CATHOLIKE HISTORY Collected and gathered out of Scripture Councels Ancient Fathers and modern Authentick Writers both Ecclesiastical and Civil for the satisfaction of such as doubt and the confirmation of such as believe the Reformed Church of ENGLAND Occasioned by a Book written by Dr. Thomas Vane INTITULED The Lost sheep returned home By Edward Chisenhale Esquire Chrysost in Matth. Hom. 30. Christianus si malus evaserit pejor fit quam suisset Gentilis 2 Pet. 2.21 For it had been better for them not to have known the way of righteousness then after they have known it to turn from the holy commandment given unto them London Printed by J.C. for Nath-Brooks at the signe of the Angel in Cornhil 1653. To the Right Reverend The LEGAL CLERGY OF The Reformed Protestant Church OF ENGLAND The Author Wishes many dayes of consolation here and eternal joy in the Holy Ghost THe Israelites lamented after the Lord when the Ark was removed and it pittyed the children of Sion to see her stones in the dust and how can any sing a song of the Lord in a strange Land For my own part many have been the troubles of my spirit Right Reverend for the desolations and miseries that have of late befallen our English Church and amongst the rest this has not been the least affliction of my soul to see her like Sennacherib murdered of her own sons to see her laid desolate whilst her enemies cry There there so would we have it When Ierusalem was destroyed she became an habitation unto strangers and our English Sion being now laid waste a Babylonish Tower of Rome would fain be built by the Enemy upon our holy Hill But that which most afflicted me was to see the sons of our Sion's Tower being compleatly furnished out of her spiritual Magazine and being harnessed and carrying bowes to resist the Darts of Satan should like the children of Ephraim turn their backs in the day of battel amongst whom I finde Doctor Vane the Author of a Book intituled The lost sheep returned home to be the Ring leader and chief of the Apostate-Tribe who had no fooner escaped out of our English sheep-fold but straightway he discovers the Muset thorow which he stole thinking thereby to decoy the rest of the flock into the Wilderness Now I seeing this injury done unto our English Vineyard though it was not proper to me to make up the fence did presume to lay these thorns in the breach whereby I might divert the Flock from straying after novelties and seeking after strange Pastours and in the interim blind the Wolves that they should not discover the breach that is made in our Pale Some I know will condemn me for presuming to treat upon this subject being a Theam too high for my reach and too sacred for my calling and with Socrates will condemn Lysia's Oration as not being suitable for him that was to pronounce it If there be any such amongst us I desire them to take notice That when the Temple was to be rebuilt all the people of Israel without exception contributed towards the work Ezra 11.5 6. The Priests and Levites and all the children of Israel c. and appointed the Levites to set forward the work Chap. 3.8 For my part I do not desire to transgress the bounds of a well-wishing Israelite I do not with Uzzah think to support the Ark with my own hand but humbly present to your judicious sense the sweet smelling flowers which grow in others Gardens and withal give your Reverendships a view of the wilde Thistles that bear no Figgs leaving it to your choyse to weed out the one and root up the other to whom the work more properly belongs For my part had I not perceived that the hearts of many of the Romish Faction were hardened through the deceitfulness of that Book insomuch that many began to triumph over the wounds therein given to our English Church as if the Protestant Religion were neckt in the sparring blowes And had I not been upbraided daily with the clamorous insultings of divers Papists that our Church wanting grounds of Replyes was the cause of her silence I had neither given them this occasion to censure me of presumption or busied my self either for their information or the Church of England's justification the one more properly belonging to anothers charge the other needless in respect the quarrel they have renewed is but with their own shadow all that ever they now pretend being heretofore fully answered the force of Divinity and weight of Reason adjudging the Garland to our English Church Nevertheless those answers being in several pieces and many not having the several Books and the Doctor having couched many subject matters in one Volume I thought it requisite that a Reply were composed in answer to his objections not the importance of his subject matter but the ease and convenience of the people to have him answered in one piece calling upon some to this work And I consulting with my self and imagining after so long a time of its not being answered that the more judicious amongst you might perhaps think it below them to make a reply to that which had already by others been most fully and plainly refuted answered did assume the boldness to re-capitulate this ensuing Treatise which together with my self I prostrate at your feet Amphion plaid ever best when he heard poor Ithoneus blow upon his Oaten Pipe and I could wish these rude Collections of mine might but serve as a Plain-song whereon your Reverendships might descant I did not intend that these loose pieces thrown into the Gap should stand for a sufficient Fence for our English Vine-yard onely I was something confident that they might be serviceable to you and be made use of in part as being Materials prepared for your use wherewith you might firmly repair the Breach which the Doctor has made which being set by your more Divine hands might become a growing Rampire against the Wolves and Foxes that would steal into your Vine-yard to pluck your Grapes and a standing Bulwark to keep her up maugre the engines of Hell and Satan I know it is you to whom the charge of the Plantation is committed it is you that are the proper Husband-men and know best how to fence her clusters you are the Levites must repair the breaches in our English Tabernacle I beseech you be not offended that I have taken notice of this Gap made in your Fence but rather let this my boldness finde pardon from your goodness and let this piece be acceptable to you as coming from one that in humility and love desires you to have an eye to this breach and if when you view the pieces I have thrown into the Gap you finde any that are proper for your Fence fix it down and throw the rest by or if in your judgements you think it need no further reparation yet vouchsafe to confirm it with your holy hand sith this bold
hand to lift up her head out of the dust That she may no longer lie groaning and groveling under the heavie hands of wilde persecutors but may by the assistance and loving aid of the Judges of the people be called upon that she may either clear her self to the condemnation of her opposers or suffer according to her deserving by the grave judgement and sentence of the Wise of the Land and not to be troden down and censured without a fair trial any further then her sufferings with patience witness her faith which if they would please to condescend unto it would certainly conduce to satisfie the consciences of many that doubt and by the blessing of God would bring peace into the Land and that according to Solomons saying that there might be a Rod and Correction in the Church whereby the sons obtain wisdom but the liberty of the children makes the mother ashamed Now the Lord open the hearts and give bowels of compassion to the Rulers of the people that by their favours the Church may be again restored to us so that we may worship God in spirit and truth and that we having again restored unto us a Jerusalem at unity within it self we may keep the unity of the Spirit in the bond of peace that we may suck and be satisfied with the brefts of her consolation that we may milk out and be delighted with the brightness of her glory and that by the means of her nursing fathers it would please God to extend peace on her like a flood that we may suck be born upon her sides and be joyful upon her knees to the quieting of all differences amongst us and to the everlasting peace of those that wish well to Sion But I have dwelled too long upon this point I return to the subject matter of this Chapter You may partly perceive that the Church of England is not altogether to be blamed for the Errors and Divisions in our Land in matters pertaining to Faith and Discipline I dare be bold on her behalf to assure the Papists she desires a fair debate of all those differences and would willingly reconcile them or cast off those that would not hearken to her instructions and might she by the favour and free leave of the Civil Magistrate convene and were encouraged to have his assistance in order to put in execution her Decrees without which whatsoever she resolves is but like a Laterane Junto not obligatory to the Western Princes nor the people under their jurisdiction she would not be sparing to launce the wounds of these divisions to the bottom that if there were any hopes of amendment to cause sound and new flesh to grow a gain or else finding them irrecoverable by reason some are grown desperately wicked beyond all remedy to cut off such as withered branches that they might no longer be a cause to putrifie the stock and body of the tree and when she has done would not be ashamed of her work but would recommend it to the publike consideration of others which being by them approved might be exemplary for their imitation or if by the Divine Rule of Scripture it was to be faulted then to be by them rejected and receive a just condemnation I dare be bold to say that if any thing should be debated in her Convocation which might not seem satisfactory to any other sister-Province she would entertain a free debate with her and if they two could not determine the controversie so far as might be satisfactory to others she would agree to submit the debate to a General Council might but that Council be free in its constitution and not subservient to one man the Pope which by the confession of Bellarmin lib. de Concil cap. 21. non potest fieri ut aliquando ad finem controversiarum deveniatur Synodus nisi detur locus majori parti suffragiorum No Appeal to a General Councel whilst the Pope is allowed above that Councel And in another place lib. 2. cap. 11. de Concil Est verum Decretum Concilii quod fit a majore parte destroys the very being of a General Council whenas what shall there be concluded by a major part must stand null unless his Holiness approve thereof or shall be subject to be altered at his will and pleasure It is reported by Quintus Curtius fol. 13. that in the City of Gordin in Phrygia was laid up in Jupiters temple