29. 18. Dauid prayeth to God in that title which hee would be named by and by which he named himselfe Exo. 3. 6. So it is a calling vpon God by his name and not praying to him through the merits of Saints departed Exod. 20. 5. And shewing mercy vnto thousands of them that loue me and keepe my commandement Answ This is no whit for Saints prayer but altogether against merit For the Text saith that to those which loue him and keepe his commandements God will shew mercy If they did merit what need they or mercy The Gagger saith that God will here reward the merits of good men when hee onely saith he will shew mercy and mentioneth no merit Psal 132. 1. Lord remember Dauid c. Answ 1. This Psalme penned by Dauid is a Prayer made by himselfe for himselfe and so nothing to the point of controuersie Secondly if penned by some other after Dauids time here by Dauid is meant Gods promise made vnto Dauid of which the Psalmist maketh mention in verse 11 12 17 18. Esai 63. 17. Returne for thy seruants sake Answ That is for thy Couenants sake made vnto thy seruants So Psal 32. 10. For thy seruant Dauids sake that is for the Couenant and promise sake made vnto Dauid as the Verses 11 12. following shew and not for the merit and intercession of Dauid Also Dauid is here named because hee was an excellent type of Christ who therefore is called by the Name of Dauid Ier. 23. 5. and 30. 9. Ezech. 37. 24. Osea 3. 4. So that if the words be taken for Dauid then there is vnderstood Gods promises the person put for the Couenant made to him but taken for him that Dauid typed out then is it for Christ his sake conceiued in the name Dauid And so the Text proues not prayer made to God to be granted for the merits of Saints XXVI Proposition That Confession commonly called Auricular or Sacramentall is of necessitie THey meane hereby a secret confession onely to the Priest alone of all at least mortall sinnes particularly reciting them with all circumstances thereof as they committed them in thought word and deed and that without this there is no remission of sinne This wee deny to be of necessitie But they affirme it to bee such an ordinance of Christ as not onely hee which doth condemne and contemne it but whosoeuer doth neglect or omit the same when he may haue it cannot be saued Confuted by their owne Bible I. It affordeth no commandement or any example hereof either in the Old Testament or in the New that any should goe to a Priest secretly and make confession after this manner to him Therefore this is no diuine ordinance necessary to Saluation II. Promises of mercy and forgiuenesse are made to the confession of sinnes not mentioning the particular enumeration of them to a Priest 1. Ioh. 1. 9. Prou. 28. 13. Therefore there is pardon without this burthensome ordinance which is maintained so strictly among the Romanists that thereby the Priests may tyrannize ouer the consciences of the poore Lay-Catholiques and further serue their owne turnes for politique ends III. There are examples of such as obtained pardon First by confession onely to God as Dauid himselfe withesseth in Psal 32. 5 6. Secondly by making onely a generall confession Psal 32. 5 6. as Dauid did 2. Sam. 12. 13. This wee see also to be so in the Publicanes confession Luk. 18. 13 14. in Zacheus confession Luk. 19. 8 9. in the Prodigall sons confession Luk. 15. 21. and thirdly by onely hearty contrition without any vocall confession at all as in the example of that Woman which with teares washed Christs feet Luk. 7. 38. Therefore this comming to a Priest and numbring vp sinnes in particular is not absolutely necessarie to obtaine pardon of them Contraried by Antiquitie August Confess lib. 10. cap. 3. What haue I to doe with men that they should heare my confessions as though they were able to heale all my sores Nectarius the Bishop of Constantinople put it downe and Locrat lib. 5. ca. 19. Zozom â— 7. c. 16. Tripart hist l. 9. c. 35. Niceph. lib. 12. cap. 28. all the Bishops in the East and their Churches which they neuer would haue done had it beene the ordinance of God and necessarie for all times and people Chrysostome hom 2. in Psal 50. who was after Nectarius saith I will thee not to confesse thy sinnes to thy fellow-seruant meaning the Priest confesse them vnto God that may heale them And in Hom. 22. ad popul Antiochen saith further This is wonderfull in God that hee not onely forgiueth vs our sinnes but neither doth disclose them nor make them knowne neither doth he enforce vs to come forth and tell them hee requireth no more but that we speak to him alone and to him alone confesse our faults This Father held it then not of necessitie to goe to a Priest For more testimonies see the late and learned booke of Bishop Vsher vpon this point hee citeth Chrysost Austin the Egyptian Abbot Basil Ambrose Maximns Taurinensis Greg. Nyssen Origen Nectarius Clem Alexandrinus Laurence Bishop of Nouaria Theodore an Archbishop of Canterbury Gainsaid by themselues The Canon Law saith de poen D. 5. in poenit Glossa It was taken vp onely by a certaine tradition of the Church and not by any authoritie of either the Old or New Nestament Panormitan super 5. de poen remiss ca. omnes vtriusque saith that hee findeth no manifest authoritie that euer God or Christ commanded vs to confesse our sinnes to a Priest Petrus Oxoniensis the Diuinity Reader at Salamanca taught publikely that it had a beginning from a positiue law of the Church and not from the Law of God Beatus Rhenanus in the Argument of Tertul. de poenit that Caranza in Sixto 4 Ouand 4. d. 16. Pro. 2. this priuy kinde of Confession was euer commanded by God saith he we reade not Erasmus in annot ad Epist Hieronymi ad Oceanum de obitu Fabiolae telleth vs that in Saint Ieromes time foure hundred yeeres after Christ secret confession of sinnes was not ordained Bellar. lib. 3. de poenit cap. 1. acknowledgeth that Rhenanus and Erasmus beleeued that this secret confession was not instituted nor commanded by God nor in vse in the Ancient Church And these were as two learned Papists as euer were And therefore their testimonie is of no small credit herein Yea Erasmus there telleth vs that the Writings of the Fathers are abused to maintaine this priuate and secret confession Caietan in 3. Tho. q 8. art 4. holdeth that a man by contrition without confession is made cleane and a formall member of the Church Yea he saith that hee which is contrite for his sinne and receiueth the communion without Shrift sinneth not mortally though he haue a Confessor at hand Cornelius Agrippa de vanit cap. 64. I could saith he by many examples fresh in memory shew how
2. This was in respect of a future lapse in Peter which Christ foresaw more then in any of the Apostles as the euent declared 3. This is meant of Peters owne particular inward grace of faith which was terribly shaken when he denied and forswore his Master and not of his teaching in the execution of his ministerie For why should Christ pray more for Peters teaching then for the rest whom Christ sent out as well as him to teach all Nations Mat. 16. 18. This text is spoken vnto Peter of the Churches preseruation against the gates of hell but speaketh nothing of Peters not erring much lesse of the Popes of whom Christ in this place neuer dreamed And its cleare by Scripture that the gates of hell preuailed against Peter after Christ had vttered these words vnto him though not totally and finally to destruction yet in a great measure to transgression and fearefull falling Mat. 23. 2. This is very largely answered before and there is it fully proued that these Scribes and Pharises erred grosly in many things Ioh. 21. 15 16 17. This text speakes of Peters dutie that as he loued Christ he should feed his lambes but speakes not a word of his not erring who after this was found ignorant in some things of the nature of Christs Kingdome Act. 1. 6. of going to the Gentiles and eating things forbidden by the Law abrogated by Christ Act. 10. 12 14. and he also erred at Antioch Gal. 2. But if this did cleare Peter what maketh it for the Pope who shewes no loue to Christ in feeding his lambes If he neuer teach then he may be sure neuer to erre in that kind Exod. 28. 