Popery Anatomized, Section 3

Popery Anatomized · Section 3

p. 12SECTION III. Concerning the Churches infallibility, and immunity from error.

M. John Welſch.

SAy they, our Religion is ſo ancient that it hath continued ever by a lineal ſucceſſion of Paſtors and Biſhops, from the dayes of Chriſt and his Apoſtles till now, never interrupted, never ſpoken againſt, but of late ſince Martin Luthers dayes: But yours, ſay they, is newlie forged, and invented, never heard tell of, but ſince Luther and Calvins dayes. Therefore yours cannot be the true Religion, and ours muſt be the only true Religion.

M. Gilbert Brown.

This objection conſiſts partly of a truth, and partly of an untruth. It appears by this, that either M. John knows not our proofs; or if he doth, he alters the ſame, that he may the better oppugn his own invention.

Our objection, or rather one of our proofs, whereby we prove that we Catholicks is the only true Church of Chriſt, and have the only truth in all things, is this.

p. 13We have aboundantly ſet down to us by the Prophets and Apoſtles in the holy writ, that the kingdom and Church of Chriſt ſhal never fail in this earth, and that the gates of hell ſhal not prevail againſt it. But ſhal be permanent for ever, and ſhal have alwayes the preſence and aſſiſtance of the Father, Son, and holy Ghoſt, who ſhal teach it all truth, and remain with it for ever, as may be perceived by theſe places noted here, which were over longſome to be ſet down at length. To the which I adjoyn ſome of the ancient Fathers exponing the ſame.

Out of the Old Teſtament.

Pſal. 60.5. read Auguſt. upon this. Pſal. 88. v. 1.2.3.4.5.19.30.31.32.33.34.35.36.37.38. read Aug. on theſe places. Pſal. 104. ver. 8. read Aug. Pſal. 110.9. Eſa. 9.7. read S. Hier. on Eſa. 51.7.8. read S. Hier. on Eſa. 54.8.9. read Hier. on Eſa. 55.3.13. Eſa. 59.21. read Hier. on Jer. 31.3.36. read Hier. on Ezec. 37.25.26. Dan. 2.44. Dan. 7.14.27. Mich. 4.7.

Out of the New Teſtament.

Luc. 1.33. read S. Auguſt. upon the 109. Pſal. Matth. 10.18. read here Saint Hierome upon this place, Luke 22.32. John 14.16.17. John 17.18.19.20. Matth. 28.20. 1. Tim. 3.15. Acts 5.39.

Some of the ancient Fathers.

Hilar. de Trinitat. lib. 7. Auguſt. de utili. credent. cap. 87. Ambroſ. lib. 9. cap. 20. Chryſoſt. in ſerm. de pente. Clem. Alex. lib. 6. ſtrom. in the end.

And becauſe the Scriptures and the ancient Fathers of the primitive Church concurrs and agrees in one unitie, I would wiſh M. John to conſider the ſame, that the Church of Chriſt by all mens judgements, ſhal never fail, nor be interrupted, nor broken.

M. John Welſch his Reply.

I will follow your footſteps, and firſt anſwer to that part which ye ſay is true, and then unto that which ye ſay is falſe. And as to the firſt, the ground which ye laid down, whereupon ye go about to build the truth of your Religion, is the Church of Chriſt ſhal never fail, nor be interrupted, p. 14&c. It is recorded in Hiſtories, Athenaeus dipnoſophiſt lib. 12. of one Thraſilaus a frantick man among the Greeks, whenſoever he ſaw any ſhips arrive at the haven of Athens, he thought them all his own, and took an inventarie of their wares, and met them with great joy: Even ſo it is with you, whereſoever you ſee the name of the Church in the holy Scripture, & the promiſes of God made unto the ſame, ye take all to be yours, and books the treaſures of it, and boaſts thereof, as though they were your own, crying, The gates of hell ſhal never prevail againſt it: It ſhal never fail: It hath always the holy Ghoſt to lead it in all truth. To remove you therefore out of the haven, and to give every merchant his own ware, and his own ſhip, and to ſet the Church it ſelf in poſſeſſion of the Church, we muſt diſtinguiſh the name of the Church. The Church therefore is taken ſometimes for the companie of the elect and choſen, whereof a part is in heaven triumphing with Chriſt their Lord; a part here in the earth fighting her battels, lying in her camp, and awaiting for the victorie. And theſe are termed the inviſible Church, becauſe Gods election cannot be diſcerned by the judgement of mans ſenſes or eyes, and we cannot know who are his choſen. And unto this Church, that is, to the choſen, appertains all the promiſes ſet down in the Scripture, and in them only are they fulfilled: And ſometimes it is taken for the company of them who profeſſes the true Religion, wherein both the chaff and the wheat, the popple and the good ſeed, Matth. 3.12. and 13.24.25 the dregs and the wine, the good and the evil are mixed together; the which ſuppoſe they be in the Church, yet they are not of the Church, no more then the ſuperfluous humors of the bodie are true and livelie members thereof. So then if ye mean by the Church, The Church of the elect, and if ye mean by this, That it ſhal never fail, nor be interrupted, p. 15&c. only this, that it ſhal never be utterly aboliſhed, but ſhal have alwayes the preſence of the holy Ghoſt to lead her in all truth, yea and in all holineſs alſo, in ſo far, as ſhal ſerve for her ſalvation: We grant that with you, as Bellarmin confeſſeth of us; and therefore he ſaith, Lib. 3. de Eccleſ. milit. cap. 13. That many of their number ſpend but time, while as they go about to prove that the Church here beneath abſolutelie cannot periſh, or make abſolute defection: for Calvin (ſaith he) and the reſt of the hereticks grant that, but they ſpeak and mean (ſaith he) of the inviſible Church. So if ye mean no further but this, then Bellarmin telleth you that all the teſtimonies of Scripture and Fathers, that ye have heaped up here to prove the ſame, is but to ſpend the time, & ſo are fetched as needleſs witneſſes in a matter …at is not doubt ſome, or called in queſtion. And if ye had underſtood his language, ye needed not to have cumbred your ſelf in fetching of this mortar and ſtone to build up your Babel: For this was not required at your hands. But becauſe it is Babel which ye are bigging, a tower of confuſion, therefore the Lord hath ſent ſuch a confuſion of language among you, that few of you underſtands what another ſayes; when ſome cryes for mortar, others brings ſtone. Bellarmin, the great maiſter-builder, cryes for proofs to prove that the viſible Church here beneath cannot err, neither in the matters which are needful to ſalvation, neither in the matters which are not needful, which ſhe propones to be believed or to be done, whither they be doctrine contained in the Scripture or extra ſcripturam, that is, not contained in the Scripture. He cryes to prove that, and ye cumber your ſelf in bringing in a number of Scriptures to prove that the Church ſhal alwayes remain till the end of the world; whereas in the examination of your proofs, it will be found that they will go no further with you. But if ye mean of the viſible Church, that it ſhal never fail, &c. that is, it ſhal never fail p. 16in doctrine, nor be interrupted in the ſame, not only in the matters needful to ſalvation, but in all truth, as ye affirm of your Church, and as Bellarmin ſayes, as hath been ſaid before. If ye go this far, as ye do indeed, and as Bellarmin doth and your ſelf muſt do, if ye be a right defender of your Catholick faith here, or elſe there is no ground whereupon ye can build the puretie and truth of your Church and Religion. Then I ſay, that your ground is as falſe and erroneous, as the ſtuff that ye build upon it; for both they have failed, and have been interrupted, as ſhal be proved afterward. And mark this, Chriſtian reader, as the Philiſtins Church wherein they praiſed their God, Judg. 16. and mocked Samſon the Lords ſervant, had two chief pillars whereon the whole houſe leaned and was born up, ſo hath the Church of Rome two chief pillars, whereon the whole weight of their Church and Religion hings: the one whereof is this, that the Church cannot err: the other, that the Pope is the head of the Church. Take theſe two from them, their houſe muſt fall, and their Religion can ſtand no longer. For when they are brought to this ſtrait, that they ſee they cannot defend their Religion, neither by the teſtimonies of the Scripture, nor yet by the examples of the Church of God, when ſhe was in her greater purity and ſincerity, they are compelled to lay this as a ground to hold all their errors on, that the Church of Chriſt cannot err: So take this ground from them, their Church and Religion cannot ſtand.

