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
the Church at Colosse Col. 1. 4 6. for their stedfast faith loue and fruit of the Gospell and for their order which the Apostle ioyed to behold cha 2. 5. What shal I speak of the praises of the 1. Thes 1. 3 6. 2. 13 14. 3. 6. 4. 10. 2. Thes 1. 3 4. 2. 13. Thessalonians for their worke of Faith growing exceedingly their labour of loue their patience of hope their abounding in charitie being followers of the Apostles and the Churches of God in Iury receiuing the Word of God as the Word of God in much tribulation with ioy of the holy Ghost To which prayses the beleeuers at Rome did not then attaine though they had their prayses and those great too Rom. 15. 14. but not comparable with those Churches Lastly in shewing how the Apostles honoured some other Churches by their writings As Corinth by two Epistles so Ephesus by one from Saint Paul by another from Saint Iohn Reuel 2. 1. who wrote to that Church in the first place the heauenly booke of the Reuelation in like sort were two written to the Thessalonians and but one to Rome 5. It is cleare by their own Bible that Peter whō they claime falsely for their first Pope wrote two Epistles which are called Catholike but neither of them was written to Rome as the Catholike Church neither maketh he any mention of it And S. Paul writeth to the Saints at Rome as to a particular company and not as any Head-Church before and aboue other The Thessalonians are commended for being followers of the Churches of God in Iudea but not for following those at Rome to whom when Saint Paul wrote hee saith Rom. 1. 6. that they were called among others that in other Nations were called but it is not said aboue other Nations 6. Their Bible telleth vs that S. Paul wrote his Epistle to them that were in Rome called Saints and beloued of God so that they were within that City or there-about but the Catholike Church was then dispersed for the Gospell at that time had gone into all the World and was preached to euery creature vnder Heauen Col. 1. 6 23. In their Bible is mention Acts 2. made of thirtie Kingdomes and Countries ten Ilands and almost three score famous Cities out of Iury in and amongst the Gentiles where the Gospell had been preached among whom Rome was but one and had obteined at the most praises common with other Churches Their titles were Saints Rom. 1. 7. beloued of God also brethren Rom. 10. 1. and 12. 1. and 15. 14 30. Their faith the same that was among all Nations Rom. 1. 5. called the common Faith vers 12. and therefore spoken of throughout the whole World vers 8. Their obedience was published to euery place Rom. 16. 19. Not for that their Faith and obedience did surpasse others for the words are deliuered barely your faith your obedience not with prayses as the Faith and obedience of the Colossians and Thessalonians accompanied with loue and aboundant charity with patience and ioy of the holy Ghost in great afflictions and so forth but for that Rome was the sease of the Empire and the publishing of their faith and obedience might bee a meanes to draw on others which dwelt in other places Contraried by Antiquitie We may reade that the chiefe of the Church of Rome was but at first a Bishop and his Church but a Drocesan Church Then hee became an Archbishop and so his Church but a Prouinciall Church After he got to be a Patriarch and so his Church but Patriarchall as some other were then equall with him as that of Antioch Alexandria Ierusalem and Constantinople All this time he was no Vniuersall Bishop till bloody Phocas gaue him that title and so his Church not Vniuersall till she also became the great whore and so might well be common the kings of the earth committing fornication with her as was foretold Reuel 17. It is said that Athanasius as Liberius confesseth was separated Epist ad Vrsac Valent. in Baron Annal. to 3. Ann. 357. n◠44. from the communion of the Church of Rome But may we iudge so holy a man and so valiant a Champion for the truth to be therefore separated from the Catholicke Church Polycrates and the Easterne Churches did not condiscend to the Church of Rome in the keeping of Easter did they therefore dissent from the Catholicke Church who was he in those dayes that had so much as a dreame thereof S. Ierome in Catal. Fortunat. reproueth the custome of the Church of Rome and Epist ad Euagr. he preferreth the custome of the Catholicke Church he held not Rome then the Catholicke Church but distinguisheth them asunder one from another The title of Catholicke was long before it came to be added to the Church and when it was vsed many Churches were so called The Romane Church then was not the Catholicke Church Gainesayd by some of their owne Aeneas Syluius who was Pope writeth That before the Epist 30 1. Councell of Nice small respect was had to the Church of Rome Now it cannot be imagined that all the time before the learned Fathers and holy Martyrs should be said to haue had small respect to the Catholicke Church the mother of euery particular Church because they had small respect to the Church of Rome If Aeneas Syluius saith true then was not Rome held the Catholike Church of those who so smally respected her Pighius lib. 6. ca. 3. de Eccl. Hierarch saith Who did euer yet by the Church of Rome vnderstand the Vniuersall Church He then at that time had not learned this point to hold the Church of Rome for the Catholicke Church Francisc Picus Theorem 13. saith The Church of Rome is a particular Church The obiected Scriptures answered Psal 2. 8. Aske of me and I will giue thee the heathen for thine inheritance c. Luk. 1 33 He shall reigne ouer the house of Iacob for euer and of his kingdome there shall be no end Answ Who is read in Scripture but knoweth these to be spoken of Christs Kingdome and not of the Popes iurisdiction Where is here Pope or Rome expressed But the Gagger proueth hereby the Church of Christ Catholicke which we acknowledge But saith he None of these promises haue beene so much verified as they haue beene in the Church of Rome and therefore is she onely the Catholicke Church In that he saith Not so much verified as of Rome he grants it to haue beene verified of other Churches though not so much he cannot therefore from a higher degree conclude that she is onely the Church whereof the promises are made The words are spoken of Christs Kingdom in plain termes expressed And is his Kingdome now become the Romish Iurisdiction onely His Kingdome after he assumed our nature began before the Church of Rome had a being And can any thinke that Dauid in the Psalme or the Angell speaking the words
