A Key for Catholics, Treatise 1 · Chapter 42
CHAP. XLII.
Detect. 33. ANother of their frauds is, By pretending to a Divine Inſtitution and Natural excellency of a viſible Monarchical Government of the Church. And ſo they would derive it from Peter, from Chriſt yea from Nature, and God the Author of Nature.
All their writings take this as their ſtrength. I ſhall at this time tie my ſelf to Boverius his Cheating Conſultation, de Ratione verae fidei, &c. ad Carolum Principem, intended for the perverting of our late King then in Spain.
In his Part. 1. Reg. 6. he aſſerteth that [beſides Chriſt the inviſible Head of the Church, there is a neceſſity that we acknowledge another certain viſible Head ſubrogate to Chriſt, and inſtituted of him, without which none can be a member of Chriſt, or any way ſubſiſt alive.] (Yet Cardinal Richlieu will not have the Pope called Another Head.)
He begins his proof with a cheat, as groſs as common, even an abuſe of Cyprians words, l. 1. Ep. 3. where Cyprian ſpeaks for the neceſſity of obeying One in the Church, meaning a particular Church, (as the whole ſcope of his Epiſtle teſtifieth): And this man would make them ſimple believe that he ſpeaks of the Univerſal Church.
His Reaſons proceed thus: Firſt (p. 128. &c.) he tells us, that [the inviſible God thinks meet to Govern the world by viſible men.] Anſw. And who denies that Chriſt alſo governeth his Church by men?
But he concludeth hence [Num alia ratione, &c. Shall we believe that Chriſt doth govern his Church in another way then God governeth the whole world?] Anſw. Reader, doth not this man give up the cauſe of the Pope, and ſay as much againſt it fundamentally as a Proteſtant? Saith Boverins [We muſt not believe that Chriſt doth govern the Church in another way then God doth govern the world.] But (ſaith common ſenſe and experience) God doth not govern the whole world by any one (or two, or ten) Univerſal Vice-monarch: Therefore Chriſt doth not Govern the Church by any one Univerſal Vice-monarch.
His next Reaſon is, [Becauſe Chriſt was a viſible Monarch once on earth himſelf. And if the Church had need of a viſible Monarch then, it hath need of it ſtill.] Anſw. 1. Here the Reader may ſee, that it is to no leſs then to be Chriſts ſucceſſor, or a Vice-chriſt, that the Pope pretendeth. And then the Reaſon, if it were of any worth, would as well prove, that there muſt be one on earth ſtill that may give the Holy Ghoſt immediately, and make Articles of Faith de novo, and Laws for the Church (with promiſe of Salvation) and may appoint new Offices and orders in the whole Church, &c. And why not one alſo to live without ſin, and to die for our ſins, and riſe again, and be our Saviour? And why not one to give us his own body and blood in the Sacrament?
2. Chriſt himſelf doth oppoſe himſelf to all terreſtrial inhabitans, ſaying, [One is your Maſter, even Chriſt.] And what then? why [Be not ye called Maſters? But he that is greateſt among you, ſhall be your ſervant.] And [Be not ye called Rabbi, for one is your Maſter, even Chriſt, and all ye are Brethren,] Mat. 23. 8. 9, 10, 11, 12. where moſt evidently he ſhews that neither Peter, or any of his own Diſciples were to be called Maſters, as Chriſt was, nor was any ſuch to be on earth, and ſo no Vice-chriſt; yea that all his Apoſtles being Brethren, were not to be Maſters one to another, but ſervants: ſo that here is a plain bar put in againſt any of Peters Maſterſhip or Headſhip of the Univerſal Church.
3. We do on theſe and many other Reaſons, deny your conſequence. It follows not that we muſt ſtill have a Chriſt on earth, becauſe we once had.
4. Chriſt hath choſen another Vicar (though inviſible) as Tertullian calls him: and that is, the Holy Ghoſt, whom he ſent to make ſuch ſupply as was neceſſary, by various gifts proportioned to the ſeveral ſtates and members of the Church.
5. If Chriſt would have left a Vice-chriſt upon earth, which ſhould have been an Eſſential part, even the Head of his Church; he would doubtleſs have plainly expreſſed it in Scripture, and deſcribed his Office and Power, and given him directions to exerciſe it, and us directions how to know which is he, and to obey him: But there is not a word of any ſuch matter in the Scripture, (nor Antiquity) when yet it is a point (if true) of ſuch unſpeakable importance.
6. You might at well feign, that if it were then neceſſary to have twelve or thirteen Apoſtles, it is ſo ſtill: and if then it was neceſſary to have the gift of tongues and miracles, it is ſo ſtill: which yet the Pope himſelf is void of.
