Romanism Discussed, Treatise · Article 3
ARTIC. III.
Popiſh Church viſibility not neceſſary.
Such viſibility of Succeſſion, as the Romanists require, is not proved to be neceſſary to the being of a true Church.
SECT. 1.
Exteriour Conſecration and Ordination of Miniſters is not neceſſary to the being of a viſible Church: what H. T. requires of Miniſters preaching and adminiſtring Sacraments is moſt defective in the Roman Church.
Our Tenet, ſaith H. T. is, that the Catholick and Apoſtolick Church of God hath had not onelyonly a continued, but alſo a viſible Succeſſion from Chriſt to this time, &c. which we prove thus, 1. A Society of men which hath always in it exteriour Conſecration and Ordination of Miniſters, preaching, baptizing, and adminiſtring Sacraments muſt of neceſſity be always viſible. But the Church of Chriſt is a ſociety of men which hath always in it exteriour Conſecration and Ordination of Miniſtere. Therefore the Church of Chriſt muſt of neceſſity be always viſible. The Major is proved by evident reaſon, becauſe thoſe are all outward and ſenſible actions, which are inconſiſtent with an inviſible ſociety of actors. The Minor is proved by Scripture, Go ye, teaching all Nations, baptizing them, &c. And, Behold, I am with you all days, &c. St. Matth. 28. v. 20. He gave ſome Apoſtles, ſome Prophets, ſome Evangeliſts, and other ſome Paſtors and Doctors, to the conſummation of the Saints, Epheſ. 4. 11, 12.
Anſw. THe Tenet and the Concluſion of the Argument differ, the Tenet aſſerting what hath been, the Concluſion what of neceſſity muſt be; the Tenet having for its Subject the holy Catholick and Apoſtolick Church of God, the Concluſion the Church of Chriſt indefinite, and both Tenet and Concluſion is granted, but not in this Author's and other Romaniſts ſenſe. It is granted, there hath been a Succeſſion, but not a continued number of Biſhops, Prieſts, and Laicks, ſucceeding one another in the profeſſion of the ſame Faith, (meaning the now Roman) from Chriſt and his Apoſtles to this time, which H. T. in the former Article makes the Definition of Succeſſion. And viſibility of each particular Church is granted, but not of the Catholick as Catholick, which as ſuch is to be believed, not ſeen. And this viſibility it is granted to be of ſome at ſome times, not in the ſame ſplendor or conſpicuity at all times, nor to all perſons. But Proteſtants deny it viſible always to all in ſo glorious and conſpicuous an eſtate, as Bellarmine aſſerts, when he ſaith in his Book de Eccleſ. Milit. cap. 2. That the Church is an Aſſembly of men ſo viſible and palpable as is the Aſſembly of the People of Rome, or the Kingdom of France, or the Common-wealth of the Venetians: ſo that we might grant his Tenet and Concluſion, were it not that fraudulently there is more intended than is expreſſed, which is needfull to be diſcovered. For anſwer to it as it is the Major is granted, if it be underſtood of viſibility ſimply, but if meant of ſuch a conſpicuous viſibility as the Romaniſts aſſert, it is to be denied. In the Minor it is to be obſerved, 1. That a diſtinction is made between exterior Conſecration and Ordination, which I judge to be done, that thereby may be implied the diſtinction of Biſhops (who are conſecrated, not ordained) from Presbyters, (whom they ordain, not conſecrate) to have been always in the Church of Chriſt, which is not right. 2. That it is aſſerted that the Church of Chriſt is a ſociety of men, which hath always in it exteriour Conſecration and Ordination of Miniſters, which is, becauſe he holds a true Church hath always ſuch Miniſters. But as I ſaid before, that is not true, no not in the Church of Rome in the vacancy of the See, which hath been ſometimes long, and therefore it is not neceſſary to the being of a true Church, that always the exterior Conſecration and Ordination be continued, and if it may be intermitted, one, two, or ten years, and yet the Church a true Church, it may be an hundred; and therefore the Minor is not to be granted, if meant of exterior Conſecration and Ordination of Biſhops diſtinct from Presbyters, and ſuch a perpetuity as is without the leaſt intermiſſion, nor do any of the Texts prove it. For the Precept Matth. 28. 19, 20. proves onelyonly it ought to be, not that it ſhall be; and the Promiſe, if it do prove that a Succeſſion ſhall be, yet it doth not prove ſuch a Succeſſion as ſhall have exterior Conſecration and Ordination, but ſuch aſſiſtance in Preaching and Baptizing as ſhall uphold and proſper them in that Work: nor is this aſſured to any one place, but indefinitely to any perſons in any place where this Work ſhall be continued. And the other place Epheſ 4. 11, 12. proves not a certainty of the event, which is aſſerted in the Minor, but if the Gift be meant of Inſtitution of what ou…ht to be, it notes onelyonly a certainty of Duty, if of Donation of Abilities it notes not an exterior Conſecration and Ordination, but an act to be immediately from Christ himſelf, or by his Spirit, and ſo doth not prove a futurity of ſuch Succeſſion by outward Conſecration and Ordination as H. T. brings it for.