30. First what this Vrim and Thummim was can no man tell Secondly though Aaron had it yet he foully erred in the golden Calfe in making it in building an Altar before it and proclaiming a feast thereupon to the Lord Exod. 32. 4 5 And did not Vrijah erre in the dayes of wicked Ahaz 2. King 16. 11 16 So the high Priest in Christs time Therefore this place alledged to proue that the high Priest could not erre is much abused Thirdly what is this to the Pope who is neither Gods high Priest for such is there now none but Iesus Christ onely neither hath this Vrim Thummim which Aaron had XV. Proposition That Councels may not erre being confirmed by the Pope Confuted by their owne Bible The Councell at Ierusalem gathered vnder the high Priest against Christ Mat. 26. against the Apostles Act. 4. 5 6. against Steuen Act. 6. 12. and 7. 1. against Paul Act. 22. 30. erred The Assembly gathered vnder Aaron who consented to them and made the golden Calfe erred Exod. 32. 1 2 3 4 5. The great congregation gathered vnder Dauid and the high Priest then erred in not seeking the Lord after a right manner 1. Chro. 13. in putting the Arke in a new Cart vers 7. and Chap. 15. 13 14 15. The Assembly of the Priests Prophets and people gathered against Ieremie erred Ier. 26. 8 9 11. And yet this Church had large promises as before is declared and the high Priests better assurances then the Pope For the high Priest was first nominated by God himself after confirmed by a miracle Num. 17. 8. he had vpon his brest the Vrim and Thummim and warrant in expresse tearmes to hold him for the Lords high Priest No such assurances hath the Pope And therefore if the Councels thus erred vnder the high Priests so may they vnder the Pope Contraried by Antiquitie 1. It s cleare that generall Councels haue erred as that of Arimine of 600. Bishops in defence of Arius yea Bellarmine Lib. 1. de Concil cap. 6. 7. nameth generall Councels reiected as the generall Councell at Antioch Anno 345. the generall Councell at Millaine of aboue 300. Bishops Anno 354. the second Ephesine Anno 449. and many other 2. Councels haue contradicted one another the first Nicene condemned worshipping of Images and the second Nicene allowed it Chalcedon condemned Eutyches the Ephesin confirmed his heresie In contradictions must needs be error 3. S. Augustine lib. 2. de bapt Contra Donat. cap. 3. saith that former generall Councels may be corrected by the later when that is knowne which before was hid He therefore beleeued that Councels might erre 4. Euen Councels confirmed by the Pope may erre and haue erred The Councell of Neocaesaria confirmed by Pope Leo 4. condemned second marriage contrary to 1. Cor. 7. The second Nicene approueth worshipping of Images contrary to Exod. 10. If any desire more instances let them reade our learned Whitacres de Concilijs 5. Councels approued by Popes haue contradicted one another The Councels of Constance and Basil determined that the Councell was aboue the Pope that the Pope might erre Pope Martin the first chosen by the Councell of Constance was of the same iudgement but the Councels of Ferraria and Florence determined the contrary that the Pope was aboue the Councell and Eugenius the 4. which gathered the Councels was of the same iudgement with them And therefore the one side must needs erre and so Councels approued by Popes may erre And what doubt can be made of this when this their virtual Church is proued before not onely to be subiect to error but also to haue erred And can his approuing of Councels preserue them from error who cannot preserue himselfe from it Gainesaid by some of themselues The Councell of Florence and Ferraria held that a Councell might erre and so thought Pope Eugenius the fourth Their learned men haue held that Councels may erre Generall Councels may erre saith Waldensis Cusanus also Concord In doctrina sid lib. 2. cap. 19. Loc. Theol. lib. 5. cap. 5. Dialog part 1. lib. 6. cap. 25. 26. Catho lib. 2. cap. 3. yea saith Canus and prescribe some lawes to the whole Church that are not right profitable and iust Occham holdeth that they may erre though the Pope confirme them For as is afore proued the Pope and Councels haue erred Pighius saith of the Councell of Constance that it decreed In Hierarch against the order of nature against manifest Scripture against the Authoritie of all Antiquitie and against the Catholicke faith of their Church Bellarmine saith that the great Councel of Chalcedon erred in In Praef. de P. Rom. equalizing the Bishop of Constantinople to the Bishop of Rome Our Aduersaries take libertie to themselues to allow or disallow Councels in what or as farre as they please as Councels make any way for them so farre they approue them as they make in any thing against them so farre they reiect them For this reade Bishop Morton his Catho Apologie par 2. lib. 4. ca. 3. p. 334 335. also D. White his last Booke pag. 153. Scriptures obiected answered Mat. 18. 20. Where two or three are gathered together in my Name there am I in the midst of them Answ I. Here is not meant either a
RHEMES AGAINST ROME Or THE REMOOVING OF THE GAGG OF THE NEW Gospell and rightly placing it in the mouthes of the ROMISTS by the RHEMISTS in their English Translation of the Scriptures Which Counter-Gagg is heere fitted by the industrious hand of RICHARD BERNARD Rector of Batcomb in the County of Sommerset AT LONDON Imprinted by Felix Kingston for Ed. Blackmore and are to be sold at his shop at the great South doore of Pauls 1626. TO THE RIGHT WORSHIPFVLL AND WORTHILY HONOVRED SIR RALPH HOPTON Knight of the BATH encrease of all true happinesse euen to that Glory which neuer fadeth Right worthy Sir I Reade that in ancient times among the Romanes those were adorned with the dignity of Knighthood which had with valorous mindes exercised themselues in the warres men of courage and of life honest These so qualified were much honoured and had many priuiledges granted them by the * Vt fusè docet Claud. Coteraeus de Priuilegijs iure Militum Ciuill Lawe their deserts meriting such an esteeme and their worth reward due for the same Now in a Christian Knight what can be more excellent then by a vertuous life to worship the true God and out of a valorous Spirit to expose himselfe vnto imminent dangers for his Countries honour and safety Your dignity you haue obtained in the seruice of your Soueraigne to the perill of your person and to your large expences in maintayning your choice company of Followers in their distresses For this your bounty haue I heard them praise you worthily and pray for you heartily Sure I am you went out with a resolute band and more then so with a Companie by meanes of good instruction well ordering themselues Your glorie standeth not in the issue of the designement being so warrantable and honorable howbeit it lay not in your power to make it prosperous but in your noble resolution wherein you may receiue comfort * Nam Conscientia rectae voluntatis max ima consolatio est rerum incommodarum Cic. Fam. 6. ep 4. and so much the more hauing such impediments as might seeme able to countermand you otherwise to resolue as the gray haires of that wise Lady your aged Grandmother laying it to heart your loue of that worthie Lady your second selfe so tenderly affectionated towards you your so high esteeme and reuerence to your naturall and deare Father so well beloued of his Countrey deseruedly whose very life I may say as Iudah spake to Ioseph of his Father Jacob concerning Beniamins returne was bound vp in your life being his only Sonne the hopefull Heire of so great an estate This threefold cord so strongly tying you besides the infolded louing twists of Vncles and Sisters could not possibly haue bin vnloosed if Generosity of Spirit had not bin predominate and your obliged faithfulnesse to that euerlastingly-renowned name of an afflicted Princesse bin of that commanding power to haue pressed you forward As at your departure for your so praise-worthy resolution I did my best seruice according to my calling and as at your returne I could not neglect my dutie so now hauing so good an occasion againe to expresse my truly honoring of you I desire you to accept this as a Memoriall thereof for the time to come For though I know my selfe by profession to be a Preacher of Peace yet indeed as I euer haue so still I cannot but magnifie a valiant mind and a Martially Spirited Gentleman especially if the same be accompanied with true piety the Crown of Knighthood Of which so qualified the Lord the God of hoasts increase the number in these dayes of warlicke imployments And thus in all dutifull respect I for this present humbly take leaue Your Worships to be commanded in Christ RIC. BERNARD Batcombe May. 22. 