prepared and he shall find them cleare and easie to be vnderstood in all necessarie points of faith as experience giueth witnesse and euerie true Christian can testifie Lastly if the Scriptures bee obscure then much more the writings of men and if Scriptures bee hard to be vnderstood then much more mens writings For man when he hath written is not at hand to instruct his Reader but is either absent far off or perhaps dead so that hee cannot enforme the Reader of his mind but God is euer the liuing God and both can and doth enforme by his holy Spirit such as in reading his bookes doe reade deuoutly and beg of God humbly his gracious direction Mans knowledge is but in part he cannot certainely foresee all his Readers what they shall be how they will vnderstand him but Gods knowledge is as himselfe infinite and he foreknoweth all that shall reade his booke and thereafter frameth his Word as is best for their profit To conclude therefore let our Aduersaries impute to the Scriptures what they will let them if they will be still so wickedly blasphemous call them a dumb Iudge inkie diuinitie a leaden rule what else the very same and more also may be spoken of mens writings vpon the forenamed reasons what way soeuer they doe weaken the credit of the Scriptures by the very same doe they much more take away credit from mens writings And therefore let them lay all writings aside Popes decrees and Decretals Canons of Councels the writings of Fathers of Schoolemen of Doctors of Priests and Iesuites and other pettie Writers Pamphlets whatsoeuer if the Scriptures be neglected Act. 8. 30. Philip said Vnderstandest thou what thou readest And he said How can I except some man should guide me Answ 1. Here is a Lay-man well exercised and had his liberty without dispensation for money to reade the Scriptures vers 28. which was neuer denyed to any of the Iewish or Christian Church till the times of this Romish Antichrist 2. This place is spoken of a Proselyte a Noucie in Religion one that dwelt not amongst Gods people to heare the Law and Prophets daily read and expounded as they were in Iudea Act. 15. 21. and 13. 15. Will it follow therefore that what was obscure to him was and is yet obscure to others liuing in the bosome of the Church It will perhaps follow among Papists who haue Scriptures read in an vnknowne tongue and are prohibited to haue them translated and freely to be read of all but not else-where 3. This is but one place and that Propheticall too What will they hence conclude One place that Propheticall was not vnderstood of one man a young beginner and that at the first Ergo all the holy Scriptures are obscure to all the people and that for euer In Romish Diuinity a goodly conclusion 4. He vnderstood it after by Philips guiding and beleeued in Christ vers 36. 37. We acknowledge the people to need a guide but let them reade freely as the Eunuch here and where they doubt let them aske their Teachers or let Teachers like Philip goe to them and direct them in reading but take not Bibles from them and burne both them and it as furious Firebrands haue done without all example of any good men from the worlds beginning Luk. 24. 25 27. O Fooles and slow of heart c. Beginning at Moses and all the Prophets he expounded vnto them in all the Scriptures the things concerning himselfe Answ 1. Christ reproueth not simply their ignorance of Scripture but rather their slownesse of heart to beleeue and apply all that the Prophets had spoken 2. Expounding argueth not obscuritie in the Scriptures but want of vnderstanding in the men and yet not that altogether but in some degree or measure 3. The things were not euery thing in the Scripture but that which concerned Christ himselfe touching his suffering and rising againe to glory which being then vnperformed and future were the more obscure euen to the Disciples themselues before their illumination Christs words therefore are proper to those persons and to that time till he had better informed them and not to be applyed to this time when all those things are plainely taught vs by the publication of the Gospell and doctrine of those Apostles and Disciples who therefore receiued miraculous illuminatiō by the spirit that they might preach and write clearely to vs euen to all people of those things Reuel 5. 4. And he to wit Iohn wept much because no man was in Heauen or in Earth found worthy to open the booke and to reade the booke neither to looke thereon Ans 1. This may bee meant metaphorically of some other booke of Gods Counsels and Decrees and if of the Bible yet not of the whole Bible but of the booke of the Reuelation except the Papists will haue Iohn at this time one that neuer had been worthy to open or to reade or to looke into Gods Word What none neither in Heauen nor earth Neuer a Prophet Neuer an Apostle to haue hitherto opened the Bible How then was Moses and the Prophets read vnto the people before Iohn was in Pathmos 2. This speakes not of the obscuritie of the booke but of the vnworthinesse of any saue Iesus Christ to vnloose the seales and to open it vers 9. 