the furniture of King Midas Waggon knit up in such an intricate knot that it was extreme difficult to be untyed and the country-men had a Prophecie that whosoever should untâ—e it should be Lord of Asia Alexander coming thither and viewing the knot and doubting if he should not inexplicate it that it might be reputed as an evidence to those superstitious people of his bad fortune to come with his sword cut it asunder by which the Prophecie was expected to be fulfilled and thereupon those people submitted to him and not long after he became Lord of Asia And thus the Pope deals with Councils if any thing of consequence be to receive debate there he will not abide the canvasing of the Question and the sober unfolding of the knot and difficulty thereof but uno flatu resolves the scruple and with his false key picks the lock of the business by which means he promises to himself an universal obedience as the onely never-erring Oracle claiming by this means a soveraignty over Councils Kings and Bishops which all other Churches of Apostolical plantation judge to be an horrible presumption And till this be rectified we utterly deny all Appeals to a General Council of the Popes convening and as S. Ambrose said to Valentinian so we say to the Pope Tolle Legem si vis esse certamen CHAP. XII That the Scriptures are onely infallible rules of faith and contain all things necessary to salvation That all people are to read them because those points are plain and easie That they themselves witness this truth in those points of salvation And how the Church of Rome abuses the Scripture SCripture is the onely foundation and basis on which our Faith is built Of the force and efficacie of the Scriptures according to that of S. Paul to the Ephesians chap. 2. the faithful are built upon the Apostles and Prophets it is the sword of the Spirit Eph. 6. being profitable to instruct and reprove and being able to make the man of God perfect Irenaeus in his third book against Heresies cap. 11. says The Apostles first preached the Gospel and afterwards delivered the same to us in Scriptures that it might be the foundation and pillar of our faith And Origen upon Matth. 25. says They are to be brought for proof of all Doctrines Our Saviour by Scripture convinced the devil teaching us thereby to know what weapons we are to use against all Heresie and Schism And in the General Councils of old not the Popes Decretals but the Scriptures were
the Fathers and the example of former ages we shall persist to affirm That the Scriptures contain all things necessary to salvation That those points necessary are plain and easie and That the Laytie may read the Scriptures And for any blemishes which the Doctor would in this particular have thrown upon our Church I hope it is but dust thrown against the winde and is flown back into his own eyes I wish the Scriptures received no more injury by the Church of Rome then it doth from our Church but that is manifest to the contrary as may appear by that which here next follows The Doctor in his Book fol. 229. Scriptures abused by the Church of Rome reckons up a great number of corruptions and errours crept into our Translations but named not any onely cites one Broughton for his author I must confess it was wisely put off for should he have named them they would have appeared to have been different from the Rhemish Translation but not dissonant from the ancient Copies and so he would in stead of faulting ours have censured their own Translations Yet he craftily imagining that those 848 corrupted places should be believed to be so if he could instance any he names four in his 22 Chapter 1. Answer to the mistranslations we are taxwith He brings in Beza and Luthers Translations adding the word onely in Rom. 3.28 And this he would have to be an errour of our Church He might as well tax Rome as England for this fault for the Church of England doth not adde that word in her Bibles which are printed by authority and by direction of the Church enjoyned to be read nor is the word to be found in Fulk and Rhemes those two quarrellers each with other Wherefore I must needs wonder that the Doctor should be so injurious to us to bring false accusations against us 2. The second place which the Doctor alleadges to be a mis-translation in our Bibles is 2 Pet. 1.10 Giving diligence by good works to make your calling and election sure He charges us with corruption for leaving out these words by good works This I must confess is different from the Rhemish Translation but I rather suspect that that Translation is to be faulted not ours for Rome to maintain her doctrine of Merits by which she cozens poor silly souls and to enrich her Clergie cheats them of what they have has added these words And I am the rather induced hereunto for that I have seen an ancienter Bible then the days of Luther and it has them not in and Erasmus his Translation has them not in So that as the Negro's blame all that 's white in others because nothing to them is more comely then their own tawny black so the Doctor quarrels against our Translation because of its innocency it is not besmeared with Romes new adulterate alterations and therefore not in fashion or to be approved and upon this score I may say the Doctor was modest that taxed us with no more then four For he might as well have named the 848. if all must be censured for corruptions wherein we differ from the Rhemish translations But let the Church of Rome remember Saint Pauls rule to the Corinthians 2 Epist 13.5 Prove your selves whether ye be in the faith Saint Paul 1 Cor. 9.27 beat down his body and put it subjection lest while he preached to others he himself might be reproved Wherefore let Rome examine the ancient Copies and try if she find those words there and till then let her forbear to tax us of error who in this follow antiquity and so upon the old rule Id verum est quod prius id adulterum quod posterius Tertul. adversus prax in prim part 3. The third errour he taxes us with is In putting and for or in the 1 Cor. 11.27 which he himself to excuse Rome of perverting the Scripture she being taxed in this very particular in another place she putting or for and and thereby to prove communion in one kind affirms that et is often rendred or and if so it may as well be taken so out of the English as out of any other tongue But I referr the reader to a fuller answer of this objection in the sixteenth Chapter 4. His fourth objection is the 15 verse of the 2 of Saint Peter 1. I will do my diligence you to have often in remembrance after my decease The English translation reads it thus I will endeavor that you may be able after my decease to have these things in remembrance For this we likewise appeal to any translation which was before the second councel of Nice and many of their own translators long after that councel did render it post exitum non post obitum Peter being to go to his See at Antioch in Syria writes to the Saints that dwell in Pontus Galatia Cappadocia Asia and Bithynia that after his departure they should strive to have in memory to make their calling and Election sure of which in the 12 verse he says He would not be negligent to put them in remembrance Now how can this be interpreted that after his decease he should put them in remembrance unless he should come againe unto them it must therefore be interpreted of his departing from amongst them to Antioch and that he would send to them to put them in mind knowing that his end drew neer when he could not and therfore says the text he would use all diligence to put them in mind Now how he should put them in mind after his decease is to expect that Peter shall not rest from his labors as if he were not dead in the Lord which is unchristian to think wherefore I submit this to the learned in the Hebrew tongue to illustrate this further to weaker capacities if there be any occasion of scruple in our translation which for my part I conceive that taking that verse with the sense of the former our translation is more genuine and carries more of integrity then that of Rhemes The Bishops of Rome having by the politick practices of their predecessors and by the unworthy complottings of the Cardinals who being in hopes to ascend the Papal Throne themselves care not what dominion and Lordship they ascribe unto the Pontifical seat gained a superiority over Kings and Councels controlling the one and ordering the other as they please did daily consult not only how to preserve what they have though their possession be utterly unjust but likewise continually study to enlarge if possible this their pomp and dignity For their ambitious minds not satisfied with these large acquisitions thinking them but an earthly soveraignty too narrow for their large souls to strut in they would perswade the world that the Pope is an angel or more and hath Commission from heaven and is sent from thence to possess the chaire and tanquam à Tripode to deliver new oracles upon earth Thus wisely casting with themselves
must we admit that they taught any thing contrary to what they writ they had the Holy Ghost that never-erring Spirit that did lead them into all truth and could not at one time write one thing and after teach another We allow that they did deliver traditions to the people but Saint Peter in his 1 Epist 1.25 tells us it was the word of the Lord that was preached amongst them for nothing contrary to that was preached and delivered and that the people were bound to observe all things they did teach by the commandment of God Mat. 28.20 and therefore Saint Paul enjoynes the Thessalonians 2 Thess 2.15 to hold fast the traditions they had learned whether by word or Epistle The old Testament was delivered by the Jews and confirmed by Christ and his Apostles and therefore the Church of Rome did embrace that and reject the other traditional books of the Jews which were not by Moses written or by Christ approved of Now we make bold in this to follow her example if the Church of Rome have any traditions which are not repugnant to the written word we shall not disallow of them but if they make against that with the Evangelists and the Apostles have delivered to us in writing which writing we approve in our Judgement as the infallible oracles of God we by her own eâ—ample as rejecting those traditions of the Jews which were not consonant to the written law of Moses or approved of by Christ and likewise by warrant of Christ not to leane to the traditions of men and to cast off the commandments of God desire to be excused for not embracing every tradition the Church of Rome would obtrude upon us and we perswade our selves that sith she hath rejected the traditions of the Jews because not warranted by the written word she cannot be so impartial to deny us the same liberty to reject her traditions upon the same score and that