1626. AN ADVERTISEMENT TO THE CHRISTIAN READER CONCERNING SOME PASSAGES IN the Gaggers Preface as also shewing this Authors generall intent IT is hard to say whether boldnes or ignorance bee predominant in the Writer of the Pamphlet stiled The Gagg of the new Gospell In his Thrasonicall Preface he braggeth that our owne Bibles are so cleare to all the World for the establishing of the Romane doctrine and condemning our owne that nothing is needful thereto but that a man know to reade and haue his eyes in his head to behold the same at the opening of our Bible And yet among the differences betweene them and vs this not the least concerning the deciding of controuersies is maintained and orged by him that the Scripture is obscure and difficult shut vp with many seales subiect to contrary interpretations not to be cleared by conferring place with place and therefore that the people ought to be restrained from reading of them If so how can his Catholique Reader at the first sight by the same refute our doctrines How needeth he nothing but to haue his eyes in his head when by their owne law he may not vse his owne eyes without the Popes spectacles He deploreth or rather â—â—â—ffeth at the multitude and varietie of our Translations and Editions of the Bible in English and yet in the while will not remeÌ„ber the manifold swarmes of their translations corrections editions of their owne vulgar Latine euen since the making it authentical by the Councel of Trent Had we as they aduanced beyond and aboue the Originals any of our authorised Translations attributed infallibilitie to euery tittle of any of them or in diuersitie of varying Copies come neere the Romish for multitude such imputations might be laid against vs but not by Romanists Like a doughty daring Champion or grand Goliah vpon displaying his banner of manifold Scripture-proofes for the Romane cause he proclaimeth of and against our partie that all the packe of them put together is neuer able in their defence to doe the like that is to produce so many places in number so expresse and cleare and for so great a quantitie of controuersies I wish that this Thraso had to the 276. places by him cited out of our Bible added but this one Let not him that girdeth on his harnesse 1 Kings 20. 11. boast himselfe as he that putteth it off Among this packe as he is pleased in his peddling eloquence to stile vs I acknowledge my selfe to be of the meanest and coursest stuffe farre inferiour to most of my learned and iudicious brethren who are able with one finger not only to gagg but also to choake this babbler Yet should I thinke my selfe vnfit to beare the name of a Minister in this Reformed and Renowned Church of England if vpon one cursory view of some parts of the Scriptures I were not able to obserue and ranke out more pertinently and with better conscience and directer consequence many more authorities and arguments for the defence of our Church and beating downe Poperie then he hath pretended to doe on the contrary True it is that my principall calling and daily endeuour is like Dauids in his minoritie to
keepe and attend sheepe in the Countrey my furniture is rather the Crooke and Scripp then the Sword or Sling Yet if wilde beasts range and rauage among our flocks we are awaked to stretch forth our hands and rescue our Lambs And well may wee answer with Dauid Thy seruant kept his fathers 1. Sam. 17. 34. Sheâ—pe and there came a Lyon and likewise a Beare and tooke a Sheepe out of the Flocke and I went out after him and smote him and tooke it out of his mouth Plaine Shepheardly Dauid had he trusted in his owne strength and not rather in the goodnesse of his cause being Gods quarrell might easily haue been discouraged not onely by the braues and threats of the Philistine but much more by the checks and snappes of his elder brother Eliab who perhaps being better furnished with abilities both for warre and for Court thought to frowne his rurall brother out of the field But God is pleased to aduance his truth and cause the rather by plaine and weake meanes For my part nothing hath moued me to this encounter but the zeale of Gods truth and desire to instruct the meaner sort and establish our lesse learned Christian brethren As for curiosities and subtill contemplations I leaue them vnto others or rather to be left of all others so farre as they tend to engendring of strife among our selues and preiudice to our Church And accordingly in pressing the passages of Scripture and vindicating the same from violent and absurd interpretations I haue laboured to deliuer the plaine true and natiue exposition arising out of the literall sense and naturall context together with the circumstances thereof Which manner of interpretation as most sound and solid hath in all ages and will find approbation with the iudicious As for the stile and words of Scriptures I desire as this aduersarie dealt with vs by way of repercussion so to repay him in coine of his owne stampe and therefore I still pleade out of their owne vulgar English Translation of the whole Bible written and perfited by the Seminary Priests at Rhemes as appeareth by the first words of their Preface to the New Testament printed there Though the other part thereof being the old Testament was afterward printed at Doway and thereupon is commonly called the Doway Bible The Rhemists Priests for making any Translation at all of the Bible into the English tongue though out of the vulgar Latine though obscured by affected phrases and distorted by their corrupt Annotations yet are said to haue bin beshrewed by their owne more subtile Masters and Superiours as hauing thereby layed open to the people the nakednesse and deformitie of their Romish doctrines And therefore haue I the more willingly produced the same against themselues the power and lustre of Gods Word though clouded and disguised by their purposed obscuritie and improprieties yet competently shining forth for their conuiction by this vnwilling wounding of Rome by the out-workes of Rhemes Vnto the places cited out of their Bible I haue added not onely sutably to the Gaggers proofes the testimonies of diuers ancient Fathers and Doctours of the Church but also for ouer-measure the consent of diuers moderne Writers very passable and laudable in the Romish Church Lastly in handling this Popish Gagg varyed and furbished in diuers Editions I thought it not worth the while to goe thorow euery particular question some being friuolous or of small moment or weake and naked enough of themselues but haue rather chosen to insist vpon those which are most pertinent and weightie The discussing whereof might tend to seasonable edification The iudgement of which my poore labours I humbly submit to our Reuerend and blessed Mother the Church of England And so Christian Reader I commit my endeuours to thy charitable acceptation and withall desire to haue my part in thy deuout and brotherly prayers resting Thine in the Lord R. B. The Contents of this Counter-Gagg Three Principles premised for deciding Controuersies THere is one onely Rule of Faith page 1. 2. This Rule is and euer hath beene the Word of God p. 3. 3. This Word of God is now no where to be found but onely in the Holy Scriptures p. 6. Principal popish errors refuted in this Counter Gag by expresse Texts of the approued English-Rhemish Bible as also by Testimonies of Antiquity and of their owne Writers 1. That the holy Scriptures are not the only Rule of our Faith and life in all matters necessary to saluation p. 13. 2. That the Scriptures are imperfect insufficient to instruct vs in all things necessary to saluation p. 21. 3. That the Scriptures be obscure and hard to be vnderstood euen in things necessary p. 29. 4. That the Script doe not interpret themselues and that the true sence may not be fetched out of themselues p. 40. 5. That the Scriptures are not to be allowed to be read of the people nor heard by them in a knowne tongue p. 44. 