Now, as to the teſtimonies which ye quote out of the Old Teſtament, & out of Luke 1.33. in the New Teſtament, they only prove that the Church and Kingdom of Chriſt ſhal endure for evermore, and that his covenant made with her, is everlaſting. The which cannot exeem the militant Church from erring in points of doctrine; for both the chaff and evil ſeed in the Church, that is, theſe p. 17that are called, but not choſen, may err, and that to death and damnation, and yet his Church and Kingdom, and his covenant, remaineth ſure, ſtable, and inviolate: for the Lord only offers his covenant unto them, and they through incredulitie reject it, and ſo he is not bound to ſanctifie or ſave them, much leſs to keep them from error. And as for theſe who are called and choſen, all theſe promiſes are made and performed in every one of them, and the covenant of God is ſo ſure in every one of them, that our Savior ſaith, None of them can periſh, John 10.28. And yet for all this, every one of them may err in doctrine, ſuppoſe not to death and damnation, which ye will not deny. And if ye would, infinit examples not only of the Saints of God, of the laicks (as ye call them) but alſo of the Prieſts, Prophets, Apoſtles, yea and of Popes alſo, and of your own Doctors and Biſhops, as a cloud of witneſſes, would ſtand up and avow the ſame in your face. Now I gather, ſeeing that the militant Church here on earth hath but two ſorts of perſons in her, theſe that are called and choſen, and theſe that are only called, but not choſen, and both may err in points of doctrine, the one finally to death and damnation: the other may err, ſuppoſe not finally to death and damnation: and yet the covenant of God remain ſure, everlaſting, and inviolate with his Church. Therefore, I ſay, the promiſes of the ſtabilitie of Chriſts Kingdom, and the perpetuitie of his covenant made with her, cannot exeem the militant Church from erring in points of doctrine. So ye have loſt your vantguard. Let us come to the reſt, and ſee if they will favor your cauſe any better then the former hath done.

The next place ye quote is, Matth. 16.18. Thou art Peter, and upon this rock I will build my Church, and the gates of hell ſhal not prevail againſt it. And becauſe ye truſt that there is not a teſtimony of Scripture which ſhal fight more for p. 18you then this, let us therefore try it to the uttermoſt, and ſee how far it can be ſtretched out. What argument will ye frame out of this place? For if you gather no more but this, Chriſt hath promiſed that the gates of hell ſhal never prevail againſt the Church that is built on the Rock, that is, on Chriſt: Therefore the Church that is built on him, ſhal never be all utterlie extinguiſhed and aboliſhed by Satan. Then Bellarmin tells you that ye ſpend but time in proving of this: for we grant it, That the Church of the choſen ſhal never periſh. But if you go further, and ſay; That the Church of Chriſt ſhal never err, becauſe Chriſt hath promiſed that the gates of hell ſhal not prevail againſt it: then, I ſay, either that expoſition is falſe, or elſe the gates of hell ſhould have prevailed long ſince againſt your Church: for when it prevailed againſt the rock whereon the Church was built, it prevailed againſt the Church. For raze and overturn the foundation of a houſe, the houſe cannot ſtand, ſeeing the ſtanding of the houſe conſiſts on the firmneſs & ſureneſs of the foundation thereof. Now the rock whereon ye ſay the Church is built, unto whom this promiſe is made, is Peter and his ſucceſſors the Popes of Rome, for ſo ye all with one conſent expone the ſame. Rhemiſts annotation upon this place. Seeing then that they are the foundation of the Church, as ye ſay, and the gates of hell hath prevailed againſt them, as I ſhal prove, by the grace of God: it muſt follow, if your expoſition be true, that the gates of hell hath prevailed, not once only, but at many times againſt …he Church.

For, firſt, Peter himſelf erred in a matter of doctrine, when he thought with the reſt of the Apoſtles after the reſurrection of Chriſt, the Kingdom of Chriſt not to be heavenlie but earthlie; not ſpiritual, but like the Kingdoms of this world, proper to Iſrael, Acts 1.6. not common to all, by vertue of the promiſe: and alſo he is commanded p. 19to preach the Goſpel to the Gentils, doubting nothing, Acts 10.20. Which teſtifies, that he doubted before, whither the Goſpel ſhould be preached to them or not, and therefore erred in a matter of faith, and that after he had received the promiſe of the holy Ghoſt. And alſo he erred in the abrogation of the Ceremonial Law, Acts 10.14. for he believed that ſome meats were unclean after the death and reſurrection of Chriſt, and therefore he refuſed to eat thereof. And this was a matter of faith alſo. And laſt of all, the holy Ghoſt teſtifies, that he went not a right foot to the truth of the Goſpel, Gal. 2.11. and therefore was rebuked by the Apoſtle Paul to his face. And as for them whom ye call his ſucceſſors, the Popes of Rome, not only may they be hereticks, but alſo ſome of them have been hereticks. And therefore if your argument be good, the gates of hell both may, and have prevailed againſt them. That they may be hereticks, I will fetch no other witneſſes, but your own Councils, Canons, Cardinals, and your own Popes; for they ſhal be your Judges in this matter. Bellarmin ſaith, lib. 7. de Rom. Pontif. cap. 30. that the Pope being a manifeſt heretick, ceaſeth to be Pope, and to be head of the Church. Caietan a Cardinal ſaith, lib. de authoritate Papae & Conſilij, cap. 20. & 21. That the Pope being a manifeſt heretick, ſhould be depoſed by the Church. Johannes de Turrecremata a Cardinal ſaith, lib. 4 part. 2. cap. 20. That when the Pope falls in hereſie, he is depoſed of God. Alphonſus de Caſtro ſaith, lib. 1. cap. 2. That the Pope, as he is a Pope, may be an heretick, and teach hereſie, which alſo hath ſometimes (ſaith he) fallen out in them. Innocentius the 3. ſerm. 2. de conſecr. Pontificis. And Hadrian the 2. Popes; as alſo the 6. and 8. Synode, and their own Canon Law, Dist. 40. cap. Si Papa, do teſtifie that they may be hereticks. And alſo Pope Hadrian 6. Bellar. lib. 4. de Romano Pontif. cap. 2.

