CARPENTERS CHIPPES OR SIMPLE TOKENS OF vnfeined good will to the Christian Friends of IAMES BALMFORD vnworthie seruant of Iesus Christ a poore Carpenters Sonne Act. 3. 6. Such as I haue that giue I thee Printed for Richard Boyle 1607. THREE POSITIONS Concerning the 1 Authoritie of the Lords day 2 State of the Church of Rome 3 Execution of Priests ALL WRITTEN VPON SPEciall occasion by IAMES BALMFORD Minister 2. Tim. 2. 7. Consider what I say and the Lord giue thee vnderstanding in all things AT LONDON Imprinted by Felix Kyngston for RICHARD BOYLE 1607. TO THE RIGHT HONORABLE AND VERTVOVS LADY THE LADY MARGARET Countisse of Cumberland IAMES BALMFORD an vnprofitable seruant of Iesus Christ wisheth all true honor in this life and eternall glorie in the life to come I Will honor them who 1. Sam. 2. 30 honor me saith the Lord of Lords but in no one thing is that Lord more honored than in a religious sanctifying of the Lords day which is an holy Signe Exod. 31. 13 betweene the Lord and vs that he doth sanctifie vs to be his people and that we sanctifie him to be our God Of which day it is thus written If thou turne away Isa 58. 13. 14. thy foote from the Sabbath frō doing thy will on mine holy day and call the Sabbath a delight to cōsecrate it as glorious to the Lord and shalt honour him not doing thine owne waies nor seeking thine own wil nor speaking a vaine word Then shalt thou delight in the Lord and I will cause thee to mount vpon the high places of the earth and feed thee with the heritage of Iacob thy father For the mouth of the Lord hath spoken it In which words we may obserue 1. How highly the Lord esteemeth his Sabbath 2. How religiously the people of God are to sanctifie the same 3. That they who make no conscience of such sanctifying the Sabbath can neuer delight in the Lord what profession soeuer they make and 4. That religious sanctifying the Sabbath as it is a principall part of Godlinesse so it hath a speciall promise of speciall blessings euen in this life With these and many other most gracious words would God perswade man to bee holy But man hath sought out many inuentions and amongst the rest this conceipt That the Lords day is not the ordinance of God Vpon which ground many make no more conscience of sanctifying the Lords day than of keeping holie daies so called ordained only by humane authoritie and some by writing not yet published haue opened a gappe to much licentiousnesse To sloppe which gappe as I may I haue endeuoured to proue That the Lords day is an ordinance of God Which Position with two other concerning the Church of Rome and Execution of Priests written vpon iust occasions and by perswasion the former of your Honor the other of that right Christian Noble-man of most honorable memorie Henry late Earle of Huntington I houe published vnder your Right Honorable name As knowing your well informed zeale for the Lords day and against the Synagogue of Rome to be such that England were the happiest nation in the world if all noble personages were indued with the like And withall hoping that by these and other more Diuine Treatises the same shall be yet more and more inflamed to the glorie of God and comfort of your owne Soule THE FIRST POSITION THE LORDS DAY commonly called Sonday is an ordinance of GOD. IF this bee true that man is not to pollute a Act. 10 15 what God hath sanctified and If Saturday so called were sanctified by God I appeale to the consciences of Gods people for iudgement whether Man can make Saturday common without warrant from God himselfe If not then Saturday is made common either in regard of some Ceremonie or by God himselfe for some other speciall cause As hee permitted a man vncleane b Numb 9 10 11. or in a long iourney to make common the Passeouer which otherwise was to be kept in the first moneth That there was no Ceremony in the Iewes Sabbath to bee abrogated by the comming of Christ I haue proued in another Discourse which with sundrie points concerning the Sabbath I am desirous to publish hereafter if God will In the meane while I desire the Reader to consider these briefe notes 1. That the Sabbath was made c Mark 2 27. Deut. 5. 14 15. for man yea so that great care is had of seruants their rest which is no ceremoniall respect 2. That the Learned do so disagree about the supposed Ceremony that one affirmeth Rest and denieth The seuenth day another affirmeth the seuenth day and denieth Rest to be the Ceremony 3. That the fourth Commandement which by cōsequence gaue confirmation to Saturday before Christ his death as now to Sonday and euery word thereof was d Exod. 34. 1. twise written by the finger of God in tables of stone To shew e 19 11. 20 1. Deut. 4 12 13. 14. Gen. 17 9 10 22 23. That the Decalogue as it was preached to the Church immediately by God himselfe before it was written by God and deliuered to Moses on the Mount so it is eternall as God himselfe As the Gospell preached by Christ himselfe who was God as well as Man is eternall Gal. 3. 