6. That the common liberty for all to reade the Scriptures doth breed heresies p. 50. 7. That the Scriptures cannot of themselues be knowne to be the Word of God vnlesse the Church doe giue witnesse vnto them that they are so p. 53. 8. That Traditions which they call the vnwritten Word are the Rule of Faith p. 60. 9. That the present Churches determination is the absolute vnquestionable Rule of the peoples faith on which they are to rest beleeuing their teachers without farther inquiry p. 70. 10. That the Church is no where in Scripture taken for the Inuisible Church p. 77. 11. That the Church is euer gloriously conspicuous in the world p. 79. 12 That the Church cannot erre p. 88. 13. That the Church of Rome cannot erre p. 106. 14. That the Bishop of Rome cannot erre p. 109. 15. That Councels may not erre being confirmed by the Pope 115. 16. That the Church of Rome is the Catholike Church p. 120. 17. That the Church of Rome hath euer bin in perfect vnity within it selfe p 127. 18. That Saint Peter was Prince of the Apostles and had a primacy of power and authority aboue all the other Apostles p. 130. 19. That Saint Peter was Head of the Church p. 137. 20. That Peter was the onely Vicar of Christ heere vpon earth p. 152. 21. That the publike Seruice of the Church ought not to be in a vulgar and knowne tongue p. 155. 22. That Images are to be in Churches that not only for instruction but also to be adored p. 159. 23. That the Lords Supper is to bee administred to the people in one kind onely p. 170. 24. That these words This is my body are to be taken literally without any figure the Bread being transubstantiate and Christ there corporally the substance of Bread being taken away and Christs true Body in the roome thereof though the accidents of Bread remaine p. 177. 25. That Prayers are to be made to Saints departed and Angels p. 183. Scriptures obiected for
whom these words were spoken should teach and the people heare from them should be taken as Christ speaking in them but with condition as they should teach what he charged them to teach For the Apostles had their lesson giuen them to teach whatsoeuer Christ commanded them Mat. 28. 20. And these seuenty were taught what to doe and say Luk. 10. 3 12. which they obseruing Christ was heard in them So the meaning is Hee that heareth you deliuering my message and teaching what I command heareth me as if I were there in very person and he that shall despise you so discharging your duty despiseth mee and him that sent mee euen God himselfe as also Saint Paul speaketh 1. Thes 4. 8. For albeit the Apostles had an vnâ—rring Spirit assisting them in the Ministery Mat. 10. 20. Mar. 13. 11. Iohn 16. 13. of whom these words may bee taken absolutely yet of all other succeeding they are to be vnderstood with the former limitation Else why are we allowed yea charged not to beleeue euery spirit but to trie the spirits 1. Ioh. 4. 1. to trie all things 1. Thes 5 And why are the Bereans who not knowing Pauls Apostolicall function but taking him as a Teacher as other were commended as Bellarmine confesseth l. 1. de Verbo Dei for searching the Scriptures and left as an example for vs to follow Act. 17. 11. if the Teacher were to be credited in euery thing he should speake Mat. 16. 19. Whatsoeuer thou shalt binde in earth shall be bound in heauen c. Answ This is to be done by the Keyes which Christ gaue him as the words before going shew I will giue thee the keyes of the Kingdome of Heauen then followeth whatsoeuer thou shalt binde c. to wit by these keyes of Christ Not then by his owne power and will as himselfe pleaseth but as those keyes doe helpe him to open and shut to bind and loose by and with the authority of these keyes must hee proceede and not otherwise Now let vs see what these keyes be by which hee openeth and shutteth byndeth and looseth forgiueth and retaineth sins These Keyes are these two Christs Word and Christs Spirit Mat 18. 18. Ioh. 20. 23. which I thus proue 1. For that in this Text is a promise of giuing the keyes I will giue the keyes c. Now seeing that here they are not giuen but promised let vs see what Christ gaue to Peter and other the Apostles and we shall finde that he gaue them two things his Word which hee calleth the words of his Father and the Word of reconciliation which he put in them and they receiued Ioh. 17. 8. 2. Cor. 5. 19. and his Spirit Ioh. 20. 22. which they also receiued when he said Receiue ye the holy Ghost breathing on them These are the two things which we finde that he gaue them therefore they are either the keyes or inseparable companions of the keyes 2. Christ in Ioh. 20. 21. saith As my Father hath sent me so I also send you so in Chap. 17. 18. But with these two did his Father send him with his Word Ioh. 7. 16. and 8. 26 28 38. and with his Spirit Luk. 4. 18. Mat. 3. 16. Esay 11. 2. and 42. 1. and 61. 1 2. Therefore these two are the keyes Keyes are by Bellarmines interpretation here taken for great authoritie and power as in Esay 22. 22. in Eliakim shadowing the great power and authoritie in Christ Reuel 3. 7. exercised in his Church But what greater power and authority then his Word and Spirit can there be in Christ his Church whatsoeuer it be it is comprehended in these two Therefore these be the keyes 4. He speakes of keyes as of moe then one linked together so that they are giuen as inseparable and so these two be For the Spirit teacheth the Word of Christ Ioh. 16. 13. and 14. 26. and the Word is with the Spirit Esay 59. 21. these two keyes are tyed together and giuen by Christ 5. The keyes promised here are the keyes of the Kingdome of Heauen In this spirituall Kingdome by these to beare rule by these to bind and loose in earth is so verily and as surely done in heauen For what in this Kingdome here can beare Rule but his Word and his Spirit What truly can bind and loose in heauen but these We may be assured that what the Word and Spirit of God bindeth they are bound indeed and what these loose remit and forgiue they are loosed remitted and forgiuen of God in heauen of no other keyes can we be so assured hereof These then are the keyes here promised to Peter and were giuen to all the Apostles and to the true Church of God This place therefore helpeth nothing our Aduersaries who boast of an vnerring spirit leading the Pope and his Prelates into all truth if they bragge of this key let them shew vs the other the Word of God and the same written now in the Scriptures or else their boasting is in vaine and their binding and loosing of no force Deut. 17. 8. If there arise a matter c. Answ This place is for vs and against them for here iudgement must be giuen not as men thinke out of their own braine but saith the text according to their owne translation Thou See also Ezec. 44. 24. shalt doe whatsoeuer they that are Presidents of the place which our Lord shall choose shall say and teach thee according to his Law now that Law was written 2. Chro. 17. 9. This is it then we desire that the truth of iudgement may be from the written Word of God which this place approueth yet though they produce it and vrge it so often neuerthelesse it speakes not of the necessary points of faith but of controuersies in matters of another nature as the eighth verse plainely sheweth Hag. 2. 12. Thus saith the Lord of hostes Aske the Priests the Law Answ This place is also for vs and against themselues for what were the Priests to be asked what their owne opinion and iudgement No but they were to bee asked the Law that is the Law written and according to which they did answere in vers 13. 4. We teach that Pastors are to bee heard speaking to vs out of the Word written and accordingly as it teacheth them to speake wee must obey with all reuerence 2. Chro. 19. 8 18. Moreouer in Ierusalem did Iehosaphat set of the Leuites c. Answ It is one with that in Deut. 17. 8. and here contrary to the Popish practice the Priests and Leuites were subiect to Iehosaphat the King who had an inspection ouer them and gaue them a charge so 2. Chron. 17. 7 8. 2. Thes 2 15. Stand fast and hold the tradition c. This place is answered fully and at large before in handling the former question Mal. 2. 7. For the lips of the Priest shall keepe knowledge and the Law shall they require of his mouth Answ 1.
