peter the Church In which passage though there are conceits not right yet clear it is that Peter's primacy is here asserted to be onely in this that he represented the whole Church that the Rock on which it is built is Christ that he had his first Apostleship by more abundant grace in that he was made a figure of the whole Church to signifie its unity that in him the whole Church had the Keys of the Kingdom of Heavens that is the power of binding and loosing sins which points I presume the Romanists now will not avow That which he cites out of the council of Nice Can. 39. Arab. is but a late devised thing those Arabick canons being forged there having been but twenty in all in that council in the fifth of which number the Pope is equalled with other Patriarchs And the council of Chalcedon Act. 16. is falsly alleged as if it ascribed all primacy and chief honour of the Pope of Rome sith it makes the Pope and other Patriarchs equal in Jurisdiction within their circuit or Province notwithstanding the reluctancy of the Popes Legates and the flattery of some there and that preheminence which the Pope had was of order or place not of power nor that by divine institution for Peter's sake but by humane allowance by reason of the dignity of the City of Rome SECT VIII The holy Scriptures John 19. 11. Acts 25. 10 11. Luke 22. 25. 1 Cor. 3. 11. overthrow the Popes Supremacy H. T. adds after his fashion Objections solved Object Pilate had power over Christ himself Thou shouldest not saith he have any power against me unless it were given thee from above John 19. 11. therefore temporal Princes are above the Pope Which is strengthened by Christ's disclaiming a worldly Kingdom John 18. 36. saying Who made me a Judge over you Luke 12. 14. declining the being made a King John 6. 15. Answ I Distinguish your Antecedent he had a power of permission over Christ I grant a power of Jurisdiction I deny and so do all good Christians Nor is your Consequence less to be denied speaking of spiritual things and things belonging to Church-government in which we onely defend the Popes Supremacy and that without all prejudice to Princes and chief Magistrates in their Supremacy of temporal affairs I reply this Objection is most directly against the Popes Supremacy in temporal things which this Authour after Hart and sundry others seem not to allow the Pope though Carerius Baronius Bellarmine and others defend it places it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the third of Lu. 22. 25. upon another occasion the strife of the Disciples at Christ's last Supper who of the Apostles should be the greater our Lord Christ doth expresly determine the Kings of the Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is have dominion over them aud they that rule over them are called Benefactours but you not so and in all these places in the vulgar Latin which the Papists are bound to follow it is Dominantur corum or eis potestatem exercent in eos or potestatem habent ipsorum or super eos in none of the places doth that Translation express the words as importing tyrannical rule according to their own will without respect to the good of the persons ruled and the translating of it by H. T. over-rule and noting that it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as importing a forbidding onely to lord it over Inferiours is not right
no right Baptism almost throughout the Churches under the Papacy there being nothing but watering of Infants with some frivolous Ceremonies no immersion or plunging into the Water after Profession of Faith as was in the primitive times and is the onely Baptism Christ appointed Infant-sprinkling perfusion or dipping being meer Innovations begun after the Apostles ages and being onely by unwritten tradition as their own learned men confess conveyed to the Church not instituted by Christ himself And for administring the Lords Supper he that reades their Missals or Sees their Mass may easily discern there is not that done by them which Christ appointed but such a change there is in it from Christs institution as that it cannot be termed a Sacrament of Christ but a meer ridiculous or abominable device of men more like a Play than a religious service 2. When they say that the Church hath always exterior Consecration and Ordination of Ministers they necessarily put themselves upon it to prove that it hath been so in the Roman Church which they can never prove to have been always in the Roman Bishops much less in their Priests the Records of their Consecrations and Ordinations being in many respects either none or very doubtfull at best but humane testimony which is fallible and if these were certain yet their own Canons make many things necessary to their Sacraments specially that sottish conceit of the Trent Council that the Minister of Sacraments must intend to do what the Church doth without which there is a nullity in what is done and yet it is impossible to be proved and so many things according to their Canons nullifie their Ordinations as Simony and other irregularities of which nevertheless their own Writers accuse a great number of their Bishops and Priests and sometimes one Pope hath made void the Acts of another and in despite hath cut off his fingers which did ordain Priests as Platina relates in the life of Stephan the sixth concerning the usage of Pope Formosus besides this the Ordination of their Priests is to sacrifice for quick and dead which is no part of the Ministerial Office which Christ required Matth. 28. 19 20. which being considered if this be the note whereby the true Church must be proved no Church in the World hath less proof for its truth than the Roman but the Exceptions will be so many against their exterior Ordination and Consecration as will by their own Canons and arguings prove the Roman Church to be no true visible Church at all and so this Argument will be retorted on H. T. Let us go on to his second Argument onely taking notice that he useth the term Ministers which other Papists do deride in the Protestants SECT II. Isai 2. 2. Matth. 5 14. Psal 18. with us 19. 4. prove not such a Church-visibility as H. T. asserts nor the words of Ireneus Origen Cyprian Chrysostom Augustin A Light saith H. T. always shining to the World and a City so seated on a Hill that it cannot be hid must needs be always visible But the Church of Christ is a Light always shining to the World and a City so seated on a Hill that it cannot be hid therefore the Church must needs be always visible The Major is manifest by the very terms The Minor is proved by Scripture The Mountain of the House of our Lord shall be prepared on the top of Mountains Isai 2. 2. You are the Light of the World a City seated on a Hill cannot be hid St Matth. 5. 14. He hath put his Tabernacle his Church in the Sun Psal 18. 4. Answ THough the Conclusion might be granted in some sense yet in the sense meant by the Romanists it is denied and in the Argument the Minor is to be denied and to the proof of it it is denied that the Texts produced prove it Not the first For though the Prophecies Is 2. 2 3. be meant of Christ and the times of the Messias yet whether by the Mountain be meant Mount Sion properly or the Church or Christ or the Apostles it is certain that it is meant of that time wherein the Gospel was at first preached to which sense Hierome expounds it and the exaltation of the mountain of the Lords house is in respect of the first promulging of the Gospel in respect of which neither at first nor now is Rome exalted above the Hills and therefore it is not meant of every particular Church visible nor of such conspicuity in government and outward appearance as the Romanists maintain The second Text Matth. 5. 14. is particularly meant of the Apostles and such Preachers of the Gospel as continued that Work with them or after them and doth not foretell what shall be but declares what they were in existence or duty rather and their conspiracy is in respect of the Preaching of the Gospel But this is not spoken of every particular or the whole Church militant at all times as if it were so visible as that every Christian might know where to address themselves to them and have resolution from them in their doubts The other Text is less to the purpose speaking of a Tabernacle for the Sun not a Tabernacle in the Sun the Suns Tabernacle not Gods put in the Heavens not on earth as Hierom reades according to the Hebrew although the Septuagint and Vulgar reade as H. T. and Augustin in his allegorical way expound it of the Church But it is frivolous upon Augustin's conceit in his Enarration on the Psalms to infer a Tenet from a place that hath quite another grammatical sense which is onely argumentative As for the sayings of Fathers the words of Irenaeus lib. 4. advers Hoeres cap. 45. are not that every true Church of Christ hath such a continued Succession and so visible as that every Christian may discern where to repair to it but onely in opposition to heretical Teachers tells us God hath set other Teachers in the Church than those he there opposeth Origen's words Hom. 3. on Matthew shew what was in his time not what must of necessity be and are meant of brightness of doctrine or truth not of outward glory in a conspicuous rule and state like some flourishing Empire Cyprian's words de unit Eccles are less to the purpose being not concerning the visibility but the unity of the Church but in neither for the Romanists purpose The words are thus Cut off the River from the Fountain and being cut off it will be dry so also the Church cloathed with the light of the Lord spreads its beams through the whole World yet it is one light which is every where diffused and yet the unity of the body not separated Chrysostom's words Hom. 3. on Isai 6. are that the Church is more rooted than the Heaven and then adds let the Greeks learn the power of truth how it is easier that the Sun should be extinguished than that the Church should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that
is not as H. T. renders it be obscured but vanish away as the words following shew which are Who had these things He that preacheth hath founded the Heaven and the Earth shall pass away but my words shall not pass away Whence it is manifest that he there speaks not of the Churches visibility but permanency as the Sun Augustin lib 3. cont Parmen cap. 5. tom 7. against the Donatists saith thus Who therefore would not sit in the assembly of vanâ—â—y let him not become vain in the type of pride seeking the Conventicls separate from the unity of the just of the whole world which he cannot finde But the just are through the whole City which cannot be hid because it is seated on a Mountain that Mountain I say of Daniel in whom that stone cut out without hands grew and filled the whole earth And after There is no security of unity but in the Church declared by the promises of God which being seated as was said on a Mountain cannot be hid and therefore it is necessary that it be known to all parts of the earth By which it is manifest that in opposition to the Donatists appropriating the Church to their party he asserts it to be manifest not by its outward splendour but its extension to all parts The words l. 2. cont Petilian c. 104 are thus Ye are not in the Mountains of Sion because ye are not in the City seated on the Mountain which hath this certain sign that it cannot be hid therefore it is known to all Nations but the part of Donatus is unknown to many Nations therefore it is not that Church It is evident he spake of the Church at that time which was known or manifestly visible to all Nations not from a potent Monarchy in one City but its diffusion through all parts of the world SECT III. H. T. hath not solved the Protestants Objections against the visibility of the Church H. T. adds Objections solved Object The Church is believed therefore not seen Answ She is believed in the sense of her Doctrines and to be guided to all truths by the Holy Ghost but seen in her Pastours Government and