the rather because she hath not so good a ground for her traditions as the Jews had in respect Moses talked with God face to face Exod. 33. Besides the Jews traditions were certaine and reduced into writing by the late Rabbins and therefore the Church of Rome might better have embraced them then think that we shall follow hers which are daily of new invention After the destruction of Jerusalem and scattering of the Jews Papist traditions uncertaine one Rabbi Juda Hannasi got leave of Antoninus to assemble the people and because the books of their old traditions were utterly lost and perished they then being met writ all that they could remember The Jews Talmud calling it Mischna that is Deuteronomy or a Law reiterated which was a memorial of their Cabala or traditional law which collections of theirs were afterward Anno Christi 219. by Rabbi Jochanan enlarged and called the Talmud which Talmud was after Anno Christi 500. perfected and received as a Rule in all cases Ecclesiastical and civil So that the Jews having thus reduced their traditions into certainty it were more reasonable for the Church of Rome to embrace them then to think that we shall hand over head accept of her ever-growing traditional rules which are not held forth in any certainty to us but every day upon colour of Church-traditions she plays an Affrican trick and brings out new monsters so that I may say it is as easie to make a gown for the Moon as for any man to think he can keep and observe her traditional rules The variety of her strange production in this particular might serve to cloy the appetite of any that should desire to render himself obedient to her rules but the vanity of them and their contrariety to Gods word doth more especially and justly detaine every good Christian for being her superstitions proselyte to embrace them and eâ—pecially those Christians which are not within her jurisdictions nor belonging unto his charge Amongst whom I may rank our English Church which being of Apostolical foundation and in power and Church-authority equal with the Church of Rome and for that the Law of God was as well extended to other Churches and particularly to her as to Rome as I have proved in the second and fourth Chapters may in that respect as well prescribe traditional law to the Church of Rome as she should send forth her historical edicts to England Yet lest some may think that if uppon this score we cast off her traditions we do but thereby evade the question of validity and authority of her traditions in themselves as they are by her held forth unto the world I will therefore make it evident that neither those of her own Church and province nor the Romane Catholicks of other Kingdomes are bound or ought to receive and embrace whatsoever traditions the Church of Rome shall hold forth to them as being so imposed upon them to be received for matter of faith I have in some measure in the former Chapter treated upon the authoâ—ity and excellency of Scriptures wherein I have shewed that she is the ground and foundation of the Church and if so then it follows that whatsoever tradition the Church shall deliver as matter of Doctrine must either stand upon this ground-work or else â—t is a paper-building an airey peece a black cloud of humane condensing hurried to and fro by contrary winds â—ill the loosly-contracted vapour dash â—t self upon this rock of Christ and â—â—ke smoak vanish into nothing She â—s the touchstone must distinguish the gold from the drossy and courser peeces of Rom's treasure she is the Fan must winnow and purge the floor of the Churches granary from all chaff and light corn and from those Tares which being cast into her field by Satan sprung together with her better graine And hereupon the good Emperor Constantine as it is recorded in the Ecclesiastical History lib. 1. cap. 7. did say That seeing the Evangelical and Apostolical books and the Oracles of the Old Testament do plainly teach us any thing that we ought to know or learn concerning God whether concerning his Divine Nature as Saint Luke useth the words Acts 17.25 Or his attributes and qualities as Saint Peter applies it 2 Pet. 1.5 Or his Law and Religion as the penner of Maccabees takes it 2 Mac. 4.7 Away therefore with all strife and seek for the solution of these matters out of the Scriptures inspired by God himself And herewith agreeth Bellarmine Tom. 1. Col. 2. saying That the books of the Prophets and Apostles are the true word of God and the sure and true rule of our faith And as I said before in the precedent Chapter All things necessary to our salvation are contained in the Scriptures It is true indeed that in the Scriptures we do not finde any mention of Peter being Bishop of Rome or of the Assumption of Mary the mother of Jesus nor can we finde by Scriptures that Saint Luke was a Painter or that Nicodemus had so much
skill in Appelles Art that he drew that exquisite picture of Christ which Rome has representing unto us his posture whilst the Jews whipt him I must confess that for these matters of importance we must submit to the traditions of Rome But all things touching God and the means to attaine faith in him are plentifully therein to be found Chrysostome sayes in his 41 Hom. upon the 22 of Matth. Quicquid queritur ad salutem totum eam ademptum est in Scripturis and upon the 95 Psalm Si quid dicatus absque Scriptura c. If any thing be spoken without the Scripture the cogitation of the Auditors faile but so soon as the Testimony of Gods voice is heard out of the Scripture it confirmeth both the word of the speaker and the mind of the hearer Saint Hierom upon the 9 of Jeremy Nec parentum ne majorum error sequendus est sed author it as Scripturarum Dei docenti imperium Saint Cyprian who writ almost 1400 yeers ago would not yeeld to Stephanus Bishop of Rome but reproved him for leaning to tradition and demanded of him by what Scripture he could prove his tradition Cyprian Epist ad Pompeium 74. So then if in his time it was not enough to alleadge tradition for the proof of the Doctrine of the Church of Rome much less is it lawful to follow the Popes definitive sentence in matters of faith and doctrine When the Arrians would not admit the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because it could not be found in Scripture Athanasius did not plead tradition for it but said Although the express words be not found in the Scripture yet have the Scriptures that meaning and sense in them as every one that readeth the Scriptures may plainly understand and therefore by warrant thâ—eof that word might be maintained Saint Austine de unitat Eccl. cap. 10. Nemo mihi dicat quid dixit Donatus quid dixit Parmenianus quid Paulus aut quillibet illorum quid nec catholicis episcopis consentiendum est sicubi forte falluntur ut contra canonicas Dei Scriptures aliquid sentiant Methinks the very word Canonical which the Church of Rome having approved Canonical Scripture disprove â—raditiods what Scriptures shall be Canonical what not is sufficient of it self to prove this point for signifies a rule and thereupon those books are called Canonical because they are the rules of our faith and consequently whatsoever is not consonant to the Scripture ought to be rejected as pernicious and swerving from the rules of our faith For as whatsoever is not of faith is sin and as faith comes by hearing and hearing by the word of God therefore whatsoever is extra Scripturam cum ex fide non sit peccatum est This was the saying of Basil one of the Church of Rome's Saints in his Ethicks difinit ult prope finem And for my part I shall not be so harsh with her as this St. was I should be willing to allow of her traditions if they do not impugne the Scriptures and not to be so rigid against her traditional power as upon Basil's rule utterly to reject all if not expresly contained in Scripture I say for my part I should allow of such and approve of them as to be cerdited for the matter of fact but if she enjoyn them as doctrinal and to be rules of faith then â—ith Cyprian I desire to examine them by this Touchstone of truth the Scriptures For if once she propound traditions to be rules of faith then with Hierome Cyprian and Austin I must examine the truth of them by the rule of Scripture and with Saint Chrysostome in his 13 Hom. upon the 2 Cor. 7. do pray and beseech the Church of Rome to reject what this or that man says and search the truth out of the Scriptâ—re that learning true riches we may follow them and so attain life everlasting neither let any Church be wedded with her own traditions or give her self to believe the traditions of other Churches unless saith he she can bring authority from these truths to a warrant her doctrine and not to receive for doctrine the commandments of men and with Saint Cyprian examine from whence such tradition came whether it descended from authority of our Lord Jesus Christ or his Gospel or whether it came from the Mandates of the Apostles or their Epistles If so saith he let such divine and holy tradition be observed if no let it be rejected especially any tradition that shall contradict the written verities of God for such certainly proceed from spirits of error Here is a cloud of witnesses all agreeing in one that no traditions are to be embraced that have not warrant from the word of God so that for the Church of Rome to put her traditions upon the people for rules of faith upon that score that it is the power and authority of the Church that awarrants those traditions is vain and not binding to the conscience of men unless she can justifie and maintaine them warrantable by the word according to Saint Pauls saying to the Galat. 1.9 Though an Angel from heaven come and teach any other doctrine then what we have preached let him be accursed For the Testimony of no Church whatsoever is to be received if it be contrary to the Scripture Sâ—riptures above the Church Ante 73. Chapter 9. according to that of Saint Austin upon that text The Scriptures are not true because the Church sayes they are the word of God but the testimony of the Church is true because they are the word of God and should Rome or any other Church teach contrary to the holy Scripture it is to be rejected as that which hath nothing of verity in it Now sith the Scriptures are the onely rules of our faith The vanity and falseness of the traditions of the Church of Rome and do containe in themselves the necessary points of our faith what shall we think of the traditions of the Church of Rome which have no warrant from the holy Scriptures but many of them being repugnant and utterly contrary to those Scriptures which therefore by the rule of Christ himself in the 7 of Matthew and by the general consent of the fathers of the primitive Church are to be rejected yet notwithstanding are by her enjoyned upon her pretended authority of universality and infallibility to be rules of faith unto others And lest any should think me injurious to the Church of Rome in this particular I wiâ—l give you a smal taste for I delight not to lay open her infirmities thereby to draw a scandal upon her of such of her traditions as are not warranted by the holy word of God only maintained out of self interest and to warrant her claim of universal power Spiritual and Temporal by these ensuing examples and further refer you to the 7 Chapter The Church of Rome that she might perswade the world of Peters being Bishop of Rome by