3. This is but of one booke and that before it was vnsealed and opened will it therefore follow that all the rest of the books are hard to be vnderstood being all open and none prohibited by God to reade them 2. Pet. 1. 20. No prophecie of Scripture is made by priuate interpretation Ans 1. Who wil deny this or which of vs holdeth the contrary 2. Here is nothing for the Scriptures obscurity but rather this proueth their plainenes for it speakes of their interpretation accounting holy mens speaking in the Scriptures as they were moued by the holy Ghost to be an interpretation and that not a priuate but a publike interpretation not made of their owne wil or of mans wil but of the will of God as his Spirit led them Mat. 13. 11 36. To you is giuen to know the mysteries c. Expound to vs the Parable c. Answ 1. This place may bee brought as well against the Word vnwritten as written for Christ wrote not but spake the Parable which they desired to haue expounded what will become then of their vnwritten word if that be obscure too Hee that alleaged this against the plainenesse of the written Word much forgot himselfe and his vnwritten word 2. Vnderstanding this of the written Word nothing can be more against themselues for here it is said that it is the gift giuen to the Church to vnderstand the Mysteries of the kingdom of God 3. They desired Christ to expound the parable What then Ergo the Scripture is obscure A grosse conclusion for it was Christs not written but as then his vnwritten Word and a Parable which they vnderstood not
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
Mal. 2. 11. In the second of Machabees we may reade of horrible corruptions in the high Priests Iason got the office by money brought his Country-men to the Heathen rites the Priests were not occupied about the offices of the Altar but the Temple and Sacrifices were neglected 2. Machab. 4. 7 11 14. And when our Sauiour was come he found many sects false Teachers corrupting the truth Matth. 6. and 16. 6 12. and 23. 16 22. was by the outward pretending domineering Church then in Councell condemned and put to death To conclude of the chiefe Rulers in this Church the saying of Steuen that they were stiffe-necked and vncircumcised in heart and eares alwaies resisting the holy Ghost Act. 7. Who can reade these things and thinke yet that the Church cannot erre if withall they would consider how this Church of Israel had the most excellent meanes for direction and confirmation I. They had the written Word and ordinary Teachers the Priests and Leuites daily instructing them Deut. 33. 10. Acts 15. 21. II. They had extraordinary teaching 1. By God himselfe from Heauen Exod. 20. By Vrim and Thummim by Vision and Dreames 2. By Prophets Moses Samuel Eliah Elisha and very many moe 3. By Kings endued with a Propheticall Spirit as Dauid and Salomon 4. At length by Iesus Christ himselfe personally 5. By the twelue Apostles Mat. 10. 6. By the 70. disciples Luk. 10. 1. Neuer such nor so many in any Church since God had a Church III. They had Miracles and wonders in bringing them out of Egypt in the fearefull giuing of the Law in carrying them thorow the Woldernesse in planting them in Canaan and in strange Miracles wrought in Eliah and Elisha's time and in some of the Kings of Iudah Christ confirmed his doctrine and so did the Apostles and Disciples their teaching by Miracles Luk. 10. 17. No Church vnder the Heauen had euer the like IV. They had great mercies and vnheard of deliuerances from their Enemies from Pharaoh and his Host drowned in the Red Sea from the Amalekites discomfited by Moses prayer from the innumerable multitude of Enemies the Kings of Canaan of Midian Philistims Syrians Assyrians from the Host of Sennacherib nine score thousand slaine by an Angell in one night Kings thirtie two besides Benhadad with an infinite Hoste defeated by onely 7000. and odde Ionathan and his Armour-bearer did terrifie an whole Campe Gideon and three hundred men made an innumerable multitude to she away and with a few other of Ephraim did slay of them in one day one hundred and twenty thousand Asa vanquished the Army of the Ethiopians ten hundred thousand besides three hundred Charets Iehosaphat gathered the spoile of his enemies three Kings comming with their Hosts against him whom God set one against another to destroy vtterly one another for his safetie and enriching What shall I speake of Hostes flying for feare without any pursuing of them For other blessings and mercies they are not to be numbred V. They had strange and most terrible punishments vpon them to keep them in the feare of God to make them to know him and to walke in his waies fire from Heauen deuouring vp some the earth swallowing vp quicke other-some the giuing of them often into the hands of Heathen Kings to oppresse them that they might turne from Idolatry yea at length sent them all into captiuitie for 70. yeeres Thus we see for Teachers for Wonders and Miracles for Mercies and Iudgements none euer to be compared to them Papists may fame Legends to parallel these but these are truths hauing witnesse from Gods Word it selfe And yet this Church erred and as Esay saith chap. 48 4 8. was stubborne had a neck as an Iron sinew and her forehead as brasse and was a transgressour from the wombe If the Papists make little account of these reasons as nothing to keepe a Church from erring yet is it much more then their Romish Church can say for her selfe Let them say what they can for the Churches not erring and we will see whether this Church of Israel cannot say the same also Will they pleade 1. A Couenant Israel had so Deut. 29. 