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Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
cause_n	act_n	power_n	will_n	1,439	5	6.6180	4	false

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A94737	Romanism discussed, or, An answer to the nine first articles of H.T. his Manual of controversies. Whereby is manifested, that H.T. hath not (as he pretends) clearly demonstrated the truth of the Roman religion by him falsly called Catholick, by texts of holy scripture, councils of all ages, Fathers of the first five hundred years, common sense, and experience, nor fully answered the principal objections of protestants, whom he unjustly terms sectaries. By John Tombes, B.D. And commended to the world by Mr. Richard Baxter.	Tombes, John, 1603?-1676.	1660 (1660)	Wing T1815; Thomason E1051_1; ESTC R208181	280,496	251

that he allegeth Eph. 2. 20. to prove that the rest of the Apostles were built on the foundation of them all though not equally when the Text doth not at all mention the Apostles being built on the Foundation but the Ephesian believers nor are the Ephesian believers said to be built on them unequally on Peter as the supreme on others after him but on them all without any difference and not onely on them but also on the Foundation of the Prophets Christ alone being the chief corner-stone SECT IX Cyprian Hierome Gregory the councils of Constantinople Chalcedon Nice are against the Popes Supremacy It is added thus by H. T. Object St. Cyprian de unit Eccles says The Apostles were equal in dignity And St. Hierome affirms the church was equally founded on them all lib. cont Jovin Answ They were equal in their calling to the Apostleship I grant in their power of Government and Jurisdiction I deny And the church was equally founded on them all before a Head was constituted I grant after a Head was constituted I deny and so do the Fathers St. Cyprian saying in the same place that Christ disposed the origen of unity beginning from one Peter And St. Hierome tells us He chose one of the Twelve that a Head being constituted the occasion of Schism might be taken away I Reply Cyprian's words in his Book de unitate Ecclesia are recited above Art 5. Sect. 6. in which he expresly saith thus Hoc erant utique caeteri Apostoli quod fuit Petrus pari consortio praditi honoris potestatis sel exordium ab unitate proficiscitur ut Ecclesia una monstretur that is That verily were also all the rest of the Apostles which Peter was endued with equal allotment of honour and power but the beginning proceeds from unity that the church might be shewed to be one So that the very words are express that all the Apostles were not onely equal in their calling to the Apostleship but also in power and honour and that Peter was made a Representative of all ye● had no more power and honour than other Apostles and for Bishops he saith presently after Episcopatus unus est cujus a singulis in solidum pars tenetur that is Bishoprick is but one of which wholly or entirely a part is held by each Which words plainly shew this to be his meaning 1. That the Episcopacy or charge of looking to the Church of Christ is but one and the same in all the World even as the Church Catholick is but one and the same 2. That each Bishop hath but his part none the whole none is an universal Bishop over the whole Church 3. That each Bishop who hath his part holds it in solidum that is wholely or intirely the power and charge is as much in one as another 4. That Episcopacy was first invested in Peter for all that Episcopacy might be one and undivided and the Church one so as that no Church break from another nor any Bishop be above another As for the words of Hierome lib. 1. advers Jovin they are thus At dick super Petrum fundatur Ecclesia licet idipsum in alio loco super omnes Apostolos fiat cuncti claves regni coelorum accipiant ex aequo super eos Ecclesiae fortitudo solidetur tamen propterea inter duodecim unus eligitur ut capite constituto schismatis tollatur occasio that is But thou sayest who arguest for Marriage upon Peter a married man the church is founded although that thing in another place is done upon all the Apostles and all receive the Keys of the Kingdom of Heavens and equally upon them the strength of the church is established yet therefore among twelve one is chosen that a Head being constituted the occasion of Schism might be taken away In which words it is manifest that he makes the other Apostles equally Foundations of the Church with Peter and to have the Keys of the Kingdom of Heavens and terms Peter not a Head in respect of Power or Jurisdiction over the rest but in respect of Order that for want of it no occasion of Schism might be Which to have been the minde of Hierome appears fully in his Epistle to Euagrius in which he determines that in the Scripture Bishops and Elders were the same that Peter calls himself a fellow-elder and John an Elder but after one was chosen who might be set before the rest that was done for a Remedy of Schism lest each one drawing to himself the church of Christ might break it And then he makes the Church and Bishop of Rome equal with other Churches and Bishops If saith he Authority be sought the World is greater than a City Wheresoever there is any Bishop either at Rome or at Eugubium or at Constantinople or at Rhegium or at Alexandria or at Tanis he is of the same merit and of the same Priesthood Power of riches and humility of poverty makes a Bishop neither higher nor lower But all are Successours of the Apostles Whence these things may be inferred 1. That Bishops are not above Elders originally 2. That their superiority is by positive order 3. That the Apostles were Elders 