which she would derive all her power and jurisdictions doth therefore teach the people this tradition under paine of Anathema That Jesus met Peter as he was going out of Rome and the steps of their feet as they two stood talking have left an impression in the place which remaines to this day Now let a man examine the Scriptures and he shall find Saint Peter himself witness against this tradition in the third of the Act. 21. where he says That Christ ascended and the heavens shall containe him till he come which coming is called his second coming to Judgement according to the Article of the Apostles Creed and therefore that he should be bodily there with Peter so bodily as to leave the impression of his footsteeps is against Saint Peters own saying against the whole current of the Scriptures and against the Apostles Creed So I referr this to the Reader whether to believe Saint Peter himself or his pretended successor in this point It may be that Peter might see Christ in a vision as Stephen did Act. 7. but not bodily for that he is there in heaven whom the heavens must containe till all things be dissolved Another tradition the church of Rome teaches How that in the Church of the Fryers minors at Rome is a picture of the Virgin Mary drawn by Saint Luke which Gregory carrying in procession in the time of a Plague the Plague ceased and they taught the people that it was by our Ladyes meanes for the honor done to her Image and so ascribe that to her which is due unto the Lord God he correcting by Judgements and out of his goodness extending his mercy as seems best to his divine wisdome and hereby they neglect that duty God has enjoyned them in that they did flye to the Lady Mary for succor in that day of their visitation whenas God has commanded them to call upon him in the day of trouble and he will hear them The Papists likewise teach that in the Church of Sebastian in Rome an Angel appeared to Saint Gregory as he was saying Mass at the Altar of Saint Sebastian and said to him these words In this place there is true remission of all sins brightness and light everlasting joy and gladness without end And this favours of Atheisme to affirme that on earth there can be light everlasting as if the world should never have an end which is contrary to Scripture for that they plainly affirm an utter dissolution of all things 2 Pet. 3. And Saint Matthew witnesses How that at the end of the world the Sun shall be turned into darkness and the Moon and the Stars shall lose their light the Stars shall fall from Heaven and the powers of the Heavens shall be shaken They likewise teach that in the Church of Calixius is the Altar whereon Saint Peter said Mass which is not probable in respect he never mentions it in Scripture nor Saint Luke that ever he used any such thing besides the sacrifice of the Altar is against the Scripture as may appear in the sixteenth Chapter The Church of Rome likewise teaches that in the Church of Saint Johns the Lateran in Rome is a Chappel called the Sacrists wherein is remission of all sins both à poena culpa and that not far from the same Chappel is an ascent of thirty two steps which were the same Christ went up when he went before Pilate and were brought from Hierusalem thither and that whosoever ascends those steps for every step he hath a hundred yeers of pardon which is contrary to the Scriptures Matth. 1.21 It is Jesus that must save his people from their sins and the whole Scriptures witness that by his stripes we are healed it is his blood that is shed for many for the remission of their 〈◊〉 It is the Lamb of God that takes away the sins of the world Joh. 1.29 Neither is there salvation in any other Act. 4.12 and through his name all that believe shall receive remission of sins Act. 10.43 he being for that end sent into the world 1 Tim. 1.29 which gave himself for our sins that he might redeem us out of this present evil woâ—ld Gal. 1. and is a reconciliation for our 〈◊〉 1 Joh. 4. without which we are not cleansed his blood onely being our remission Hebr. 9. Wherefore how â—bominable is this Romish tradition which is for no other end but to cozen people out of their money who for the pardon to be received by going up those steps must liberally disâ—urse to his holiness use who more thinks upon that private advantage then Christian-like considers how by â—hat tradition he makes the death of Christ in vaine With many such like traditional stories doth the Church of Rome delude her blind votaries which I blush to repeate and will rather send the Reader to her own Legends where he shall finde great store of these Papal knocks then that I should be the â—uthor to discover these her fopperies which I rather wish were not at all then to her shame to be remembered For my part I honour Rome as the metropolis of Europe and her Church as being at first of Apostolical faith and doctrine and do heartily wish that these late gross absurdities I finde repeated of her were not true that so we might embrace her as one sister and might together serve the true and everliving God who is a Spirit and will be worshiped in Spirit and in Truth and that we might together keep the unity of Spirit in the bond of Peace for GOD is not the Author of confusion but of Peace as we see in all the Churches of the Saints Thus Reader I have briefly run through most part of the Doctors book and though I have not observed the very same method the Doctor has followed yet many of his Chapters being to one and the same purpose as who please to peruse his book will finde it true I have couched an answer to most material parts thereof in what I have formerly writ and now I am come to his twentieth Chapter which is concerning the Popes headship Now for that I have given answer to this in the second Chapter in relation to his universality it may be thought by some needless to treat any further thereof in relation to his spiritual jurisdiction and for that the Doctor hath not at all treated of his Temporal power it may be others be thought extravagant in me to add a Chapter concerning that particular Yet because that the Pope is bolstered up in this point by vertue of his Spiritual headship by many who extend it generally as well over temporalties as spiritualties And for that the Doctor having formerly treated of Romes Catholickship and of her universality and of her being the onely Catholick Church yet notwithstanding adds this twenteth Chapter of the Popes headship and for that as I said this headship is by same extended unto Temporalties I crave pardon to add this ensuing Chapter
action meerly proceeded from my earnest affection and love unfeigned towards my brethren of your houshold and to manifest my desire to be folded under your charge I humbly beg that you would favorably interpret the the truths and gently correct the errors of the same and that against all malicious and injurious encounters of the Enemy both I and it may find shelter under your wings In confidence whereof I remain upon my knees asking your Fatherly Benediction upon your obedient son in Christ Jesus and Your Reverendships most devoted most humble and faithful Servant Edward Chisenhale From Chisenhale Febr. 11. 1651. Catholique HISTORY CHAP. I. The Jntroduction THe Author of the Book entituled A lost Sheep returned home begins his Book with an INTRODUCTION which might invite any good Christian to read further and to fix his Meditations upon the ensuing Discourse in hopes to meet with excellent matter suitable to that ground-work which is so fairly layd to wit That the means to attain Eternal Life is not otherwise then by Faith grounded on the Word of God and not by Discourse founded on the Principles of Reason nor by Reliance upon Authority humane And that God revealed all these things to Jesus Christ and he to his Apostles Joh. 15.15 to the end that they should deliver them to Mankinde to be received beleeved and obeyed over the whole world even to the end thereof bidding them Mat. 28. Go and teach all Nations and that they did accordingly teach all Nations Mark 16.20 And concludes That the Universal Christian Church was built upon the Apostles and that nothing is to be beleeved as matter of Faith besides that which was delivered of them as S. Paul saith Eph. 2.20 And are built upon the Foundation of the Apostles and Prophets Jesus Christ being the chief Corner-Stone The Doctor if the Author of that Book plays the part of a careful builder to seek out a good Foundation but they who please to examine his work will finde he proves himself a bungling work-man for he goes on without line or level in order to this Foundation and presently his superstructures finde new bottoms His eyes may be lifted up to the hills and his purpose might be to have builded upon the Rock but his minde is presently changed his Meditations presently become earthly and his hands are found scratching in the sand with the Lark he begins to sing and mount up towards Heaven but his weak quils presently flag he comes down and builds a nest below upon the Earth In his first leaf he professes the Church built upon the Apostles and that nothing else is to be beleeved as matter of Faith but what was delivered of them and then presently after he brings in the Traditions of Rome for his ground of all So that they who please to compare the frontispiece of that work with the inward rooms of the whole building will finde it to be like Julian his picture which whil'st Christians according to the Roman Law bowed unto it they were deluded he having put false gods in the picture that they might unwittingly adore those cunningly included Idols The Frontispiece of that Book invites every Christian Soul to take up its lodging within that Tabernacle which being further riffled into it proves a painted Sepulchre The fairest Apples are not always the soundest at the heart no more may the ensuing Discourse of that Book be judged by the Introduction for who pleases to compare that Frontispiece with the matter contained in the following Chapters must confess when he meditates upon the Introduction Here is the chief Corner-Stone in Sion elect and precious but when upon the following matter that there he meets with the crasied pieces of Babylon the rubbish and trumpery of humane Inventions here the chief head of the corner which the Doctor having forsaken is become a stone of stumbling a rock of offence there the rotten principles of mans framing for want of this Foundation-stone sink under the vain top ambition has towered upon them The Pharisees made broad their Phylacteries which S. Jerom upon Matth. 