And ſome of them have been hereticks alſo. Zepherinus p. 20a Montaniſt, Tertuli. ad prax. Marcellinus, one that ſacrificed …o Devils, the Idols of the Gentils, Damaſus & Concil. Sinueſſ…num. Liberius an Arrien, that denyed the Godhead of the Son, Athanaſ. in Epist. ad ſolit. vita. Hieron. in Catal. Script. Faſcic. tem. aetate ſexta. Hermannus contractus. Marianus Scotus compilatio Chronologica. Supplementum chronic. Platina. Anaſtaſius a favorer of the Neſtorian hereſie, Platina in vita Anaſtaſ. & ſupplement. Chronic. & diſtinct. 19. cap. Anaſtaſius. Faſcic. temp. Vigilius an Eutychian, whoſe hereſie was, that after the incarnation of Chriſt, there was but one nature in Chriſt, made of his Divinity and Humanity, which overthrows the foundation of our ſalvation, Liberatus in Breviario, cap. 22. Honorius a Monothelite, and therefore damned and accurſed in the ſixth Council of Conſtantinople, act. 13. John the 22. held, that the ſouls of the bleſſed being ſeparat from their bodies, did not ſee the Lord before the reſurrection, Occam. in opere 93. dierum. Adrian de confirmatione circa finem. Gerſon in ſermone de Paſcha. John the 23. denyed eternal life, whereof he was accuſed, and depoſed in the Council of Conſtance, Seſſione 11. Eugenius the 4. depoſed in the Council of Baſile for hereſie, Seſſione 34. I omit the reſt. Seeing then theſe whom ye call the rock and foundation of your Church have erred, and that in matters of doctrine and Religion, and in the principal points thereof, and that by the teſtimonies both of the Scripture, and of your own Councils, Doctors, Cardinals, and Popes. Therefore if your argument hold forth, then I ſay, the gates of hell hath prevailed againſt your Church, becauſe they have prevailed againſt the rocks and foundations thereof; for they have erred, as hath been proved; the which, I ſuppoſe, ye will not grant. And therefore the furtheſt that ye can gather here, is but this; That the gates of hell, that is, the power of condemnation ſhal p. 21not foreign; that is, totally and finally overcome: So that ſuppoſe they may foreign, that is be ſtrong, and make them to fail in many things, yet they cannot prevail totally and finally againſt the Church of God, that is, the elect and choſen, who are built not on the Pope, but on the immoveable Rock the Lord Jeſus. I ſay further, this promiſe is made and performed in every one of the elect: For the gates of hell ſhal not prevail; that is, get the final and full victory over any of them. And therefore our Savior ſaith, None of my ſheep ſhal periſh, John 10 28. and yet ye will not deny, but every one of the elect may err. Therefore this promiſe doth not priviledge the Church of God from erring, but the chaff and evil ſeed; that is theſe that are called and not choſen, may err, and err finally; becauſe this promiſe is not made unto them, for they are not built upon this Rock, but upon the ſand: for none is built upon this Rock, but theſe who are bleſſed, and heareth the word, and doth it, Matth. 7. as our Savior teſtifieth. And the good ſeed, which are theſe that are called and choſen, may err, ſuppoſe not finally and totally.

The next place which ye quote, is that prayer of Chriſt for Peter, Luke 22.32. But I have prayed for thee that thy faith fail not, Matth. 26. It is true he prayed. It is true alſo that Peters faith failed not; but yet it ſwooned, as it were, when he denyed his Lord, and that by perjuring and curſing of himſelf; and yet he erred both in the qualitie of Chriſts Kingdom, in the calling of the Gentils, and in the abrogation of the Ceremonial Law, Acts 10 14. As alſo, he went not rightly to the truth of the Goſpel, Gal. 2.11. as hath been proved. So this prayer was not that he ſhould be kept abſolutely from all erring; for then it ſhal follow, that Chriſt obtained not that which he prayed for: ſeeing he erred (which is impious to think) but that his faith ſhould not decay finally and totally.

p. 22Secondly, the Lord Jeſus prayed alſo for all believers, John 17.18.19.20. which place ye alſo quote, and yet there is not one of the believers but they may err, as your ſelves cannot deny, and we have proved by examples of your own Popes: for if any were exeemed from erring, in your judgement it ſhould be theſe that are the foundation of your Church, which ye call your Popes; but they may err, and have erred, as hath been proved.

Thirdly, I ſay, it will not follow, Chriſt prayed for Peters faith that it ſhould not fail: Therefore he prayed for the Popes, whom ye will have to be ſucceſſors to Peter, that their faith ſhould not fail (for that is the thing ye would be at) for their faith hath failed. For if by faith ye underſtand the doctrine of the faith of Chriſt, as it is taken ſometimes in the Scripture, 1. Tim. 4. then I ſay your own Doctors, Canons, Councils, Cardinals, and Popes themſelves, as they have been cited before, teſtifieth, that not only they may err, but alſo that ſome of them have erred, and have been hereticks. And if by that faith which our Lord prayed for, ye underſtand that lively faith that embraceth the promiſes of Gods merciemercy in Chriſt, which worketh by love, and ſhoweth forth the ſelf by good works; as by keeping of Chriſts commandments, and by loving one another, Rom. 3.25. Gal. 5.6. 1. John 2.4. Then I ſay, your own writers, friends, favorers, and Cardinals teſtifieth of them, Platin, Genebrard, Crantz, that they have gone from Peters ſteps, that they got the Popedom by brybery and bargaining with the Devil: That they were monſtrous and prodigious men; yea, rather beasts and monsters. So that of all men that ever profeſſed the faith of Jeſus, they have failed moſt foully in that lively faith, as I have proved in another place concerning the Antichriſt.

As to that place which ye quote John 14.16.17. where the Spirit of Chriſt is promiſed to the Apoſtles to dwel with p. 23them, and to remain with them for ever: And in the 16. chap. verſ 13. that he ſhal lead them in all truth. I anſwer, firſt, that was the Apoſtles prerogative, the Maiſter-builders of the Church of Chriſt, that in writing and teaching the doctrine of ſalvation, they ſhould be led in all truth, and in none ever ſince promiſed nor performed in that high meaſure. Secondly, this promiſe of the Spirit of truth to dwel and remain in them for ever, and to lead them in all truth, is made and performed in all believers, in ſo far as may ſanctifie them and ſave them: and yet ye will not deny, but that every one of the believers may err Therefore this promiſe will not reach ſo far as to keep the Church from impoſſibility of erring.

As to that place in the 17. of John, I anſwered to it before.

As to the 28. of Matthew, I will be with you to the end of the world; I anſwer the ſame thing to it, which I anſwered to the former, that this promiſe is made, not to any viſible and ordinar ſucceſſion (for that is to ty the promiſes of God to perſons and places) but to the Paſtors of the Church whom he ſends forth, and to all the faithful: and is performed in them, in ſo far forth as may ſave them, and inable them for his work. But yet this will not exeem them from all poſſibility of erring.