of Rome Papists for their Pope and Romanists from their City but they themselues vsurped the name of Catholikes They call vs Lutherans and Caluinists but we make none saue only Christ the autor of our faith commonly we are called Protestants because we continue our protestation against the enemies and abominations of the Romish Church Such a Church thus taken in this generall manner professing Christ vnder one name or other hath euer bene visible euen to the world Thus we teach that the Church is euer visible one where or other and neuer wholy hidden at any time But here in the question the name Church we take more strictly for a companie wheresoeuer assembled in publique together worshipping the true God in Iesus Christ as God himselfe onely hath prescribed by his Word whereto outwardly they professe conformitie both for doctrine and conuersation also in good measure This true Church of God we say is visible First in respect that it consists of men making open profession Secondly in respect of the place being publique where such obtaine liberty to meete together Thirdly in respect of the externall actions in and about the worship of God Thus this Church is visible but not alike gloriously coÌ„spicuous at al times in euery place where God planteth it This Church we affirm not to be at any time inuisible but we only say it is sometime hidden neither yet do we meane hereby that it is so hidden as not to be found any where of theÌ„ that seeke after it by due means as if it were vtterly extinguished nor so hidden as not to be seene of any in any place for such a hiding we neuer dreame of as our Aduersaries interpret falsely against vs but when we say it is hidden we meane that it is not acknowledged but contemned by the euill ones which loue not the truth by reason of the fewnes of the followers Mat. 10. 23. and 23 34. Heb. 11. 38. Act. 1. 13. and 12. 12 and 20. 7 8. thereof and their secret meetings in time of persecution and their decay of outward gouernment and publique exercises in open places For these reasons she is said to be hidden and this hidden estate of the Church commeth to passe 1. For that she consisteth of a mixt companie the worser sort sometime and for a long time comming to be the greater and a preuailing faction 2. As they preuaile so they diminish the number weaken the credit of those professing the truth and do bring cunningly their owne will their owne inuentions and wayes into estimation with the worldly minded 3. This preuailing faction and greater number increasing engrosse and arrogate to themselues the name of the Church and so encroach vpon credit to their owne deuices as vaunting to be the onely true Church and their profession and practice the onely true and sound Religion 4. Hereupon they condemne the other as Schismatiques and Hereticks and their way as heresie and so raise vp against them persecution inhibiting their meetings in publique scattering their Assemblies punishing their Teachers and making them to be generally euill spoken of and putting by-names vpon them full of reproach to cause theÌ„ to be the more detested of the worst and distasted of indifferent minds by forging many lies and falsities vpon them both in life and doctrine 5. By this it commeth to passe that now they are glad to flie away to hide themselues to meete in secret places where they may with any safetie come together till God raise such as be in authoritie to afford them publique meetings againe In the meane space they are as it were hidden and this is all we meane when we speake of the hidden Church which is not so hidden but that the members of her are seene one to another See D Whites te aâ—d cable obâ—eruatiâ—ns of the Church i◠〈◊〉 Reply to Fisher pag. 51. and do often meete together yea some of them are espied by this preuailing faction sometime whom they cruelly persecute and put to death if they do not recant and turne to them Their assertion that the Church hath beene euer to the world gloriously visible is most false Confuted by their owne Bible 1. By Propheticall speeches foretelling that the Church shall lose her glorious conspicuousnesse to the world 1. Chr. 15. 3. And many dayes shall passe in Israel without the true God and without Priest and Teachers and without the Law Osea 3. 4. Many dayes shall the children of Israel sit without King without Priest without Sacrifice without Altar and without Ephod and Teraphim See also Mich. 3. 6 7. and in Mat. 24. 24. Christ foretelleth that false Christs and false prophets shall arise and so farre seduce as to deceiue the verie elect if it were possible which could not be if the true Church should be euer gloriously conspicuous S. Paul 2. Thess 2. 3 4. telleth vs of such a reuolt as Antichrist shall be exalted and sit in the Temple of God And S. Iohn in the Reuelation Chap. 9. 2. telleth of such a darknesse that should obscure the Sunne and Aire of such an oppression of the Church as she should be trodden vnder foote Chap. 11. 2. of such a persecution as she should be glad to fly into the wildernesse Chap. 12. 6. and lastly of such a preuailing of the Beast that enemie as the whole earth should adore and follow after him Chap. 13. 7 8. Which Word of God must needs be true And therefore the Church is not euer gloriously conspicuous to the world as an earthly Monarchy or estate 2. By Historicall narration 2. Chron. 15. 3. Heb. 11. 37 38. Iudg. 6. 2. in the kingdom of Iudah in Ahaz his dayes in the dayes of Manasses his reuolt from God for then was there no glorious conspicuitie of the Church any where What a low ebbe was Gods Church come to in Israel in Eliah his dayes About the time of Christs suffering what glorious face of the true Church weâ— there then Christ was condemned the Apostles were sted 〈◊〉 scattered Peter forswore Christ Was heere a glorious true Church in the eye of the world We see then the Church hath not euer beene in a pompous visibilitie Contraried by Antiquitie S. Augustine Epist. 80. ad Hesych towards the end and Epist. 48. ad Vincent saith When the Sunne shall be darkened and the Moone shall not giue her light and the Starres shall fall from heauen as is prophesied Reuel 6. and 9. 1. then the Church shall not appeare for that then the vngodly persecutors See more of this his opinion in Enarrat in Psal 10. de bapt also contra Donat. lib. 6. cap. 4. shall rage out of measure S. Chrysostome on Mat. Hom. 49. saith that since the time that Heresies inuaded the Church it can no wayes be knowne which is the true Church of Christ but by the Scriptures onely in this confusion it can no otherwaies else be knowne This sheweth then that the true Church of
adding thereto three Epistles 11. He was the onely Apostle that was rapt in Spirit on the Lords day to receiue the Reuelation of Iesus Christ by an Angell foretelling the Churches estate to the worlds end 12. Lastly hee was of all the rest that liued the longest and alone after them all In these was hee farre beyond Peter He neuer denied his Master as Peter did Hee was neuer called Satan as Peter was Yet for all these excellencies in Iohn the Papists will not haue any Chiefty in him And surely if these eminencies wil not afford him the Headship among them it cannot be found in Peter who attained not to such excellencies Contraried by Antiquitie Cyprian de vnitat Eccles Verily the rest of the Apostles were the same that Peter was endued with equall fellowship both of honour and authoritie Ierome aduers Iouin lib. 1. All the Apostles receiued the Keyes of the Kingdome of Heauen and the strength of the Church was established equally vpon them all Origen on Math. 16. tract 1. saith of the Keyes that they were not giuen to Peter alone but to all alike and that which Christ said was spoken in common to them all Ambrose de incarnat cap. 4. saith that Peter receiued the Primacie of confession not of honour the primacie of Faith not of Degree Rabanus Maurus de institut Clericorum lib. 1. cap. 4. saith That the rest of the Apostles were fellowlike with Peter in Honour and Authoritie Gainesaid by some of their owne side Aquinas id opuse 20. calleth all the Apostles the Vicars of Christ Cusanus lib. 1. de concord Cathol cap. 13. Wee know that S. Peter hath not receiued more authoritie of Christ then the rest of the Apostles In the Masse they singing to Christ pray that he would keepe his flocke by the holy Apostles who are there called Vicars of his worke Gratian dist 21. in Nouo 24. 