Nevertheleſs this Author doth diſadvantage his own party by this arg…ing. For, 1. by this arguing he plainly makes the marks of the Church by which it is viſible, Preaching, Baptizing, and adminiſtring Sacraments, which doth by good conſequence infer that the Proteſtants do rightly make the Preaching of the Word, and the adminiſtring of the Sacraments the notes of the viſible Church; which will make well for the Proteſtants, by whom theſe are obſerved; but ill for the Miniſters of the Roman Church, chiefly the Biſhops of Rome, who neither preach, nor baptize, nor adminiſter Sacraments, but do other acts of other kindes. Nor, to ſpeak truth, is almoſt any of their Preaching the Preaching of the Goſpel, but the Rites of the Roman Church, extolling the Virgin Mary, and other Saints excellency, little of the Goſpel, or if any part of it, it is likely the Hiſtory of the Goſpel in an hiſtorical faſhion, little of the myſtery; but in ſtead thereof ſuch Doctrines of humane ſatiſfactions, for ſin, merit, of good works, are preached, as do overthrow the Goſpel. And for Baptizing, though Bellarmine tells us, lib. 2. de bonis oper. in partic. cap. 17. that at Rome the old Cuſtome is not aboliſhed of Baptizing the Catechumeni at Eaſter, but among the Papiſts chiefly in the City of Rome there is no year in which many catechized perſons are not baptized at Eaſter: yet the truth is, there is no right Baptiſm almoſt throughout the Churches under the Papacy, there being nothing but watering of Infants with ſome frivolous Ceremonies, no immerſion or plunging into the Water after Profeſſion of Faith, as was in the primitive times, and is the onelyonly Baptiſm Chriſt appointed, Infant-ſprinkling, perfuſion, or dipping, being meer Innovations begun after the Apoſtles ages, and being onelyonly by unwritten tradition (as their own learned men confeſs) conveyed to the Church, not inſtituted by Chriſt himſelf. And for adminiſtring the Lords Supper, he that reades their Miſſals or Sees, their Maſs, may eaſily diſcern, there is not that done by them which Chriſt appointed, but ſuch a change there is in it from Christs inſtitution, as that it cannot be termed▪ a Sacrament of Chriſt, but a meer ridiculous or abominable device of men, more like a Play than a religious ſervice. 2. When they ſay that the Church hath always exterior Conſecration and Ordination of Miniſters, they neceſſarily put themſelves upon it, to prove that it hath been ſo in the Roman Church, which they can never prove to have been always in the Roman Biſhops, much leſs in their Prieſts, the Records of their Conſecrations and Ordinations being in many reſpects either none or very doubtfull, at beſt but humane teſtimony which is fallible, and if theſe were certain, yet their own Canons make many things neceſſary to their Sacraments, ſpecially that ſottiſh conceit of the Trent Council, that the Miniſter of Sacraments muſt intend to do what the Church doth, without which there is a nullity in what is done; and yet it is impoſſible to be proved; and ſo many things according to their Canons nullifie their Ordinations, as Simony, and other irregularities, of which nevertheleſs their own Writers accuſe a great number of their Biſhops and Prieſts, and ſometimes one Pope hath made void the Acts of another, and in deſpite hath cut off his fingers which did ordain Prieſts, as Platina relates in the life of Stephan the ſixth concerning the uſage of Pope Formoſus; beſides this the Ordination of their Prieſts is to ſacrifice for quick and dead, which is no part of the Miniſterial Office which Chriſt required, Matth. 28. 19, 20. which being conſidered, if this be the note whereby the true Church muſt be proved, no Church in the World hath leſs proof for its truth than the Roman; but the Exceptions will be ſo many againſt their exterior Ordination and Conſecration, as will by their own Canons and arguings prove the Roman Church to be no true viſible Church at all; and ſo this Argument will be retorted on H. T. Let us go on to his ſecond Argument, onelyonly taking notice that he uſeth the term [Miniſters] which other Papiſts do deride in the Proteſtants.