19. Heb. 12. 27. 28. 21. c. 8. 2. Whereas Circumcision and the ceremoniall Law brought from God to the Church by Abraham and Moses was temporall 4. That none of the other nine Commandements except the second by Papists is said to be in any part ceremoniall 5. That Saturday of it selfe without the consideration of Rest or the number Seuen both which are also liable to Sonday cannot signifie any thing to come 6. That it was sanctified f Gen. 2. 3. in Paradise though not expressely named and therfore not instituted at the first to signifie Christ to come and therefore no more a Ceremonie to be abrogated by the comming of Christ than Marriage which g Gen. 2. 23. 24. was also instituted in Paradise and is figuratiuely applied to signifie h Ephes 5. 25. c. the spirituall coniunction betweene Christ and his Church But let it be supposed that Saturday was ceremoniall What other thing is thereupon to be inferred but that therefore it ceaseth to be Gods Holy day But can we imagine that God would take no order that another day should be established for his owne worship Did hee sanctifie a Sabbath in the time of innocency and when there were none to keep it but Adam and Eue And would he not appoint a Sabbath in the time i Mat. 19 28. of Regeneration when his people were k Isa 2 2 3. multiplied his Sonne l Psal 110. 1 2 3. King in Sion and the power of his rod such that as it was prophecied His people should come willingly at the time of assembling his army in holy beautie
worshippers shall worship the Father in Spirit and Truth by the light of nature u Act. 14 15 17 23 24 God is glorified as hee is Creator I answere That it is not so for A seuēth day though not Saturday is still sanctified Which to be sufficient to celebrate the Creator the fourth Commandement prescribeth neither this nor that seuenth day but one of seuen doth euidētly proue So that wheras Sonday is The Lords day and withall A seuenth day we may obserue that Christians * Ioh. 14. 13. glorifie the Father in the Sonne and celebrate the Creator with the Redeemer By whom a New creation though spirituall was performed x Isa 65. 17. 66. 21. 22 according to the prophecy of Isaiah Lastly If it may appeare by the word that Sonday was confirmed by the Apostles practise and preceptiue execution then Sonday hath authoritie not from the Church but from Christ But it appeareth by the word that Sonday was so confirmed therfore it hath authority not from the Church but from Christ. That the sequele of the Maior may better appeare I will manifest the Minor by these three places of holy writ viz. Act. 20 6 7. and 1. Cor. 16 2. and Reuel 1 10. For in the first place three things are to be obserued 1. That Paul abode at Troas seuen daies 2. That it is not said The Disciples were called of purpose to his preaching but Being come together to breake bread that is to be partakers of the Lords Supper And 3. That ready to depart on the morow he cōtinued his preaching till midnight Then it will appeare that Sonday there called The first day of the weeke in respect of the Iewes their account to whom Saturday was the seuēth that is the last day of the weeke was sanctified to holy meetings and exercises And that Paul waited as at Philippi y Act. 16. 12. 13. for the Sabbath of the Iewes so at Troas for the Christians their Lords day Which he would not haue done being an Apostle and hauing such hast of departure if Sonday had not been sanctified by greater authority than the ordinary authority of the Elders and Brethren If it be obiected that according to the originall the words bee One of the Sabbathes in the two former places and therfore it is vncertaine whether Sonday bee meant in those places rather than Saturday I answere That by the same reason it is vncertaine whether our blessed Sauiour did arise againe the third day z 1. Cor. 15. 4. according to the Scriptures For all the Euangelists a Mat. 28. 1 Mark 16. 2. Luke 24. 1. Ioh. 20. 1. vse the same words when they report That Mary Magdalen went to seeke Christ when he was risen But more fully to confute this Argument three things are to be noted 1. That in the originall the numerall One is put for the ordinall First For Marke hauing said in the second verse of his 16. chapter One of the Sabbathes speaking of Mary Magdalen her seeking of Christ chaungeth the words in the 9. verse and saith The First day shewing that Christ was risen And that Sabbathes is put for Weekes As in Leuit. 25. 8. it is written Thou shalt number 7. Sabbathes that is weekes of yeeres Secondly it is to be obserued That in both places only Christians are said to haue these meetings For they who came together are called Disciples Churches and are said To breake bread that is To receiue the Communion b 1. Cor. 10. 16. 17. 