4. That all Bishops are their Successours 5. That the Bishop of Rome is not above another Bishop 6. That the Authority of Rome is less than of the World Yet further saith H. T. Object One Body with two Heads is monstrous Answ Not if one be principal and the other subordinate or ministerial onely as in our present case so Christ is the Head of the Man and the Man of the Woman 1 Cor. 11. without any monstrosity I reply to make a thousand metaphorical subordinate ministerial Heads of the Church of Christ may be without monstrosity But to make a supreme visible Head over the whole Church ascribing to him such a power as agrees to none but Christ nor can be exercised by any but Christ for the good of his body hath monstrosity in it or rather treason against Christ But such a Head is the Pope made by H. T. therefore this conceit of him and other Papists induceth monstrosity The Minor is partly shewed before and may be fully proved by instancing in the acts of power the Pope takes to him in defining what the whole Church is to believe what is the sense of Scripture receiving Appeals from all places judging causes setting up and putting down Kings and Bishops and many more wherein he arrogateth and usurpeth that power to himself which doth onely agree to Christ and can be exercised by none but him Again saith H. T. Object St. Gregory rejects the name of Universal Arch-bishop as Antichristian lib. 7. indict 2. Epist 96. Answ He rejects it as it excludes all others from being Bishops I grant as it onely signifies one to be supreme and above all others I deny and so doth he himself saying in the same Book Epist 62. if there be any crime found in

the Church cannot be meant of every visible Church as if it were free from error but of the true Spouse of Christ nor is the true Spouse of Christ free from error of any sort but that which is in the main points of faith concerning the Father Son and holy Spirit as the words following shew nor is he said to be separated from the promises of the Father or not to have God for his Father who divides from the Church of Rome and hath not it for his mother nor are all other Churches said to be adulteresses who hold not with the now Roman church but he who divides from the Catholick church nor hath it for his mother of whom he had said Illius faetu●nascimur illius lacte nutrimur spiritu ●jus animamur whence it appears that he meant the church to be his mother who is born again with the same birth baptism or faith nourished by her milk that is the Word of the Gospel and animated by the same Spirit And of this it is granted that whoever is so severed from the church of Christ that is the multitude or number of believers throughout the world who professe and are baptized into the common faith and are nourished by the same Gospel and quickned by the same Spirit they are divided from God and have not him for their Father But this proves not that he that is divided from the now Roman church is divided from God But there are other words of Cyprian cited by him as found Epist 55. in mine edition at Bafil 1558. l. 1. Epist 3. as Bellar. also cites them l. 4. de Romano pontifice c. 4. which are thus set down by H. T. To Peters chair and the principal church infidelity or false faith cannot have access in which he would insinuate 1. That the Roman church is the principal church 2. That by reason of Peters chair there no error in faith could come to that church But the words being rightly and fully set down and the Epistle being read throughout it will appear that Cyprian had no such meaning as this Author would put upon him The words are these After these things which he had related before concerning the crimes of some excluded by him out of the church of Carthage as yet over and above a false Bishop being constituted for themselves by hereticks they dare saile and bring letters from Schismaticks and profane persons to Peters chair and the principal church from whence sacerdotal unity arose and not think them to be Romans whose faith the Apostle declaring is praised to whom perfidiousness cannot have accesse I● which I grant the Roman church is called the principal church from whence sacerdotal unity did arise and the See of Rome Peters chair the reason of which speech is plainly set down by Cyprian himself in his book de simplicitate Pr●latorum or de unitate Eccle●●ae in these words The Lord speaketh to Peter I saith he say to thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not overcome it I will give to thee the keys of the Kingdom of heaven and what things thou shalt binde upon earth shall be bound also in the heavens and what things thou shalt loose upon earth shall be also loosed in heaven And to the same after his resurrection he saith Feed my sheep And although to all the Apostles after his resurrection he bestowed equal power and saith As my Father sent me I also send you receive the holy Ghost if ye remit sins to any they shall be remitted to him if ye ●old them to any they shall be held yet that he might manifest unity he hath disposed by his authority the rise of the same unity beginning from one Verily the other Apostles were also that which Peter was endued with equal allotment of honour and power but the beginning comes from unity that the church may be shewed to be one And a little after which unity we ought firmly to hold and vindicate chiefly Bishops who are President in the church that we may prove also Bishoprick it self to be one and undivided Let no man deceive the fraternity with a lye let no man corrupt the truth of faith with perfidious prevarication Bishoprick is one of which by each entirely a part is held By which words it is manifest that Cyprian made the Roman church the principal church not because the Bishop of Rome was above any other in honour and power or that Peters chair was more infallible than other Apostles chairs or that a supremacy over the whole church did belong to the Pope of Rome for he expressely saith that the other Apostles were the same that Peter was that they were endued with equal allotment or fellowship of honour and power and that in solidum wholly and entirely that is as much one as another each Bishop held his part in the one Bishoprick but because he made the unity of Episcopacy to have its original from Christs grant to Peter Matth. 