7. It is not enough for your ſilly wit, to ſay its fit that Chriſt have a Succeſſor, therefore he hath one: but let him that claimeth ſo high an honour as to be the Vice-chriſt, produce his Commiſſion, and prove his claim if he will be believed.
8. Chriſt is ſtill the viſible Head of his Church, ſeen in Heaven, and as much ſeen over all the world, except Judea and Egypt, as ever he was. When he was on earth, he was not viſible at Rome, Spain, Aſia, &c. He that is Emperor of the Turkiſh Monarchy, perhaps was never perſonally an hundred miles from Conſtantinople. The King of Spain is no viſible Monarch in the Weſt-Indies. And if all the world except Judea might be without a Preſent Chriſt, then why that may not as well as the reſt, you muſt give him an account, if you will tie him to be here reſident.
9. And yet if the Pope would uſurp no more Power then Chriſt exerciſed viſibly on earth, it would not be all ſo bad as it is or hath been. He would not then divide inheritances, nor be a temporal Prince, nor wear a Triple Crown, nor keep ſo glorious a Court and Retinue, nor depoſe Princes, nor deny them tribute, nor exempt his Prelates from it, nor from their judgement Seats, nor abſolve their Subjects from their fidelity, &c. nor trouble the world as now he doth: He would not exerciſe the power of putting any to death: much leſs would he ſet up Inquiſitions, to burn poor people for reading the Scriptures, or no being of his mind.
Pag. 133. He makes Chriſt the viſible Pope while he was on earth, and tells us that Promulgating the Goſpel, ſending Apoſtles, inſtituting Sacraments, &c. were Pontificalia munera, Papal Offices. Anſw. And indeed was Chriſt a Pope? and is the Pope a Chriſt? Jeſus I know, and Peter and Paul I know: but this Vice-chriſt I know not. If indeed the Vice-chriſt have power to do theſe Papal works, to promulgate a new Goſpel, to ſend out Apoſtles, to inſtitute Sacraments, &c. as Chriſt did, let us but know which be the Popes Sacraments, and which be Chriſts; which be the Popes Apoſtles, and which be Chriſts; and which is the Popes Goſpel, and which is Chriſts, and we ſhall uſe them accordingly. The Law and Teſtimony will help us to diſtinguiſh them.
Pag. 134. He comes to prove that Chriſt hath a Succeſſor: and his firſt proof is from Mic. 2. Let the Reader peruſe it, and judge without any help of mine, what proof there is that the Pope is a Vice-chriſt.
The next is in Hoſea 1. which ſpeaketh of the return of the Iſraelites from Captivity. Let the Reader make his beſt on it for the Pope, for I think it not worth my labour to confute the Papiſts impudent perverting ſuch Texts as theſe.
By the way he tells us (as Card. Richlieu and the reſt commonly do) that [its no diſhonour to Chriſt to have a Deputy, no more then for the King of England to have a Deputy, or Vice-king in Ireland.] Anſw. 1. But our firſt queſtion is, Whether de facto ſuch a thing be? Prove that Chriſt hath Commiſſioned a Vice-chriſt, and we will not preſume to ſay that he hath diſhonoured himſelf.
2. Thought it ſhould not diſhonour Chriſt, it is ſuch a tranſcendent honour to man, as we will not believe that any man hath, that proveth not his claim. It was no diſhonour to the Godhead to be united to the manhood of Chriſt in Perſonal union; but if the Pope ſay, that the Godhead is thus united to his manhood, verily I will not believe him.
3. Though we ſhould not have preſumed to queſtion Chriſt if he had done it, yet we muſt preſume to tell the Pope that he is guilty of diſhonouring Chriſt by his uſurpation. 1. Becauſe he ſets up himſelf as Vice chriſt, without his Commiſſion; and takes that to himſelf, that is, Chriſts Prerogative. God ſaith, This is my beloved Son in whom I am well-pleaſed, Hear him] And the Papiſts ſay of the Pope, This is the Vice-chriſt, Hear him] 2. Becauſe the Power of a King is more communicable, then the Power of Chriſt, it being ſuch as is fit for one meer man as well as for another. But the Power of Chriſt is ſuch as no meer man is fit for. The capacity of the Subject is Conſiderable as Neceſſary to the reception of the form of Power. He that is God as well as Man is fit for an Univerſal Monarchy, when he that is meer man is not. From whence we argue thus.