18. which none but Christians may do And therefore in both places the Spirit of God in two sundry writers Luke and Paul vseth these words The first day of the weeke rather than The Sabbath day more distinctly to expresse that day which was sanctified by Christians Whereas at Philippi where no Disciples were as yet Paul is said c Act. 16. 12. 18. to go on The Sabbath to the place where the Iewes were wont to pray after he had bin there certaine daies For what neede had the Christians being none but themselues to neglect the Lords day for the Iewes Sabbath Thirdly note that it is said Euery first day 1. Cor. 16. 2. and consider whether there be any probability that the Apostle would haue them come together euery Saturday If not it followeth necessarily that by The first day of the weeke Sonday is vnderstood In 1. Cor. 16. 1. 2. we are yet further to consider that the Apostle saith As I haue ordained in the Churches of Galatia which argueth Generality and Euery first day which argueth Perpetuity So that by this place holy assemblies vpon Sonday may seeme as generall in those times so confirmed for euer by a preceptiue exhortation For as in this speech d 2. Tim. 2. 19. Let euery one that calleth on the name of Christ depart from iniquitie a preceptiue exhortation to call on the name of Christ is implied howsoeuer only departing from iniquity bee expressely commaunded So in this speech deliuered by an Apostle Euery first day of the weeke let euery one of you put aside is implied a preceptiue exhortation to come together vpon the first day of the weeke howsoeuer only putting aside be expresly commanded If it be obiected That these meetings were only to gather for the Saints I deny it For it is said Act. 20. 7. That the Disciples came together to break bread which importeth other holy exercises Againe If no more were vnderstood than expressed then Christians cōfirmed in the faith were lesse religious vpon their setled and sanctified holy day than they were ordinarily if not euery day at their first enterance into their holy profession For then they mette together e Act. 2. 42. 46. not only to breake bread but vnto doctrine also and prayers Lastly The Apostle who was so zealous to sanctifie the Lords day at Troas would no doubt reproue in this place so great neglect of The Lords day if such a matter were then to be supposed As for Reuel 1. 10. if nothing else were vrged but the consideration of the two former places it doth sufficiētly appeare that by The Lords day is meant The first day of the weeke now called Sonday according to the iudgement of all the learned Against which streame to striue by making a doubt without reason at least probable is to bewray a proud conceipt of a priuate opinion But howsoeuer this be sufficient yet for the godly their sake I will say somewhat more than inough It is the iudgement of the learned and I see nothing to the contrarie That as Paul praying in the Temple * Act. 22. 17 fell into a traunce so Iohn sanctifying the Lords day was rauished in spirit If so how can we imagine That Iohn banished f Reuel 1. 9 in the isle Patmos hauing no cause to cōstraine him nor occasion to induce him should rather sanctifie the Iewes Sabbath than the Christians holy day Againe If
we find these titles Our Lord or The Lord so attributed to the Sonne that he is called g 1. Tim. 6. 14. 15. The Lord of Lords and by the title Lord h 1. Cor. 12. 4. 5. 6. Ephes 4. 4. 5. 6. distinguished from the Father and the Holy Ghost so that in few if any places of the new Testamēt it is applied distinctly by way of title to any but to the Sonne will any who saith Iesus is the Lord speaking by the Spirit of God make any doubt that by The Lords day is meant that day which was especially sanctified to the honor of Christ And will any Christian considering that which is said be yet doubtful whether that were Sonday or no Lastly Beza in his note vpon 1. Cor. 16. 2. reporteth That in one Greeke copy these very words The Lords be added to Euery first day Which sheweth manifestly That not the Iewes Sabbath but The first day of the weeke was called The Lords day If then in 3. places of holy Scriptures written by 3. holy men inspired by the Holy Ghost of whom Luke was an Euangelist Paul and Iohn Apostles we finde The first day of the weeke according to the computation of the Iewes now called Sonday sanctified to the worship of God yea so That Paul waited for it at Troas and doth preceptiuely exhort the same though by implication to be sanctified euery weeke amongst the Corinthians as in other places and it obtained the name of The Lords day as being specially sanctified to the honor of our Sauiour wee may conclude That it appeareth by the Word That the Lords day called Sonday was confirmed by the Apostles practise and preceptiue exhortation Now the Minor or assumption of the former syllogisme is manifested I am to confirme the sequele of the Maior or proposition Wherein two things are to bee proued 1. That The Lords day was not established by the ordinarie authoritie of the Church And 2. That it was established by the Diuine authoritie of our Sauiour Christ. The reason of both is because it was established by the Apostles The former though euident by that which is said will yet further appeare If we grant That the Primitiue Church attributed as much to the Apostles who first i 1. Cor. 3. 