Preaching wherefore I deny the Consequence I Reply Though Protestants deny not the Church militant to be visible in the outward Government and Preaching of the Pastors yet they deny that it is always so conspicuous as that it may be known to every Christian as an Assembly of the People of Rome or Common-wealth of Venice to which all may resort for direction Nor by this Argument do they prove that the Church militant is not visible but that the Church in the Creeds Apostolical and Nicene which is one Catholick and Apostolick as such is not visible but invisible being the Object of Faith not of Sight nevertheless the Answer takes not away the force of the Objection if it had been alleged against the visibility of the Church militant For the Church is believed not as teaching but as being it is the existence of the Church not the Doctrine of it that is believed as even the Trent Catechism expounds it now that being Catholick that is according to the Catechism consisting of all believers from Adam till now in all Nations cannot be the object of sense but of faith and therefore the Catholick Church in the Creeds is the invisible of true Believers not the meer visible now militant H. T. adds Object The Woman the Church fled into the Wilderness Apoc. 12 6. Answ But is followed and persecuted by the Dragon v. 17. therefore visible I reply this Answer is ridiculous For whereas Protestants hence prove that at some times the Church is hid from men this Authour saith It was not hid from the Dragon that is the Devil which is not in question So that it appears he had nothing to answer this Inference from the Womans flying into the Wilderness and being hid that sometimes the Church is so hidden as it were in a Wilderness that though it be yet it is not so visible or conspicuous as that men can discern it so as to repair to it howbeit the Devil knows where they lurk Yet once more H. T. Object The Church of the Predestinate is invisible Answ There is no such thing as a Church of the Predestinate Christ's Church is the congregation of all true believers as well Reprobate as predestinate There is in his Floor both Wheat and Chaff St. Matth. c. 3. and in his Field both Corn and Tares which shall grow together till the Harvest the Day of Judgement St. Matth. c. 13. The Predestinate are as visible as the Reprobate It is true indeed their Predestination is invisible and so is also these mens Reprobation I reply To salve their main Tenet of the Popes being Head of the Church of Christ who is often so wicked as that if the Church of Christ be determined to be of elect persons onely many Popes cannot be termed Members much less Heads of the Church is this audacious Assertion invented that there is no such thing as a Church of the Predestinate contrary to express Scripture which mentions the Church of the first-born written in Heaven Heb. 12. 23. and the Church elected together with Peter or those he wrote to 1 Pet. 5. 13. and saith such things of the Church in many places to wit Ephes 5. 23 24 25 26 27 28 29 30 31 32. Ephes 1. 22 23 c. as cannot agree to Reprobates who cannot be said to be Christ 's body his fulness to be loved sanctified whom he nourisheth intends to present without spot as he saith there of Christ's Church He that desires more proof may reade Dr. John Rainold his fourth Conclusion where he proves it fully both from Scripture and Fathers that the holy Catholick Church which we believe is the whole company of Gods elect and chosen which hath not been yet answered that I know Nor do I see how the fourth Lateran Council could mean otherwise which determined as H. T. saith here art 1. pag. 30. that the universal Church of the faithfull is one out of which no man can be saved which can be true onely of the Church of the Predestinate As for what H. T. saith here The Church of Christ is the congregation of all true believers as well Reprobate as Predestinate it supposeth true believers may be reprobate but this is false meaning it of the truth of being opposite to feigned counterfeit or in shew onely For our Lord Christ hath said John 5. 24. John 3. 15 16 18 36. that such as believe on him shall not perish come not to condemnation are passed from death to life have everlasting life Nor do the Texts Matth. 3. 12. where the Floor is not Christ's Church but the Jewish people or Matth. 13. 30. where the Field is expresly interpreted vers 38. to be the World not the Church speak to the contrary It is true The Predestinate are as visible as the Reprobate
in Paul's days in which it is clear from Rom. 14. 2. that one believed he might eat all things another who was weak did eat herbs Ver. 5. One man esteemeth one day above another another esteemeth every day alike In after Ages the differences in the Roman church it self if reckoned would make a large catalogue 4. It is not necessary to the being of a true church that the company and their profession be so visible as that they may be discerned as the Roman Senate was or the Venetian Republique and French Kingdom are For then the disciples which were assembled the doors being shut for fear of the Jews John 20. 19. had not been a true church of God nor the woman in the wilderness Revel 12. 14. nor those that wand red in dens and caves of the earth in desarts and mountains Heb. 11. 38. then the Saints in persecution should not be blessed as Christ saith Matth. 5. 10. but cursed as ceasing to be the true church of God 5. It is not necessary to the bring of a true church that there should be in it a succession of Bishops Priests and Laicks professing the same faith for then the first company of such professors though called out of the world should not be a true church of God for want of succession 6. Much less is it necessary that there should be a succession in the same place For then when Christ removed the candlestick that is the church out of it's place as he threatens Revel 2. 5. though believers should come to dwell there a thousand years after they should not be a true church because of the interruption of succession in that place the church at Jerusalem after the persecution had not been a true church if the Apostles had been scattered as well as the rest Acts 8. 1 2. Doth a church persecuted and driveâ— out of a place cease to be a church because they and their successors are removed out of their dwellings Suppose the place wasted and destroyed shall that destroy the being of the church which was there before 7. Much less is it necessary that there should be a continuance without any notable interruption in each age For there may be many hinderances of elections of Bishops and ordinations of Priests there may be scatterings of the Laicks as was at Jerusalem Acts 8. 1. and yet the being and verity of the church continue 8. If a church must be judged no true church because no Writings or Monuments have kept the catalogue of Bishops Priests and Laicks professing the same faith from Christ till this time a church shall be condemned as no true church for want of Writings and Monuments or because they are now lost by reason of the inundation of barbarism and barbarous people who spoil Learning and Arts which yet Popish Writers acknowledge to have happened in the ninth Age tearmed by Genebrard Chron. l. 4. the unhappy age for want of learned Writers and H. T. himself p. 25. saith In this tenth Age or Century I find no General Council nor yet provinciaâ— in which any controversie of moment was decided SECT V. None of the Texts alledged by H. T. prove a necessity of such a succession as he imagines to the being of a true Church AS for the Texts he alledgeth they are all so impertinently alledged that it 's likely had he not presumed he should meet with very credulous Readers he would not have mentioned them or at least he would have shewed how he proves his Proposition from them it being necessary to do so if he had a mind to instruct and not impose on his Readers The first Text Isa 59. 21. is no promise of such a succession in any visible church as H. T. speaks of but of a continuance of Gods Word and Spirit with the persons there meant which seem to be peculiarly the Jews by the Apostles alledging Rom. 11. 26. However they are onely the Elect who can be there meant sith the promise is made good to none other none other have the Spirit of God not departing from them not any whole visible church among the Gentiles from whom the Spirit of God may depart In the three next Texts Isa 60. 1 3 11. Isa 62. 6. Ezek. 37. 26. the very words apply the promises to Hieruâ—alem and the people of Israel so that if they speak of any continued succession in any visible church in all Ages it must be the Jewish which it is certain hath had no such succession but is broken off from the true Olive to this day and therefore cannot be meant of them in H. T. his sense till they be reingrassed The next Dan. 7. 13 14. speaks not of the continued succession which H. T. imagines of every true visible church but of the duration of Christs dominion which shall not pass away to another that is there is no kingdom which shall succeed to it as there did to the former Monarchies nor shall it be destroyed as they were but shall be continued to Christ without any succession So that this Text mentions not H. T. his succession but excludes succession of any other to Christs dominion Matth. 28. 20. intimates a succession to the end of the world of teachers and so doth Ephes 4. 11 12 13 14. but not in every true visible church nor so conspicuous as that all may know and discern the church as men discern the assembly of the people of Rome nor so apparent as that there may be produced a catalogue of Bishops Priests and Laicks professing the same faith from Christs time till now Much less doth John 14. 16. prove such a succession it being onely a promise of the Spirits abiding with the Apostles for ever which is no promise to the Bishop of Rome or any other visible church now SECT VI. The succession pretended to be in the Roman Church proves not the verity of the Roman Church but the contrary BUâ— H. T. contenting himself to have set down these Texts leaves the Reader to extract what he can out of them and passeth on to the proof of his minor That the Church now in communion with the See of Rome and no other has had a continued succession from Christ and his Apostles to this time which according to his meaning is as if he had said The Church either in Rome or Italy or Spain or France or Germany or Poland or any other part of the world which hath owned the Pope and his doctrine and been subject to his rule and no other has had a continued succession of Bishops Priests and Laicks professing the same faith with the now Bishop of Rome so conspicuous as that there may be a catalogue of such produced out of good records and no other can do so So that then if he proves his Minor he must prove 1. That church to have this succession continued 2. That no other hath Which he takes on him to do by a catalogue of the Roman churches