As to that in the 1. Tim. 3. verſ. 15. the Church is called the pillar and ground of truth, therefore ye gather, It cannot err. Firſt, I will ask you to whom the Apoſtle ſpeaks ſo, and upon what occaſion he ſpeaks it? Ye muſt ſay, To Timothie, that he might know how to behave himſelf in the houſe of God, which is the Church, 2. Tim. 3.14. for ſo the Apoſtle writes. Then I ask, Is not that Church wherein Timothy ſhould have behaved himſelf, called the ground and pillar of truth? So the Scripture calls it, and ye cannot deny it. Now this Church was the Church of Epheſus, then p. 24the Church of Epheſus is called, the ground and pillar of truth. But firſt, the Church of Epheſus fell from her firſt love, and the candleſtick is threatned to be removed from her, unleſs ſhe repent, Rev. 2.5. She did not repent, but in time became worſe and worſe, and ſo heaped fault upon fault, till Chriſt hath now removed his candleſtick from her, and delivered her over to darkneſs and death, by taking his own elect to himſelf and giving over the reprobat that hated the truth, to the blindneſs of their own mind: ſo that city is left deſolat to the impiety of Mahomet; and ſhe that was once called by Gods Spirit, the pillar and ground of truth, hath now loſt the truth. Now, I ſay, that which may befall one Church, may befall any other Church: Then that which is befallen to the Church of Epheſus, may befall any other: But the Church of Epheſus was firſt craiſed, and then by little and little utterly overthrown: and being bereft of the light of Chriſt, is now a Church no longer. Therefore, I ſay, that there is no Church on the face of the earth, howſoever they flatter themſelves with glorious ſtyles of Catholick, pillars and ground of the truth: whoſe body (that is, the elect and choſen in it) may not be overſhadowed with darkneſs, and overtaken with faintneſs: whoſe chaff, that is, the hypocrits in it, may not be wholly conſumed with rottenneſs and deſtruction, and whoſe whole frame and outward government, may not looſe both their ſtrength and beauty.

Thirdly, I ſay, if the Church cannot err, as ye ſay, becauſe it is the ground and pillar of truth; and if the Church of Epheſus be called the pillar and ground of truth, as the Scripture ſaith; and ſeeing the Church of Epheſus. with all the Churches of the Eaſt (as ye cannot deny) hath condemned the Popes ſupremacy as hereſie: Therefore one of theſe two muſt follow, either that the Church; that is, the pillar and ground of the truth, not only may err, but p. 25hath erred; or elſe it is an hereſie condemned many hūdred years ago, That the Pope is the head of the Church, & ſo Popery is hereſie. Judge ye which of theſe ye will chooſe. Laſt of all, I ſay, the Church is called the pillar and ground of truth, becauſe it is her office and duty to hold out the word of truth, as lanterns and light, Philip. 2.16. by preaching it, and practiſing it; as the Prieſt is called, the Meſſenger of the Lord of hosts, becauſe his lips ſhould preſerve knowledge, and declare the meſſage of God, Malach. 2.7. But as there were Prieſts which ſhew not forth the meſſage of God, but cauſed many to err in the Law, and corrupted the covenant of Levi; ſo there may be Churches, and have been, which have not upheld, and maintained the truth, but have fallen therefrom.

Now I come to your laſt teſtimony of Scripture, Acts 5.39 In that counſel of Gamaliel to the Council of the Scribes and Phariſies, That if the doctrine of the Apostles be of God, that it cannot be deſtroyed. What do you gather here? That the truth doth remain for ever? Bellarmin telleth you, that ye ſpend but time in proving that; for we grant it unto you. It cannot (I grant) be deſtroyed, but yet it can be perſecuted and removed out of places where it was before, and obſcured and corrupted by mens gloſſes and traditions, as it hath been theſe 1500. years by the Jews, to whom this was ſpoken. That if the doctrine of the Apoſtles was of God, they could not deſtroy it: and yet (as was ſaid) they baniſhed it, and made the Lord to deprive them thereof, and to give them over to the blindneſs and hardneſs of their hearts, becauſe they would not embrace the truth when it was offered.

Seeing then there is not a ſyllab in Gods Word that will uphold this main foundation of your Church (that the Church cannot err) take heed to your ſelf, M. Gilbert, in time, and build not the damnation of your own ſoul, and p. 26the damnation of the ſouls of many others, upon a point of doctrine that hath not God to bear witneſs to it in the whole Scripture. I might end here; but becauſe this point (as I ſaid before) is the main pillar that upholds the whole weight of their Church and Religion: therefore I will utterly overthrow the ſame, and I will prove out of the Word of God, That the Church in all ages, both may err, and hath erred.

And firſt, the Scripture teſtifieth, that it is only proper to God alone by nature to be perfectly holy, and true, and free from all errors, Mark 10.18. And contrariwiſe, man by nature is unholy, a liar, prone to deceive, and to be deceived, Rom. 3.4 9.10.11.17. and 19. verſ. ſo that by nature he is nothing elſe but a maſs of blindneſs and corruption; ſo that the light he hath, he hath it by free grace, by Gods Spirit, to make him ſee ſo much of his light in the face of Chriſt, as may ſave him. But yet ſo long as they are in this houſe of clay, they ſee but in part; & that part which they ſee, is but obſcurely and dimly, as the Apoſtle ſpeaketh, 1. Cor. 13.12. So that as long as they are in this world, they are ſubject to ſin, ignorance and errors. But as there are two ſorts of men in the viſible Church, ſome called and choſen, ſome called, and not choſen; and as in the diſeaſes of the body, ſome are curable, whereof men recovers; ſome are deadly, whereof men dies: ſo it is in the errors of the militant Church, ſome are deadly, & ſome are curable. The choſen that are called, may err, but their errors are not deadly, as the errors of the Apoſtles were, Acts 1.6. and 10. and 11. Gal. 2. Rev. 19. and 22. they recovered by grace from them. The called that are not choſen, may err, and err deadly, and never recover; as theſe of whom John ſpeaketh; They went out from us (ſaith he) becauſe they were not of us, &c. John 2.19. Now ſeeing the viſible Church here beneath ſtands but of theſe two ſorts, to p. 27wit, of theſe that are called and choſen, and theſe that are called, but not choſen, and both may err. Therefore it is manifeſt, that the Church militant here beneath, may err. And to prove this more amply, that ſhe hath erred before the Law, under the Law, in Chriſts time, and after Chriſt.

Firſt, Adam being made in perfect holineſs and integritie, how grievouſly did he err, when contrarie Gods commandment, giving more credit to the Devil then to his Maker, he brake that firſt covenant? For Tertullian ſaith, Who will doubt to call Adams fall an hereſie, Contra Marcionem, lib. 1. Now if Adam in his full light did not ſtand, but ſo foullie erred, which is he that is come forth of his loyns, born in ignorance and blindneſs, that dare challenge this prerogative to himſelf, that he cannot err, except the man of ſin, and ſon of perdition? that is, the Popes of Rome. Now, he being thruſt out of Paradiſe, hath two ſons: the elder Cain, for the murther of his brother is accurſed of God, and the author of the Synagogue of Babel, that is the wicked. The Church of God remained in the poſteritie of Seth, Gen. 5. and at the laſt, Religion began to be ſo prophaned, that at length it grew to ſuch a hight, that Religion being contracted only in the familie of Noah, it could be puniſhed with no leſs then with an univerſal deſtruction of all living creatures by the flood, except only theſe that were preſerved in the Ark with him, Gen. 6. Of Noahs three children, two of them fell, both themſelves and their poſterity. The true Church and Religion remained in the family of Sem; and neither were they free from Idolatrie, God calling, Gen. 12. Abraham out of his own countrey, ſerving ſtrange Gods, Joſu. 24.2.3. His eldeſt ſon Iſmael being circumciſed, is commanded to be caſten out of the Church of God, Gen. 21.12. and 25.23. and 31.34. and 35.2. Iſaac hath two ſons, the elder is refuſed, the youngeſt is choſen, and ſo the elder with his p. 28poſteritie fell away. Jacobs familie was not clean, neither from Idolatrie, being polluted with ſtrange Gods by his wife Rachel, till he cleanſed his houſe. And as for his poſteritie, what ſtiff-neckedneſs, what rebellion, what Idolatrie was among them, ſo that no threatning no bleſſing, no correction, nor teaching, could keep them in the puritie of Gods worſhip and Religion?