10 15. 2 Or a Couenant written in the heart So was it then Ier. 31. 33. Esay 5. 7. 3. Or a Couenant with their Priests So had the Priests then Ier. 33. 20. 4. Or that the Priests lips should preserue knowledge and the people learne of them and they teach the people So the verie same might Israel alledge Mal. 2 7. Deut. 33. 10. Neh. 8. 7 8 9. Leui. 10. 11. Ezech. 44 23. yea and did boast of Ier. 18. 18. 5. Or succession of persons from time to time in the same Chaire or Seate This could she plead to the full from Aaron the first appointed immediatly by God himselfe with his office place seruice ornaments and maintenance his next successor to be also named by God himselfe Num. 20. 28. 6. Or the Continuance of this Couenant to vphold succession This had it in plaine words and therefore was for euer the Priest-hood appointed to him and his seed Num. 25. 12 13. 7. Or the presence of God with them So could and did Israel Mâ—ch 3. 11. 8. Or the name of the Church So they Ier. 7. 4. 9. Or that it is called holy the Ground and Pillar of truth So was Ierusalem the holy Citie Esay 48. 2. the Citie of truth the sanctified Mount Zach. 8. 3. 10. Or that the Word did go out from them to conuert other Nations So could they as they were taught by Esay Chap. 2. 3. of making Proselytes could the Pharises boast Mat. 23. 11. Or the Spirit to be in them to keepe their Teachers from erring Who could thus speake as Israel might Nehe. 9. 20. Esay 6. 3 11. Zach. 7. 12. as Peter witnesseth 2. Pet. 1. 21. 12. Or that they are called the Church and are come from the Apostles Church at Ierusalem So they by Stephen Act 7. 38. also saith Isaiah Esay 48. 1. Heare ye ô House of Iacob which art called by the name of Israel and are come out of the waters of Iudah So could the Scribes and Pharises boast of their Originall Ioh. 8. 33. 13. Or that they are Catholicks and the world spred ouer with them And could not the Iewish Church say so Of their Religion were some of euerie Nation vnder heauen Act. 2. 5 9 10 11. they were dispersed in all the Persian Monarchy Esteâ— 3. 8. Chap. 1. there were many Proselytes made such was the Eunuch of Ethiopia and to make them they trauailed Sea and Land Mat. 23. 14. Or that they haue euer had the holy Scriptures in their custodie So to the Iewes were committed the Oracles of God Rom. 3. 2. 15. Or yâ— the Church now hath many excellent promises What more then Israel had to be their God they to him a peculiar treasure aboue all people a kingdome of Priests an holy Nation Exod. 19. 5 6. to
come to them and blesse them Chap. 20. 24. to be high aboue all Nations to praise name and honour to be a holy people Deut. 26. 19. to circumcise their heart and the heart of their seed to loue him with all their heart and soule Deut. 30. 6. to be with them not to leaue them nor forsake them Deut. 31. 8. yea he promised that no new god should be among Psal 81. 9. them nor they to adore a strange god Psal 80. 10. Mount Sion was not to be remoued but to abide for euer and peace to be on Israel Psal 105. 1. whom he would redeeme from all Psal 1â—â— 1. Psal 13â— 8. Psal 132. 13 14 iniquities Psal 129. 8. He chose Sion and that to be his rest for 〈◊〉 〈◊〉 Psal 13â— 13 14. their way was to be the way of Holinesse and so direct that fooles should not erre by it Esay 35. 8. and such as erred in the Spirit should know vnderstanding the mutterer should learne the Law Esa 29 24. and they should haue Pastors according to the Lords owne heart which should feed them with knowledge and doctrine Ier. 3. 15. To conclude Israel had a promise to be saued with eternall saluation they should not be confounded and ashamed for euer and euer Esay 45. 17. yea that we may know that the promises were not to the people then liuing onely the Lord saith I will powre out my Spirit vpon their seede and my blessing vpon thy stocke Esay 44. 3. and touching the Temple thus saith God to Salomon I haue sanctified this House to put my Name there for euer and mine eyes and my heart shall be there 1. King 9. 3. alwayes 3. Kin. 9. 3. Yet for all these so gracious promises she erred she hath fallen away and remaineth in her sinnes We haue heard out of their owne Bible First how the Churches defection hath beene foretold Secondly how she also hath beene found guiltie Thirdly the same proued by Historie of the Bible from the beginning in Adam and Eue till Christ though the Church of Israel had admirable meanes to vphold it to which I do adde this last From Christs comming till Iohns being in Pathmos In this space we may finde errours in the Church The Apostles themselues before Christs Ascension were in an error touching Christ his Kingdome dreaming of a temporall kingdome Act. 1. 6. Luk. 24. 21. of restoring the kingdome to Israel and redeeming them so as they did striue among themselues which of them should be greatest Luk 22. 24. and hereupon it was that the mother of Zebedees children desired of him for her sonnes that one might sit in his Kingdome on the right hand and the other on the left Mat. 20. 20 21. Their knowledge was very imperfect for it is said often that they vnderstood not many things Mat 15. 16. Luk. 9. 45. and 10. 34. Ioh. 12. 16. and 29. yea so slow of heart and dull of hearing they were that Christ telleth them that he had many things to say to them but that then they were not able to beare theÌ„ Ioh. 16. 12. their faith was verie weake as appeareth by his calling of them Ye of little faith Mat. 8. 26 and 16. 8. Slow of heart to beleeue what the Prophets had spoken Luk. 24. 25. Also by their forsaking him and flying from him when he was taken Mat. 26 56. After Christs Ascension and the comming downe of the holy Ghost they were ignorant for a time in this that they did not thinke it was lawfull to go to the Gentiles as we may see in Peter Act. 10 15. 