chief Pastors Councils Nations converted and publique Professors of her Faith But his catalogue proves not that which it is brought for For 1. many hundreds of years there hath been no one of the Roman Popes or very few who have been Pastors at all in the church of God they have been Statesmen have meddled with the civil affairs of many kingdoms disturbed the Empire and many Kingdoms advanced their base sons who are tearmed their nephews and their kindred made wars with christian Princes but have not preached the Gospel nor expounded the Scriptures to the people though even the Council of Treâ—t decree Sessâ—â— de reform c. 1. Sess 23. de reform c. 1. that they ought to be resident because they ought to feed their flock with the Word with Sacraments with Prayers and good Works which is the onely feeding which can denominate men pastors of the church of God But the Popes have for a long time shewed themselves neither to have skill nor will thus to feed the flock by preaching the Gospel but use to stay the flock of Christ by their Bulls Excommunications and Inquisitions 2. Of those he reckons up p. 32. from the year 1300. five or six of them cannot be termed the Roman churches Pastors but hireâ—ings which forsook it they being absent from Rome and inhabiting Avignon in France many hundred miles from Rome seventy years together 3. Some of them who are reckoned in the catalogue could not be Pastors at their entry one to wit Benedict the ninth being a boy almost ten years old as Baronius terms him Ann. 1033. num 6. Another John the thirteenth a lad eighteen years old at most as Baronius Ann. 955. num 2. 3. reckons when they first were Popes And if a great many of their own best Writers in their times do not bely them there was one of the Popes a woman and sate some years as Pope 4. Their succession is a very uncertain thing For 1. It is certain that Jesus Christ was never Pastor of the Roman church as Bishop there seated and it is very audaciously if not blasphemously done by H. T. to reckon him as chief Pastor of the Roman church and to make Peter and others as Successors to him in his pastoral Office as if it were ceased in his own Person and transferred to another as his Successor Nor is it likely that Peter was ever at Rome or Bishop there notwithstanding some of the Ancients by uncertain tradition have conceived he was For neither were the Apostles settled any where as Bishops of one place nor were they to be it being against their commission and peculiar work of planting churches in many places And Peter being the Apostle of the circumcision Gal. 2. 7. and his being many years in the parts about Judea of which the Scripture makes express mention it is very improbable that he was at Rome at all certainly not so as to sit there as Bishop so many years as some Writers do write of him And it is more likely if any where he was Bishop of Antioch where it is certain he was Gal. 2. 11. and as good authority there is of his being Bishop there as of his being Bishop of Rome and therefore the succession to Peter was rather to be there than at Rome nor is there any proof of translation of Peter's See from Antioch to Rome 2. Concerning the succession after Peter there is so much uncertainty as may shew how miserable a people they must needs be who have no better proof for their church than such uncertain succession For 1. There is no certainty but difference among their own Writers who was next after whether Linus or Clemens or whether both together and the like concerning the order of Cletus Anacletus Clemens as may be seen in Platina and Onuphrius and others 2. It is manifest that the succession hath been through dissention about the election sometimes a great while interrupted as Baronius confesseth Ann. 853. num 63. It hath fallen out that the See of Rome hath been void above two years and five moneths the election being delayed through contention 3. There have been many Schisms very near thirty in which there have been two or three Popes at once one opposing cursing and condemning the other and no clear certainty who was the right Pope Nations and Princes being divided some adhering to one some to another 4. A great part of their succession even by the confession of their own Writers is of Monsters as they term them more truly to be termed devils incarnate rather than men so abominably wicked that hell hath not worse in it not worthy of the name of Christians much less of Pastors of the church of God not worse surely in any church I think not the like for wickedness any where so that the succession of such Pastors is fitter to prove the Roman party a Synagogue of Satan the very seat of Antichrist than the onely true church of God Methinks no man that thinks well of Christ should imagine he would trust the Government of the Universal church with such men but rather if he intended to commit that care to any one have chosen a better race than the Popes have been to manage it 5. Their succession is also by their own Writers said to be with such wicked practices of poysoning predecessors corrupting Cardinals power of notorious whores dealing with the devil Simony and bribes fightings and bloodshed as proves them Successors to Nero rather than to Peter So that if a man would draw an Argument to prove the Roman church to be the Mother of barlots and abominations of the earth as Rome is stiled Rev. 17. 5. by the confession of their own Writers the story of the succession of the Popes and their lives might convince one that is not bewitched with their sorceries that such hath been for many hundred years together the Church of Rome 6. It is also false that those he calls cheif Pastors have had a continued succession in the profession of the same Faith with the now Roman sith it is not denied that Pope Liberius joyning with the Arians and subscribing to the condemnation of Athanasius as Hierom in his Chronicle and Catalogue of writers in that of Fortunatianus testifies did as Bellarmin acknowledgeth l. 4. de Rom. Pont. c. 9. by interpretation if not expresly consent to the Arian heresie and Pope Honorius the first in the sixth Synod at Constantinople Act. 12. 13. Pope Agatho being President was condemned as a Monothelite by hundreds of Bishops and after by other Synods besides what is charged on sundry other Popes even by Popish writers as Anastasius John the 22. c. As for H. T. his Catalogue of Councils Nations converted and publick Professors of the Romish Faith it proves much less that the Church now in communion with the See of Rome has had a continued succession of Bishops Priests and Laicks succeeding one another in the profession of the
of Christ should endure for ever de unit Eccles cap. 12. I reply what Protestant hath thus objected I know not The possibility of the militant churches ceasing is sufficiently proved by the holding of the acts of freewill to be undetermined or undeterminable by God Nor doth the answer avoid it For though if the answer be good the futurition of the churches failing follows not from the holding of free-will yet it shews not but that it may be and perhaps it will be hard for him to avoid the objection that if mans will be not determined by Gods decree which is meant by freewill among that sort of writers then the Holy Ghost cannot foresee that the church militant will endure for ever it being in reason impossible that there should be certain foresight of that which is not certain to be afore that act of freewill in man which God himself cannot determine A certain prescience of that which is purely contingent may be or not be before it notwithstanding any purpose in God is according to all principles of reason impossible If this Author hold with many of the Romanists mans freewill not to be determined by Gods decree and influx on the will of man or the Jesuits middle knowledge he hath enough of Papists to oppose him I have sufficiently shewed the futility of his dispute in the first Article of his Manual the second follows ARTIC II. Protestants Succession sufficient Protestants have that Succession which is sufficient to demonstrate them to be a true Church of God SECT I. Protestant Churches need not prove such a Succession as Papists demand ART 2. H. T. thus disputes The true Church of God hath had a continued Succession from Christ to this time and shall have from hence to the end of the world as hath been proved But the Protestant Church and so of all other Sectaries hath not a continued Succession from Christ to this time Therefore the Protestant Church is not the true Church of God The Minor which onely remains unproved is cleared by the concession of our most learned Adversaries who freely and unanimously confess that before Luther made his separation from the Church of Rome for nine hundred or a thousand years together the whole world was Catholick and in obedience to the Pope of Rome there being no Protestants any where to be found or heard of Let therefore our Enemies be our Judges Calvin Hospinian White Norton Bancroft Jewel Chamier Brochard Whitaker Bucer Perkins Bale Voyon Bibliander Answ IT hath not been proved that every true Church of God hath had a continued Succession from Christ to this time many true Churches have had no Predecessors and so no Succession the Primitive Churches certainly had not Succession there being none before them they had not been primitive if there had been precedent and sundry Churches have been true Churches who have had none after them in the same place when their Candlestick hath been removed And therefore it is most false which he here vainly saith he hath proved that the true Church of God meaning every true Church of God without which his Major is not universal and so his Syllogism naught hath had a continued succession meaning without interruption of persons which may be named in the same place professing the same Faith with the now Roman Church in every point which is his meaning and is onely for his purpose from Christ to this time he hath not proved it no not in the Roman Church nor in those that are in communion with it under the Pope Nor hath he proved at all that every true visible Church on earth shall have such a continued Succession from hence to the end of the world The prophecies he alleged are shewed not to speak what he averres And for his Minor though it is granted that the Protestant Church under that name as so termed hath not been ancient yet the Protestant Church in respect of that Faith they hold hath been from the beginning and hath continued as the Church of God in persecution sometimes more sometimes less pure sometimes larger sometimes smaller sometimes more obscure sometimes more conspicuous sometimes in one place sometimes in another and in respect of their Protestation against popish Doctrines the Popes Supremacy Transubstantiation half-communion propitiatory Sacrifice of the Mass prayer in an unknown Tongue Worship and Invocation of Saints and other popish Errours it hath had Churches and persons who have as they have been urged on them opposed them sometime more sometime fewer sometimes in a more open sometimes in a more secret way as persecution permitted and God stirred up their spirits It is most false that the most learned Adversaries of the Romanists do freely and unanimously confess that before Luther made his Separation from the Church of Rome for nine hundred or a thousand years together the whole World was Catholick and in obedience to the Pope of Rome there being no Protestants any where to be found or heard of Sure the Grecians were part of the World and H. T. himself confesseth here pag. 48. there was a Revolt of them from the Roman Church after seven or eight hundred years and they were united again to the Church of Rome in the Council of Florence Sess last which himself saith p. 34 was in the year 1439. so that by his own account their Revolt was six hundred years at least besides what is manifest of the Arminians and others And sure the Hussites Wicklevists Waldenses and those who went before them whom Rainerius saith Some counted to have been from Pope Sylvester 's time some from the Apostles were a part of the whole World and many Protestants Illyricus Fox White with others deny to have obeyed the Pope of Rome afore Luther and averre that they were though not in name yet in truth Protestants in some at least of the chief points against the now popish Doctrine And therefore that which H. T. hath recited in this Speech is manifest untruth Yea Dr. Richard Field a learned man in his Appendix to his third Book of the Church hath proved it notwithstanding Brerely his wonderment that the Western Churches afore Luther were Protestant and the maintainers of the now Roman Faith onely a Faction in it And Mr. Perkins hath demonstrated in his Demonstration of the Probleme this Position No Apostle no holy Father no sound Catholik for twelve hundred years after Christ did ever hold or profess that Doctrine of all the Principles and Grounds of Religion that is now taught by the Church of Rome and authorized by the Council of Trent Nor do the Speeches of the Protestant Writers amount to that which he produceth them for He himself allegeth p. 41. out of Augustin Epist 48. that even the Canonical Scriptures have this custome that the word seems to be addressed to all when it reaches home onely to some few and thereby he would interpret the complaints that were made of the whole world becoming Arian