In the Church under the Law, the people are Idolaters, the hie-Prieſt Aaron the maker of the Idol to the people, Exod. 32. In the time of the Judges after the death of Joſua, they worſhipped Baal and ſtrange Gods, Judges 1.12.13. and every man did that which ſeemed good in his own eyes, when there was not a King in Iſrael, which was very oft in thoſe dayes, and therefore they are given over to the crueltie and tyrannie of their enemies round about them. In the time of Heli, there was no open viſion, 1 Samuel 3.1. And Solomon ſaith, Where there is no viſion, the people periſh, Prov. 29.18. In Sauls time the Ark of the Lord was not ſought, 1. Chro. 13.3. and ſo there wanted a chief part of the publick worſhip of God: for God was conſulted at the Ark. And in the time of Solomon, in his old age, when his heart was turned from the Lord, the Scripture teſtifieth, that they forſook the Lord, and worſhipped ſtrange Gods of the Ammonites, 1. Kings 11. Such like in the time of Rehoboam, Solomons ſon, Juda committed Idolatrie, and built hie places, wherein they worſhipped contrary to Gods commandment. Jehoram King of Juda, made Juda and Jeruſalem to commit ſpiritual fornication and Idolatrie. 1. Kings 14 22.23 as the houſe of Ahab made Iſrael to commit Idolatrie. Seeing then the worſhip of God was corrupted both in Juda and in Iſrael, and there was no other viſible Churches upon the earth, except in Juda and Iſrael, will it not follow then, that all the particular Churches on the earth may err, and fall alſo to Idolatrie? p. 29Such like in the time of Achaz, a ſtrange altar is placed in the temple of the Lord, at the commandment of the King, by Vriah the Prieſt: and the King with the whole people, at the Kings commandment, offers upon that altar, and the altar of the Lord is removed out of his place, 2. Kings 16.10.11. &c. In the time of Joaſh, both the King and the Nobilitie forſake the houſe of the Lord, and worſhip Idols, ſo that the hot wrath of the Lord was kindled againſt Juda and Jeruſalem for their Idolatrie, 2. Chro. 24. Such like in the time of Achaz, he made hie places in all the corners of Jeruſalem, and in all the cities of Juda, and there burnt incenſe to ſtrange Gods, 2. Chro. 28. In the time of Manaſſes, the whole publick worſhip of God was ſo defaced, and Idolatrie ſo univerſallie ſet up, that the Scriptures teſtifie, Juda ſinned more hainouſlie then the very nations did whom the Lord caſt out before their face, Chron. 33.9. The whole hoſt of heaven was worſhipped in ſtead of the true God. I beſeech thee (Reader) to read this chapter, and there thou ſhalt find that there was not ſo much as an outward face of a Church at that time. Yea, in the very time of good Kings, as Joaſh and Amaſia, who both in the beginning embraced the worſhip of God, but yet made defection in the end. The hie places were not removed, 2. Kings 12.3.4. and 14.4. which was an error in the worſhip of God. The Scripture teſtifies that the feaſt of the Paſſover was not kept ſo preciſelie, according to the Word of God ſince the days of Samuel, no not in the reign of the beſt Kings, as it was in the 18. year of Joſias, Chr. 35.18. and there was 400. years and more between. Alſo the Scripture teſtifieth that the feaſt of the Tabernacles was not ſo kept, as it was then ſince the dayes of Joſua, which was more then a thouſand years, Nehem. 8.18. And all the time of the captivitie, where was there any publick face of the Church of God, with his publick worſhip uncorrupted p. 30in all things as the Lord commanded it? As concerning the Kingdom of Iſrael, from the time of their renting aſunder by Jeroboam from the Kingdom of Juda, they never had the worſhip of God in integritie; but firſt worſhipped God in the places where they ſhould not have worſhipped him, and after another manner, and by other Prieſts then they were commanded. Next, they fell to the worſhipping of Idols, till they were tranſported out of their land, and ſcattered upon the face of the earth. What, ſhal I purſue the ſayings of the Prophets, how the only viſible Church in the world, is called an harlot, Iſai. 1. the Temple a den of thieves, Jer. 7. the Prophets all blind guides, and dumb dogs that cannot bark? Iſai. 57.10.11. Hoſea 2.