20. and the other Iewes vers 45. compared with Cap. 11. 2 3 18 19. The Churches of Galatia erred so as S. Paul said that he feared lest hee had laboured in vaine Gal. 4. 11. I neede not here speake of errors and Heresies creeping in troubling the Church and deceiuing many as in Act. 15. 2. 1. Tim 1. 3 6 7 19. 20. 2. Tim 2. 18 19. 1. Cor. 15. 12. Ephesus fell from her first loue Reu. 2. 4 Pergamus had in her such as vpheld the doctrine of Balaam and of the Nicolaitans Reu. 2 14. Thyatira tolerated Iezabel to reach and seduce Christs seruants Reu. 2. 20. Sardis was an hypocriticall Church and in a dying condition and Laodicea luke-warme rich in conceit but miserable naked blinde and poore in condition Reu. 3. 2 16 17. S. Paul telleth Timothy that all that were in Asia were departed from him 2. Tim. 1. 15. Thus was the Churches state euen in the Apostles dayes By which we may see the Church subiect to erre and to hold the contrary that she cannot erre Antiquitie is against Contraried by Antiquitie Origen Hom. 6. in Ezek. The Citie of God as long as she erreth not or doth not sinne hath God to her Father but when she beginneth to erre her father is an Amorite and her mother an Hittite he then thought she might erre Ierome complaineth in Dialog aduers Lucifer That the whole world groaned and wondered to see it selfe Arian Did not he thinke then that the Church might erre Aug. lib. 2. cap 18. Retract speaking of the Church on earth saith that by reason of ignorance and infirmities of her members the whole Church hath cause to say euery day Forgiue vs our trespasses Basil epist 70. telleth vs that Satan had in his time begun to sow the seedes of Apostasie in those places where the Gospell of the Kingdome first arose vp striuing to spread it into the whole World He speakes of Apostasie which is more then erring What meant Hilarie cont Auxentium when he said The Church is lost and wee are fallen into the time of Antichrist whose ministers do transforme themselues into Angels of light without all feeling or conscience of Christ Vincent Lvren aduers profan Nou. ca. 4. hath said that not only some portion of the Church but the whole Church it selfe is blotted with some new contagion Gainesaid by some of their owne Pope Innocent saith in the Canon Law The Churches Iudgement Decret Greg. li. 3. de sent excom ca. 28. A nobis est saepe Super 5. de sent excom Anobis 2. oftentimes followeth opinion which many times falleth out both to deceiue vs and to be deceiued it selfe Panormitan thus writeth A generall Councell representing the whole Church may erre in excommunicating him that should not bee excommunicate If in a matter of this nature where proofes may bee brought before sentence pronounced how much more in points of a higher nature without the Scripture for the guide A generall Councell is called the whole Church representadue If therfore this erre theÌ„ may the Church erre for how can the Churches voyce else be heard except in Can. 6. the Scriptures But by their owne confession generall Councels haue erred for the first Councell at Nice of 318. Bishops made the Bishop of Romes gouernment no more then that of Alexandria That at Ephesus of 200.
sinned ver 33. and he exempteth none of either Iewes or Greekes neither there or any where else saue Iesus Christ onely Heb. 4. 15. She teacheth that they are iust fied by workes and that before God He contrarily Rom. 3. 24. We are iustified gratis by grace for we account a man to be iustified by faith without the workes of the Law vers 28. For if Abraham were iustified by works he hath to glory but not with God Rom. 4. 2. She teacheth that concupiscence in the regenerate is not sinne He contrary calleth it sinne Rom. 7. 7. She teacheth that a man may perfectly fulfill the Law and do workes of supererogation He teacheth the contrary and that out of himself Ro. 7 15 16 18 25. agreeing with our Sauiours teaching Luk. 17. 10. She teacheth that the sufferings of the Saints here are worthy of eternall glory He teacheth that the passions of this time are not condigne of glorie to come Rom. 8. 18. 2. Cor. 4. 17. She teacheth that the Church cannot erre S. Paul sheweth the contrary in Rom. 11. 19 20 21. by example of the Israelites and doth forewarne the Romanes to take heed that God do not cast them off She teacheth that the Pope and his Clergie is not subiect to Ciuill Authoritie He teacheth the contrary not exempting any Rom. 13. 1 3 4 6. with Tit. 3. 1. She teacheth that holinesse is to be put in the obseruation of daies and difference of meates He maketh this as a thing indifferent and teacheth that none are to contend about such things and that the kingdome of God stands not herein Rom. 14. 1 2 5 17. She teacheth that it is not profitable for all to reade the Scriptures He teacheth that it was written for the vse and comfort of all Rom. 4. 23. 15. 4. She teacheth to pray to Saints Angels and to the Virgin Marie and to giue them praises for many things He teacheth to pray to God Rom. 15. 30. and so prayeth he Rom. 15. 5 13 33. and 16. 27. to none other prayeth he nor giueth prayses but to God for his mercies Thus we see them to be at odds with the Apostle by the witnesse of their owne Bible laid to their doctrines The like might be shewed out of the Epistles of Saint Peter whom the Popes claime for their Rocke and therefore their Church not onely may and doth erre And to make yet this more cleare we will view them first in their virtuall Church and then in their Church representatiue The creame or quintessence of their Church as it is reduced to an Elixir by the Refiners and Alchymists the Iesuites is squeczed into a little roome and comprized in the Pope whom they call the Virtuall Church Of his Holyhood they auouch XIV Proposition That the Bishop of Rome cannot erre Confuted by their owne Bible IT giueth vs to know that Peter whom forsooth they doe make the first Pope of Rome did erre first in mistaking Christs Kingdome as terrene and earthly Act. 1. 