Romanism discussed, or, An answer to the nine first articles of H.T. his Manual of controversies. Whereby is manifested, that H.T. hath not (as he pretends) clearly demonstrated the truth of the Roman religion by him falsly called Catholick, by texts of holy scripture, councils of all ages, Fathers of the first five hundred years, common sense, and experience, nor fully answered the principal objections of protestants, whom he unjustly terms sectaries. By John Tombes, B.D. And commended to the world by Mr. Richard Baxter.

SECT. VI.

The universality, which Matth. 28. 20. Eph. 4. 12, 13. Luk. 1. 33. John 14. 15, 16. for time, Psal. 85. 9. Isa. 2. 2. Matth. 28. 20. for place is meant, agrees not to the now Roman church, but better to the Protestants.

BUt H. T. proceeds thus. To be universal for time and place is nothing else but to be coexistent with all time, and to be spread or diffused over all places. But the church of Christ from the time he hath founded it hath been coexistent with all time, and shall be to the worlds end, and hath and shall be spread over all nations, therefore the church of Christ is universal (or Catholick) for time and place. The Major is proved because the definition and the thing defined are convertible. The Minor is proved by Scripture for time, St. Matth. 28. 20. Ephes. 4. 12, 13. St. John 14. 15, 16. St. Luke 1. 33. For place, Psal. 85. 9. Isa. 2. 2. St Matth. 28. 20.

Answ. 1. The conclusion should have been, the Roman Catholick church and no other is the church of Christ, and the argument thus. That church which is universal for time and place, and no other is the church of Christ. But the Roman Catholick church and no other is universal for time and place, therefore the Roman Catholick church and no other is the church of Christ. But so the Major had not been true of any church existent in one age, nor the Minor true of the present Roman church▪ but it is contrary to all sense and histories which relate the occurrences of the world, specially in the churches of Christ. 2. As the argument is framed here by H. T. the conclusion is grant∣ed being thus understood, that the church of Christ is not confined to Israel only, but extended to all Nations indefinitely and aptitudinally, though not definitely and actually extended to every Nation. For some nations never were actually the church of Christ, nor any church of Christ among them, though there was no restraint by Christs command of preaching to them. But if it be understood of actual coexistence with all times and all places so the Minor is not true: nor the Major, as I conceive the meaning of the term [Ca∣tholick] in the Article of the Creed, I believe the holy Catholick church: nor is that the definition of the church Catholick, that it is actually coexistent with all time, and to be spread or diffused over all places: but it is termed Ca∣tholick, because it is not confined to one Nation, and comprehends all the believers of any Nation, Jew or Gentile: nor do the texts he brings prove any other universality. For Matth. 28. 20. proves not such an universality, as that there shall be no interval of time or particular place, wherein the church shall not be existent. But that Christ would be with them that preach the Gospel all dayes till the end of the world, so as that they had liberty to preach

the Gospel in every place, and should finde his assistance while they did preach, not that alwayes in each day there shall be a Church of Christ on earth, much lesse that there shall be a church visible conspicuously to all in every Nation of the earth. The like is the sense of Ephes. 4. 12, 13. which is, that Christ hath given various gifts till all come to the unity of faith: but this proves not there shall be a continuance of the Church on earth in every age, much lesse so conspicuously visible as that it may be known to all, much more lesse in every place. John 14. 15, 16. is yet farther from the purpose as containing a pecu∣liar promise to the Apostles: if it be meant of any Church it is the invisible of true believers, not of every or any meer visible Church, wherein many have not the spirit of Christ at all, much lesse abiding with them for ever. The text Luke 1. 33. doth not prove that there shall be in every age or time a Church on earth, but that Christs dominion shall never end. The texts Psal. 85. 9. Isa. 2. 2. are thus meant, that not only the Jews, but also all Nations, that is, all other people by faith shall be admitted to the Church of God by faith as well as Jews; now this proves not, that there shall be in every place on earth a Church of Christ. But H. T. adds.

I resume the Argument and make it thus. 1. That church which is not uni∣versal (or Catholick) for time and place is not the church of Christ. 2. But the Protestant church (and the like may be said of all other Sectaries) is not uni∣versal (or Catholick) for time and place. 3. Therefore the Protestant church is not the church of Christ. The Major hath been proved before. The Minor is proved, because before Luther (who lived little above ••ixscore years ago) there were no Protestants to be found in the whole world, as hath been proved by us, and confessed by our adversaries. To which you may adde, they have never yet been able to convert any one Nation from infidelity to the faith of Christ, nor ever had communion with all nations, nor indeed any perfect communion among themselves: therefore they cannot be the Catholick Church.

Answ. The Major, That church which is not universal for time and place is not the Church of Christ, If meant of actual or aptitudinal universality is not true. For the church of the Jews afore Cornelius was converted by Peter had been no church of Christ, which was actually, yea and aptitudinally, that is according to Peters and other Christians circumcised their opinions and in∣tentions to be confined to the Jews: and therefore no other church than on earth were or was believed by Peter and those who contended with him, Act. 11. 2. and yet there was a Church of Christ before, as is manifest from Acts 2. 47. But if the Major be understood of universality of faith thus, That church which is not universal for time and place by holding the faith once delivered by the Apostles to the Saints is not the church of Christ, it is granted: but in that sense the Minor is false, the Protestants church is universal for time and place: that is, holds the same faith, which was in all places preached by the Apostles and Apostolical teachers to believers. And in this sense Protestants have been in every age before Luther, and have as really converted Nations from infide∣lity to the faith of Christ as the Popish church or Teachers, and have had more perfect communion with all Nations and among themselves then Papists, as such, have had, and the Papists have not been so, but have held a new faith, not embraced by a great part of Christians, nor in all places received or known, nor for many hundreds of years taught in the churches, but lately by the Italian

faction devised to uphold the Popes tyranny and their own gain. And there∣fore I retort the argument thus. That church which is not universal (or Ca∣tholick) for the time and place, is not the church of Christ. But the Popish Roman church is not universal (or Catholick) for time and place, but is of late standing, therefore it is not the true church of Christ.