Now when God of his infinit mercy ſent his only begotten Son in the world, the light, the life, the ſalvation of the world, what did the Church and the Clergie, the Scribes and the Phariſies that ſate in the chair of Moſes? Mat. 23. Surely Chriſt had none ſo great enemies as they were, who were the Doctors, the lights, the ſucceſſors of Aaron, to whom the Law was concredited. When Chriſt teſtified of himſelf that he was the light of the world, they ſaid, his teſtimony was not true, John 8.13. When others believed in him, they ſaid they were deceived, John 7.47. They ordain, that if any man ſhould confeſs Chriſt, he ſhould be excōmunicat, John 9.22. So that many that did believe in him, durſt not for them confeſs him, John 12.42. They watched him, of purpoſe that they might have matter of accuſation againſt him, Luke 6.7. And when he caſt out Devils, the Scribes and the Phariſies ſaid, that he did caſt out Devils by Beelzebub the Prince of Devils, Mark 3.22. Mat. 12.24. They ſaid, they found him a man perverting the nation, and forbidding to pay tribut to Ceſar, Luke 32.2. They condemn him in a ſolemn Council as worthy of death, Mark 14.64. Yea, as Chriſt teſtifies of them, they neither entred in the Kingdom of p. 31heaven themſelves, nor ſuffered others to enter in, Mat. 23.13. And yet they are theſe, that if ye look to their antiquitie, they have their beginning from Abraham: if to their ſucceſſion, they ſucceeded to Aaron: if to their callings, they were Scribes and Phariſies, and ſate in the chair of Moſes, Mat. 23 if to the place, it was to the houſe of God: if to the people whom they taught, they were the only people of God: if to their prerogatives, to them appertained the adoption, and the glorie, and the covenant, and the giving of the law, and the ſervice of God, and the promiſes, of whom are the Fathers, and of whom is Chriſt according to the fleſh, who is God over all bleſſed forever. Amen. Rom. 9.4.5. And if ye will look to their Council, they were ſolemnlie called together, where they condemned the Lord of life, and crucified the Prince of glorie. What can you ſay to theſe? That they erred in the perſon of Chriſt, but not in the exponing of the Law, (as ſome of you ſaith) But firſt, Moſes did write of Christ, John 5.46. and Chriſt is the end of the Law, Rom. 10.4. So that if they had not erred in exponing of the Law, they had not erred in the perſon of Chriſt, becauſe the Law teſtified of Chriſt, & he was the end of it. Next, the Scripture teſtifies that they erred in exponing of the Law, that they both brake the Law, and teached others ſo to do, Mat. 5. And therefore Chriſt ſaith, Except your righteouſneſs exceed the righteouſneſs of the Scribes and Phariſies, ye cannot enter in the Kingdom of heaven, Mat. 5.20. For whereas the Law of God counts hatred murther, and luſt adultery, and raſh ſwearing unlawful ſwearing, and our enemies our neighbors, whom we ought to love and to do good unto: They by the contrary, taught that our friends was only our neighbors whom we ſhould love, and therefore they ſaid, that we ſhould hate our enemies, verſ. 43. That hatred was not the breaking of the ſixth command, and luſt no breaking of the ſeventh command, p. 32and raſh ſwearing no breaking of the third command. And therefore the Lord Jeſus in that fifth chapter of Matthew, doth vindicat the true meaning of the commandments from their falſe expoſitions. And he teſtifies of them, that they did abrogat the Law of God through their traditions, and ſo in vain they worſhipped God, teaching for Gods Law (which he calls doctrine) mens precepts, Mat. 15.6. which he proves there by an example of abrogating and annulling of that duty which we ow to father and mother, commanded us in the fifth commandment, by their tradition. And therefore he gives charge to his diſciples to beware of the leaven (that is the doctrine) of the Phariſies, Mat. 15.6. Seeing then they who had their ordinary ſucceſſion from Aaron erred, how can the Doctors of your Church, yea, your Popes be priviledged from erring? But it may be ye grant all this; for how can ye deny it, that the Church before the Law, under the Law, in the time of Moſes, in the time of the Judges, in the time of the Kings, in the time of the captivitie, and in the time of Chriſt, erred: but yet the Chriſtian Church hath greater priviledges and promiſes that it cannot err? Let us examine this alſo, whither the Chriſtian Church be priviledged from erring, or not. And certainlie, if any Chriſtian Church, at any time had this prerogative, appearantlie the primitive Church which was in the dayes of Chriſt, and of his Apoſtles, ſhould have had it. But they had it not. Therefore what Church ſince under the heaven can challenge it? For in the time of Chriſts ſuffering, the Apoſtles and Diſciples, who only then were the Chriſtian Church, yea, after that they had been Apoſtles, and after that they had been ſent to preach the Goſpel, and work miracles, yet in that time, did they not err in the article of Chriſts reſurrection? Mat. 10 And erred they not concerning the eſtat of Chriſts kingdom after the reſurrection? Acts 1.6. p. 33and 11. And concerning the teaching of the Gentils, after they had received the holy Ghoſt, Acts 10. Gal. 2. And Peter himſelf, as hath been ſhown. And ſundrie Papiſts, as Alex. Hallenſis in 3. parte, quaeſt. ult. art. 2. & Johan. de Turrecrem. in lib. 1. de Eccl. cap. 30. 1. Cor. 3. & in lib. 3. cap. 61. ſaith, that true faith remained only in the heart of Marie in the time of Chriſts ſuffering. Was not here then an univerſal erring? Now to go forward, did not the Church of the Corinthians err in building hay and ſtubble on the foundation, and in the uſe of the Lords Supper, and ſome of them alſo concerning the reſurrection of the dead, 1. Cor. 3. and 11. and 15. And the Church of Galatia erred in being carried away to another Goſpel, and in joyning the Ceremonies of the law with grace in juſtification, Gal. 1. and 3. And what will ye ſay when the hereſie of Arrius (who denied Chriſt to be the Son of God equal to his Father) ſpread its ſelf ſo far, that it is teſtified by Theodor. hist. Eccleſ. lib. 2. & Hier. dial. contra Lucif. cap. 7. & in chron. Athanaſ. Epiſt. de Synod. Alim. & Seleu. that the Biſhops of the whole world became Arrians: that the whole world did grieve and wonder at it ſelf that it was become an Arrian. What will ye ſay unto all the Chriſtian Churches of the Eaſt, Grecia, Aſia and Africa, Churches planted by the Apoſtles? I mean not now of them that have profeſſed Mahometiſm, but of them that admits the Scripture, acknowledges Chriſt their Savior, who have their ordinar ſucceſſion of Patriarks and Biſhops, as well as your Church of Rome hath, who in number far exceeds theſe Churches which acknowledges your Pope to be the head of the Church. For firſt, yours is but in Europe, except ye will claim to the New-found land, and not all Europe; for all the Churches in Greece, which is a great part of Europe, acknowledges not your ſupremacy. Now take the Greek Churches from you; next, the Reformed Churches in p. 34Scotland, England, Germany▪ Denmark, France, Zeland, Holland, and other places, which have gone out of Babel, which are all in Europe, your number will not be many that acknowledges your ſupremacy. And next, take all Aſia and Africa from you, which is the two parts of the world, your number will be ſmal, in compariſon of theſe that are againſt your ſupremacy. Now all theſe deteſts your ſupremacy as tyranny, and the worſhip of Images, your tranſubſtantiation in the Sacrament, the Communion under one kind, the ſingle life of Prieſts. Either therefore ye muſt grant that the greateſt number of Chriſtian Churches have erred, and doth err, or elſe that your Roman Church doth err and your ſupremacy; yea, your Religion which depends upon your ſupremacy, is the head of hereſie. But it may be ye will ſay, that all other Chriſtian Churches may err, but that it is only proper to your Church not to err. Firſt, therefore let me ask at you what can be the cauſe of that ſingular priviledge which the Church of Rome hath beſide all other Churches which ever have been, is, or ſhal be? Yea, above Adam when he was in his integrity (for he erred;) yea, above the Angels, for they remained not in the truth, Jude 6 Above the Patriarcks, Abraham. Iſaac and Jacob: yea above Aaron, and the Church in the wilderneſs: above the Church under the Law: yea above the Apoſtles, and Peter himſelf, before Chriſts ſuffering, in the time of his ſuffering, after the reſurrection, after the receiving of the holy Ghoſt; for they erred in all theſe times: Yea, above the Chriſtian Churches that have been founded by the Apoſtles, as well as yours; that had the promiſe, the covenant, the ſervice of God once in as great purity as ever yours had; that have their ordinar ſucceſſion, their antiquity, their vocation ordinar, as well as yours hath, unto this day. Great ſurely muſt be that priviledge given unto the Church of Rome, p. 35that hath exeemed her from error, others having erred. What is then your prerogative above all other Churches?