6. 10. planted the same and for the performance of that worke of God were k Act. 2. 4. indued with extraordinary gifts inspired by the Holy Ghost instructed l 1. 3. by Christ 40. daies after his resurrection as Israel did to Moses their Law-giuer But while Moses liued the Israelites tooke all their directions from him yea so That not only in difficult cases m Leuit. 24. 11. 12. Num. 15. 32. 33. 27. 1. 2. of blasphemy Prophaning the Sabbath and Daughters inheritance not formerly ruled by Moses they came to him to know the minde of the Lord but also in all things about the Tabernacle n Exod. 31. 3. 6. 39. 37. 42. 25. 38. 40. euen to a paire of snuffers the worke-men though miraculously inspired with cunning were altogether directed by him who had his instructions immediately from GOD. Can we then thinke That the Disciples came together euery first day of the week of themselues though by generall consent without the authoritie of the Apostles so directing them If they had attempted such a thing how could they haue answered this question o 1. Cor. 14. 36. 37. Came the word of God out from you A question made by the Apostle in a supposition that the Corinthians misliking Pauls directiōs touching silēcing tongues without interpretation and women in the Churches would happily say That they were of another opinion So that it importeth this reply But I pray you consider that the Apostles are the first teachers of the Church hauing receiued their instructions either immediatly frō Christ his mouth or by reuelation therefore the Church is to be ordered by them If then worke-men cunning by inspiration could not make a paire of snuffers without Moses his direction nor the Church in Corinth by it owne authority permit the manifestation of the extraordinary gift of the spirit to be in their publique assemblies without interpretatiō could The Lords day a matter of so great regard bee established without the authoritie of the Apostles Againe Whereas the Apostle hauing reproued certaine male vsages amongst the Corinthians and taken some order for reformatiō of the abuse of Loue feasts which were of good vse at the first but tending at last to the prophaning of the Lords Supper cōcludeth thus p 1. Cor. 11. 34. Other things wil I set in order when I come Is it not euident that the Church could do litle or nothing much lesse establish Sonday to bee the Lords day without Apostolique authoritie Lastly If Titus an Euangelist q Tit. 1. 5. could not reforme Creta nor ordaine Elders but as he was appointed by Paul I see not but that all things in the Church were ordered and ordained by the Apostles If by the Apostles then by Christ Which is the second point in the Maior now to be proued If we receiue the writings of the Apostles as the Word of God why not their constitutions accordingly I meane not vnwritten verities or rather the very lies of Antichristian Papists but such ordinances as are mentioned and commended in the Word For the Apostles were r Act. 1. 2. 8. 22. 15. chosen and faithfull witnesses of those things which they haue heard and seene and no doubt as faithfull s 1. Cor. 7. 25 1. Tim. 3. 14. 15. in all the house of God as Moses was about the Tabernacle and in gouerning Israel But Moses did not direct the worke-men to make any thing no not a paire of snuffers but according to the patterne which he saw in the mount and in the said cases of t Leuit. 24. 12. 13. Num. 15. 34 35. 27. 5 6. Blasphemy Prophaning the Sabbath and Daughters inheritance answered not of himself but consulted with God Therfore the Apostles did not prescribe ordinances but with such authority that Paul and so all might say u 1. Cor. 11. 25. I haue receiued of the Lord to wit Christ that which I haue also deliuered vnto you But what neede these inferences Doth not the Apostle charge * 14. 37. Euery man that thinketh himselfe to be a Prophet or spirituall to acknowledge that the things hee writeth to them are the Commandements of the Lord If the things which he then writ viz. Directions about Prophecy Speaking with strange tongues and Silence of women in the Church were the Commandements of the Lord can we thinke him to be a true Prophet and spirituall indeed who perceiuing The Lords day to haue been established by the Apostles will not acknowledge it to be a Commandement of the Lord If it bee demaunded when our Lord commanded his Holy day I answere The faithfulnes and credit of the