but they are not meerly visible believers as some Reprobates are who profess faith which they have not But the true Church of Christ against which the Gates of Hell shall not prevail Matth. 16. 18. contains onely such believers as have that faith which is true and that Election of God which with their faith are invisible and so are rightly denominated the invisible Church from that which is more excellent and the Reprobate have not ARTIC IV. One Catholick Church not the Roman The Church of Rome is not that one Catholick Church which in the Apostolick and Nicene Creeds is made the Object of Christian Faith SECT I. Unity in non-fundamentals of Faith and Discipline is not essentially presupposed to the Universality of the Church Militant H. T. to his fourth Article gives this Title The true Church demonstrated by her Unity and Universality and then saith Unity being essentially presupposed to Universality I thought it not improper to joyn these two in one Article Answ IF this Authour had meant to deal plainly he should have told us what Unity is essentially presupposed to Universality and how the true Church is demonstrated by her Unity and Universality Unity in general is so far from being essentially presupposed to Universality in general that the contrary seems more true that one is not universal Unity not consistent with Universality it being in effect as if iâ— were said One is many or all yet I deny not some unity in special may be essentially presupposed to some universality in special There are many sorts of unity which Logicians and Writers of Metaphysicks reckon up in respect of which it is certain that the true Church of Christ cannot be said to be one as it cannot be said to be one with generical or specifical unity for that is not essentially presupposed to universality of time and place but is abstracted from it But he seems to mean unity in Doctrine Discipline and Faith by the words following Universality likewise is manifold as Logicians and Writers of Metaphysicks shew as there is an universality of predication of essence and existence Now this Authour seems to mean universality of existence for time and place and his meaning is this that unity of Doctrine Discipline and Faith is essentially presupposed to universality of existence for time and place that is that Church which hath not the same Doctrine Faith and Discipline which all Churches of Christ in all times and places have had is not the true Church of Christ and that which hath is the true Church of Christ Now these Propositions I grant if meant of Doctrine and Faith in the Fundamentals but not if meant of meer outward Church-discipline or Doctrine and Faith in points not fundamental having learned from the Apostle 1 Cor. 3. 11 12 13 14. that some may build Hay and Stubble that is some errors upon the foundation Christ who yet may be saved which they could not be if they were not of the true Church of Christ or that is no true Church of Christ which consists of such In like manner the Apostle Rom. 14. 2. expresly tells us in the Church of Rome one did believe he might eat all things and another did eat herbs one esteemed one day above another others esteemed every day alike and yet God received them both and they were Gods servants v. 3 4 5. And that in Discipline there may be disagreement yea Schism and disorder is apparent from the Church of Corinth 1 Cor. 1. 11 12. 51. 6. 7. 11. 17 c. 14. 26. 15. 12. who are termed the Church of God 1 Cor. 1. 2. And therefore without distinction and due limitation which this Authour omits his Position is not true But let 's view what he writes SECT II. The antiquity of H. T. his saying of the Roman Church its unity and universality is shewed Now saith H. T. that the church of Rome is both perfectly one and also universal for time and place is thus demonstrated Answ HEre again this Authour deals sophistically putting the Roman church for the true church as if they were the same and not explaining what he means by the Roman church which may eitherâ— signifie the church that is in Rome which is the expression of the Apostle Rom. 1. 7. or the Church where ever it be which holds the Roman faith And this Roman faith may be either the faith in all points which now at this day the Bishop and Priests and People dwelling at Rome hold or which the Christians at Rome held in the days of Paul and some Ages after If it be meant in this this last sense the true Church is no more the Roman church than Corinthian nor so much as the Hierosolymitan whence all churches received the faith if in the former sense the term is not according to the ancient use either in Scripture or ancient Ecclesiastick Writers though I conceive it so meant by this Authour To be perfectly one is also ambiguous it may be meant either that they have not the least disagreement in Doctrine Discipline and Faith or they hold the same Faith and Doctrine in the main or points fundamental To be universal for time and place may be either meant thus that the persons now termed the Roman church are universal for time and place But this is contrary to sense it being known by it that they were born within a certain definite time at certain definite places not in all times and every place existent or that the faith which now the Romanists hold is that which in all times and places the true church of God hath held And this we deny if it be meant of the Articles in Pope Pius the fourth his Creed and are willing to put all our controversies to this issue But H. T. looks quite awry from this as will appear by viewing his dispute which is thus SECT III. Unity under one visible bead without division in lesser points and disciplin is not proved from 1 Cor. 10. 17. Ephes 1. 22 23. John 10. 16. 1 Cor. 1. 10. Act. 4. 32. John 17. 11. and the Nicene Creed H. T. saith The argument for unity The church of Christ is one body one fold or flock of which he himself is the supreme invisible head and the Pope his deputy on earth the visible or ministerial But the Roman Catholick church and no other is this one body one sold or flock therefore the Roman Catholick church and no other is the church of Christ The Major is proved We are one bread and one body as many as participate of one bread 1 Cor. 10. 18. He hath made him Christ head over all the Church which is his body Ephes 1. 22 23. There shall be made one fold and one Pastor John 10. 16. I beseech you that you all speak one thing and that there be no Schisms among you but that ye be perfect in one sense and one judgement 1 Cor. 1. 10
The multitude of believers had one heart one soul Act. 4. 32. Christ prayed that his Disciples might be one St. John 17. 11. I believe one holy Catholick and Apostolick church The Nicene Creed Ans 1. THe thing pretended to be demonstrated by her unity was the true church after he changeth it into this that the church of Rome is both perfectly one and also universal for time and place is thus demonstrated here the conclusion is the Roman Catholick church and no other is the church of Christ By comparing of which it is apparent that this Author supposeth the true church the church of Rome and the Roman Catholick church to be synonymous or diverse names of the same thing which is supposed but not proved nor yeilded nor can be true as shall be shewed after 2. This Author pretends to demonstrate by this argument the church of Rome to be perfectly one which should have been his conclusion whereas not heeding his words he makes it the Minor 3. He puts in by a parenthesis in the Major many words which are not in the Minor though they belong to the middle term which should be the same in both premises nor is any proof brought for them here to wit that the Pope is Christs deputy on earth the visible or ministerial head of that church which is one body one fold or flock 4. That the Major might be for his purpose it should have been thus that church which is one body one fold or flock of which he himself is the supreme invisible head and the Pope his deputy on earth the visible or ministerial and no other is the church of Christ but such is the church of Rome ergo But as it is now framed it is in the second figure of all affirmatives which is against Logick rules and makes the syllogism naught as the very freshmen know But to it as it is now framed I answer If the words and the Pope his deputy on earth the visible or ministerial be left out the Major is granted in this sense that the universal church of Christ are one body by unity of one spirit and faith of the fundamentals and one flock by unity of one head and supreme Pastor But in H. T. his sense it is most false that it is one by the same faith in every point without any difference in lesser points or without any divisions in rites and disciplin and in subjection to one universal Bishop on earth as Christs deputy and the churches visible head Nor do any of the texts prove it in this sense For the first doth not express what all Christians were in respect of their state but profession and the unity is not derived from either subjection to one universal Bishop on earth or agreement in all points but from participating of one bread in the Lords Supper For it is not to be read as this Author after the vulgar translation reads it as many as participate of one bread but for we all partake of one bread it being in Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in some copies of the vulgar nam omnes as in the Plantin edition by the Lovain Divines 1574. I finde it in the margin so that the meaning is this we do shew our selves one body one bread forasmuch as we all partake of one bread in the Lords Supper The next text Ephes 1. 22 23. proves only that the church is one body by unity of one head to wit Christ as H. T. rightly interprets it And the third text John 10. 16. also makes the whole church one flock as it should be read not one fold in respect of one Pastor which the very words ver 11. 14 15 16. do shew plainly to be Christ himself who gave his life for them and no other and therefore none of these texts derive the unity of the church from subjection to the Bishop of Rome as visible head or chief Pastor The next text 1 Cor. 1. 10. doth only prove that the church ought to be of one mind and one judgement without Schisms not that they are or must be if they be the true church but the text proves the contrary that they may be a true church though there be Schisms and difference of judgement among them The fifth Acts 4. 32. only proves that the church at Jerusalem once were so at which time they had also all things common which doubtless H. T. will not say must or doth agree to the whole church at all times but not that the whole church shall be so still The last John 17. 11. is a prayer of Christ that it may be so and so will be accomplished but by the words ver 21 22 23. it seems most likely not to be till they be consummate in glory or if afore yet certainly the unity cannot be meant of unity in every thing for so Peter and Paul did not agree as Gal. 2. 11 12 13 14. it appears but of such unity in communion with God and aiming at his glory as is only in the elect by vertue of Christs indwelling by his Spirit which is nothing to the unity which H. T. here requires as peculiar to the Roman church The passage of the Nicene creed proves only an unity of the church but not an unity by agreement in all points and subjection to one Catholick Bishop on earth So that H. T. after his fashion cites many texts but not one for his purpose SECT IV. It is notoriously false that the Romanists are perfectly one or have better unity or means of unity than Protestants and H. T. his argument for the truth of the Roman church from its unity proves the contrary H. T. adds The minor is made evident even to the weakest understanding by the present manifold Schisms and divisions which are now among Protestants and all other Sectaries as well in doctrine as government whereas Catholicks are perfectly one both in disciplin and doctrine all the world over even to the least Article or point of faith being all united to one supreme invisible head Christ Jesus and all subordinate to one visible and ministerial head the Pope his Vicar on earth we all resolve our selves in points of faith into one safe and most unchangeable principle I believe the holy Catholick church we look on her as the immediate and authorized proponent of all revealed verities and the infallible Judge of controversies God himself being the prime Author and his authority the formal motive and object of our faith Answ 1. The Protestants are not Sectaries nor divided from the Catholick church but from the now Roman party who are really a faction divided from the Catholick church holding a new faith never established till the Tridentin council though with an impudent face H. T. avouch a most palbable falshood of the Romanists universality and arrogates to the Roman the title of Catholick church Nor are the now divisions of Protestants in doctrine or government such as cut them
