of God." (Luke xx, 36.) But the Spirit of adoption is sent into the hearts of the sons of God, as being the Spirit of the Son, that He may be the earnest, the seal, and the first-fruits of this inheritance; (Gal. iv, 6; 2 Cor. i, 22; Eph. i, 14;) by which we are assured, that, as "our life is hidden with Christ in God, when Christ shall gloriously appear we shall also be manifested with him in glory." (Col. iii, 4.) And thus the liberty of glory, that will endure for ever, will succeed to this liberty of grace, which we obtain in this world by Christ Jesus our Lord, through faith in his blood: To whom be praise for ever!

In the place of a conclusion it is enquired,

1 Whether freedom from the bondage of sin, and from economical bondage, be effected by one and the same act, or by two acts? We affirm the former.

2. Whether it is lawful to eat those things which are offered in sacrifice to idols? We make a distinction.

DISPUTATION XXI.

ON THE ROMAN PONTIFF, AND THE PRINCIPAL TITLES WHICH ARE ATTRIBUTED TO HIM.

Respondent, JOHN MARTINIUS.

I. FOR MANY ages past, all who have had any knowledge of the Pope of Rome have held no low or moderate sentiments about him, but have entertained exaggerated notions about him and uttered the most lofty and excessive eulogies: This was required by that sublime degree of dignity to which he has been elevated. Yet the things which have been spoken concerning him are so diverse, as well as adverse, as to render it matter of wonder that such various and contrary judgments and eulogies, about one and the same person, can be found among men who are Christians, at least so far as their own profession is concerned. For some persons not only Lornant sed onerant] adorn, but literally load him with titles the most honourable, when they give him the appellation of the spouse, the head, the foundation of the Catholic Church, the vicar of God and Christ on earth, the absolute lord of the whole Christian world with regard to spiritual things, in temporal things likewise so far as they are ordained for spiritual things, and the Prince of Pastors and of Bishops. Öthers disparage him with titles quite contrary, such as, the adulterer and pimp of the Church, the false prophet, the destroyer

and subverter of the Church, the enemy of God and the Antichrist, the wicked and perverse servant, who neither discharges the duties of a Bishop, nor is worthy to bear the name. Uniting ourselves with the band of those who bestow on the Roman Pontiff the epithets last cited, we assert that he is unworthy of the honourable titles which precede them, and that the latter disparaging epithets are attributed to him through his just deserts: Which we now proceed to prove in a few Theses.

II. The SPOUSE and HUSBAND of the Church Universal is one by [singularissima] a most particular unity, otherwise the church would be an adulteress. His properties are these: He has loved the church, has exposed or given himself for her, has purchased her for himself with his own blood, has formed her of his own flesh and bones by the Spirit of regeneration, hath sanctified and cleansed her by his own blood and by his Spirit, that he might present her holy, unblamable and glorious: (Eph. v, 25-27; Acts xx, 28:) He has sealed her for an espoused wife to himself by the earnest of his Spirit, as with a nuptial ring, (2 Cor. i, 21, 22; Rom. viii, 9, 15, 16,) and imparts to her his own blessings necessary and sufficient for life and salvation: (Eph. v, 23:) To Him the church has respect, and asks, expects and receives all good things from Him alone: (Acts iv, 12; Rev. xxii, 17:) And to Him the apostles [and their successors] are preparing to "present her as a chaste virgin to one Husband."” (2 Cor. xi, 2.) These properties belong to Christ alone: But the Roman Pontiff is not Christ: Therefore he is neither the spouse nor the husband of the Church Universal: Nor can any greater [propinquitas affinity be framed between Christ, and the Roman Pontiff even when conducting himself in the best manner, than that which is signified by the word "the friend of the bridegroom," and "the brideman." (John iii, 29.)