holy Apostles are sufficient to perswade an humble Christian to receiue it as the Lords ordinance though it be not certainly knowne when Christ did ordaine it But it is probable that he gaue commandement concerning the same within those 40. daies after his resurrection When as it is written x Act. 1. 2. 3 in expresse words he gaue through the Holy Ghost Commandements vnto the Apostles whom he had chosen and spake of those things which appertaine to the Kingdome of God Now doth it not especially appertaine to the kingdome of God that Christians should sanctifie their Lords day wherein y 1. Cor. 1. 23. 24. Christ crucified z 1. Tim. 3. 16. The mystery of godlines and a Mat. 1. 21. Sauiour of the world should be * Act. 10. 42. 43. preached as well as the Iewes had their Sabbath on which Moses A schoole master b Gal. 3. 24 to Christ and A minister of the Letter c 2. Cor. 3. 6. which killeth was d Act. 15. 21. preached Againe If in those 40. daies Christ e Eph 4. 8. 10. 11. appointed what Ministers should teach his Church for euer how can it be but that theÌ„ also he appointed some Sabbath wheron they should ordinarily performe the worke of their ministerie as hee was wont f Luk. 4. 16. to do himselfe Seeing it is prophecied g Psal 110. 2. 3. That the power of his rod should be such that His people should come willingly at the time of assembling his army in holy beauty Seeing his Father whose works * Ioh. 5. 19. he imitateth appointed h Leuit. 16. 2. 29. as an high Priest so a time when once in a yeere he should enter into the Most holy place and as other Priests i Exod. 29. 44. 38. so morning and euening sacrifices and considering it is written k Eccles 3. 1. To euery purpose vnder heauen there is an appointed time Lastly If the Sonne be like his Father as in teaching his Apostles 40. daies for so long l Exod. 24. 12. 18. 39. 42. was Moses with the Father vpon the mount so in speaking those things which appertaine to the kingdome of God as his Father taught Moses al things belonging to the furnishing of the Tabernacle and If the Sonne be like his Father in sanctifying a day to his owne honor as hath been declared Why may not Christians beleeue that Christ sanctified The Lords day within those 40. daies as the Father m Deut. 9. 9 confirmed The seuenth day in those 40. daies that Moses was with him on the mount And the rather because it is te be obserued That the Disciples n Ioh. 20. 19. 26. assembled the two first daies of the two weeks immediatly following Christ his resurrection and that our Lord not only of purpose sanctified both those assemblies with his holy and miraculous presence but also immediatly before his Ascension commanded his Apostles o Act. 1. 4. 5. 7. 9. to wait a few daies for the promise of the Father Which by his prouidence in whose power bee times and seasons as Christ affirmed euen in this case was fulfilled p Mark 16. 1. 2. Leuit. 23. 15. 16. Act. 2. 1. 4. 14. vpon a Sonday and at the same time the Apostles first began the execution of their ministery and preached Christ publiquely But publique preaching q Num. 10. 7. 8. Isa 58. 1. Ezech. 44. 23. 24. Act. 23. 14. 42. is a speciall worke of the Sabbath day It may therefore bee gathered That Christ appointed his Apostles to sanctifie Sonday whereon he would manifest himselfe r 1. 6. 7. 8 to be King of Israel as his Father instituted A seuenth day as on which he was manifested to bee GOD of heauen and earth To conclude If Saturday were made common not by man but by God himselfe and that not for a Ceremony but for some other cause If God sanctified a Sabbath as well to Christians as to Iewes If euery ordinance of Christ were an ordinance of God If Christ were as faithfull in all his owne house as Moses about the Tabernacle If Christ came to fulfill the fourth Commandement which prescribeth one day of seuen If the Church of God bee not easily to bee condemned as neglecting the ordinance of God in sanctifying Sonday for many huÌ„dred yeeres If Christ were like his Father in sanctifying that day to his owne honor whereon he was declared to be the Sonne of God and King of Israel to wit Sonday If the day be so appointed that the Creator is glorified with the Redeemer If it appeare by the Word that the first day of the week was confirmed by the Apostles practise and preceptiue exhortation If by the first day of the week be meant that day wheron Christ did rise againe and that was Sonday If in the Word Sonday be called The Lords day to the honour of Christ our Lord If the warrant of Sonday consisteth not in the ordinarie authoritie of the Church because it was established by the Apostles If euery spirituall man be to acknowledge the ordinances of the Apostles to bee the ordinances of the Lord and If the Apostles were informed by Christ touching the Lords day within those 40. daies after his resurrection I may safely hold this my Position The Lords day commonly called Sonday is an ordinance of God THE SECOND POSITION THE CHVRCH OF ROME IS not the Catholike Church neither yet hath continued an apparant member of the same euer since the Apostles time 1 THe Church is said to be Catholike in regard of the vniuersality thereof for this word Catholike signifieth Vniuerfall The Vniuersalitie thereof consisteth in Times Persons and Places For there is no age of the world no nation on the earth and no sort of people that can be exempted from the same And therefore it is called The celestial Hierusalem and said to be the congregation Heb. 12. 