I know that ye will ſay, becauſe of Peters chair that was there wherein the Popes ſits after him. Firſt, then if Peters chair hath ſuch a prerogative, that the Paſtors who ſits in it, and the Church that cleaves to it, cannot err: I think ſurely the Lords chair which was at Jeruſalem, which was called the Temple and ſeat of God, and Moſes chair, wherein the Scribes and Phariſees ſate, ſhould rather have that prerogative to free the Churches and Paſtors ſitting in theſe chairs, from erring; yea, the Church which the truth it ſelf Jeſus Chriſt founded, whom he taught with his own mouth, and among whom he was crucified, ſhould with far greater right claim to that prerogative. But ſince all their ſeats have erred, for the Temple became a den of thieves: the Scribes and Phariſees that ſate in Moſes chair, condemned the Lord of glory: and Jeruſalem it ſelf cryed out, Crucifie, crucifie him. And the Chriſtian Church gathered there, are long ſince far from the way of ſalvation. So that if neither the chair of God, nor Moſes, freed the Church of the Jews from erring, nor the chair of Chriſt freed the Chriſtian Church there gathered from erring: How then can Peters chair have this prerogative above them all, as to exeem that Church and Paſtors that ſits therein from poſſibility of erring? What is this but to prefer him before them all, whoſe ſeat hath a priviledge that neither God, nor his ſons, nor Moſes ſeat had? O high blaſphemy to be deteſted and abhorred of all Chriſtian hearts. But let us ſee if it hath this prerogative which they aſcribe unto it, or not. And firſt, if it could have exeemed any from erring, ſhould it not have exeemed himſelf eſpecially from erring? But as it hath been ſhown he erred, Acts 1.6. Gal. 2. therefore it cannot exeem neither his ſucceſſors, not yet the Church that acknowledges p. 36them, from erring. Secondly, if it had exeemed any Church from erring, ſhould it not have exeemed the Church of Antiochia eſpecially; for ſurely Antiochia hath better right to claim to this prerogative then your Church hath? For firſt, it was Peters firſt ſeat. Next, the Scripture bears witneſs to it that he was there, Gal. 2.11. But neither was Rome Peters firſt ſeat, nor is there ſo much as a ſyllab in all the Scriptures, to prove that ever Peter was in Rome. But ſuppoſe Peter was there (for we will not examine this now) whither is this prerogative not to err, given to your head, that is, to the Popes, or to the body, that is, the people, or to both? If ye ſay to the head (as ye do indeed) then what will ye anſwer to your own Writers and Fathers, to your own Councils and Popes, to your own Canon Law, affirming that Popes may err, and be hereticks, and ſhould be depoſed, and are depoſed when they are manifeſt hereticks? (as hath been proved before.) And what will ye ſay to your Popes that have been hereticks indeed, one of them an Arrian, another an Eutychian, the third a Nestorian, the fourth a Montanist, the fifth depoſed as an heretick, the ſixth denying that the ſouls of the children of God ſaw Gods face while after the reſurrection, the ſeventh denying life everlaſting, and others giving themſelves over in the hands of the Devil for the Popedom; others repelling and abrogating the decrees of their predeceſſors; others ſuch monſters and beaſts, ſo cruel to the dead and to the living, that your own friends calls them monſters, and affirms of one of them that the Devil ſhot him through while he was abuſing another mans wife, and ſo died without repentance? Dare you ſay, and would ye have the ſalvation of mens ſouls to lean to this point of doctrine, that they cānot err which is the rock & foundation of your Church, which above all others have erred moſt grievouſly? O malicious and cruel man, that would deceive p. 37the poor flock of Jeſus Chriſt, for whom he ſhed his blood, with ſuch hereſie and abomination. Then this prerogative is not granted to your Popes, the head and foundation of your Church. And ſurely if the foundation may be turned up-ſide-down, and the head may become ſenſleſs and dead, I ſee not how the houſe can ſtand, and the body can be whole: and one of your greateſt Papiſts B…llarmin plainly confeſſeth, lib. 4 de Rom. Pontif. cap. 3. that if the Pope err, of neceſſity, tota Eccleſia errabit, that is, the whole Church ſhal err. Upon the which I reaſon, If the Pope may err, and hath erred, then the whole Church may err, and hath erred: (ſo Bellarmin one of the learnedeſt Papiſts that ever was, writ) But the firſt hath been proved by your own Doctors, Cardinals, Popes, Councils, Canon Law. Ergo, by your own doctrine the whole Church may err.

Here we might ſtay now and go no further; for this ſufficiently overthrows this point of your doctrine, that the Church cānot err, & that by the confeſſion of the learnedeſt of your ſide. But yet I will purſue the reſt. If you ſay it is granted to the body, then it is either grāted to the people, or to the Clergy. To the people, I ſuppoſe ye will not; for if your Popes may err, much more may your people err: And if the Apoſtles, & other famous Churches may err, much more may your people err: yea, if not, it ſhould follow that your people were above their head the Pope, which I ſuppoſe ye wil not ſay. If ye ſay the Clergy, then either it muſt be your Doctors ſeverally by themſelves, or as they are gathered together in a Council. But as they are ſeveral, ye will not ſay. For your Bellarmin controverſies would convince you to the face: for almoſt there are few controverſies which he handles (and he handles more then 300) but he brings in ſome of your own Writers diſſenting from him, and whom in many places he confutes. And I think p. 38if Popes have not this priviledge, ſurely the Doctors of your Church ſeverally have not this priviledge. But becauſe (as Bellarmin confeſſeth, Lib. 2. de author. Concil. c. 11.) If a general Council err, then the whole Church may err, for it repreſents the whole Church. And therefore he brings this in as a reaſon to prove, That general Councils cannot err, becauſe the whole Church cannot err: For (ſaith he) the general Council repreſents the whole Church, therefore it cannot err. Let us examine this: for if it be found that general Councils may err, ſurely your cauſe is gone. Firſt then, what will ye ſay to thirteen general Councils, whereof ſeven is utterly rejected, & the other ſix are in part allowed, and in part rejected, which all have erred, as Bellarmin de Concilijs, lib. 1. cap. 6. & 7. confeſſeth. But it may be you anſwer, that theſe were not approved by the Popes of Rome, and therefore they might err, and have erred; but theſe Councils that are altogether allowed of him cannot err, nor have not erred. Indeed it is true that this is your doctrine, That neither general nor provincial Councils can err that is allowed by the Pope, Bellarm. lib. 2. cap. 2. & 5. and that general Councils lawfully conveaned may err, unleſs they follow the inſtructions of the Pope. And therefore Bellarmin ſaith, cap. 11. that they may err three manner of wayes. 1. If in defining of any thing the Fathers of the Council diſſent from the Popes Legats. 2. If it be againſt the Popes inſtruction, ſuppoſe both the Fathers and the Legats of the Council agree together. 3. They may err before they have received the Popes confirmation and judgement, ſuppoſe all both Fathers and Legats conſent together; becauſe (ſaith he) the Popes judgement is the laſt, from the which no man may appeal, and he may approve and diſprove the General Council, notwithſtanding of their conſent with his own Legats. And therefore he ſaith in another place, Lib. 4. de Rom. Pontif. cap. 3. That the whole ſtrength or certainty of lawful Councils, depends only of the Pope. So p. 39then this is your laſt refuge▪ All depends on his inſtruction and confirmation, he hath a priviledge that he cannot err, and the General Councils receives the ſame through his approbation and confirmation. But I anſwer: The Pope can give no greater prerogative to others, then he hath himſelf: But (as hath been proved before) the Popes may err, and have been hereticks: therefore they cannot give this prerogative to others And if ye will ſay (as ſome of you do) that the Pope, ſuppoſe he may err privatly, as he is a privat man, and as a privat teacher, yet he cannot err as he is Pope in his office judicially. Whereunto I anſwer, firſt, That ſome of your own Church, as Gerſon and Almane, de poteſtate Eccleſiae, Alphonſus de Caſtro lib. 1. cap. 2. contra haereſ. Canus, loci Theolog. lib. 6. cap. 1. and Pope Adrian the ſixth, all theſe teaches. That the Popes may err and teach hereſie, as they are Popes. Either therefore the Popes may err, as they are Popes judicially, and teach hereſie, or elſe not only theſe Doctors of your own Church, but alſo the Pope himſelf hath erred, and that in a point of doctrine: and ſo however it be, the Popes as they are Popes, judicially may err in points of doctrine. Secondly, I ſay, beſides nine Popes which have been hereticks, and that when they were Popes, ſundrie of them have made decrees, not only contrary to Gods Word, but alſo contrary one to another, and that in matters of doctrine. As for example. Pope Celeſtin the third, made a decree, cap. laudabilem de converſione infidelium, that when of married perſons the one falls in hereſie, the marriage is diſſolved, and the Catholick partie is free to marry again; contrary to the truth of God, Matth. 6. and 19.9. and alſo contrary to the decreet of Pope Innocentius the third, lib 4. decretal. cap. Quanto. Thirdly, either your Canon Law errs, or elſe Clements decrees, that all things ſhould be common, and that wives alſo ſhould be common, cauſa 12 quaest. 1. Dilectiſſimis. p. 40Gelaſius Pope affirms de conſecrat. cap. Comperimus. That the mistery of the body and blood in the Sacrament cannot be divided, and that the Sacrament cannot be taken in one kind only without great ſacriledge: and yet the Council of Trent hath decreed the contrary, and the whole Romane Church practiſes the contrary. Pope Martin decreed, diſt. 50. cap. Qui ſemel, that the Prieſts who are depoſed for any fault, may never be admitted to any degree of the Prieſthood again. Pope Syricus, distinct. 82. cap. Quia, and Pope Calixtus diſtinct. 82. cap. Presbyter, have decreed the contrary. Pope Gregory the third, he permits one to have two wives, if the firſt be ſickly, decret. cauſa 32. quaeſt. 7. cap. Quod propoſuiſti, contrary both to the Goſpel, Matth. 19. and to another decreet of the Canon Law, Decretal. lib. 4. tit. 9. cap. Quoniam. Pope Nicolas ſaith, Diſt. 40. cap. A quodam Judaeo, that that Baptiſm which is miniſtred without expreſs mention of the three perſons of the Trinity, is firm and ſure enough. But Pope Zacharie, Diſt. eadem de conſecrat. cap. In Synodo, hath decreed the contrary. All theſe decreets are ſet down in their Canon Law, and hath the ſtrength of a law in the Roman Church, not as privat mens, but as Popes decreets. And yet ſome of them are directly repugnant to the Word of God, that themſelves cannot deny but they are hereſies, and ſome of them ſo directly repugnant to the decreets of other Popes, that either the one or the other muſt be hereſie.