4. c. loquitur Nothing was said to Peter that was not said to the rest of the other Apostles who according to S. Ierome are all the Fundamentall stones of the Church Reuel 21. Leo first Bishop of Rome in Aniuers die assump suae ad Pontificatum Ser. 3. saith I giue thee the Keyes was a power transferred to all the Apostles Scriptures obiected answered Mat. 10. 20. Now the names of the twelue Apostles are these the first Simon who is called Peter c. Because he is first named therefore they will conclude a Headship ouer the rest Answ Here is no expresse word of Headship but in numbering the Twelue the first beginneth with Peter So he is onely first here in reckoning in order of numbring but not of commanding superioritie Saint Marke chap. 3. 16. Luke 6. 14. leaue out the word first in naming of the Apostles And Saint Paul in naming the Apostles with Peter giueth him not the first place Gal. 2. 9. He is first reckoned for that hee was first called by Christ Mat. 4. 18. Andrew knew Christ before him and Ioh. 1. 41 42. brought him to Christ but when Christ called them to follow him and to be his Disciples Peter is first in that place of Matthew For when Andrew brought him to Christ neither of them were as yet called by him to follow him for that was not till Iohn the Baptist was imprisoned Andrew was Iohns Disciple and his knowing of Christ was this by Iohns teaching Ioh. 1. 35 36 40. and he brought Peter to Christ vers 41 42. but Andrew abode with Christ but that day verse 39. neither did hee as yet leaue his Master Iohn but when Iohn was imprisoned both Andrew and Peter returned to their calling Mar. 1. 14 16. In which vocation Christ found them and then called them and the first of them was Simon Math. 4. 18. And hereupon being first named when he was called and the first called of all the Cyprian Ep 71. ad Quint. Greg. in Ezech. hom 18. are of this iudgement that Peter was first called Apostles by Mathews relation chap. 4. he is in the reckoning of the 12. first named by him in chap. 10. 21. and so by the other Euangelists For it is the Rhemists errour to say that Andrew was first called and a common mistake to yeeld them so much whereby they seeme to take more hold from this place and from the rest where Peter is first named then there is iust cause although the argument is of it selfe very weake as by the former Reasons is euident and as before hath beene proued For Reuben was first in the numbring but Iudah for all that was chiefe in gouernment Math. 16. 19. I will giue vnto thee the Keyes c. The Gagger will haue Peter chiefe for that he supposeth the Keyes were giuen to him onely Answ 1. The question which Christ propounded was to all the Apostles verse 13. 15. though Peter readiest euer to speake made the answer yet not onely for himselfe but for all the rest as appeareth in verse 20 where our Sauiour commandeth them all not Peter alone not to tell that he was Christ which sheweth that they all knowing it would haue professed as much if Peter had not preuented them Therefore his answer beeing for all Christs power giuen thereupon was generall to all Secondly the Keyes giuen are no such things as belong onely to Peter but are common to all See before an answer to this place Thirdly the words following in this Text Whatsoeuer thou shalt binde vpon earth c. containing the action or office of the Keyes belong to all Math. 18. 18. which power here was giuen not onely to Peter but also to the other Apostles by the Rhemists owne confession Fourthly Iesus Christ when hee breathed on them the Holy Ghost Ioh. 21. 22 23. which with one bredth he gaue to all saying As my Father sent me so I send you and gaue them all power of forgiuing and retaining of sinnes which is the power of the Keyes here spoken of Christ sent all his Apostles as his Father sent him Therefore Peter cannot haue more authoritie then the rest vnlesse they can proue that Peter was sent by Christ otherwise then Christ himselfe was sent by his Father Fiftly the words are a promise of giuing the Keyes and power to bind and loose to remit and retain sinnes afterwards and not the giuing of them now but this promise wee see was not performed to Peter alone but to all the Apostles Ioh. 20. 23. not then naming Peter and therefore this promise was made vnto all and so intended to be performed as the fulfilling sheweth Lastly the Fathers are of the same opinion with vs touching the meaning of this Text See before Origen Ambrose and the same on Psal 39. Austin in Iohan. tract 118. Theophylact on Mathew 16. Beda on this Text. 1. Cor. 3. 4 22. One saith I am of Paul I am of Apollos I am of Cephas I of Christ The Gagger here from the order would proue Peter chiefe next Christ
Lo saith he how from those which he would haue esteemed the lesser he ascendeth to those whom he would haue esteemed the greater Answ 1. The mans wit went a grazing when he wrote this For if he so conclude from the order then Paul must be inferiour to Apollos when Paul was an Apostle and a Planter but Apollos no Apostle and onely a waterer 1. Cor. 3. 6. 2. In Mat. 10. 2. he would haue Peter the chiefe because hee was named first now here the chiefe because hee is named in a third place Saint Paul Gal. 2. 9. puts him in the second place betweene two and will not they hold him the chiefe for this too Doth not vertue consist in the midst for put him in the first place as in Mat. 10. in the third place as in 1. Cor. 3. 4 22. or in the second as in Gal. 2. 9. its with them a profound Reason to make him alwayes the chiefe for he may take what place he listeth Deepe Diuinitie and an inuincible Reason Though Saint Paul in Gal. 2. takes himselfe to be nothing inferiour to him or to other which seemed to bee Pillars and was inferiour to none of the great Apostles 1. Cor. 11. 5. 12. 11. vpon this Text Chrysostome shewes that S. Paul compared himselfe with the Apostles euen with Peter and the rest Luk. 22. 31. And the Lord said Simon c. When thou art conuerted strengthen thy Brethren Answ This place proueth not any Headship ouer the Apostles First hee is called Simon by his common name and not Peter which our Aduersaries stand vpon and make their chiefe argument Secondly this place is to forewarne him of his fearfull temptation and so of his fall thereby the vtter peril wherof he should escape not by himselfe or his owne power and grace but by Christs mediation What is this to haue a Headship Thirdly it teacheth him a duty when hee should be conuerted and be recouered from vnder the fall that hee should confirme others If by confirming the Gagger will hence conclude the practice and exercise of greatnesse ouer the Apostles then Saint Paul and Barnabas had this greatnesse too For they did confirme others Act. 14. 21. and Paul and Silas Act. 15. 41. 1. Thes 3. 2. yea it is a common Duty of euery Pastor Is euery one that confirmeth made thereby a Superiour in Rule and Gouernment Then a Priest confirming his Soueraigne is his Superiour And by this Saint Paul was Peters Superiour for he brought Peter backe from his by-path both by reproofe and publike teaching of the truth and so confirmed him who for feare did before goe astray Gal. 2. 11 17. Fourthly the Lord Iesus if they will here vnderstand the Apostles calleth them Simons Brethren and so giueth them equalitie Lastly where are the Gaggers expresse words for Peters Headship out of this place Is it in strengthening A poore strength to support such a Babylonish Tower Luk. 22. 26. He that is greatest among you let him be yonger and he that is Chiefe as he that doth serue Answ 1. The words in the beginning of this verse are against Chiefety for it is said It shall not be so with you when they were at strife for Superioritie Secondly the meaning of the Greatest and Chiefe on which the Gagger doth fasten his teeth doth not imply as hee pretendeth any Chiefety among them but Christ speaketh according to their aspiring minds not of them as any of them were but as some of them desired to be as is cleare by the speech and Petition of the Mother of Zebedees children Mat. 20. 