6. Secondly concerning the person of Eliah that he should come before the Messiah mis-vnderstanding Malachi Mat. 17. 10. Thirdly touching the resurrection of Christ Luke 18. 34. Iohn 20. 9. Fourthly in hauing conscience of the difference of meates after Christs Ascension Acts 10. 14. Fifthly in not vnderstanding his full Commission to goe to the Gentiles Act. 10. 20. Sixthly in not walking rightly to the veritie of the Gospell Gal. 2. 14. If then this first Pope as they make him did so erre then the after-Popes may except they can shew some priuiledge before him Contraried by Antiquitie For it is manifest by History that the Popes iudgement was not held to be infallible but that he might erre 1. For we may find such to haue been made Popes as may easily perswade any wise man that they might erre Some haue Alphonsus de Castro haeres li. 4. ca. 4. Platina in Iul. 1. * See Master Alex. Cooke his booke of this which no Papist hath vndertaken to answere See such Authors as haue set out the Popes liues Platina and other bin vnlettered Idiots no Grammarians that could hardly write their names in Latine some Lay-men as Constantius the second and Bennet the eighth and once a woman Pope * Ioane and very boyes for age Bennet the ninth a child of ten yeeres old Iohn the twelfth a bastard a mad Lad about eighteene yeeres old Could not these yonkerrene thinke you 2. Some haue been most abominable persons Atheists blasphemers poysoners sorcerers and such like Is it like that Gods holy Spirit would reside in such filthy monsters to keepe them forsooth from erring 3. Some of them fell fearefully Marcellinus worshipped Heathen Idols Zepherinus was a Montanist Liberius and Felix Arians Anastasius the second an Acatian Vigilius an Eutychian and Honorius a Monothelite And cannot yet Popes erre 4. Some Popes haue abrogated the Decrees one of another Benno Platina Supplementum Chronic. Gregorie the first abolished the Decrees of Pelagius so Sabinian and Innocent those of Gregorie Steuen abolished those of Formosus so Romanus those of Steuen and so forth And cannot yet Popes erre 5. Some haue decreed flat against Scripture Celestine ordained Alphons li. 1. ca. 4. de haeres Trent Conc. sect 8. can 3. sub Pio 4. Marriage to be void when either party fell into heresie Pius Quartus decreed that it should be lawfull for him to allow degrees of Marriage forbidden in Leuiticus and to forbid what God allowed And cannot Popes erre 6. Easterne Bishops and ancient Fathers haue very sharpely Euseb li. 5. c. 26. reproued the Bishop of Rome as namely Polycrates the Bishop of Ephesus and as Ireneus the Bish of Lions did Victor for his rash proceeding against the Easterne Church And yet doe not Popes erre 7. Ancient Councels haue withstood him as that of Chalcedon Acts 16. wherein were 630. Bishops withstanding Leo in the question of supremacy The sixth Councell of Carthage of 217. Can. 105. Bishops resisted three Popes one after another in that they would do contrary to the Councell of Nice These iudged that Popes might erre else would they haue yeelded to the Popes Gainesaid by Papists themselues 1. Pope Andrian the sixth de sacr confir ar 3. ad 2. pag. 55. saith It is certaine that the Pope may erre So iudged Innocentius Arbor Theosoph li. 4. ca. 32. De potestat Ecclesiae consid 10. 11. De signis Ecclesiae li. 18. ca. 6. the fourth So also haue learned men formerly held as Gerson of which opinion are the Sorbonists who hold that the Pope might erre Bosius dares to write that the Pope may be an heretike writing teaching and preaching heresies Stapleton confesseth it to be no matter of Faith but of opinion Controuers 3. qu. 4. onely because so many famous and renowned Diuines haue euer held the contrary as Gerson Almaine Occam almost all the Parisians Durandus whereto may bee added Waldensis Turrecremata
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
Nationall or Prouinciall or Diocesan Synod much lesse a generall Councell but Church-officers or Gouernours in a particular Congregation to iudge of priuate offences as is cleare from the text verses 15 16 17 18 19. II. Will they say that the number of two or three assembled is of an vnerring spirit Is this such a Councell as on which men may rest assured that the iudgement thereof is infallible Neuer any yet durst affirme so much And yet this text speakes but of two or three gathered together III. Here is not a word of not erring nor of infallibilitie in doctrine but of Christ his presence with them But from this it followes not that they cannot erre For the Apostle saith We 1. Cor. 13. 9 10. know in part But with those which the Apostle comprehendeth vnder the word Wee was Christ present And if they knew but in part perfection of knowledge not being to be attained vnto here as the Apostle there teacheth seeing imperfect knowledge may erre it is euident that they might erre though Christ be present with them for he is with his Saints but he doth not perfectly sanctifie them his Spouse hath imperfections in this life neither doth hee perfectly illuminate them but they haue their mistakes Christ was with his before his death yet had they errors and before his Ascension yet he found them ignorant of his spirituall Kingdome Luk. 24. Act. 1. And after his Ascension and comming of the holy Ghost euen Peter was mistaken Act. 10. and other of the Church Act. 11. as before is proued IV. What is this text to proue Popish Councels not to erre For this Scripture speakes of such as are gathered in Christs name whereas those Councels are gathered in the Popes name Christ promiseth to bee with those that are gathered in his name but will it necessarily follow that hee will therefore bee with those that are gathered in the Popes name This stands in neede of proofe especially seeing the Pope is proued to be Antichrist with whom we may be sure Christ will keepe no company Ioh. 6. 