be such disparities between a natural body and a mystical as are sufficient to shew the weakness of this arguing as namely that there are no parts vital in the mystical body besides the head as the heart liver and lungs are in the natural that some parts of the head it self may be cut off as the ears and nose and yet the being though not the integrity of the body continue that there are some parts that have not life as hair and nayles as some conceive that the parts receive not life from the head but the head and the rest from the soul yet â—ith the conclusion is true and the argument with its proof many wayes against the Popish tenets I grant it and observe 1. That the unity which is proved hence is not of the universal visible church the truth of which Papists and this Author go about to demonstrate by it's unity but of the mystical For in this mystical body the unity is spiritual by faith and the members have spiritual life from the head But in the Catholick church of which the disputes are according to Bellarm. l. 3. de eccl milit c. 10 c. are many dead members secret infidels so that this argument proves not the Catholick visible by it's unity but the Catholick invisible of true believers 2. This argument is not to prove the unity of the church by subjection to the Roman Bishop by which H. T. would demonstrate the unity of the church but by the unity to that head whence the body hath it's spiritual life and motion which sure is Christ only and not the Bishop of Rome 3. This similitude if by head were meant the Pope cannot evince the purpose of this Author For there have been Schisms in the Roman church of one Pope and his party against another and yet the unity of the Catholick church in the profession of the â—ame faith continued Whence it follows that Schism doth not take away the unity of the church Catholick without heresie but only disorder distemper and disquiet it And therefore though it were granted as it is not that Protestants were Schismaticks in dividing from the See of Rome yet they might be united to the Catholick church and it 's being and conservation continued as long as the unity of faith is continued and until it be proved that Protestants have departed from the unity of faith once delivered to the Saints which he can never do in vain doth H. T. go about to prove they are not united to the Catholick church SECT VI. The universality which Matth. 28. 20. Eph. 4. 12 13. Luk. 1. 33. John 14. 15 16. for time Psal 85. 9. Isa 2. 2. Matth. 28. 20. for place is meant agrees not to the now Roman church but better to the Protestants BUt H. T. proceeds thus To be universal for time and place is nothing else but to be coexistent with all time and to be spread or diffused over all places But the church of Christ from the time he hath founded it hath been coexistent with all time and shall be to the worlds end and hath and shall be spread over all nations therefore the church of Christ is universal or Catholick for time and place The Major is proved because the definition and the thing defined are convertible The Minor is proved by Scripture for time St. Matth. 28. 20. Ephes 4. 12 13. St. John 14. 15 16. St. Luke 1. 33. For place Psal 85. 9. Isa 2. 2. St Matth. 28. 20. Answ 1. The conclusion should have been the Roman Catholick church and no other is the church of Christ and the argument thus That church which is universal for time and place and no other is the church of Christ But the Roman Catholick church and no other is universal for time and place therefore the Roman Catholick church and no other is the church of Christ But so the Major had not been true of any church existent in one age nor the Minor true of the present Roman church but it is contrary to all sense and histories which relate the occurrences of the world specially in the churches of Christ 2. As the argument is framed here by H. T. the conclusion is granted being thus understood that the church of Christ is not confined to Israel only but extended to all Nations indefinitely and aptitudinally though not definitely and actually extended to every Nation For some nations never were actually the church of Christ nor any church of Christ among them though there was no restraint by Christs command of preaching to them But if it be understood of actual coexistence with all times and all places so the Minor is not true nor the Major as I conceive the meaning of the term Catholick in the Article of the Creed I believe the holy Catholick church nor is that the definition of the church Catholick that it is actually coexistent with all time and to be spread or diffused over all places but it is termed Catholick because it is not confined to one Nation and comprehends all the believers of any Nation Jew or Gentile nor do the texts he brings prove any other universality For Matth. 28. 20. proves not such an universality as that there shall be no interval of time or particular place wherein the church shall not be existent But that Christ would be with them that preach the Gospel all dayes till the end of the world so as that they had liberty to preach the Gospel in every place and should finde his assistance while they did preach not that alwayes in each day there shall be a Church of Christ on earth much lesse that there shall be a church visible conspicuously to all in every Nation of the earth The like is the sense of Ephes 4. 12 13. which is that Christ hath given various gifts till all come to the unity of faith but this proves not there shall be a continuance of the Church on earth in every age much lesse so conspicuously visible as that it may be known to all much more lesse in every place John 14. 15 16. is yet farther from the purpose as containing a peculiar promise to the Apostles if it be meant of any Church it is the invisible of true believers not of every or any meer visible Church wherein many have not the spirit of Christ at all much lesse abiding with them for ever The text Luke 1. 33. doth not prove that there shall be in every age or time a Church on earth but that Christs dominion shall never end The texts Psal 85. 9. Isa 2. 2. are thus meant that not only the Jews but also all Nations that is all other people by faith shall be admitted to the Church of God by faith as well as Jews now this proves not that there shall be in every place on earth a Church of Christ But H. T. adds I resume the Argument and make it thus 1. That church which is not universal or
Catholick for time and place is not the church of Christ 2. But the Protestant church and the like may be said of all other Sectaries is not universal or Catholick for time and place 3. Therefore the Protestant church is not the church of Christ The Major hath been proved before The Minor is proved because before Luther who lived little above â—ixscore years ago there were no Protestants to be found in the whole world as hath been proved by us and confessed by our adversaries To which you may adde they have never yet been able to convert any one Nation from infidelity to the faith of Christ nor ever had communion with all nations nor indeed any perfect communion among themselves therefore they cannot be the Catholick Church Answ The Major That church which is not universal for time and place is not the Church of Christ If meant of actual or aptitudinal universality is not true For the church of the Jews afore Cornelius was converted by Peter had been no church of Christ which was actually yea and aptitudinally that is according to Peters and other Christians circumcised their opinions and intentions to be confined to the Jews and therefore no other church than on earth were or was believed by Peter and those who contended with him Act. 11. 2. and yet there was a Church of Christ before as is manifest from Acts 2. 47. But if the Major be understood of universality of faith thus That church which is not universal for time and place by holding the faith once delivered by the Apostles to the Saints is not the church of Christ it is granted but in that sense the Minor is false the Protestants church is universal for time and place that is holds the same faith which was in all places preached by the Apostles and Apostolical teachers to believers And in this sense Protestants have been in every age before Luther and have as really converted Nations from infidelity to the faith of Christ as the Popish church or Teachers and have had more perfect communion with all Nations and among themselves then Papists as such have had and the Papists have not been so but have held a new faith not embraced by a great part of Christians nor in all places received or known nor for many hundreds of years taught in the churches but lately by the Italian faction devised to uphold the Popes tyranny and their own gain And therefore I retort the argument thus That church which is not universal or Catholick for the time and place is not the church of Christ But the Popish Roman church is not universal or Catholick for time and place but is of late standing therefore it is not the true church of Christ SECT VII The words of Irenaeus Origen Lactantius Cyril of Hierusalem Augustin are not for the universality of H. T. which he asserts the Catholicism of the Roman church but against it AS for the words of the Fathers which H. T. allegeth on this Article they are not for H. T. his purpose to prove that that is the only true church which is subject to the Bishop of Rome or that the Roman church is the Catholick church but they prove the contrary For the words of Irenaem l. 4. adv haereses c. 43. are these Wherefore we ought to obey those Presbyters which are in the church those which have succession from the Apostles as we have shewed who with the succession of Bishoprick have received the certain gift of truth according to the pleasure of the Father but to have the rest suspected either as hereticks and of evil opinion or as renters and lifted up and pleasing themselves or again as hypocrites working for gain and vain glories sake who depart from the original succession and are gathered in every place For all these fall from the truth By which it may be perceived 1. That H. T. omitted sundry words which would have shewed that Presbyters and Bishops were all one 2. That Irenaeus requires that those to whom he would have obedience given be such as have not only succession of place but also the certain gift of truth Whence it follows 1. That this speech doth not prove that we are to obey only the Bishop of Rome or the Roman Church but any Presbyters 2. That the succession required is not confined to Rome but extended to any place 3. That succession to any of the Apostles as well as Peter is termed original succession 