20 27. Thirdly the occasion and the very scope of the place is against all Superioritie in the Apostles Fourthly it cannot be shewed that any of them all did either claime or practise any superioritie or taught in their writings any such thing Fiftly they did striue verse 24. for superioritie which of them should seeme the greater As yet therefore there was no such greatnesse settled among them 6. If any such thing had beene or had beene intended by Christ to be conferred vpon Peter he had vpon this iust occasion to haue decided the Controuersie as surely he would haue done in Peters behalfe in a matter of so great consequence as our Aduersaries make it as he did in the behalfe of Moses and Aaron to appease the contention against them Num. 16. 17. 10. But Christ telleth them all that no such thing should be among them in this text and giueth the rest authoritie to pull downe the spirit of him that would seeke to be Chiefe to make him as a Seruant as is euident in the words of the text Therefore here is nothing for any authoritie in Peter Nor indeed in any other Scripture XIX Proposition That S. Peter was Head of the Church THough the former Position ouerthrowne sufficiently confuteth this for if Peter be not Superiour ouer the Apostles who were the principall members of the Church he cannot be the Head of the Church yet seeing this Headship ouer the Church is so stiffely stood in I thought good to handle it also distinctly from the rest for more euidence of the truth to common Christians Confuted by their owne Bible I. By appropriation it giueth the title of Head of the Church onely to Christ Ephes 1. 22. 4. 15. 5. 23. Col. 1. 18. And no where doth it make a man the Head of the Church neither Peter nor any other either expressely or by any necessarie consequent II. It calleth the Church the bodie of Christ 1. Cor. 12. 27. Ephes 4. 12. 6. 23. No where is it called the body of S. Peter III. It telleth vs that Saint Peter himselfe giueth to Christ Headship Principalitie and Chieftie and to none other for he calleth him the Prince of Pastors 1. Pet. 5. 4. the Pastor and Bishop of our soules 1. Pet. 2. 25. as he is also called the high Priest of our confession Heb. 3. 1. IV. The Apostles did not know or acknowledge any such Primacy or Headship in Peter For first they sent Peter and Iohn to Samaria Act. 8. 14. which they neither would nor could haue done had he been their Gouernour and Head indeed Secondly Iames in the Councell at Ierusalem tooke no notice of Peters supremacy for Iames did then call him Simon his name before he was an Apostle without any title of preeminencie Acts 15. 14. Hee also said I iudge which word Peter there vsed not vers 19. to whose sentence and iudgement Peter and all the Apostles and Ancients did subscribe vers 22. Thirdly none of the other Apostles then did acknowledge any Headship in Peter for the Decree of the Councell went out vnder the conioynt authoritie of all without speciall mentioning of Peter Act. 15. 23. and 16. 4. Fourthly Saint Paul knew of no such Chieftie in Peter for first when he doth mention any word tending to set out any greatnesse in the Apostles hee applyeth it not singularly as to
one but plurally as to moe Thus 2. Cor. 11. 5. he speakes of great Apostles 2. Cor. 12. 11. of such as were aboue measure Apostles so Rhemists doe translate but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we the chiefe Apostles and Gal. 2. 9. of such as seemed to bee Pillars and namely them Againe these Apostles so great the Chiefe the Pillars among whom was Peter hee doth equall himselfe saying that hee was nothing lesse nor had done nothing lesse then they 2. Cor. 12. 11. and 11. 5. neither added they any thing to him Gal. 2. 6. As touching Peter more particularly Saint Paul resisted him in his face before all Gal. 2. 11 14. did share with him fully in Commission for as Peter was the Apostle of the Circumcision so was Paul of the prepâ—ce or Vncircumcision vers 7. and did compare with him in the effectuall worke of the Ministery vers 8. All which he would not haue done had Peter been the Head of the Church for it had been arrogancy in him Moreouer when he named some of the Apostles as Pillars he mentioneth Iames and giueth him the first place before Peter belike forgetting Peters Headship Lastly when Saint Paul had fit occasion offered to speake if euer of Saint Peters Headship 1. Cor. 1. 12. when some held of Paul himselfe some of Apollor some of Cephas he speaketh not one word thereof as not knowing nor acknowledging any such primacy in Peter for had he knowne it at all much more to haue been such an essentiall point of Religion as Papists make it he would vndoubtedly haue taught it But neither hee not any other Apostle loue go of any such high point as the Papists since haue forged to gull the World withall V. None of the foure Euangelists nor Saint Luke when hee wrote the Acts knew of any such dignitie for they neuer write of him as the Head of the Church They name him but as they doe the rest calling him Simon or Simon Beter without any title of eminency aboue other VI. The Church in the Apostles dayes know not of any such honour to belong vnto him for some did call him to an account of his doings Act. 11. 2 3. neither did they yeeld him any such principalitie The Corinthians of whom some equalled Paul and others Apollâ—s with him had not yet learned this note aboue Ela. VII And lastly it is also cleare by their owne Bible that Peter himselfe knew of to Much supreme authoritie for first he went at the other Apostles sending of him Act. 8. 14. Secondly he gaue to the Church an account of his proceeding when they found fault with him Act. 11. 2 3. Thirdly he gaue to Saint Paul the right hand of sooretie or fellowship Gal. 2. 9. Fourthly being openly rebuked he submitted thereto vers 11. Fifthly he was not so much as President of the Councell at Ierusalem Act. 15. Sixthly he neuer vndertooke matters of the Church of his owne head or by his sole authoritie In teaching the necessitie of electing another Apostle not he but they to wit the men then assembled appointed two vpoÌ„ whom the lots were to be cast Act. 1. 23. In ordaining Deacons the twelue Apostles gaue their aduice together and imposed their hands vpoÌ„ them Act. 6. 2 6. No speciall mention of Peter aboue before or alone from the rest Seuenthly he in his Epistles stileth himselfe by the title of an Apostle 1. Pet. 1. 1. and no higher Neither doth he in either of his Epistles expresse any signe or token of any other authority but rather the cleane contrary first by equalling himselfe to others his inferiours calling himselfe a fellow-Elder 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. Pet. 5. 1. yet neuer the Seruant of Seruants the stile of cursed Cham fit for the Pope By forbidding others to Lord it ouer Gods heritage 1. Pet. 5. 3. By appropriating to Christ the title of Prince of Pastors vers 4. which now they that pretend to be Saint Peters heytes shame not to arrogate to themselues So farre is he from dreaming of an vniuersall Headship And lastly we find not that hee euer vsed this authoritie of Headship which if it had been laid vpon him by Christ he ought to haue done yea and he would haue exercised it For what Christ imposed vpon him hee performed As to preach the Gospell Mark 16. 16. to doe the office of an Apostle Luk. 6. 13. to worke Miracles Matth. 10. to be a witnesse of Christ Act. 1. 