If there was never ſuch a thing by Gods inſtitution as a meer man to be the Chriſt or Univerſal Head of the Church, then there is no ſuch thing to be imagined now: But there never was ſuch a thing: Therefore there is no ſuch— Chriſt that was the viſible Head was God and Man: when the Pope is ſo, we will believe in him as his Succeſſor.
4. It would ruine the Church to have built on ſo ſandy a foundation, and to have laid ſo much work on one that is ſo unable to perform it. Doubtleſs common reaſon tells us, that if God made any one man the Monarch of the whole world (eſpecially leaving his Commiſſion as obſcure, as the Popes is, were it any) and ſhould not give him a divine or ſupra-humane ſtrength to execute it, it would be the confuſion of the world. I am not well acquainted with the Power of Angels; but I hope without diſhonouring them, I may ſuſpect, that the due managing of ſuch an Univerſal Monarchy is above their abilities: At leaſt I am confident, it is an honour that their Modeſty and Reverence of Chriſt will not permit them to own, as the Pope doth. If this Vice-chriſt be not a falſe Chriſt, he may apply that of Heb. 1. [Being made ſo much better then Angels, as he hath by inheritance obtained a more excellent name then they: For unto which of the Angels ſaid he at any time] thou art the Succeſſor of Chriſt, thou art the Univerſal Head of the Church? Whether the Pope will be called the Vice-ſon of God, the Vice-ſaviour, and ſay, [Let all the Angels worſhip him; ſit thou on my right hand, &c.] I leave to his modeſty to conſider? But I muſt profeſs here to the Reader, that though my modeſty and conſciouſneſs of my weakneſs, hath made me ſo ſuſpicious, leſt I underſtand not the Apocalips, as to ſuſpend my judgement, whether the Pope be the Antichriſt, the Beaſt, &c. yet the reading of their ſerious immodeſt arguings, to prove the Pope to be the Vice-chriſt on Earth, doth exceedingly more increaſe my ſuſpicion that he is The Antichriſt. For to be Peters Succeſſor, as a firſt Apoſtle, is a contemptible thing in theſe men eyes. This is not it that they plead for. Bellarmine (ubi ſupr.) expreſly tells us, that the Pope ſucceeds not Peter as an Apoſtle. No, it is as a Vice-chriſt to the whole Church, as Boverius here profeſſedly maintaineth. And this they make the Foundation of their Catholick Church, and the acknowledgement of it Eſſential to every member of it. Which I even tremble to read and think of.
Next Boverius comes to his proofs from the New-Teſtament. And thoſe are the ſame that I have anſwered (as Bellarmines) in my [Safe Religion] and are an hundred times anſwered by our writers, and therefore the Reader may excuſe me, if I put him to no long trouble about them.
The firſt is the old [Tues Petrus, & in hanc Petram, &c.] Anſw. 1. He doth not ſay [Thou art Chriſt, or the Vice-chriſt, or my Succeſſor, or the Univerſal Monarch of the Church: No ſuch words as theſe. 2. It is Chriſt himſelf her that is called the Rock, and not Peter. q. d. [Thy name is Peter who confeſſeſt me, in alluſion to which I tell thee, that I whom thou haſt confeſſed am Petra, the Rock upon which I will build me a Church, which the gates of Hell ſhall not prevail againſt.] As the Apoſtle ſaith of the ſpiritual Rock, 1 Cor. 10. That Rock was Chriſt.] So may I of this.
3. But if it had been ſpoken of Peter, it had been no more then is ſpoken of the other Apoſtles, on whom as on a Foundation the Church is ſaid to be built, Jeſus Chriſt himſelf being the head corner ſtone, Eph. 2. 20.
But what need we more, if we put not out our eyes, then to find in all the New Teſtament, that Peter was never called or taken for a Vice-chriſt by the Apoſtles, (unleſs Secundum quid, as every Embaſſador of Chriſt is that ſpeaks his meſſage in his ſtead, 2 Cor. 5. 19, 20.) and that he never is ſaid to exerciſe any Univerſal Government over the reſt of the Apoſtles, nor ſo much as give them a Law, or Convent them before him, or ſend them out, or do any more in Ruling them, then they in Ruling him, nor ſo much as Paul did in rebuking him to his face for diſorderly walking, &c. Gal. 2. Yea when Paul calls them carnall that ſided with Peter, though but in the ſame over-valuing way as others did of Apollos and Paul, ſaying [I am of Paul, and I am of Apollo, and I am of Cephas,] 1 Cor. 1. 12. He ſaith to them that ſaid [I am of Chriſt] [Is Chriſt divided?] as ſhewing that he was the common Univerſal Head and Maſter of them all. But when he mentioneth meer men, he hath no ſuch word: He ſaith not [Is Peter divided] But implying all in one, he ſaith [Was Paul crucified for you, or were yee baptized into the name of Paul?] And [Who then is Paul, and who is Apollo? (implying alſo, Who is Peter) but Miniſters by whom ye believed as the Lord gave to every man, 1 Cor. 3. 5.] See 1 Cor. 4 6.