22. 23. of the first borne which are written in heauen So that we are to beleeue That as there hath been euer an head to wit Christ so there hath been also a body to wit the Church some where or other but the Church of Rome is a particular Church confined within a certaine compasse and hath not been a Câ—â—â—â—â— but since Christ his comming in tâ—◠〈◊〉 therfore it is not the Catholique Câ—â—â—â—â— 2 The Catholique Church is an obiect of faith according to the Apostles Creed and therefore inuisible howsoeuer the members thereof called by Peter Liuely 1. Pet. 2. 5. Heb. 11. 1. stones be visible as they be men For faith is the euidence of things not seene But the Church of Rome is visible therefore not the Catholique Church 3 I grant that as one man so one particular Church may be called Catholike but it is only in regard of the Catholique faith as being one the same throughout the Catholique Church which that one man or
that one Church professeth But the Church of Rome professeth not indeed the Catholike faith as shal be in part shewed hereafter therefore in no sense it can be truly called Catholique But suppose it held the Catholique faith yet were it not for that cause an obiect of faith according to the Apostles Creed more than a particular man or any other particular Church holding the faith Here it is to be vnderstood that howsoeuer we may say This man or that Church is Catholique yet we may not say and speake properly This is the Catholique man or That is the Catholique Church 4 That the Church of Rome holdeth not the Catholike faith neither yet hath done for many yeeres may be demonstrated in sundry fundamentall points Let it be sufficient to produce though but one yet that most fundamental sith it is called by an excellency The Word of faith preached Rom. 10. 6 8. by all the Apostles And the rather that One because it is the principall argument of that worthy Epistle which Paul wrote Cap. 1. 8. to the Romans whose faith was then published throughout the whole world So that if the Church of Rome swarue from this truth it is manifest that it is the ofspring not of the true members of the Primitiue Church of Rome but of the troublers of that Church of whom Paul thus writeth Now I beseech you brethren Cap. 16. 17. 18. marke them diligently which cause diuision and auoid them For they that are such serue not the Lord Iesus but their owne bellies and with faire speech and flattering deceiue the hearts of the simple But what is that most fundamentall point Euen that same which Paul after a large and learned disputatiō setteth downe as his peremptory iudgement in these words Therefore Rom. 3. 28. we conclude that a man is iustified by faith without the workes of the Law But the Church of Rome that now is holdeth and for many yeeres hath held That a man is iustified both by faith and works contrary to the conclusion therefore the Church of Rome is not Catholique but Antichristian 5 I say Antichristiā because it may be proued such by many reasons and that because it erreth in this point but I only propound to wise and religious consideration this deduction That Antichristian Apostasy or Antichrist is called The Mystery 2. Thess 2. 7 of iniquitie that is a mysticall iniquity that is an iniquity which is indeed iniquity but not perceiued as Christ is called The Mystery of godlinesse that is a 1. Tim. 3. 16. mystical godlinesse that is godlinesse indeed but not perceiued But wherefore is Antichrist a mysticall iniquitie Because his Righteousnesse though glorious in shew is iniquity indeed because he attributeth Gal. 5. 4. Rom. 3. 27. 1. Cor. 4. 1. Rom. 1. 16. 17. 4. 5. Iustification thereunto Now this is a mysterie to flesh and blood which would faine reioyce in it selfe that Righteousnes should be Iniquitie Euen so is the Gospell a mysterie for by it the Righteousnes of God is reueiled which otherwise could not be perceiued of flesh and blood For is it not a mysticall paradox to carnall reason to say God iustifieth the vngodly which yet is cleere to him who vnderstanding the Scriptures doth not only abhorre his foule iniquitie but also Phil. 3. 9. Esa 64. 