SECT. II.
Iſai 2. 2. Matth. 5, 14. Pſal. 18. (with us 19.) 4. prove not ſuch a Church-viſibility as H. T. aſſerts, nor the words of Ireneus, Origen, Cyprian, Chryſoſtom, Auguſtin.
A Light, ſaith H. T. always ſhining to the World, and a City ſo ſeated on a Hill that it cannot be hid, muſt needs be always viſible. But the Church of Chriſt is a Light always ſhining to the World, and a City ſo ſeated on a Hill, that it cannot be hid, therefore the Church muſt needs be always viſible. The Major is manifeſt by the very terms. The Minor is proved by Scripture; The Mountain of the Houſe of our Lord ſhall be prepared on the top of Mountains, Iſai 2. 2. You are the Light of the World, a City ſeated on a Hill cannot be hid, St Matth. 5. 14. He hath put his Tabernacle (his Church) in the Sun, Pſal. 18. 4.
Anſw. THough the Concluſion might be granted in ſome ſenſe, yet in the ſenſe meant by the Romaniſts it is denied, and in the Argument the Minor is to be denied, and to the proof of it, it is denied that the Texts produced prove it. Not the firſt. For though the Prophecies, Iſ. 2. 2, 3. be meant of Chriſt and the times of the Meſſias, yet, whether by the Mountain be meant Mount Sion properly, or the Church, or Chriſt, or the Apoſtles; it is certain, that it is meant of that time, wherein the Goſpel was at firſt preached, to which ſenſe Hierome expounds it, and the exaltation of the mountain of the Lords houſe is in reſpect of the firſt promulging of the Goſpel, (in reſpect of which, neither at firſt, nor now is Rome exalted above the Hills) and therefore it is not meant of every particular Church viſible, nor of ſuch conſpicuity in government and outward appearance as the Romaniſts maintain. The ſecond Text Matth. 5. 14. is particularly meant of the Apoſtles, and ſuch Preachers of the Goſpel as continued that Work with them, or after them, and doth not foretell what ſhall be, but declares what they were in exiſtence or duty rather, and their conſpiracy is in reſpect of the Preaching of the Goſpel. But this is not ſpoken of every particular, or the whole Church militant at all times, as if it were ſo viſible, as that every Chriſtian might know where to addreſs themſelves to them, and have reſolution from them in their doubts. The other Text is leſs to the purpoſe, ſpeaking of a Tabernacle for the Sun, not a Tabernacle in the Sun, the Suns Tabernacle, not Gods, put in the Heavens, (not on earth) as Hierom reades according to the Hebrew, although the Septuagint and Vulgar reade, as H. T. and Auguſtin in his allegorical way expound it of the Church. But it is frivolous upon Auguſtin's conceit in his Enarration on the Pſalms to infer a Tenet from a place that hath quite another grammatical ſenſe, which is onelyonly argumentative.
As for the ſayings of Fathers, the words of Irenaeus lib. 4. adverſ. Hoereſ. cap. 45. are not, that every true Church of Chriſt hath ſuch a continued Succeſſion, and ſo viſible, as that every Chriſtian may diſcern where to repair to it, but onelyonly in oppoſition to heretical Teachers tells us, God hath ſet other Teachers in the Church, than thoſe he there oppoſeth.