23. compares to certain women who carried up and down Parvula Evangelia thinking by those Spells to be free from danger and it may be the Doctor thinks the rest of his Book shall escape censure for its Introduction sake but he must not think to escape by reason thereof it doth rather encrease then extenuate his condemnation Seneca witnesseth that the Heathen reputed it an indignity to the Emperor that any should Principis Imaginem obscaenis inferre much more should Christians beware how they engrave our Saviours name upon vain and unsuitable pieces If Achan have any thing execrable consecrated his Tent must be searched and the Babylonish garment with the wedg of gold though hid in the midst thereof must be ransack'd and exposed to publique defacing or utter demolishing And must the Doctor think because he has written upon the Portal IHS that his new built Babel standing upon another Basis and not upon that Corner-stone shall be free from winds and storms No such Paper Buildings must expect that their lofty fames must bury their heads in their sandy bottoms and serve for no other use then to administer comfort to them that stand upon the Rock beholding the ruines of Babel The Introduction as it stands in that Book serves for an Index to shew from what the Doctor is fallen from a practique to a speculative Religion from a Church built upon Christ and his Apostles to a Synagogue of Statists who having cast aside the Commandments of God prefer their own humane Inventions which meerly tend to the vassaling of Princes and trampling upon all the Churches of Gods Saints who prescribing rules to others become lawless unruly Masters of all making the whole World as it were an Ass for the triple-crown'd Pope to ride on who would have it thought humility in him to bestride so dull a Beast It likewise speaks the Author a wavering and unstedfast man it contains in it self a Contradiction and as the Doctor now contradicts that Faith he formerly professed and sets himself against that Church he was christened and educated in so his Book contradicts the Introduction and the Introduction contradicts it self both being the fruits of the spirit of Contradiction In the beginning of the Introduction he says Peter is Prince of the Apostles in the latter end he says The Church is built upon the Apostles generally Jesus being the chief Corner-stone and in Chap. 20. he says It is built upon Peter alone and his successors From these varieties of his unsetled Opinions results this Conclusion That Protestants can neither take courage to follow after him nor Papists gather any assurance from this experience of his temper of his non-recoyling I hope his change proceeded not out of hardness of heart that he for private ends should against his own judgment set himself against his Mother Church but onely out of some failings in his Judgment
I return to search a little further into the Councels The sixt general Councel the Councell of Carthage in which S. Austin was present did confirm the Cannons of the former Councells No â—ppeals to Rome infra chap. 11. declaring the powers of the Patriarks to be equall and the right of appealing to Rome by such as were condemned by the Arch bishop of their own Province was declared unnecessary S. Austin after that who was Bishop of Hippo opposing three Bishops of Rome Zozimus Boniface and Celestine in this so just a cause common to all provinciall Sees as appears by the ensuing report One Apiarius an African Priest being excommunicated and flying to Rome and being absolved by Zozimus the then Bishop of Rome Aurelins the Metropolitan of Afrie with the Councell wrote to Celestine the succeeding Bishop stiling him Dominus Frater and acquainting him that by the sixth Canon of the Councell of Nice ecclesiastick persons are to be committed to the charge of their Metropolitans appealing to provincials or generall Churches but not to any forraign See and reproving the absolving of Apiarius exhorted Celestine Nè induceret fumosum typum in Ecclesiam Christi quae lucem simplicitatis humilitatis praefert iis qui Deum diligunt did afterwards proceed against Apiarius enjoyning him penance notwithstanding the Bishop of Romes former absolving of him and this was acknowledged received of all Churches as an Evangelical truth acknowledged by the succeeding Bishop of Rome Gregory I. who lived An. Chri. 590. reputing the decrees of these first Councells equall with the Evangelists as proceeding from the same holy Spirit of God which he had promised to his Church Se suscipere quatuor prima concilia sicuâ— sancti Evangelii quatuor libros venerari fatetur and thus did the Church of o me continue in brotherly fellowship with the other Patriarks not claiming any Jurisdiction over the rest till Phocas the Emperours time which change was occasioned through a vvicked murder and having by that means acquired a superintendency over the other provincialls the succeeding Bishops have since practised Navigation in the Red See her universall Ark not knovving hovv to ansvver its helm in any clear and pure vvaters the brief of vvhich history follovvs in these fevv vvords Mauritius the Emperour having made John of Constantinople universall Patriark Gregory the Great John of Constantinople universall Patriarch Bishop of Rome writ against that and maintained that whosoever took upon him that stile was the forerunner of Antichrist and did in opposition of that stile assume to himself the title of servus servorum Gregory did not oppose that title in that sense the Doctor would have us to rake it folio 293. to wit that none should be universall Bishop thereby excluding others but to be Bishop of the universall Church it was in Gregories opinion lawfull a pittifull shift to excuse the unjust usurpations of Gregories Successors by this means he will tie universality to Rome in respect of the place not as Peter was universall Bishop and this distinction has destroyed all Bellarmines Arguments who would have the Church built upon Peter and all power of governing given to him which Gregory by the Doctors own distinction confessed calls Antichristian so that I would fain know how Rome can be a Universall Church since no Bishop can be a Universall Bishop for certainly it was not the Universall See before Peters coming and if he was not Universall Bishop how could he make it a Universall See I send this riddle back to the Doctor and desire he will recommend it to the Ignatian tribe to varnish over with a new paint For if this must passe for current that the Bishop of Rome is universall in respect of his See and that the gates of hell shall not prevail against locall Rome the world knows they maintain a lie as will appeare more at large in the fourteenth chapter of this Book â—t is plain to any judgement not aleady forestalled with a preoccupated conceit of Romes sophisticall delusions that Gregory writ against John of Constantinople his being universall Patriark for that it was an injury to Alexandria Rome Antioch c. that any should take upon them that title when both by the holy Scriptures and the judgements and decrees of the reverend Fathers of the holy Church the powers and Jurisdictions of Patriarks were declared to be alike The same Gregory when he was by Eulogius Patriarch of Alâ—xandria stiled universall refused the stile as derogatory to his Brethren and writing an Epistle to the said Eulogius he calls that stile new foolish perverse wicked and prophane and whosoever shall arrogate that stile he does the work of Satan to whom it was not sufficient to be alike and equall to other Angells Phocas made the Bi hop of Rome universall and did tax John of Constantinople for the same It hapned so that not long after this affront done to Alexandria Rome and the other Provinces that Mauritius was murdered by the means of Phocas who no sooner had perpetrated so vile and hainous an offence but his guilty conscience contracted many dark jealousies upon his soul and presented to his phansie many sad and fearfull apprehensions one amongst the rest was that Italy would certainly shake off all Faith and Allegiance to such a Monster of mankind who had justly provoked their dissents to obey him who had forfeited all their loves and affections by his bloudy violation of the Bonds of Nature and Civility by this his barbarous assassination of his Liege Lord and Soveraign and thereupon he casts upon all essaies which way to preserve his Western Territories the garden of his new acquired Empire and calling to mind the respect the inhabitants thereof bore to their Metropolitans and that the affront done to him by setting the Constantinopolitan above him was thorn in his side and had bred in him a grudge towards the then murdered prince Mauritius He to engratiate with the people of those parts and to engage a pragmaticall Orator to blandish his foul murder did resolve with himself to make the then Bishop of Rome Universall Bishop which he accordingly did by vertue of which Donation and by their own strengths and policies since the present Bishop thereof claim this title and Jurisdiction which their Predecessors did condemn in another from which bloudy founder they took this Prerogative and in a full measure of tyranny and against all divine Right Ecclesiasticall and against the doctrine of that See whilest any other had that Prerogative will needs perswade the world that the present Church of Rome is the only Catholique Church Yet blessed be God the light of the Gospell having shined in several Nations of this Western world by the means of S. Paul who God ordained by his grace hereunto hath taken such root in many Churches of the same that they will not admit of this Antichristian usurpation of the Romish See according to