6. disclaimeth his owne defiled righteousnes and by faith layeth hold on the righteousnes of God which is only by Christ or Who trusteth not to his righteousnes inherent which tasteth of the caske but to righteousnes imputed which maketh vs blessed These things well considered It may appeare that as Christ is the mystery of godlines not only because he is very God though in the shape of a seruant but also because the Word of Christ viz. the Gospell teacheth a mystical righteousteousnes So the Pope is Antichrist not only because he is an aduersarie in exalting himself aboue all that is called God though he pretend to be the seruant of seruants but also because his doctrine is a mysticall iniquitie Heere it is to be remembred that on the forehead of the Reuel 17. 5. 9. 18. Whore of Babylon to wit Rome was written this word A mysterie and it is also to bee vnderstood that on the Popes Mitre is the same word set with precious stones If then for the doctrine of Iustification and merit by workes the Church of Rome bee Antichristian it followeth that it is not Catholique and therefore hath not continued an apparant member of the Catholique Church euer since the Apostles time 6 The later point inferred may be the rather admitted if wee marke well that Paul saith That the Mystery of iniquitie 2. Thess 2. 7 was working in his time So that it is likely that those troublers of whom mētion is made in the 4. section ouergrew as weeds the good corne in time and preuailed still vntill that mysterie of iniquity was reuealed and consumed by the Spirit of God in the mouth of Luther and other the seruants of Christ Iesus 7 For the better manifestation of this point let vs seriously consider that howsoeuer the Church of Rome were now an apparant member of the Catholique Church which indeed is not to bee imagined yet sith it is not the Catholique and inuisible Church but a visible and particular Church and hath not any speciall promise that it should continue the same from the first constitution how can we be assured but that in so many hundreds of yeeres there haue been some alterations and innouations as well as in the Church of God among the Israelites Rom. 9. 4. to whom pertained the adoption glory couenants giuing of the Law seruice of God and the promises And yet it is written 2. Chro. 15. 3 of the Church Now for a long season Israel hath been without the true God and without Priest to teach and without Law 8 As for that promise of Christ Thou Mat. 16. 18. art Peter and vpon this rocke I will build my Church and the gates of hell shal not ouercome it it appertaineth to the Catholique Church as builded vpon Christ the 1. Cor. 3. 11. only foundation of his Church and not to the Church of Rome more than to the Churches of Asia which are ouercome or any other particular Church which may be ouercome yet that promise remaineth Gen. 9. 13. inuiolable as the couenant whereof the Raine-bow is a signe is inuiolable notwithstanding sundrie particular countries be ouerflowen 9 Indeed Augustine did once take that Rocke to bee Peter the Apostle and his successors the Bishops of Rome but hee after altered that his opinion and vnderstood Rocke to signifie Christ by Peter confessed For that Christ did not say to Peter I will build me vpon thee But his words were so Augustine conceiued them as if hee had said I will build thee vpon me and not me vpon thee His meaning Col. 1. 24. is
Great within few yeeres after about anno 607. Boniface 3. obtained that title with much suite and bribery of Phocas an adulterer and murtherer of his master that Christian Emperour Mauritius with his wife and children But succeeding Popes for the credit of that dignitie being belike ashamed of such an institution pretended to hold the same by the Donation of Constantine the first Christian Emperour So that al this while there was no cōueyance of that authority from Peter that yet came to light At last the Pope being come to the height of his pride thought it a scorne to be beholden to Constantine or any of them all and therefore laid hold vpon those words of Christ Thou art Peter c. But what hold he hath by them is partly shewed before and is further to be considered In that the Popes champion father Bellarmine made a Cardinall for his deserts doth confesse that this Vniuersal Bishopricke is descended to the Pope by a conueyance indeed but not of the word but of tradition Thus you may discouer the sūdry groūds of an article of the Popish creed viz. That the Pope hath Apostolicall authoritie ouer the whole Church as he is Peters successor 17 Leauing these doubts touching the pretended successors of Peter and commending them to the aduised examination of the Reader I proceed briefly to proue in more speciall manner the Church of Rome not to haue been an apparant member of the Catholike Church euer since the Apostles time I say Briefely For if I should demonstrate as I could the many grosse errors of the Church both in doctrine and discipline vnder which word I vnderstand the administration of the Sacraments and the Liturgie and if