4. That Presbyters who in any place depart not from the truth are in the church And therefore this place is so far from proving the necessity of unity with the Roman church or that it is the Catholick church that it proves the contrary The words of Origen are not for H. T. which require no other doctrine to be kept but that which is by order of succession from the Apostles and remains in the church to his time For neither do they say the church is only the Roman church nor that doctrine to be kept which remains in it or that which is delivered from Peter only or by order of succession from his chair or is delivered by unwritten tradition but that which is delivered any way from the Apostles by succession in any place The words of Lactantius are lesse for H. T. which do not at all call the Roman the Catholick church nor say in it only is Gods true worship and service and hope of life but in the Catholick church that is the Church of true believers all over the world as the words of Cyril of Hierusalem next alleged do shew in which is nothing for H. T. or against us And for the words of Augustin in his Book de vera religione cap. 7. We must hold the communion of that church which is called catholick both by her own and strangers they are maimedly recited Augustin saying that we are to hold the Christian Religion and communion of that church not onely which is named catholick but which is catholick and is named catholick and cap. 6. he explains what is meant by Catholick church per totum orbem validè latéque diffusa spread over the whole World firmly and largely and of the Religion which he terms the History and Prophecy of the temporal dispensation of the divine Providence for the salvation of mankinde to be reformed and repaired unto eternal life Whereby it may be perceived that he neither accounted that Christian Religion which is about the Bishop of Rome's power or any of the Popish Tenets which Protestants deny but the Doctrine of Salvation by Christ nor the catholick church the Roman onely but the Christian church throughout the World which consists of them who are named Christians Catholicks or Orthodox that is Keepers of integrity and followers of the things which are right as he speaks cap. 5. And for the words of Augustine Epist 152. that whosoever is divided from the catholick church how laudable soever he seems to himself to
the Apostles or if restrained to the church of that age it is meant of those that preâ—ched the Gospel to him 2. The words ego vero evangelio non crederem nisi me Catholicae Ecclesâ—ae commoveret authoritas are not well rendred by H. T. as if they did declare his purpose for the future or that he would not believe the Gospel or any other reason but the Roman or present universal churches authority For this had been an impious speech in this sense and unfit for a holy man much more for a Bishop and contrary to many passages of the same Author as particularly lib. confes 9. c. 5. in which he saith that God would not have given so excellent an authority to the Scripture through all lands unless he would that by it God should be believed But either he used the Imperfect tense for the Praeterperfect after the African dialect as he doth in a like speech in his book de beata vita sic exarsi ut omnes illas vellem anchoras rumpere nisi me nonnullorum â—ominum existimatio commoveret where commoveret is used for commovisset which is the same word here used and so the sense is I my self verily had not believed the Gospel unless the authority of the Catholick Church had moved me noting thereby the occasion of his first believing not the sole Reason or Motive of his present believing and to this sense the speeches Obtâ—mperavi dicentibus credite Evangelio ipsi Evangeliâ— catholicis prâ—edicantibus credidi recte credidisti catholicis laudantibus Evangelium quibus prae ipientibus Evangelio credidi per â—os illi credideram which express the means by which he believed and that was not authority of empire in the Church by reason of their infallible Function and right to define what is to be believed but the credit of their persons by reason of their holiness honesty wisdom and such other acts of Gods providence mentioned in the Chapter before which held him in the Church 3. Or else he speaks upon supposition that the Gospel is not believed by reason of its most sincere wisdom unto the knowledge of which few spiritual men come in this life then in that case nothing would move him to believe the Gospel but the authority of the catholick church unto which sense the words chap. 4. and the series of the Dispute seem to lead and Bellarmine lib. 4. de notis Eccles cap. 14. to reconcile Augustine's words in his Dispute against Donatists that the Church is not demonstrated by Miracles but by the Scriptures and yet against Manichaeus his Epistle of the Foundation that the Church is demonstrated by Miracles not by the Scriptures but the Scriptures by the Church saith that he speaks upon supposition because the Manichees did admit Miracles but deny the Scriptures which countenanceth this last sense Any of these ways which have their probabilities the speech may be right but not for H. T. his purpose Certainly they ascribe no infallibility or supreme judicature in controversies of faith to the Roman Pope or Church If the speech be not understood in the last sense of not believing the Gospel but by the Churches authority on supposition of the excluding the innate evidence of wisdom and truth therein or if the second sense hold not that he speaks of what he had not done at first conversion it it certain the first sense must be acknowledged that he means it of the Catholick Church from the Apostles commending it by the authority of their universal tradition in other sense specially that in which the Papists allege it it were an impious speech and contrary to many other places in his Works Sure he that reades his first second and third Chapters of his second Book of Baptism against Donatists will finde him after Cyprian fully against the ascribing to any Bishop on earth supreme judicature over other Bishops or making any Church or Council infallible but asserting that the former fullest general councils may be mended by the later and that there is no determination of any Pope or Council or Church to be rested on as infallible in points of faith but onely the holy Scripture After all this empty scribling of H. T. he yet adds I now resume the priâ—cipal Argument and retort it thus upon our adversaries The Catholick Church is infallible in all her Proposals and Definitions of Faiâ—h But the Protestant Church and the like of all other Sectaries is not infallible in her Proposals or Definitions of Faith therefore the Protestant Church is not the Catholick Church The Major hath been fully proved before The Minor must be granted by our Adversaries because they have no other way to excuse themselves from being Heretickâ— in the revolt from our Church but by falsly pretending the whole Church errs in Faith and taught Idolatry and Superstition for nine or ten hundred years together till they began their blessed Reformation a most blasphemous evasion as hath been proved before by which they have excluded themselves from all possible assurance of true faith or salvation and therefore to arrogate infallibility to themselves which they deny to the whole Church were a most frontless impudence And then he adds his Note whom he means by his infallible Church which is set down in the first Section of the Answer to this Article Answ 1. Understanding by the Protestant Church that Church which hath been since the year 1517. termed Protestants from the protesting against the Decree made at Spires Anno 1529. as Sleidan lib. 6. Com. reports the Conclusion is granted we yield the Protestant Church or Churches are not the Catholick Church but Members of it conceiving it would be indeed to hold the Errour of Donatists if they should appropriate the Title of the Catholick Church to themselves or count all out of it that are not of that party as the Romanists do who are in this Successours to the Donatists But if by the Protestant Church be meant the whole number of them who held the same Faith in the Fundamentals which now the Protestants hold so it is the Catholick Church 2. We deny that the Protestants are justly termed Sectaries meaning by Sectaries a party which hath departed from the primitive Christian faith or doth separate from the universal Church as it is or was at any time in its integrity 3. We deny the Major to have been proved understanding it of the universal Church of this or any Ages in which the Apostles were not and did not concur in the Proposals and Definitions of Faith 4. We grant the Minor but to the proof of it we say it is utterly false that we have no other way to acquit our selves from Heresie than by pretending the whole Church erred in Faith and taught Idolatry and Superstition for nine or ten hundred years together till the Reformation begun 1517. yea we say that the Errours in Faith the Idolatry and Superstition we now accuse the Roman Church of â— were many of
them later than the time of Gregory the great even in the Roman Church and were opposed more or less at least some of them by a considerable party of the Church of Christ who were far better Christians than the Popes or Roman Clergy which condemned and persecuted them as Hereticks From which crime we are able to acquit our selves other ways than H. T. saith we can chiefly by shewing the agreement of our Doctrine with the holy Scripture and first Churches after Christ's Ascension and the Orthodox Teachers in them as will appear in answer to his ninth Article It is a meer frontless impudence in him to charge us with any blasphemous evasion or excluding our selves from all possible assurance of faith or salvation and to arrogate to himself as if he had proved either The Reformation which was begun 1517. by Luther and after by Zuinglius and others continued hath been blessed by God notwithstanding the Persecutions of the Papal party and the Differences among Protestants And the Reformation sought in England since 1641. hath been blessed notwithstanding the Troubles and Differences fomented by the Popish and Prelatical parties as the Preaching of the Gospel by the Apostles and first Preachers was notwithstanding the Persecutions Heresies and Schisms that followed it Notwithstanding what H. T. or any other Romanist have said the Roman Church and Pope have not proved infallible but may be proved and have been false and heretical which is in part proved by the Objections following SECT VII The Objections from Scripture and Reason against the infallibility which H. T. ascribes to the Church are made good against his Answers H. T. saith thus Objections from Scripture and Reason solved Object All the Israelites adored the golden â—alf therefore the whole Church erred Answ Moses and the Levites did not who were many thousands Exod. 32. Numb 3. 