advantage prâ—sâ—â—ibe Lawes and Religion to her blind obedient Prosylites Yet the all disposing power of Heaven which suffered Romes Bishop thus by his own Innovations to darken the light of his neighbour Churches did now and then give him a scourge to let him know he was but a man and in respect of that frail composition was elementary and subject to vicissitudes and alterations in his Constitution and that nothing that was the production of that various body of inconstant humours but was obnoxious to a countermand by its mutable framer or to be troden down by others whose strong bulkes cared not for his too curious preparatives and when a general face of quiet seemed to smile upon the Territories of Romes Church and that she flourished in that height that she thought her self above all opposition behold a sudden destruction overtook her and as the mighty Elephant whose power is able to throw down great and ponderous masses is tamed at the sight of a Ram and trembleth at the gruntling of a little Pigg even so her desolation came from an unsuspected and contemptible hand insomuch that Rome in the heighth of this her glory and though she was the admired Metropolis of the Western world and her Temples adorned with the offerings of severall Nations Yet she was not secure and above the Heathenish suppressions of the runnagate Goths the beggarly Scithians and the spoiling Arrian Vandals that head City of the World not escaping the sacking by Alaricus in Honorius time nor her Temples free from the rapine of the Genserick in Marcianus time and her Capitoll left unransackt by our Belivins and proved no Sanctuary against Totilas and his Northern forces From these Judgments if she reflected upon Gods Justice she could not promise to her self security For if Hierusalem which was the seat of James the beloved of the Lord must not be free from the harrassing of the northern Forces how could Rome promise Immunity to her self from the like afflictions I wish she would call to minde these her former occurrences of misfortune Infra 135.14 chap. and that she would by these examples of Gods Justice and indignation towards her forbear to claim an Universality in respect of her See for she may by them cleerly perceive that she is not the rock against whom the gates of Hell shall not prevail nor are her Temples so immoveable but the battering shot of the Rummishing Canon can strike a palsey into their lofty heads and by Divine permission have laid their honours in the dust This was the day of her Visitation and now sits she in quiet whilst we groan under the calamities of this mischief but let her not laugh to see our candle put under a bushellâ— the rudenesse of some not respecting the priviledges of our Church for there hath no evil befallen us that she her self by experience is not subject to These sad and dreadfull visitations of the Lord may tell both them and us that we are Churches militant and must after the pattern and in imitation of our Head Chrst Jesus suffer her in misery that we may triumph hereafter in Glory there is no particular Church but is subject to these tokens of Gods Wrath When under Dioclesian Christians were so wasted thorow persecution that there were in the Judgement of many none left remaining their Books burnt thâ—ir Churches destroyed and themselves put to death by sundry torments and Pillars erected in every place with this blasphemous Inscription Superstitione Christi ubique delecta Then did we escape that persecution when the glory of Romes Church was much darkned thereby and now that our Church suffers an ecclipse whilst the same occasion of darkness doth not debar the light from Rome Let not this be an occasion of rejoycing to her but rather remember her own former sufferings he that stands take heed lest he fall for there hath no tentation taken us but such as is subject to man and God is faithful who will not suffer us to be tempted above that we are able to bear God for a time may take away the Candle from amongst us thereby to shew we of our selves are not perfect but if we trust in him he can restore our light he is faithfull and his hand is not shortned so but that it can help and he hath power to deliver Esay 50.2 Saint Cyprian complained above 1270 years since that for the great persecution that was against the Church they could not meet as they desired to execute Discipline and who will deny that the discipline of the Church is perpetuall but yet at all times it is not to be had which proves it may be Invisible These vicissitudes and alterations in every place are incident not onely to the Civill but the Ecclesiasticall state Constantine may set up the Crosse in Hierusalem but that cannot free it from Mahomets Banner where Christ to day hath his Church he sometimes suffers the Devill to morrow to make his Chappell The Kingdome of Heaven is said to suffer violence and the societies of men on Earth must not think to go scot-free Christ suffers his Saints to be persecuted for the triall of some and for the utter ruine of others 1 Pet. 1.7 2 Pet. 2.9 Christs Church is the Congregation of Saints and those Saints are subject to persecution and dissipation so that in any particular place or Region this Society may be broke and so the Church made there Invisible which is a truth so plainly demonstrated to us I wonder the Church of Rome should urge the contrary Rev. 2.5 Christ threatned the Church of Ephesus that he would remove her Candlestick unlesse she amended the seven Candlesticks are the seven Churches of Asia and Christ threatens the Church of Ephesus that because of her backsliding he would take her Candlestick away from her because she had forsaken her first Love and if her Candlestick were taken away sure she would be left in darknesse and made Invisible Christ threatens to withdraw his Heavenly Beams from Ephesus and yet he had promised his Spirit to his Church to the worlds end and that the gates of Hell should not prevail against her but that she should be Visible in some one place and not Universally taken from the face of the Earth at the same instant of time But that the Church might be Invisible in any one place is evident by this threatning of Ephesus at which time she was the onely Apostolique See John being theâ—e and Peter being dead when John writ the Apocalipse and if Ephesus be in danger to be made Invisible I wonder how Rome should arrogate that immunity to her self that she alone shall not be made Invisible when as when Christ promised his Spirit to his Church the Church of Rome was Invisible and therefore it cannot be in tended that this mark of Visibility which is to be applyed to the whole Church should onely and meerly be prescribed unto the particular Church of Rome unlâ—sse
incorporeal and infinite Isai 40.18 To whom shall we liken God or what similitude shall we set up unto him It is true that God of old represented himself in mans shape but we must not therefore think to make semblances of him it is lawful for him to do as he pleases but not for us to make such representations of him as are not commanded Besides those visible shapes by which he vouchsafed to appear had God after a special manner with them and in them present to command and hear them to whom he so manifested himself which cannot be ascribed to mens representations of him which are against Gods order he forbidding us to turn the glory of the incorruptible God into the similitude of a corruptible man Rom. 1.13 And though some urge that such semblances serve as Lay-mens books to teach them to know Christ yet that is no excuse for the use of such sith God hath ordained his Church to be taught by his Word and Sacraments and not by these And whereas the Doctor urges that they serve to stir up men to give honour to the thing signified by the signe that must be understood of a true signe ordained by him who hath authority to ordain it and the will of him that is honoured prescribing the honour to be given to the signe which neither he nor any else can prove that Christ should be honoured by such signes And as it is not lawful to make such representations of Him so neither of any creature to the end to give worship to the signes as significations of what they represent And yet I allow that the curious Draughts and Paintings of Ecclesiastical Stories and of other Portraictures set forth with art and skill may be used to adorn our Churches so that no adoration be given to any such signes Wisely therefore did the Council of Constantinople called by Constantinus Images are dangerous to the people in forbidding the use of Images in the Church and pernicious was the Decree of the second Council of Nice declaring the contrary which hereby gives occasion of idolatry to the weak And there being no ground for them in the Scriptures but rather against them it were more safe although to the more learned they be no occasion of offence to abolish them then to retain the use of them in the Church But I doubt his Holiness will not easily be induced hereunto in respect they are much instrumental by Oblations made to them to increase his book for he with the people of Zachan in China feeds the Idols onely with the smoak of the Offering himself faring deliciously by such libations And although these golden pieces which those wooden gods procure him be the offerings of sins and sacrificed to Idols yet by vertue of his holiness he can easily wash that iniquity from them and teach it for a truth that when once they are laid up in his Holiness Chests the squallid nature of their inquination is changed and by a wonderful metamorphosis they become pure Peter-pence and therefore he will not willingly part with such gainful and profitable instruments They are of double use to him for they do not onely serve for the ends of gain but likewise to win the people to obedience by the seeming-miraculous apparitions of them and therefore by no means must the use of them be laid aside Though of themselves they are but manimate blocks yet as Toys and Rattles please Babies these delude the ignorant vulgar striking them into admiration of them which is none of the least occasions of the Papists being trained up in ignorance And whilst his Holiness can by their means be enriched who can blame him for retaining them in the Church of Rome But I return to the other Point concerning Miracles and will shut up this Chapter touching both with this advertisement to those that believe the Miracles of Romes Church as done by the power of God Not to give themselves to such delusion The Doctor confesses fol. 253. that by the power of Antichrist wonders may be done and most of Romes Miracles are known to be Mountebank-juglings and the Doctor confesses some may not be true and yet she proclaims all for true Miracles as proceeding from the Spirit of God She doth not declare out of her Legends which are true and which are false But her Legends being filled with several bundles of them she delivers all for true miracles and therefore is credit to be given to none of them as done by the power of the Spirit of God for did they work by that Spirit they would not lye in any one of them CHAP. VIII That the Church of Rome is not the true Church because of her pretended marks of conversion of Kingdomes and Monarchs or because of her not having been separate from any Societies of Christians more ancient then her self IF the church of Rome have converted any Church since her declining the Apostles doctrine it is no more then what the Arrians did unto the Goths and so by the Doctors own rule fol. 256. she hath not whereof to boast and if other Nations have the Apostles doctrine the pure and primitive faith they now