Origen's words Hom. 3. on Matthew, ſhew what was in his time, not what muſt of neceſſity be, and are meant of brightneſs of doctrine or truth, not of outward glory in a conſpicuous rule and ſtate like ſome flouriſhing Empire.
Cyprian's words de unit. Eccleſ. are leſs to the purpoſe, being not concerning the viſibility, but the unity of the Church, but in neither for the Romaniſts purpoſe. The words are thus, Cut off the River from the Fountain, and being cut off it will be dry; ſo alſo the Church cloathed with the light of the Lord ſpreads its beams through the whole World, yet it is one light, which is every where diffuſed, and yet the unity of the body not ſeparated.
Chryſoſtom's words Hom. 3. on Iſai 6. are, that the Church is more rooted than the Heaven, and then adds, let the Greeks learn the power of truth, how it is eaſier that the Sun ſhould be extinguiſhed, than that the Church ſhould foreign, that is not as H. T. renders it be obſcured, but vaniſh away, as the words following ſhew, which are, Who had theſe things? He that preacheth hath founded, the Heaven and the Earth ſhall paſs away, but my words ſhall not paſs away. Whence it is manifeſt, that he there ſpeaks not of the Churches viſibility, but permanency as the Sun.
Auguſtin lib, 3. cont. Parmen. cap. 5. tom. 7. againſt the Donatiſts ſaith thus, Who therefore would not ſit in the aſſembly of van…y, let him not become vain in the type of pride, ſeeking the Conventicls ſeparate from the unity of the juſt of the whole world, which he cannot finde. But the juſt are through the whole City, which cannot be hid, becauſe it is ſeated on a Mountain, that Mountain I ſay of Daniel, in whom that ſtone cut out without hands grew and filled the whole earth. And after, There is no ſecurity of unity but in the Church, declared by the promiſes of God, which being ſeated, as was ſaid, on a Mountain, cannot be hid: and therefore it is neceſſary that it be known to all parts of the earth. By which it is manifeſt, that in oppoſition to the Donatiſts, appropriating the Church to their party, he aſſerts it to be manifeſt, not by its outward ſplendour, but its extenſion to all parts. The words l. 2. cont. Petilian. c. 104 are thus: Ye are not in the Mountains of Sion, becauſe ye are not in the City ſeated on the Mountain, which hath this certain ſign that it cannot be hid, therefore it is known to all Nations, but the part of Donatus is unknown to many Nations; therefore it is not that Church. It is evident he ſpake of the Church at that time, which was known or manifeſtly viſible to all Nations, not from a potent Monarchy in one City, but its diffuſion through all parts of the world.
SECT. III.
H. T. hath not ſolved the Proteſtants Objections againſt the viſibility of the Church.
H. T. adds, Objections ſolved. Object. The Church is believed, therefore not ſeen. Anſw. She is believed in the ſenſe of her Doctrines, and to be guided to all truths by the Holy Ghoſt, but ſeen in her Paſtours, Government, and Preaching; wherefore I deny the Conſequence.
I Reply, Though Proteſtants deny not the Church militant to be viſible in the outward Government and Preaching of the Paſtors, yet they deny that it is always ſo conſpicuous as that it may be known to every Chriſtian, as an Aſſembly of the People of Rome, or Common-wealth of Venice, to which all may reſort for direction. Nor by this Argument do they prove that the Church militant is not viſible, but that the Church in the Creeds Apoſtolical and Nicene, which is one Catholick and Apoſtolick, as ſuch, is not viſible, but inviſible, being the Object of Faith, not of Sight: nevertheleſs the Anſwer takes not away the force of the Objection, if it had been alleged againſt the viſibility of the Church militant. For the Church is believed, not as teaching, but as being, it is the exiſtence of the Church, not the Doctrine of it that is believed, as even the Trent Catechiſm expounds it: now that being Catholick, that is according to the Catechiſm, conſiſting of all believers from Adam till now in all Nations, cannot be the object of ſenſe, but of faith; and therefore the Catholick Church in the Creeds is the inviſible of true Believers, not the meer viſible now militant.