III. The HEAD of the church is but one; otherwise the church would be a monster.* His properties are these: He is united to the church by the internal bond of the Spirit and of faith: (John xvii, 15—17; 1 Cor. vi, 17, 19; Eph. iii, 17:) The church is subject and subordinate to Him: (Eph. v, 24, 25:) He perfectly contains within himself all things necessary for the life and salvation of the church: He inspires life, sensation and motion into the church by the efficacy of the Spirit: (Gal. ii, 20:) He is affected with the evils which afflict the whole church and the members in general and in particular: (Heb. iv, 15:) He suffers

* Extrav. de major. et obedientiâ. (Tit. 8.)

the persecutions and afflictions which are endured by the church, feeling them as much as if they were inflicted on his own body, and He relieves them: (Acts ix, 4, 5:) In his person the church is raised up together, and seated together in heavenly places in Him: (Eph. ii, 6:) And therefore she has her wouμa, “the administration of her public affairs," in heaven. (Phil. iii, 20.) All these properties agree with Christ only: But the Roman Pontiff is not Christ; and therefore he is neither the Head of the church, nor can any affinity be established between Christ, and the Roman Pontiff, which is not signified in the name of some particular member of the body, or of a duty belonging to some member. (Rom. xii, 48.) And no greater dignity can belong to the Pope of Rome, under Christ the Head, than that which is comprehended under the words, an apostle, prophet, evangelist, teacher, pastor, bishop, [one who can exercise] the power [of working miracles,] the gift of healing, help, and government. (1 Cor. xii, 4, 6-31.) All these dignities are ascribed to the members of the body of the church: Therefore on account of none of them does the title of "Head" appertain to this Pontiff.

IV. The FOUNDATION of the Church Universal is only one, because there is but one house of God and Christ. Its properties are these: It stands by its own power, and does not rest on any extrinsic foundation: (1 Tim. iii, 15:) The whole house, consisting of two people, the Jews and the Gentiles, is built upon this Foundation, as upon a Chief Corner-stone, and is sustained, by the power implanted in it, against all things which can assail it from without, whether from above or from below, on its sides, on the right hand and on the left; it continues immovable, does not totter, is not sunk or overwhelmed, and does not fall: (Heb. iii, 6; Eph. ii, 20-22; Matt. xvi, 18 :) This Foundation is the immediate fulcrum or prop and firm support to all the lively stones that are built upon it; "they who believe on Him shall not be ashamed;" but it is a stone of stumbling and a rock of offence to those who do not believe and are disobedient; it dashes them in pieces, and they perish. (Isai. xxviii, 16; 1 Pet. ii, 4-6.) All these properties, both generally and severally, belong to Christ alone: But the Roman Pontiff is not Christ: Therefore neither is he the foundation of the church. But the Metonymy, by which the Prophets and Apostles are called "the foundations of the church," (Rev. xxi, 14,) and by which the saints are said to be "built upon the foundation of the Apostles and Prophets," (Eph. ii, 20,) attributes nothing more to them, than their being "labourers together with God" in laying down Christ as this

Foundation, and in building up the whole house on Him. (1 Cor. iii, 5-12.) But St. Peter was also among these; yet he excelled none of the other Apostles in any prerogative, but was inferior to St. Paul, not indeed in power, but in "the more abundant labour" of the latter in building up the church. (1 Cor. xv. 10.)