13. The Spirit of truth will guide you into all truth Answ I. This is a promise vnto the Apostles whose prerogatiue in their Ministery was not to erre because they were the chiefe builders and planters of Christian Religion All other Ministers are but watereâ— II. It is one thing for a Guide to leade aright another for those that should follow to follow aright It therefore will not be necessarily concluded that because a perfect Guide leadeth the way such as come after cannot or doe not goe out of the way For they may not strictly follow the Guide but now and then may slip out of the way through want of eie-sight or dimnesse of sight or through carelesnesse looking some other way not minding the Guide 3. How can our Aduersaries proue that this promise is made to their Popish Councels which are ruled and * See the History of the Councell of Trent and Brocard on Reuel 17. who was at that Councell guided by their Popes and not by Gods Spirit Acts 15 25 28. This Councell erred not Ans 1. This was a Councell gathered of all the 12. Apostles of the Elders at Ierusalem and of the whole Church 2. This had the guiding of the holy Ghost as the text witnesseth 3. This laid the Scriptures for their ground vers 15. and the manifest euidence of the worke of the holy Ghost vers 8 which they tooke for direction in their decrees 4. Here was free libertie of disputation without interruption one attentiuely hearing another without by-respect that the truth might take place What is this to Popish Councels Are there any Apostles Admit they freely the whole Church Are they guided by the holy Ghost and by the verity of holy Scriptures Is libertie there granted to euery one to speake freely If they cannot proue these this text serues not their turne Other Scriptures are obiected as Mat. 16. 18. Luk. 10. 16. 1. Tim. 3. 15. All which are fully answered before As for the place in Heb. 13. 17. it is to be vnderstood not simply but that Teachers are to be obeyed as farre-forth as they doe teach the truth and command what God prescribeth XVI Proposition Whether the Church of Rome be the Catholike Church Confuted by their owne Bible I. IT is so farre from making it the Catholike Church as it no where doth giue it the name of a Church as it doth Corinth chap. 1. Gal. chap. 1. Ephesus Reu. 2. 1. Acts 20. 28. 1. Tim. 3. 15. and so other Churches But no where is this title giuen to Rome Note it well II. It telleth vs that the Faith of Saints at Rome was renowned in the whole World Rom. 1. 8. but not that their Church was spred into all the World Neither saith it that the Faith so commended came out from thence into the World or that it was any other then that which was then in all the World For Rom 1. 5 12 their Bible telleth vs that not from Rome but from Ierusalem it came both to Rome and into other places of the World Ierusalem was the Mother and Head Church and not Rome And of those in Rome it saith Among whom ye are called Rom. 1. 6. so were they not the Vniuersall Church but one particular among the rest which together made vp the whole Church III. Their Bible telleth vs that the Church at Ierusalem was planted by Christ and by his twelue Apostles with whom were the 70. Disciples such Teachers as no other Church euer had at once The Church of Antioch Corinth Ephesus and other moe were planted by the Apostles as we learne from their owne Bible But who first taught at Rome it shewes vs not not Peter I am sure IIII. Their Bible doth at least equall other Churches with it if not preferre them before it 1. In giuing the name of Church to other and not to it for there is mention of Saints at Rome but not of the Church at Rome The title they had not giuen to them 2. It plainely telleth vs that other Churches were first planted by the Apostles but mentioneth not the planting of it by any of them 3. In highly praising of other Churches as the Corinthians for being enriched with all vtterance and all knowledge for comming behind in no gift 1. Cor. 1. 5 7. and for being partakers of the sufferings of Christ 2. Cor. 1. 7. So the Ephesians which Church he calleth the Church of the liuing God the Pillar and ground of truth 1. Tim. 3. 15. and the beleeuers there to be fellow-Citizens with the Saints and of the houshold of God built vpon the foundation of the Apostles and Prophets Iesus Christ himselfe being the chiefe Corner-stone in whom they wer builded together for an habitation of God through the Spirit Eph. 2. 19 20 22. If our Romanists had any such testimony how would they boast Great commendations are giuen to
to his Mother in Luke did dreame of a Pope-holy Father and his Churches iurisdiction Christs Kingdome was not nor is not of this world Ioh. 18. 36. but the Popes is therefore he vndertakes to be chiefe Iudge to diuide inheritances and to dispose of kingdomes which Christ refused to intermeddle in Luk. 12. 14. Moreouer his Kingdome should extend to the vttermost parts of the earth but so did neuer Romes Iurisdiction Many Christian Churches neuer subiected themselues to her many farre remote know her not nor her Pope whether a man or a woman Pope Ioane Lastly The Romish Church cannot be Christs Kingdome for that the Pope is Antichrist whose character set forth in the Scripture he seemeth so liuely to expresse that his best abetters cannot free him of that title For my part I haue laid the dogge so neere his doore that I hope hee and his Parasites See also the Answer of B. Downame vnto Leon. Lessius de Antichristo cannot beat him away See more in my poore labours vpon the Reuelation Coloss 1. 