H. T. adds, Object. The Woman (the Church) fled into the Wilderneſs, Apoc. 12▪ 6. Anſw. But is followed and perſecuted by the Dragon, v. 17. therefore viſible.
I reply, this Anſwer is ridiculous. For whereas Proteſtants hence prove, that at ſome times the Church is hid from men, this Authour ſaith, It was not hid from the Dragon, that is, the Devil, which is not in queſtion. So that it appears he had nothing to anſwer this Inference, from the Womans flying into the Wilderneſs, and being hid, that ſometimes the Church is ſo hidden as it were in a Wilderneſs, that though it be, yet it is not ſo viſible or conſpicuous as that men can diſcern it ſo as to repair to it, howbeit the Devil knows where they lurk.
Yet once more H. T. Object. The Church of the Predeſtinate is inviſible. Anſw. There is no ſuch thing as a Church of the Predeſtinate. Chriſt's Church is the congregation of all true believers, as well Reprobate as predeſtinate. There is in his Floor both Wheat and Chaff, St. Matth. c. 3. and in his Field both Corn and Tares, which ſhall grow together till the Harveſt (the Day of Judgement) St. Matth. c. 13. The Predeſtinate are as viſible as the Reprobate▪ It is true indeed, their Predeſtination is inviſible, and ſo is alſo theſe mens Reprobation.
I reply, To ſalve their main Tenet of the Popes being Head of the Church of Chriſt, who is often ſo wicked as that, if the Church of Chriſt be determined to be of elect perſons onelyonly, many Popes cannot be termed Members, much leſs Heads of the Church, is this audacious Aſſertion invented, that there is no ſuch thing as a Church of the Predeſtinate, contrary to expreſs Scripture, which mentions the Church of the firſt-born written in Heaven, Heb. 12. 23. and the Church elected together with Peter, or thoſe he wrote to, 1 Pet. 5. 13. and ſaith ſuch things of the Church in many places, to wit, Epheſ. 5. 23, 24, 25, 26, 27, 28, 29, 30, 31, 32. Epheſ. 1. 22, 23, &c. as cannot agree to Reprobates, who cannot be ſaid to be Chriſt's body, his fulneſs, to be loved, ſanctified, whom he nouriſheth, intends to preſent without ſpot, as he ſaith there of Chriſt's Church. He that deſires more proof may reade Dr. John Rainold his fourth Concluſion, where he proves it fully, both from Scripture and Fathers, that the holy Catholick Church which we believe is the whole company of Gods elect and choſen, which hath not been yet anſwered that I know. Nor do I ſee how the fourth Lateran Council could mean otherwiſe, which determined, as H. T. ſaith here, art. 1. pag. 30. that the univerſal Church of the faithfull is one out of which no man can be ſaved, which can be true onelyonly of the Church of the Predeſtinate. As for what H. T. ſaith here, The Church of Chriſt is the congregation of all true believers as well Reprobate as Predeſtinate, it ſuppoſeth true believers may be reprobate: but this is falſe, meaning it of the truth of being oppoſite to feigned, counterfeit, or in ſhew onelyonly. For our Lord Chriſt hath ſaid, John 5. 24. & John 3. 15, 16, 18, 36. that ſuch as believe on him ſhall not periſh, come not to condemnation, are paſſed from death to life, have everlaſting life. Nor do the Texts Matth. 3. 12. where the Floor is not Chriſt's Church, but the Jewiſh people, or Matth. 13. 30. where the Field is expreſly interpreted verſ 38. to be the World, not the Church, ſpeak to the contrary. It is true, The Predeſtinate are as viſible as the Reprobate, but they are not meerly viſible believers as ſome Reprobates are, who profeſs faith, which they have not. But the true Church of Chriſt againſt which the Gates of Hell ſhall not prevail, Matth. 16. 18. contains onelyonly ſuch believers as have that faith which is true, and that Election of God, which with their faith are inviſible, and ſo are rightly denominated the inviſible Church from that which is more excellent, and the Reprobate have not.