withall I should paint out the bloodie tyrannie thereof in persecuting the children of God it would appeare more than manifest that it is and hath bin long an apparant member not of the Catholique but of the malignant Church But then I should be longer than I may by reason of necessary busines or need considering so many bookes are written of those Arguments I will therefore only propound some few things of many concerning the Pope whom the Papists make the head of the Catholike Church So that as a member of a mans body is but dead if it receiue no life from the naturall head so a particular Church is in their opinion no apparant member of the Catholique Church which is not vnder the iurisdiction of the Bishop of Rome From hence it followeth That if the head be dead the body must needs be dead and if the Pope be not the Church of Rome cannot be an apparant member of the Catholique Church But the Pope is not Ergo. 18 The Pope is Antichrist and hath been so long therefore the Church of Rome is not and for a long time hath not been an apparant member of the Catholique Church For as his See is the seat of Reuel 17. 9. 18. the whore of Babylon to wit the Citie builded vpon 7. hilles namely Rome so he hath the properties of Antichrist For he sitteth in the Temple as God In charging 2. Thess 2. 4 the conscience as strictly with his decrees and traditions as with the Word of God from whence the other haue no warrant and In auouching himselfe to be free from error which is proper to God 2. He exalteth himselfe aboue all that is Rom. 13. 4. 2. Thess 2. 4. called God In esteeming himselfe as far aboue the Emperour who must hold his stirrup on whose necke he must tread as the Sunne is aboue the Moone and Rom. 13. 1. therefore hee will not bee subiect to any Magistrate contrary to the expresse word of God 3. He is an aduersary to Christ 2. Thess 2. 4. howsoeuer he pretend to be his Vicar but 1. Ioh. 2. 22. therefore Antichrist in deed seeing this word Antichrist signifieth For Christ and yet Against Christ I say an aduersary not only In teaching Iustification by workes to the preiudice of Christs death for if Gal. 2. 21. Righteousnes be by the Law Christ died in vaine but also In teaching that by Christ we are freed from the guiltines of sinne but not from the punishment therof and yet the Popes pardons and the breaden God of his owne creation can do as much good to soules frying in Purgatory as to all that pay well for them 1. Tim. 4. 1. 3. while they liue on the earth 4. He teacheth doctrines of diuels forbidding to marry and commāding to abstaine from meates which God hath created to be receiued with thankes-giuing of thē which beleeue and know the truth And 5. Hee 1. Ioh. 4. 3. denieth Christ to be come in the flesh In affirming Christ his body to be by transubstātiation in so many places as where Masse is said As the Anabaptists likewise deny Christ to be come in the flesh In affirming Christ to haue brought his flesh from heauen 19 Againe Sith the Pope as supposed head is of the essence and forme of the Church of Rome it must necessarily follow that the Church of Rome hath not been alwaies an apparant member of the Catholike Church according to the sense of the Papists themselues if it can be proued that often somtimes many yeeres together there hath been no apparant Pope But that is not impossible to bee proued For first it is to be noted with a memorandum That by the speciall prouidence of God Pope Ioan was deliuered of a child as she was going solemnly on procession in the middest of the open street and in the presence of the people As if God had said from heauen Behold the Whore of Babylon Secondly It is worthy the obseruation That Stephen 6. and Sergius the third proceeded against Formosus as against an vnlawfull Pope both taking him out of the graue spitefully disgraded him The former summoning a Councel attired him with the pontificall robes plucked them off againe put on Lay-mans apparell cut off the two fingers of his right hand cast them into Tiber buried him in Lay-mens buriall and disanulled his decrees The other set him in the Popes chaire drew him thence againe cut off his head and the other three fingers hurled body and al into the riuer recondemned all his actes so that it was needful to admit them new to orders whom hee had made Priests Thirdly It is not to be neglected as not worth the reading That sixe Popes viz. Clement 5. Iohn 23. Benedict 12. Clement 6. Innocent 6. and Vrban 5. their See was 70. yeers together at Auignion in France Where Popes were elected liued and died so that some of them neuer saw Rome This I say is not to bee neglected For if Iohn the Patriarch of Constātinople claimed the title of Vniuersal Bishop because the Emperours had then their seat there howsoeuer they then bare the title of Emperours of Rome If Peter were therefore the Bishop of Rome because he had his feat