But it may be ye will anſwer, that ſuppoſe the Pope may err as he is Pope, and that in matters of doctrine, yet he cannot err with his Council, either Provincial or General, as Bellarmin ſaith. Whereunto I anſwer, firſt, if General Councils lawfully conveaned together, may err in matters of doctrine, unleſs they be confirmed by the Pope, as Bellarmin grants; and if the Popes may err themſelves alone, and that judicially in matters of doctrine, as hath p. 41been proved: why may they not err alſo being joyned together, ſeeing Councils have this priviledge only by his confirmation and allowance? As Bellarmin ſaith, lib. 4. de Rom. Pontif. cap. 3. Secondly, I ſay, either Pope Steven the 6. with his Council erred in condemning of Formoſus and his acts which he made as Pope, and in decreeing his ordinations to be void and null, becauſe the man was wicked by whom they were ordained, Sigebert in Chron. which is an error of the Donatiſts, or elſe Pope John the 9. with his Council of 72. Biſhops, erred, in juſtifying Formoſus and his decreets, and condemning the acts of Pope Steven with his Council. Laſt of all, ſince General Councils that have been confirmed by their Popes have erred, the ſixth General Council confirmed by Pope Hadrian, in epist. ad Thracium quae est in 2. actione, 7. Syn. Canon. 2. hath ſundry errors which they themſelves will not defend, as the rebaptizing of hereticks. For the counſel of Cyprian is confirmed there, wherein this is decreeted. And alſo it is ordained Canon 13. that Elders, Deacons, Subdeacons, ſhould not ſeparat from their wives, contrary to the Canon of the Roman Church, as is ſaid there. And the marriage of Catholicks and Hereticks is judged null and voyd, Canon 67. which your ſelf cannot deny to be an error contrary to the expreſs truth of God, 1. Cor. 7.13. And the forbidding of Miniſters to remain with their wives, Canon 12. contrary to the ſixth Canon of the Apoſtles. Either therefore a General Council confirmed by a Pope hath erred, or elſe the Apoſtles have erred in this Canon, for they judge them to be the Canons of the Apoſtles. The firſt General Council of Conſtantinople, and the General Council of Chalcedon, which are both by their own confeſſion approved by the Popes, Bellarm lib. 1. de Concilijs, cap. 5. And yet both theſe have decreeed▪ that the Biſhop of Conſtantinople ſhould have equal priviledges of authority, p. 42honor and dignity in Eccleſiaſtical affaires with the Biſhop of Rome, except only the firſt place or ſeat, the which by their own confeſſion is an error. Therefore either lawful General Councils confirmed by the Pope, have erred, or elſe the Pope is not the head of the Church, and hath not a preeminence of authority over the reſt, for they have made the Biſhop of Conſtantinople equal with him; or elſe there are two heads of thier Church, the Biſhop of Rome, and the Biſhop of Conſtantinople. I omit the reſt. Auguſtin ſaith, de baptiſmo contra Donatiſtas, lib. 2. cap. 3. That Provincial Councils may be corrected by General Councils, and of General Councils, the former may be amended by the latter; If they may be mended, then they may err. And here he ſpeaks not of a matter of fact, but of a matter of faith: For he ſpeaks of the baptiſm of hereticks. Now to conclud, ſeeing the Churches in all ages, before the Law, in the time of the Law and in the time of grace yea and the Apoſtles, and Peter himſelf have erred: and ſeeing the Church of Rome that claims this priviledge of not erring above all other Churches, hath erred alſo, and that not only her people which they call Laicks, but alſo her Clergy, ſeverally, and together in Councils, as well Provincial as General. And ſeeing the head, which (as they ſay) is the Rock and foundation of the Church, hath erred in life, in Office, in matters of Faith and Religion, not as privat men only, but as Popes, both by themſelves alone, as alſo with their Councils, as well Provincial as General. Seeing, I hope, I have proved all theſe things ſufficiently, then may I not with the judgement of all men ſafely conclud, that that main pillar whereupon the whole weight and pillar of your Religion depends (that the Church cannot err) that it is an error, and ſuch a dangerous and damnable error, whereupon all the errors of your Religion is built, that whoſoever will believe it, they p. 43hazard the endleſs ſalvation of their ſouls. Ground then (Chriſtian Reader) thy ſalvation not upon this, that the Church cannot err; for that is falſe: but upon this that as long as ſhe ſticks to the Word of God written in the Old and New Teſtament, ſhe errs not; and when ſhe ſwerves and it were but an inch broad from the Scripture, then ſhe errs. And therefore two learned Papiſts, Gerſon. de examinat. part. 1. conſid. 5. and Panorm. affirms: the one ſaith, Simplici non authorizato, ſed excellenter in ſacris literis erudito, &c. that is, that more credit is to be given to one unlearned and ſimple, but yet excellently beſeen in the holy Writ in a point of doctrine, then to the Pope. And ſuch a learned man ſaith, he ought to oppone himſelf to a General Council, if he perceive the greater part to decline to the contrary of the Goſpel, either of malice, or of ignorance. The other ſaith, extra de elect. cap. Significaſti, That more credit is to be given to an unlearned and ſimple man that brings for him the Scripture, then to a whole General Council. And this for anſwer to the teſtimonies of Scripture which ye cited.

Now, as concerning the Fathers teſtimonies which ye bring in, they will ſerve you no further then the Scripture hath done: For they will go no further with you, then this that the Church of Chriſt and his covenant with her ſhal endure for ever, the which we grant, and they that will read them will find them ſo. And if ye prove any further out of them, it ſhal be anſwered by Gods grace: For it were too faſhous to the Reader to ſet down here the particular ſayings of every one of them. And if ye had formed your arguments out of them, I ſhould have formed my anſwer, by the grace of God, to every one of them. And thus much concerning your ground, and the proofs of it. Now I come to that which ye gather of it.