differing in material points from Rome it serves rather to condemn her Apostacie then to record her charity towards them in that if she gave them faith it was but such an one as she her self condemnes or if they have the pure faith the present Church of Rome having faln away from the the faith of those first plants may not properly be called their mother-Church But however I will argue de facto that this mark is not only proper to Rome Conversion of kingdoms may as well be applyed to the Church of England which hath planted the Gospel in several Northern parts of the late discovered world and although not in so large a measure as the Spaniards Westward and the Portugals Eastward yet it manifests that other Churches have a title to that mark and that Rome must not soley monopolize that to her self Besides I do not think that many of the Plantations in the West were by immediate Mission from Rome but that the Bishops of Spaine and Portugal sent Priests thither to Preach Christ unto them and they and not the Bishops which his holiness sent to rule and govern the Churches so planted are to be called the converters of the Nations and People and â—bough the Priests so sent by the Spaniards and Portugals be of the same faith with the Church of Rome yet they coming from distinct provinces and not from the peculiar See of Rome and those Bishops having power to ordaine those Ministers and they by the command of their Prince being recommended to his new Plantations I wonder why Rome should for this bragg and vainely arrogate to her self that she is the sole converter of these Nations and Monarchs The Spaniard and Portugal had the faith of Christ first preached to them by Saint Paul who was himself amonst
Urim and Thummim he is no Ark with the Tables of God the Rod of Aaron or the golden pot of Manna that the Papists should put such confidence in him take a view of him as he is decyphered to us by their own writers Peter de Alliaco a Cardinal in libde reform Eccl. grants that there were many things amiss in the Romane Church which had need of reformation both in faith and manners and Adrian the sixth confesseth that all the mischiefs in the Church proceeded from the Popes and promised reformation to the Germanes by his Legate Cheregalus Saint Bernard in sermone primo in conversione St. Pauli long since complained of the iniquity of Popes and of the dissoluteness of Priests and people The Bishop of Bitonto preaching in the first session of the councel of Trent acknowledgeth the Apostacy of the Church of Rome in the chief heads both of doctrine and of life Chrysostome 30. Hom. in 12 Mat. calls them dry men which have not the dew of Gods Word in their breasts which he plainly expresses of the Bishops of Rome Nicolas Lyra who writ three hundred yeers since says Ab Ecclesia Romana jam diu est quod recessit gratia and Johannes Episcopus Chemensis one of Romes Religion confesses in his book intituled Onus Ecclesiae chap. 9. Ecce Roma nunc est vorago mammon inferni ubi diabolus totius avaritiae Capitaneus Je. ch 12. residet Gerson a man of great esteem amongst the fathers of the councel of Constance and Chanceler of Paris in prima parte exam doctr consid 2. saith that the resolution of the Pope alone in things pertaining to faith doth not tye a man to believe it and infinite of other presidents of this nature might be produced all concurring to this point that the Church of Rome hath and may err For is this any more but what other Churches have done as for example Particular Churches have and may err the Church of Galatia is said to have erred not as the Church of Corinth which erred but in part some of her Church denying the resurrection 1 Cor. 15.12 but totally about the matters of justification Gal. 3.1 O foolish Galatians who hath bewitched you that you should not obey the truth and the Churches of Ephesus Pergamus Thyatira Sardis and Laodicea are blamed by Saint John in his Revelation for their erring from the truth and this is a truth so manifest that the Papists themselves cannot deny onely they would excuse the Church of Rome by the subtle sophistry of humane invention and salve the errors of Romes Church with distinction they confess to their own shame that Bishops per se may err which Bellarmine in his book de conc cap. 2. in fine Sine dubio singuli Episcopi errare possint aliquando errant inter se quandoque dissentiunt so that we may not know which of them to follow How the Pope may crr and if this be so I wonder he should elswhere contradict himself maintaining the Pope alone infallible of which contradiction he having been formerly taxed he was put to his trumps and plaid another distinction that he might err in matter of fact not of faith in matter of fact as concerning the condemnation of this or that Bishop c. but in matters of faith he cannot judicially err and thus the learned Cardinal being too busie in this point Meanders himself into contradictions without satisfactory conclusions to the principal point according to that saying of Solomon Eccl. 12.12 There is no end of making many books The stout maintainers of his Holiness infallibily being thus tript in their own devices and forced to wave the quarrel being overcome with the strength of Reason drawn from divine examples and the testimony of many learned Authors and being thorowly convinced yet notwithstanding out of a self-love and pertainacy to maintaine their pontificial patron having drawn from their education blind principles of his justification will not quite desist but scrue their wits to new inventions to deceive the world perswading the world that they are not overcome with dispute nor his Holiness right to infallibily though shaken quite blown up by the root and therefore they publish to the world that notwithstanding all gainesaying the Church of Rome is infallible with this distinction that her Bishop per se may err but not when the Bishops are met together then they cannot err To which I answer If the Bishop of Rome may err per se then the late councels of Laterane and Trent which have declared him above councels have thereby consented that the Church of Rome may err or else if it be to be understood that the Pope of Rome with his other Bishops of Rome cannot err they do hereby make the private Councel of Rome above the general Councel which is absurd and utterly against all principles of reason and divinity I will therefore proceed to shew that Councels have erred and therefore in no respect whatsoever is the Church of Rome infallible The Pope is declared above Councels General Councels have erred in matter of faith and yet he is confessed to be fallible per se And whereas he would force a distinction upon the world that he may err as a man not as a Pope judicially Ante ch 6. I have elswhere answered to that point it now remaines to look upon him in his chaire Infra with his Court of Cardinals about him to examine his judical proceedings and try if they be infallible I would fain know in what capacity the Pope claims this infallibility by the power of succession from Peter I have proved he cannot claime it and if he claime it as from the consent of the late councels then is this his politick capacity dirivative from thence and must not exalt it self above the Primitive or admit that those councels declared the then present Popes infallible for such certain notes of sanctity as was to them discovered it doth not follow that their successors should be so But that I may put all scruples out of mens hearts concerning this point I will prove that those Councels in themselves were not infallible and much less any substituted power of judicature which must have its rise from them The councel of Carthage decreed rebaptisation of those that were Baptised by Hereticks Councils erred in matter of faith this Saint Austine after opposed and the Councel of Trent Sess 7. can 4. repealed this and allowed of such baptisme to be sufficient if done in the name of the Father Son and Holy Ghost The second councel of Nice was diametrically against the councel of Constantinople in matters of Images the one approving the other condemning the use of them in the Church The councels of Constantinople and Basil decreed the councels to be above the Pope and the councels of Laterane and Trent decreed the Pope above councels Fox 132. Pope John the tenth called a
or if the Popes genius cannot see far enough to advance the Papal Throne they will in his name and by his authority make Scriptures Infra 12 Chap. Councils and Fathers noses of wax make the dead Fathers speak things they never thought or uttered and put new faces upon the old Fathers and Councils As for example S. Fathers Councils a bused by the Popes Parasites Austin de civitate Dei lib. 15. cap. 23. speaking of Canonical Scripture says Those Scriptures are to be taken for Canonical which the most part of the Christian churches so take amongst which those Churches be that deserve to have Apostolike Sees and to receive Epistles from the Apostles the word Sees is turned into See as I have already alleadged Ante Ch. 2 The sixth canon of the first Council of Nice which made Rome equal with Alexandria is corrupted and fifty false canons are added to the twenty canons of the same Council and the Jesuites would hereby perswade the world that his Holiness supremacie which was shortened by the Fathers of the Nicene Council being alive is enlarged by his Holiness they being dead and contrary that Council his Holiness gives leave to Abbots to consecrate Bishops which Abbots are not quatenus Abbots infra sacros ordines and contrary to the fifth canon he absolveth those that are excommunicated by other Bishops Contrary to the sixth canon he invades the Diocesses of other Patriarchs which Eutiches condemned in the Council of Chalcedon He believeth that Christ hath a body neither solid nor palpable nor like to ours for such is that transubstantiated body he maintains to be in the Sacrament He has further abused the Fathers of the Chalcedon Council who being alive said Let the See of Constantinople be as well advanced as the See of Rome being the next unto it which words are filthily corrupted by a negative added to the last words Let her not be advanced in matters Ecclesiastical as she let her be the next unto it So in like manner he hath abused the eight and twentieth canon of the Council of Carthage speaking how the Churches of Africa should not appeal beyond seas he has added this clause Vnless it be to the See of Rome I might instance a thousand more of the like nature but these particulars may serve to give a light unto their dark proceedings Hercules is known by his foot and by this brief epitome of the Church of Rome's tricks and juglings for note Reader where thorowout the Book I name the Pope I thereby generally understand the Church of Rome with Fathers and Councils you