5 6. Yee heard before in the word of the truth of the Gospell which is come vnto you as it is in all the world and bringeth forth fruit c. But saith the Gagger No faith or Gospell hath or is so dilated in all the world nor hath fructified as the faith of the Romane Church hath done Answ 1. Where is in the Text Rome or the Romish Church Secondly by saying no faith or Gospell hath or is so dilated speaking in the time past and present hee playeth the deceitfull Merchant by making two different things one 1. For by the time past and most ancient must bee meant the faith and Gospell in the Church planted in other places as well as at Rome in the Apostles dayes of which this place of the Colossians speaketh and by the time present is vnderstood the faith and profession of the now Romish Church greatly differing from that which the Apostle commended then as before is manifested out of the Epistle to the Romanes Thirdly in that he saith no faith meaning this present faith for which hee onely striueth hath not been nor is so dilated in all the world fructified and growne is not true For first the true faith beginning at Ierusalem went farther being preached to euery creature vnder Heauen Col. 1. 6 23. Secondly this our present faith the very same with that Ancient faith as I See my Booke Looke beyond Luther haue proued is dilated fructified and growne more then theirs It is in both the East and West Indies it is in more Kingdomes in Europe then the Pope hath full iurisdiction in as in England Scotland with all the adiacent Ilands belonging to both Kingdomes which bee many in Ireland in Denmarke Norway Sweden Poland Lapland and in other Countreys vnder those Kings in Pomeraine in the Low Countreys in Dukedomes Princedomes and in other places in Germany Besides that it is in France and some other places of the Popes Iurisdiction So that for spaciousnesse wee be little behinde Rome Hereto are to bee added the Russian Greeke and Abyssine Churches as large as the European In those the Papacie is either vtterly vnknowne or abhorred as vehemently as by vs. Thirdly the faith and vnbeliefe of the Mahumetane Religion is beyond the Romish present faith Therefore as the Text helpeth him not so his boasting is vaine and false Rom. 1. 8. I thanke my God through Iesus Christ for you all that your faith is spoken of throughout the whole world The Gagger hauing cited this place saith that Saint Paul in expresse termes calleth the faith of the whole world or Catholike faith The faith of the Romanes that is to say of the Romane Church Therefore it is onely the Catholike Church Answ 1. Note here that hee concludeth the Catholikenesse from the faith of the Church where therefore that is which then was commended must needs bee the Catholike Church holding the Catholike faith as we doe Secondly but what is this to the Romish Church now For their present faith is not that which Paul commended then This should they proue Is this good reasoning Such a mans word was of singular credit formerly with euery man Ergo it is so still when hee is growne Bankerupt Ierusalem was the ioy of the whole earth ergo it is so still Let this Gagger proue their faith now the same with that then else this place will doe them no good but rather vpbraideth their Apostasie 3. In this application of the words hee erreth grosly or rather if it be not his error through ignorance then it is wicked deceite and so worse in calling it the faith of the Church of Rome as if originally it had flowed from thence and gone out thence into the world when Saint Paul mentioneth not any going forth of this Faith from thence but that it was spoken of which is to be vnderstood of their receiuing of it as it was receiued of other Nations as is euident in Rom. 1. 5 6. where Paul speakes of the Faith among all nations among whom saith he they were called So as those at Rome were partakers with others of the common faith preached in the world and not otherwise beholden to Rome for their faith as this Gagger would insinuate to his credulous Schollers This text therefore makes Rome no more the Catholicke Church then Corinth Philippi Tessalonica c. which had receiued the same faith though their receiuing of it was not perhaps so much spoken of for the reasons afore alleadged XVII Proposition That the Church of Rome hath euer beene in perfect vnity within it selfe Confuted by their owne Bible FOr euen in the Apostles dayes when Saint Paul wrote his Epistles there were in the Romane Church some which then made dissentions and scandals contrary to the doctrine which they had learned which serued not Christ our Lord but their owne bellies Rom. 16 17 18. as yet they now doe at Rome There were vncharitable contentions and iudging of one another about things in themselues indifferent about eating and not eating as also about superstitious obseruing of dayes Rom. 14. in and about which two things a great deale of their Religion consists to this day And if shee hath beene in such vnity alwaies within her selfe how is it happened that she is become the great Whore Reu. 17. and that her Head the Pope is become that Man of Sinne 2. Thes 2. and that Antichrist the beast like a Lambe which speaketh as the Dragon Reu. 13 Contraried by Antiquity I. There is no vnity betweene the Popes and Peter whom they make their Predecessor See for this Catal. Test verit pa. 27. 62 c. Saint Peters life and the Popes compared Saint Peters Doctrine in his Epistles and the Popes Decrees together II. Not betweene Pope and Pope Not in iudgement for Martin the fift held with the Councell of Constance and Eugenius the fourth with Ferrara and Florence against the