39. therefore both those Propositions are false TO which I reply that whereas the Romanists do allege to prove an universal Bishop over the whole Church who by himself or with a Council is an infallible Judge of controversies of faith Gods ordinance of one high Priest in Israel to whose judgement all must stand Deut. 17. as Bellarmine lib. 3. de verbo Dei cap. 4. c. doeth this Argument is retorted thus If Aaron and the People of Israel were not infallible then if there were such an universal Bishop over Christians as there was over the Israelites and such a Council as the Jewish Synedrium which were to be Judge of controversies as Romanists would have yet they might be fallible sith the Jewish high Priest and Council who were to be Judge of controversies were not infallible though they were as much privileged by Papists own arguings who infer their sovereign infallible Judicature of controversies which they ascribe to the Pope and his Council from the Jewish high Priest and his Council But Aaron and the Jewish Council and Church were not infallible for Aaron and the Council and Church of the Jews did erre as is manifest by the making the golden Calf and the peoples motion and concurrence thereto Now though Moses and the Levites did not erre yet the high Priest and the People did from whose privilege and not from Moses the civil Magistrate the infallible judicature of the Pope as universal Bishop and the Roman Church Catholick is fetcht and therefore the Answer avoids not the Objection H. T. adds Object The Jews Council â—rred in condemning Christ Answ No wonder it was not perfectly oecumenical for Christ himself was then Head of the Church on earth and the highest Authority was in him not in the Jews Council and if the Jews Church could erre it doth not follow that the Church of Christ can for it was built as St. Paul saith on better Promises I reply 1. This Answer which makes that Council not perfectly oâ—cumenical and therefore no wonder it erred plainly intimates that if a Council be nor perfectly oecumenical though it would be otherwise infallible yet in that case it may erre Whence it will follow unless the Papists can prove their Councils which they say are approved by the Pope to be perfectly oecumenical that is called out of the whole World they are not infallible Now certain it is that neither the Trent nor the Lateran Councils nor those of Constance Basil Florence nor any other Council for a thousand years last past have been so called yea sometimes one party hath kept a Council in opposition to another and Pope against Pope And from the Trent Council to which they adhere not onely the Greek and Asiatick and African Churches were wholly absent but also the French for a time and the Council consisted in effect of none but Italians and the Popes Hirelings some of whom were onely titular Bishops having never been at the places whereof they carried the Titles and these by the plurality of Voices served the Popes ends but in nothing either seriously sought the truth or reformation of corruption as the History of the Council of Trent written by that intelligent man Frier Paul of Vâ—nice hath cleared to the World By which were it not that Papists are a sort of men that hood-wink themselves they might see how meer a cheat that Council was and how justly it was refused by the French Papists themselves unto this day 2 Though Christ were then Head of the Church yet he did not exercise Jurisdiction among the Jews not act but as Prophet to his Disciples he did not deny subjection to the Priests he was circumcised the eighth day as subject to the Law of Moses presented at the Temple with an Offering went up to the Feasts kept the Passover denied not the Authority of the high Priest yea directed the Leper to offer to the Priest for his cleansing as Moses bade him and John notes that the high Priest in that he was high Priest that year prophesied of Christ's death John 11. 51. which are sufficient proofs that if there were a Privilege of Infallibility in the high Priest and Council of the Jews it was not taken away by Christ's being on earth But sure then they did erre and therefore were not at all infallible in their ordinary determinations 3. It follows if the Jews Church could erre notwithstanding those passages in the Old Testament which the Papists bring for the Popes and Roman Churches infallibility from their infallibility then the Popes and Roman Churches infallibility is not well proved thence 4. St. Paul doth not say The Church of Christ was built on better Promises than the Church of the Jews but that the second Covenant was made a Law on better Promises than the first is said Heb. 8. 6. But those Promises are set down vers 10 11 12. of that Chapter of which there is none concerning any much less a greater degree of infallibility in any chief Bishop on earth oecumenical Council or Church of Christians above the Jewish high Priest and Council and therefore
to discover the truth And though it be that Councils may be and have been usefull when good choice hath been made of persons and undue practises to mis-lead and over-aw them have been removed yet as Nazianzen in his five and fiftieth Epistle ad Procopium complained that he knew no good issue of them so he that shall examine the cariage of things in Councils even the best of them since the Apostles days will finde reason not to take any thing from them on trust meerly by reason of their authority and for the Councils which have been above a thousand years by reason of the activity and prevalency of Factions and the unlearnedness of most of the Bishops in them will find more reason to be jealous of what Councils have determined them to acquiesce in them Nor will it follow that if this judgement be allowed to every private man then all or any Heresies whatsoever have been good and sound Doctrine but that those who have pretended Reason and Scripture have abused both Nor is H. T. his Reason of force because Hereticks pretend to reason and Scripture therefore every one is not to judge for himself and all Heresies were sound Doctrine any more than than this cavillers pretend Law and Reason therefore Judges that use their knowledge in the Law and their Reason in passing Sentence do justifie cavillers or determin no better then cavillers Were the Churches authority infallible hereticks might and did pretend to it's authority and Apostolick tradition and therefore notwithstanding these yet heresie may be taken for sound doctrine as well as if private reason be made a Judge for each ones self yea many heresies have alledged unwritten tradition and have had some council or other perhaps more and more numerous to patronize them then the Orthodox so that I may say setting aside the holy Scripture which is now the rule by which to determine what is error what not neither the Churches authority nor unwritten tradition can prove a point to be heresie or extirpate it but rather propagate and establish error as by experience is manifest there being never more heresies established and propagated by any one or more private mens following their reason then have been by the Popes and Councils supposed to be Oecumenical and infallible nor is there any greater cause of erring then the confidence of infallibility nor any error so fast rooted as that which is decreed by men that will confesse no error As for those heresies which he reckons as unanswerable by humane reason if he mean they are unanswerable by humane reason how or in what manner the things opposed by them are it is granted but of this Mr. Chillingworth doth not make humane reason Judge if any humane reason cannot comprehend how a thing should be nor can answer all objections yet if it judge that God hath revealed it is so it is to believe it even as Mary was to believe her having a son though she knew not how Luk. 1. 34. That which each mans reason is to judge is not how a thing can be which God hath revealed is or shall be but whether it be so revealed and this he is to do not by a blind assent to what the Church or his teachers say but by searching as the Beraeans did Act. 17. 11. with Gods approbation even when Paul preached to them the Scriptures whether they say right And if the Scripture say the contrary to what those named hereticks say then are their tenents to be rejected of which each persons reason is to judge for himself he being to be saved or damned according to his own faith if not the determination of councils against it is not to be received And this manner of judging by reason will neither promote herefie nor Atheism but on the contrary if the Popes Councils Churches determination be counted infallible it will perpetuate an error if once received as too much woful experience shews in the Roman Papacy wherein the error of transubstantiation though it be such as is so contrary to Scripture reason sense Fathers that a man unprejudiced would think them meer mad men or phrenetick persons who hold it yet it is by Papists maintained I dare hardly say by the learned believed most obstinately and furiously to this day Finally saith H. T. because if private reason were the onely Judge of controversies it would evidently follow the general councils of all former ages which have commanded all persons under pain of damnation to obey their definitions and submit to their decrees were the most tyrannical and unjust assemblies that ever were in usurping such a power over mens consciences and consequently that there neither is nor ever was any such thing on earth as a Church or obliging guide in matters of faith and Church Government I reply though Mr. Chillingworth say not private reason to be the onely Judge of controversies nor denies the Church or Council to be Judge of controversies but only the infallibility of them yet if he did say either neither of these things would follow which H. T. makes consequent thereon For notwithstanding such saying he might deem councils to have followed Scripture and therefore not unjust in those commands and that there was a Church and Church government obliging men in matters of faith though not by vertue of their own authority yet by vertue of Gods revelation in the holy Scriptures Neverthelesse if I may be allowed to speak my judgement freely I do think that if not all yet most of the Councils termed general have been for more then one hundred years too unjust and tyrannical in their commands usurping the words of the Synod at Jerusalem Act. 15. 28. too arrogantly as if their authority were equal to the Apostles and imposing on mens consciences burdens too intolerable and that this hath been a most pernicious engine of Satan to cause divisions and mischiefs in the Church of Christ And certainly if any have followed humane reason and a private spirit in deciding controversies of faith and judging matters of religion they have been Popes and the Councils approved by Popes who do almost in every thing in some things expressely forsake the Scripture and adhere to their own reason in their Canons and Decrees and Papists who receive their determinations do forsake the guidance of Gods Spirit and follow humane reason and a private spirit H. T saith further Ob. Your therefore believe the Church to be infallible and whatever else you believe because you judge it reasonable to believe it and your very act of faith it self is an act of reason therefore reason is the only Judge of controversies Answ The discourse and approbation of reason is alwayes a previous and necessary condition to our deliberate and rational acts of faith and the very acts themselves are acts of reason not discoursing but simply assenting All this I grant yes I deny your consequence because our acts of faith are not ultimately resolved into