8. These and other such offices he performed and the other hee would haue done had any such dignitie been bestowed vpon him Contraried by Antiquitie For as before is shewed Cyprian Ierome Origen Ambrose Augustine and also Chrysostome in Matth. and in Gal. 2. make On Mat. 16. tract 1. all the Apostles like equall with Peter Austin de verbis Dom. ser 13. maketh Christ the Rocke and not Peter but Peter to be established vpon the Rocke in Concion ad Catechum ca. 12. in his retractions li. 1. ca. 21. Hilary de Trinit l. 2. makes Christ the Rocke confessed by Peter Ierome in Lucam ca. 16. telleth vs that the Rocke was Christ The Fathers iudgement concerning the Keyes giuen to all the Apostles is set downe before Sea more Austin de doct li. 1. ca. 18. Firmilian epist 75. inter epist Cyprian Chrysost in Act. ca. 1. in Galat. ca 1. And touching the exhortation of Christ to Peter to feed his Lambes Cyprian de vnitate Ecclesiae saith The Flock of Christ was but one which all the Apostles fed with one consent August de pastoribus They were many Apostles and yet it is said to one Feed my Lambes because all good Pastors are one and in one they feed Christ feedeth Also de agone Christiano ca. 30. When Christ saith to Peter Louest thou me Feed my sheepe he saith the same to all Cyril speaking of the place in Iohn Chap. 21. 17. telleth vs that Christs thrice asking Louest thou me was to draw so many answers from him according to his thrice denying of him and the charge to feed his Lambes was the renewing vnto him the dignitie of Apostleship hee saith not Headship for that by his deniall it might haue been thought he had weakened it As for the name of Head of the Church which of the Fathers giueth it to Peter A title too high for man which is proper onely to Iesus Christ Gainesaid by Popes and others their owne men Eutychianus Bishop of Rome in Epist There is but one immoueable Foundation one happy Rocke of Faith confirmed by Peters mouth Thou art Christ the Sonne of the liuing God The Interlineall Glosse vpon the Rocke that is to say vpon Christ in whom Peter beleeueth The Common Glosse Thou art Peter but thou art so of me who am the Rocke Lyra Haymo Hugo Cardinalis Cardinal de Aliaco and Ferus on this place of Matthew say that Christ is the Rocke Concerning the Keyes Anselmus on Matth. 16. saith
Vicar of Christ they could not be Vicars too and by these mens testimonie they being Vicars he was not Christs onely Vicar Now then I conclude that if Peter was not the Prince of the Apostles nor the Head of the Church nor Christs onely generall Vicar here on earth then the Pope cannot possibly bee any of these For he claimeth all from Peter as being his onely successor Therefore Peter neuer hauing these from Christ as is fully proued the Pope cannot haue them But if it could be proued that Peter had all these which yet is most false what were that to the Pope by what right could hee claime them when al the Papists in the world are not able by vndeniable arguments to proue 1. That Peter was euer after he was Christs See my Booke The fabulous foundation of the Popedome Disciple personally at Rome 2. That albeit hee had beene at Rome therefore already being an Apostle hee was the Bishop of Rome an inferiour Dignitie 3. That whatsoeuer was giuen to Peter the same was also giuen to the Pope successiuely to the worlds end 4. That the Pope is truely Peters successor both in Doctrine and life 5. That these last Popes for many hundred yeeres are one and the same with the Bishops of Rome in the first three hundred of yeeres for Doctrine and conuersation following Peter therein Till these be proued soundly though Peter had been that which they striue to make him yet is the Pope neuer the better but a proud and an arrogant vsurper of Titles and Authoritie not due to him XXI Proposition That the Publike seruice of the Church ought not to be in a vulgar and knowne Tongue Confuted by their owne Bible 1. Cor. 14. 9. So thou also by a tongue vnlesse thou vtter a manifest Speech how shall that be knowne which is said for thou shalt but speake in the Aire This is a plaine condemning of speaking in a tongue not manifest not vnderstood of the Hearers 2. Cor. 1. 13. We write no other things to you then that you haue read and know They then knew what they read whether priuate or publike Ephes 3. 4. According as thou reading maist vnderstand Reading the Scriptures is a part of the publique Liturgie or seruice 1. Thes 5. 27. I adiure you by the Lord that this Epistle bee read to all the holy Brethren If it had beene in an vnknowne Tongue it had beene in vaine to haue beene read vnto all the brethren and it had been to no purpose thus to adiure them Act. 1. 14. All these were perseuering in one minde in Prayer and with one accord Act. 4. 24. This was Publike Prayer But if they vnderstood not what was prayed how could they bee of one minde and accord S. Paul willeth vs to pray and sing with vnderstanding 1. Cor. 14. 15. and saith plainely that if men blesse that is pray in an vnknowne tongue the vulgar cannot say Amen And hee giueth this Reason because hee knoweth not what thou sayest neither is edified verse 16 17. In their Bible mention is made First of Prayer in the Congregation Act. 12. 12. 4. 24. 13. 3. 16. 13 16. 20. 36. and 21. 5. Secondly of reading the Scriptures Coloss 4. 16. The parts of the publike Seruice of the Church in the Apostles daies 1. Thess 5. 27. Thirdly of preaching Act. 9. 20. 20. 7. Fourthly of singing Math. 26. 30. 1. Cor. 14. Fiftly of administring the holy Sacraments of Baptisme Act. 10. and of the Lords Supper 1. Cor. 10. 11. Let our Aduersaries shew if they be able that these parts of the publike seruice were done in an vnknowne tongue Contraried by Antiquitie Origen cont Cels l. 8. Let euery man make his prayer to God in his natiue Mother tongue Austin Tract in Iohan. 21. Why are these things spoken in the See more in l. 4. â— 10. de doct Christ lib. â—4 c. 16. de Trunt 〈◊〉 〈◊〉 18. â— 4â— Church but to be knowne Why are they pronounced but to bee heard And why are they heard but to be vnderstood And on Gen. l. 12. cap. 8. Noman saith hee is edified by hearing that which he vnderstands not Ambr. in cap. 14. 1. Epist ad Cor. If we come together saith he to edifie the Church those things ought to be spoken which the hearers vnderstand Chrysostom hom 35. in 1. Cor. Hee that speakes in an vnknowne tongue is not onely vnprofitable and a Barbarian to others but euen to himselfe if he vnderstand not In Hom. 18. on 2. Cor. Hee telleth vs that the Priests and the people say the same common prayers and all doe say one thing S. Basil Epist 63. telleth how that in his time when they met together they vsed a knowne language In the purest Churches for the space of eight hundred yeeres Diuine Seruice was neuer performed in an vnknowne tongue And if it were at any time in a tongue not the Mother tongue yet was not that tongue a strange language but such as the hearers vnderstood See for this point Master Perkins Probleme If any desire any more of this let him reade Doctor Fulk on Rhem. Testament 1. Cor. 14. Doctor White his last Book of this point pag. 369. who eiteth Origen Iustin Martyr Tertul. Clemens Alexand. Cyprian Basil Chrysostome Ambrose and Augustine with their owne words against this absurd practice of Papists See also pag. 375. in the Margin 380. Gainesaid by themselues Aeneas Syluius who after was Pope in hist Bohem. cap. 13. faith that when sute was made that the Slauonians newly conuerted to the faith might haue their Church-seruice in their Mother Tongue and there being some stay about it at Rome a voice was heard from Heauen saying That euery spirit should praise the Lord and euery tongue should confesse vnto him So the controuersie is determined by an immediate voice from heauen The Lateran Councell vnder Innocent the third chap. 9. decreed by reason of mingled Nations of diuers tongues in one Citie that meet men should bee prouided to celebrate Diuine seruice and to administer the Sacraments according to the diuersitie of their Rites and languages Lyra on 1. Cor. 14. saith that if the people vnderstood the prayers of the Priest they were better brought vnto God and so answere Amen more deuoutly And Caietan on the same saith it were better for the Churches edification that prayers should bee said in the Mother tongue Many learned Papists as Lyra Thomas Aquinas this Caietan on this 1. Cor. 14. and Erasmus in Declarat ad Cens pag. 153. confesse that in the Primitiue Church and long after the Prayers and Seruice were done in the Mother Tongue See D. Whites last booke pag. 356. mentioning Armenians Abissines Indians Russians Egyptians proued by Papists themselues And Cassander Liturg. cap. 28. sheweth that diuers Nations to this day retaine the ancient custome still Thus we see their owne Bible the ancient Fathers their owne