Pag. 144. Boverius playes his game with Metaphors and Similitudes, and ſaith [The Church is Chriſts Kingdom, an Army, a Sheepfold, a Houſe, a Ship, or Noahs Ark; and whats a Kingdom without a viſible King: or an Army without a Viſible General: or a Flock without a viſible Shepheard: or a Houſe without a Houſholder: or a Ship without a Pilot?] Anſw. 1. The whole earth is Gods Kingdom! And can he not Govern it without a Viſible Monarch? Why then did the world never hear of ſuch a man? Yea the whole world is the Kingdom of Chriſt himſelf, though not in that ſpecial ſort as his Church is: For all Power in heaven and earth is given him, Mat. 28. 18, 19. and for that end he Dyed, Roſe and Revived, that he might be Lord of the Dead and Living, Rom. 14. 9. and he is made Head over all things to the Chruch, Eph. 1. 22, 23. And hath this Kingdom an Univerſal Viſible Monarch? Yes: the Pope is the man: Long hath he laid claim to it. Princes, you ſee whoſe hands your Crowns and Kingdoms are in: Deceive not your ſelves, they are the Popes: For certainly they are all Chriſts; and if he be to be believed, he is the Vice-chriſt, and ſo ſucceedeth him in the Monarchy of the world. But then why doth not this ſimple Pope lay claim to the Empire of Indoſtan, and Tartarie, and China, and Conſtantinople, as well as of theſe ſmaller Kingdoms of Europe?
2. And for the Metaphorical title of an Army, I anſwer, It ſufficeth that it hath an Univerſal General in Heaven, that can command it twice as well there as the Pope can on earth, yea and is as Viſible to the Antipodes, yea to me, as ever the Pope was. All the world is Gods Army: But I will not ſay that the Pope or any man is Generall of it (ſave Chriſt) nor will I call him, The Lord of Hoſts.
3. And for the Sheepfold of Chriſt, he ahth appointed particular Shepheards to watch for the ſeveral parts of the flock. But if one man were to look to all the ſheep in the world, he would make ſuch work as the Pope would do with the ſheep of Chriſt. If you tell us ſtill that Chriſt is out of ſight, I anſwer, He is even at hand: he is coming: he will not be long: In the mean time it is the duty of every Paſtor [to feed the flock of God that is among them—not as Lords over Gods Heritage (as the Vice-chriſt would be:) and when the chief Shepheard doth appear, we ſhall receive the Crown,] 1 Pet. 5. 1, 2, 3, 4. Peter never dreamed, poor man, that he was the chief Shepheard himſelf.
4. For the Metaphor of a Family, I anſwer, That God can Govern all the Families in the world: and when the Pope can do ſo, then all the world ſhall acknowledge him the Maſter of the Family. Till then we have learned that the whole Family of Heaven and Earth is named of God, and of the Redeemer-God-and-Man: but not of the Pope of Rome.
5. And for the ſimilitude of a Ship, I anſwer, One man can Govern a ſhip of the common ſize; but a ſhip as big as all the world, I think no man but Chriſt can govern: And ſo confident am I in this opinion, that I profeſs I will not be in that ſhip as big as the world which the Pope ſhall undertake to Govern, if I do but know how to get out of it.
Pag. 146. He goes on to tell us, that even the bruits have their Governours, and inſtanceth in the Bees. Anſw. I am not well acquainted with Irrational Governours or Governments: but ſeriouſly it is no Article of my faith, that one Bee can Govern all the Bees in the world: Nor one Ape all the Apes in the world. Let it ſuffice the Pope that every particular Church be a Bee-hive, and every Hive have its proper Governour.
Next he again tells Prince Charls [that we ſhould not deny that to the Church which we ſee is neceſſary to all humane Societies] Anſw. Was this man in his wits! Have all Societies, or any Society an Univerſal Humane Governour? Who is it that is the Univerſal Chancellor of all the Academics on Earth? Who is it that is the Ruler of all the Colledges of Phyſitians in the world? I know what Schoolmaſter we have in our own School here; but I never heard of an Univerſal Schoolmaſter for all the world; nor for all England: who is the Univerſal Governour of all the Companies of Merchants in the world? Or who is the Univerſal King?