when God calls for it in time of affliction and for more advantage in prayer but they reject Popish set fasts and their mock-fasts in forbearing flesh of beasts eggs milk butter yet eating and drinking other food and drink perhaps more delicious in fulness as a meer delusion Protestants teach praying much in spirit with understanding of what they ask with faith and trust to be heard through the Name of Christ for such good things as God hath promised but they deride justly Popish praying in Latin by those who understand not what they say their saying Ave Maries and the Creed for Prayers their superstitious saying Prayers with Beads by tale their tying themselves to canonical hours as more holy than other times their Prayers for Souls in Purgatory which is a meer figment serving onely to affright silly people that they may draw money from them for saying Masses they detest that most abominable invocating of the Virgin Mary wherein she is extolled as Authour of Grace Mother of Mercy having authority over or upon Christ with abundance of wicked Superstitions which are used in Popish devotion to canonized Saints Crucifixes a piece of Bread imagined Relicks of Saints Protestants press on men true mortification of the sins of the flesh or deeds of the body by the spirit working hatred of the inward lusts and forsaking the evil practises of them but they reject the foolish practises of whipping themselves tearing the flesh with lying on Briars as they say Benedict did tumbling in the Snow as they say Francis of Assisium did girding the body with Iron and lying on the ground as they say Dominick did which neither subdue lust nor the Devils temptations but are like the acts of Bedlams and may be and perhaps are done out of vain-glory and proud conceit of meriting by them Protestants exhort to good works but deny the building of Monasteries to be such for idle Monks that in stead of working with their hands that they might give to him that needs eat the bread to the full which belongs to the needy poor under pretence of praying which is no special function Protestants teach men to be poor in spirit to bear patiently poverty when Gods providence allots it but the voluntary poverty of Monks and Friers they reject as being a curse or else a meer hypocritical counterfeiting of poverty when they enjoy greatest plenty and live in fulness as Monks and Friers usually do or else a meer madness as in Anchorites and Eâ—â—mites Protestants teach true chastity in Marriage and single life but they detest Popish vows of single life in Priests Friers and Nuns as superstitious snares when few of them have the power of continence and they abhor the terming of the use of the Marriage-bed in Presbyters unchast and unholy and most of all the hellish Doctrine of those that teach it to be better for Priests to use Concubines than Wives and tolerate fornication and other unclean lusts when they forbid Marriage and excommunicate and deprive and imprison and persecute Priests and Bishops for it We Protestants teach obedience to Parents and Magistrates and all that are over us in the Lord but abhor the Vow of blinde obedience to Superiours never appointed by God as slavish and oft-times mischievous and destructive of the necessary obedience due to Parents and Governours whom God hath established All which things being considered we are fully assured that the Protestants Doctrine in these things is most holy and the Popish impure though to men that know not the Scripture it have a shew of wisdom and holiness Yea we avouch that there is scarce a Church in the World that is more unholy than the Roman in their maintaining the Worship of Images which hardens the Jews from Christianity in their adoration of the Bread they eat as their Maker which moved Averroes a Mahometan to prefer Philosophers afore Christians the infallible Power of the Pope though a most wicked man by himself or in a Council of his liking to set down what is to be held in point of Faith to dissolve Leagues and break Oaths upbraided by Amurath the great Turk to Christians to dispense with incestuous Marriages deny Marriage to Priests which Pius the second a Pope thought fitter to be restored forbidding some Meats as unclean at some times the Cup at the Eucharist and the ordinary reading of the Bible in their own Language to the Lay-people directing men to invocate Saints teaching them to ascribe salvation to their own Merits making the man of sin the Vicar of Christ besides what some have taught about deposing and destroying Princes giving equivocating Answers to Magistrates upon Oath exempting Priests from subjection to Princes allowing the breach of faith to those they judge Hereticks making cursing Parents in passion and other horrid evils venial sins allowing great crimes upon the probable opinion of one Doctor killing a man to vindicate honour and such other most odious resolutions of cases of conscience of the late Jesuits which the more sober and honest Jansenist in his late Book of the Mystery of Jesuitisme hath discovered in which there may be found such a Nest of most stinking Doctrines vented by Jesuits as honest moral Infidels by the light of nature did detest and from their Doctrines we may truly infer that Rome as now it is is indeed the Mother of harlots and abominations of the earth On the other side though Protestants are not without Errours yet in the main matters especially in the Doctrines of the Gospel and holiness and righteousness of life their Doctrine shines more bright than ever it did in any Church since the Age following the Apostles unto this day SECT V. The devotion of Romanists shews not the holiness of the Roman Church it being for the most part will-worship and pharisaical hypocrisie H. T. goes on thus Her Churches are open and Divine Service said not onely on all Sundays and Holy-days but every day in the week and that the greatest part in the forenoon There is five times more preaching and catechizing and ten times more fasting and praying in the Catholick Church than in the Protestant her Sacraments are more and more frequented and in stead of an innumerable multitude of religious men and women that are in the Catholick Church who have freely forsaken all things to follow Christ and totally relinquished the riches pleasures and preferments of this life to serve him in the remainder of their days in vows and practises of holy poverty obedience and chastity Protestants have an innumerable company of Sects and Sect-masters that daily spring out of their stock such as are continually broaching new Heresies and always at defiance one with another Answ THe Popish devotion is so far from proving the holiness of the Roman Church falsly and most impudently termed the Catholick Church that it rather proves them a Synagogue of Satan than a Church of Christ Their Churches as they term them stand open but that which
be granted and yet the supreme Headship not proved The power said Hart Conf. with Rainold chap. 1. divis 2. which we mean to the Pope by this Title of Supreme Head is that the Government of the whole Church throughout the World doth depend of him in him doth lie the power of judging and determining all Causes of Faith of ruling Councils as President and ratifying their Dâ—crees of ordering and confirming Bishops and Pastours of deciding Causes brought him by Appeals from all the coasts of the Earth of reconciling any that are excommunicate of excommunicating suspending or inflicting other Censures and Penalties on any that offend yea on Princes and Nations finally of all things of the like sort for governing of the Church even whatsoever toucheth either preaching of Doctrine or practising of Discipline in the Church of Christ Now a person may be above others in power and dignity yea the Head and Primate of them and yet not have this power The Lord Chief Justice of one of the Benches the Speaker of the Parliament Chair-man of a Committee Duke of Venice President in a Council of Bishops the Head of a College the Dean of a Cathedral may have power and dignity above other Justices of the same Bench over Counsellours in the same Council over Knights and Burgesses in the same Parliament Prelates in the same Council Fellows in the same College Canons in the same Chapter and in a sort Primates and Heads of the rest yet not such supreme Heads over the rest as the Popes claim to be Yea notwithstanding such power he may be limited so as that he cannot act without them in making any Laws or passing any Sentence binding but they may act without him and legally proceed against him So that the Conclusion might be yielded and yet the Popes Supremacy not proved The truth is the Pope claims such a vast and monstrous power in Heaven and Earth and Hell as exceeds the abilities of any meer mortal man to discharge and is as experience shews the Introduction to a world of miseries and oppresons But let us view his proof of the power of Peter which H. T. ascribes to him Tâ—e Major saith he is proved because the stronger is not confirmed by the weaker nor the less worthy to be set before the more worthy generally speaking Answ This doth not prove his Major for a person may be weaker and less worthy and yet above others in power and dignity Queen Elizabeth was a Woman and so weaker in respect of her Sex and perhaps less worthy in respect of parts than some of her great Commanders and Privy Counsellours Will H. T. say she was below them in power and dignity Many a Father and Master may be weaker and less worthy and yet superiour in power and dignity Many a Prelate is stronger in knowledge and wisdom and more worthy in respect of holy life than many Popes I will not onely say than Pope Joan and Bennet the Boy but also than Pius the second or any other of the best of their Popes and yet H. T. will not yield such Prelates to be above Popes in power and dignity Me thinks he should yield Athanasius to be stronger and of more worth than Liberius Hiâ—rom than Damasus Bernard than Eugenius and yet he would be loath to ascribe more power and dignity to them than to the Pope Nor is it true that the stronger is not confirmed by the weaker whether we mean it of moral or natural strength or weakness and confirmation Apollos was confirmed by Priscilla David by Abâ—gail Naaman by his servant Nor if by generally speaking be meant very frequently is the speech true that the more worthy is set before the less worthy I think in the Acts of the Apostles Barnabas is more often before Paul than after as Acts 11. 30. 12. 25. 13. 7. 14. 12 14. 15. 12. I am sure in the Holy Ghost's Precept Acts 13. 2. whereupon they were ordained and in the Decree of the Apostles Acts 15. 25. Barnabas is first Will H. T. say Barnabas was more worthy than Paul Me thinks a man should be ashamed to utter such frivolous toys in so weighty a matter and fear to ascribe to a sinfull man so great and immense a Dominion on such slight pretences But how doth he prove his Minor The Minor saith he is proved I have prayed for thee Peter that thy faith fail not and then being at length converted confirm thy Brethren St. Luke 22. 31. The names of the twelve Apostles are these the first Simon who is called Peter c. St. Matth. 10. 2. St. Mark 3. St. Luke 2. and Acts the 1. Answ The Text doth not say Confirm the Apostles in the faith nor do we finde that they did but that he doubted as well as they Mark 16. 14. yea there is mention of another Disciples believing the Resurrection afore Peter John 20. 8 9. yea Paul seems to have confirmed Peter in the faith when he walked not with a right foot according to the truth of the Gospel Gal. 2. 14. Acts 14. 22. Paul and Barnabas are said to confirm the souls of the Disciples and Judas and Silas did the same Acts 15. 32. So that this Act shewes no Headship in Peter nor any privilege at all much less such a supreme Headship over the Apostles as H. T. allegeth it for but a common duty of charity which not onely may but must be done by an equal or inferiour to an equal or superiour Sure if Paul had known of this as a Privilege in Peter he would not have said that he went not up to the Apostles before him nor conferred with flesh and blood Gal. 16. 17. and that Peter added nothing to him Gal. 2. 6. As for his being preferred generally before the rest it is not proved by his being named before the rest he may be named after who is preferred before as Paul is after Barnabas nor do the four Texts express a general or frequent priority of nomination three expressing but one and the same act of Christ and the Catalogue being varied in the order of the rest some Evangelists reckoning Andrew next Peter sometimes James and in like manner the order altered in some others shews that the order of nomination imported no Privilege yea sâ—metimes Peter is named after Andrew John 1. 44. who had this Privilege to bring Peter to Christ vers 41 sometimes after Paul and Aâ—ollos 1 Cor. 1. 12. 3. 22. and other Apostles 1 Cor. 9. 5. Gal. 2. 9. which shews that John and Paul understood not that any such Primacy or Prerogative was given to Peter by his nomination first as Papists assert thence for if they had they would not at any time have inverted the order And therefore however a Primacy of order may be given to Peter yet 1. There is no necessity we should yield the acknowledgement of it to be a Duty imposed much less a perpetual Privilege of