may ghess what multitudes of errours and wrongs she daily commits not making conscience to abuse the dead Fathers which were they alive could not think much at it because the dictates of the holy Ghost the Scripture it self is not free from his abuses in points that contradict his new profitable tenents and to make the Rules of Councels stand upon new pantables which his Holiness has shod them with to make them tread Papal measures in To this pass are general Councels come those of old speak new language those of later times teach things contrary to the old nor are these modern Councels free in their Constitutions every member thereof must be engaged by Oath to maintain the Pope in his new-usurped priviledges and should they freely debate and decree any thing yet it is to no purpose being subject to alteration controlment or denial of his Holiness and therefore since they are brought to this pass who will give ear to their Edicts or honour them as a Representative of several Churches united in that body sith thus by the practice of the Church of Rome general Councels are brought into this servile condition and made subordito the Pope it behoves Provincials to reform themselves and to call Provincial councils to that purpose and no longer to expect the decision of Controversies from a General Council which is thus made servile to the Pope to decree to please the people but in no ways to displease the Pope Sith then General Councils are brought to this pass I say it behoves Provincials as they tender the purity of doctrine delivered by Christ and the dictates of the holy Ghost by the mouth of the Apostles to be preserved in the several Churches of Christ without being perverted to please the humours of men To cast off these wicked designers of the Churches slavery and introducers of errour and innovation and to desire the assistance of the holy Spirit of God to direct them in their own respective Provincial Councils which they may by the example of the Primitive Churches and by authority of the first Councils lawfully convene without any Rule or Order from the See of Rome for their so doing and no longer unless those things may be amended and that they have sufficient assurance thereof from the See of Rome to appeal to any General Councels called by the Pope CHAP. XI That there may be Provincial Councils called without the Popes approbation which councils have power to reform Schisms and Heresies and may enjoyn Rules of Faith which the people by the consent of the civil Magistrate are bound to obey and especially that the church of England hath this power THat the Metropolitanes of distinct Provinces have power to call Councils for reformation of any Schisms or decision of any Questions or Doubts in Religion it was the practice of the Primitive Churches and if the Pope of Rome have any preeminence of Jurisdiction in order to Councils it was but derived from the power of Councels as I have proved before and therefore the same power giving authority to other Provincials to call Councils they are not debarred of this priviledge by any Order or Decree of the Church of Rome they not being under her jurisdiction or power especially those Provincials which were not by Suffragans represented in the late Laterane and Trent-Councils which gave this supremacy over Councils to the Pope And that this was granted to all Metropolitanes of distinct Provinces may appear by these ensuing presidents and warrants so to do By the General Councils of Chalcedon the 19 Canon it is decreed Quod oporteat per Provinciales bis in anno Concilia celebrare and this is likewise agreed by the Council of Antioch can 20. and by the first Council of Nice and by the the 18 Canon of the Council of Antioch that one Bishop should not meddle in the Diocess of another and herewith agrees the first Council of Constantinople Can. 2. Provincial Councils and several Provincials to meet in one with out the Popes approbation By the Council of Carthage Can. 19. if any difference arose it was to be referred to the Metropolitan of the Province who should call the Bishops of his Province together and if they could not resolve the doubt it was to be transmitted to a General Council and if any party thought himself agrieved at
the dispensation of our salvation by whom onely the Gospel came to our hands which Gospel they first preached but afterwards by Gods appointment they delivered the same to us in writing that it might be the foundation and pillar of our faith Wherefore seeing that this is the Magazine of our salvation let us onely repair hither to be spiritually furnished against all temptations of Satan and let us cast off all other traditions of humane invention which shall declare any other thing then what is contained in these Evangelical truths Now sith the ground of our faith is contained in these Scriptures All people to read the Scripture and laid open unto us by the blessed authors of these sacred and holy testimonies of our salvation why should not any one be permitted to read and to peruse these glad tidings of his eternal Redemption from the bondage of sin and Satan sith we are not onely allured by its worth and efficacie it being of so high a consequence as the eternal redemption and salvation of our souls and being profitable to teach to improve to instruct in righteousness 2 Tim. 3. but likewise are commanded to search them Joh. 5.39 Till I come saith Paul to Timothy 1 Tim. 4.13 give attendance to reading to exhortation and to doctrine And Coloss 3. the Saints of Colossus are commanded to let the Word dwell in them pleteously in all wisdom admonishing themselves in psalms and hymns and spiritual songs And not onely the Saints of Colossus and Timothy are enjoyned to this diligence but all in general by S. John in the place afore-cited And Acts 18.24 A certain Jew named Apollos was great in Scripture and taught diligently And Acts 17. the Noble-men at Thessalonica received the Word with all readiness and searched the Scriptures daily whether those things were so which Paul and Silas taught at Berea and many of them and honest women and men not a few believed S. Chrysostom the golden-mouth'd Doctor discourseth at large upon this subject in several places of his Works I shall shew you two or three In his Proeme in the Epistle to the Romanes he saith If therefore you will read the Scripture with alacrity of minde ye need no other help at all for Christ's Word is true Seek and ye shall finde c. because many of you are charged with wives children and domestick affairs and so cannot wholly addict your selves to this study yet be ready to hear what others have gathered and bestow as much diligence in hearing as you do in scraping worldly goods together for the cause of your infinite evils is your ignorance in Scripture So that by his Rule 1. We need no other help to our salvation 2. All sorts should study it 3. Evil manners dissolute life and all other mischiefs proceed of ignorance of the Scriptures and by not reading of them Again the same Chrysostom in his 29 Hom. upon Gen. 9. I beseech you saith he that you now and then come hither and attend diligently the reading of the holy Scripture neither that onely when you come hither sed domi divina Biblia in manus sumite utilitatem in illis positam magno studio suscipite Again the same godly and zealous Father in his 9. Hom. upon the Colossians saith Hearken all ye that are encumbered with worldly affairs and have wives and children how ye are especially commanded to read the Scriptures Comparate vobis Biblia animae Pharmaca If ye will have no other thing at least provide ye the new Testament c. S. Austin de tempore serm 55. Nec solum vob is sufficiat quod in Ecclesiis divinas lectiones auditis sed etiam in domibus vestris aut ipsi legite aut alios legentes requirite libenter audite And herewith accords S. Hierome upon the 133 Psalm affirming that in his time both Monks men and women did contend which should learn most Scripture without book in co putant esse meliores si plures edicerint The Council of Laodicea can 59. positively decrees Licet plebeis legere sola sacra volumina veteris novi Testamenti Thus you see the invitation by way of perswasion as it is for advantage it being the means of our salvation and a charge and command by the Apostles to search those Scriptures lest we fall into evils and mischiefs and holy Fathers instructing all to follow those Evangelical precepts whereby it is not pressed unto us as a thing of conveniency onely but likewise of necessity for every one to perform this duty every one being concerned to read and learn the Scriptures How much then is the Church of Rome to be blamed that debarreth men of this means of salvation she excommunicating every one that shall read the Scriptures in the vulgar tongue And so much are the Papists bewitched with the terrours of the Popes curses and the flattery of his blessings that they will not read any thing that is opposite to Popery not having license so to do and so they make Ignorance the mother of their devotion and that contrary to the practice of the Primitive Church as appears by the Council As touching this Point Who are to judge of the Scriptures Who shall be Judge of the Scripture the Doctor is pleased to accuse our Church of universal errour because of some Protestants that hold strange opinions concerning this matter and yet he cites but an opinion or two of private Ministers in our Church So I may justifie our Church from the imputations he herein lays to her charge as he has elsewhere done in the like case That it is not the opinion and judgement of the Church but onely the conceptions of those private men Certainly the Doctor could not be ignorant of our Churches Tenent in this particular and truely this gives me occasion to suspect the Doctor is not the Author of that Book called The Lost Sheep but it was composed by some one that was less knowing of the Doctrines and Tenents of our Church However for satisfaction of others I will here set down what our Church has prescribed de fide in relation to this point The Church of England teaches that the Scripture is the onely Judge of Traditions and Rule of salvation and that it contains all things necessary to salvation and whatsoever is not contained therein or may not be proved thereby is not to be received as an Article of faith or thought requisite to salvation But she doth not determine that this Scripture shall be interpreted by every mans private fancy for The things necessary to salvation are plain and easie to be understood to charge her with that is a known untruth and contrary to the 6 and 20 Articles of the Church I confess that we generally maintain that those things which are necessary to salvation are clear and manifest the whole Scripture being termed a light unto our feet and a lanthorn to our steps Psal 139. And