In the Concluſion he gathers up all into ſeven reaſons, Why the Church ſhould have a Vice-chriſt [1. That the militant Church might be like the triumphant, who have one Inviſible Head.] Anſw. 1. Chriſt is viſible to the Church in Heaven. 2. When you have proved that any meer man is Chriſt, or Head in Heaven, then we will grant that a meer man ſhall be Chriſt and Head on earth. 3. Earth is not yet fit to be conformed to Heaven in its Government. 4. Is it not the trueſt conformity, that Heaven and Earth have one and the ſame Lord, though viſible to them and not to us, yet ruling us by viſible officers? 5. But if this will not ſerve, lets have on earth a viſible Government: therefore let us have no Pope that is inviſible to almoſt all the world; but Paſtors that are viſible in their particular Churches.
The ſecond Reaſon is [That the militant Church differ not from it ſelf, but as each particular Church hath one Viſible Head or Paſtor, ſo the whole ſhould have.] Anſw. 1. Content, if the Pope can ſhew as good a Commiſſion for the whole, and be as able to Govern the whole, and will really be preſent with the whole, and viſible to them. 2. Is the world unlike it ſelf, if all the world have not one King, as every particular Kingdom hath? Or one Schoolmaſter, as every particular School hath?
The third Reaſon is [For preſerving Unity.] Anſw. 1. And well it is done by you? And what unity will you keep at the Antipodes? Or in the vaſt dominions of Heathen and Mahometan Princes, where Chriſtians are diſperſed, but you come not neer them? 2. We have a better unity already in One God, One Chriſt, One Spirit, One Goſpel, One Baptiſm, One Hope, &c. 3. The Mahometans have more unity then you.
The fourth Reaſon is [To fulfill the doctrine of the Prophets and Chriſt.] Anſw. You ſhould have better ſhewed ſuch a doctrine before you had made uſe of it as a reaſon.
The fifth Reaſon is [That the Chriſtian Church may be like the Jewiſh] Anſw. When the Chriſtian univerſal Church is no bigger then the Jewiſh, that one may Govern it as well, we will hearken to you: Let the Pope undertake no larger a Circuit.
The ſixth Reaſon is [That there may be ſome one Supream judge to puniſh Biſhops, and define matters of faith, call Councils, extinguiſh hereſies and ſchiſms.] Anſw. 1. One Chriſt is enough for the Catholick Church for all theſe uſes. I find the Articles of ſaith as well defined by Chriſt, as by the Vice-chriſt. I have ſearcht the writings both of Chriſt and the Vice-chriſt, and in my poor judgement there is no compariſon between them, nor hath the Pope one jot mended the Scripture. 2. And for Hereſies and Schiſms, Chriſt hath extinguiſht many, but for ought I ſee the Pope rather increaſeth them. In good ſadneſs, did God ſend John the twenty ſecond, alias the twenty third, to extinguiſh Hereſies, with all thoſe Abominations and all that Infidelity that was charged on him by a General Council? And was John the thirteenth a Vice chriſt to extinguiſh Hereſies by all that diabolical villany that he was depoſed for by a Council? 3. And for calling Councils, they have learnt more wit, ſince Conſtance and Baſil have let them know what Councils mean to do by them. Unleſs they can pack up forty or fifty (or what if it were an hundred, or two hundred) as they did at Trent, to ſay their leſſon, as it was brought to them from Rome, and to call themſelves a General Council for folks to laugh at them. Is this all that we muſt have a Vice-Chriſt for? How many General Councils did the Pope call for ſix hundred years after Chriſt? Tell us without Lying, and let us ſee why he was created.
The ſeventh Reaſon is [That the Divine Inſtitution of Chriſt, and the plain Scripture about Peters Primacy may take place.] Anſw. 1. Where ſhall a man that hath eyes find your pretended inſtitution? The blind may ſooner find it by the half. 2. Primacy and Monarchy are not all one. And Bellarmine can tell you, that its one thing to be the firſt Apoſtle, and another thing to be the Vice-chriſt to the Church Univerſal. Peter was none ſuch. 3. No nor was he properly any more the Biſhop of Rome then of many another place. Antioch claims the inheritance by birth-right, as Peters firſt ſuppoſed ſeat, and Jeruſalem before them both.
Well, Reader thou ſeeſt now how Babel is built, and what is the ſtrongeſt ſtuff that the learned Spaniards had to aſſault Prince Charls with: For verily I have not bawkt their ſtrength: And were it not for the loſs of precious time to you and me, I would quickly thus ſhew you the vanity of abundance more of their moſt applauded writings.