V. God's VICAR-GENERAL, or Universal, is one who administers all things in heaven and on earth in the name, at the command, and by the authority of God. To this individual must necessarily appertain, (1.) A POWER, inferior indeed, by reason of the dispensation, to his who appointed him, yet most closely approaching to it, and dependent on no other power than that of God: (John v, 22, 26, 27:) So that this power may, not undeservedly, be called autocratorical, possessing within itself absolute sovereignty, and pantocratorical, omnipotent or having power over all things. (John xvii, 2, 24.)-(2.) The KNOWDEDGE, as well as the [potentia] CAPABILITY necessary to administer all things: It cannot be less than Divine; for it must be extended to all things generally and to every thing in particular, and this in an immediate manner if we consider the internal efficacy of government. (1 Cor. xv, 27; Rev. ii & iii; Phil. iii, 21; Gal. ii, 20.) And this Vicar of God is only Christ, to whom alone these properties belong: But the Roman Pontiff is not Christ: Therefore he is not God's Universal Vicar, not even in the church, because the same [ratio] considerations apply to her as to the whole universe. In the same way, the Universal Vicar of Christ will be one who pleads the cause of Christ, and who, with a Power and Wisdom purely Divine, administers all things in his name and by his authority. (John i, 6—8, 13—15.) And this is the Spirit of Christ, his Advocate, the Spirit of Wisdom and of the Power of God, who in the name of Christ appoints apostles, prophets, teachers, and bishops; who leads and governs believers, but who convinces and condemns unbelievers. (Acts xx, 28; xiii, 2; Rom. viii, 14.) The Roman Pontiff is not that Spirit, nor hath he received the Spirit without measure. (Rom. xii, 3.) Neither can the Roman Pontiff, even when his conduct is most exemplary, have any other delegated power under Christ, than that which is particular; because he is not endued with the Spirit, except "according to the measure of the gift of Christ:" (Eph. iv, 7:) And this is bestowed [on the Pontiff] not with regard to Christ as a Priest, (for that office does not admit of a Vicar, or Substitute,) but as He is King and Prophet supreme; and only so far as concerns the external administration of some part of Christ's kingdom and people, either by doctrine or by govern

ment, the internal administration in the mean time remaining entirely vested in Christ, as does also his Spirit. (1 Cor. iii, 5—23.) VI. The DOMINION OVER HEAVEN AND EARTH, or over the whole church, (for these cannot be separated,) appertains by Divine gift to Him alone who has said, "All things are delivered unto me of my Father:" (Matt. xi, 27:) "All things which the Father hath, are mine:" (John xvii, 10:) "All power is given unto me in heaven and in earth: Go ye therefore, and teach all nations:" (Matt. xxviii, 18:) "As thou hast given Him power over all flesh, that He should give eternal life to as many as thou hast given Him:" (John xvii, 2:) "Whom God hath set at his own right hand in the heavens, far above all principality, and power, and might, and dominion, and every name that is named, not only in this world, but also in that which is to come:" (Ephes. i, 21:) Who is called "the beginning," or the principle, "the first-born from the dead; that in all things He might have the pre-eminence:" (Col. i, 18:) In whom the church is "complete; who is the Head of all principality and power:" (Col. ii, 10:) "On whose vesture and thigh a name is written, KING of KINGS, AND LORD OF LORDS." (Rev. xix, 16.) Christ alone is thus described: But the Roman Pontiff is not Christ. The distinction of plenary power, with regard to spirituals and temporals, is contrary both to plenitude of power and to the subordination of things spiritual and temporal; and has been fabricated on account of the defect of the capability of which the Pontiff is destitute, to subject temporal things to himself, even among those nations over whom he has obtained the power in spiritual

matters.

VII. THE PRINCE of Bishops, Apostles, Prophets, Evange lists, Pastors, and Teachers, is one: (1 Cor. xii, 4, 5, &c.) If it were otherwise, there would be more than a single monarch and dictator in the Church, when only one is requisite in a monarchical state and government; but then Duumviri, two governors, would hold the pre-eminence. His properties are these: To institute, sanctify, and set apart to the work of the ministry, apostles, prophets, evangelists, pastors, teachers, and all bishops in the church: (Ephes. iv, 5, 6, 11-13:) To prescribe to them what they must say and do: (Matt. xxviii, 18-20:) To furnish them with necessary and sufficient gifts: (Rom. xii, 3; 2 Cor. iii, 5, 6:) To be present with them, in the power of his Spirit and grace, while engaged in the discharge of their functions: (Matt. xxviii, 20) To give efficacy to their ministrations: (Mark xvi, 20; 1 Cor. iii, 6:) To compel them to render an account: To make