16. 18. that all Bishops might be as one none arrogating more to himself than another And that this was Cyprians minde appears 1. By the words in his Epistle to Pope Cornelius presently after the words which H. T. cites where against the practise of those that sailed to Rome to bring thither letters of complaint against Cyprian he saith But what cause is there of their going and declaring their making a false Bishop against the Bishops For either that pleaseth then which they have done and they persevere in their wickedness or if it displeaseth them and they recede they know whither they should return For s●●h it is decreed by all us and it is ●qual alike and just that every ones cause should be there heard where the crime is admitted and to several Pastors a portion of the flock is ascribed which each Pastor should rule and govern being to give account to the Lord of his own act it is meet verily that thos● over whom we are president should not run about nor break the cohering concord of Bishops by their subdolous and fallacious rashness but there plead their cause where they may have both accusers and witnesses of their own crime unless to a few desperate and w●etched persons the authority of the Bishops setled in Africa seem less who have already judged of them and by the weight of their judgement have damned their conscience bound with the many snares of their sins Which words shew that Cyprian denied the authority of the Bishops of Africa to he less th●n the Bishop of Rome and that persons should appeal from them to Rome but asserts that they ought to stand to the judgement of their own Bishops and that a portion of the flock is given to each Pastor which he ought to rule and govern and thereof must give account to the Lord not the whole to any one no not to the Bishop of Rome and therefore he ought

subject which if so meant the words are not true if meant as Cyprian meant that there is one Bishoprick of which each Bishop holds a part intirely in respect of unity of Doctrine the speech is good but not against Protestants who hold the unity of that Episcopal Chair The words of Augustine lib. 4. de Symb. fidei ad Catech. cap. 10. if they were true yet are they nothing to the purpose unless it were said that by the holy Church he meant the Church of Rome or that he who is found out of the Church of Rome is a stranger from the number of sons that he hath not God for his Father nor will have the Church for his Mother none of which are said by him It is true there are these words in Austin's second Exposition on Psalm 21. with us 22. ver 18. He who hath charity is secure or safe No man moveth it out of the Catholick Church But these words are not against Protestants but against Papists who move it out of the Catholick Church and confine it to the Roman and most uncharitably damn them who are not of their party therein following the Donatists whom Austin there condemns who confined the Church to the part of Donatus in Africa And there is another passage in the same Exposition which doth justifie the Protestants and condemn the Papists in the main point of controversie between us what shall determine controversies between us they say the Church when the great controvesie is which is the Church we say the Scripture and so doth Augustine in these words The Testament of our Father that is the Scriptures as the words a little before shew is come out of any hole I know not what Thieves would take it away I know not what Persecutours would burn it Whencesoever it is brought let it be read Why strivest thou We are brethren why do we strive The Father died not without a Will he made his Will and so died he is dead and risen again So long there is contention about the Inheritance of the Dead untill the Will be publickly produced and when the Will is brought into the publick all are silent that the Tables may be opened and recited The Judge hears within the Advocates are silent the Criers make silence all the People is suspended that the words of the Dead not perceiving it in the Tomb may be read He lies without sense in the Monument and his words are in force Christ sits in Heaven and is his Testament contradicted Open let us read we are Brethren why do we contend Let our minde be pacified our Father hath not left us without a Will He that made the Will lives for ever hears our voices acknowledgeth his own Let us read why do we contend Where the Inheritance it self is found let us hold it These words were spoken by Austin against Donatists and may rightly be applied to Papists who are the true canse of all the horrible Schisms and bloodsheds among Christians because they will not try who hath the Inheritance of the Church by the Scriptures which are God's Will but usurp the name of the Catholick Church as the Donatists did and under that pretence trample under foot all their Christian Brethren in the World who have as great and better Portion in the Inheritance of God their Father and of the Church than themselves The words of Augustine in his Sermon super gestis Emeriti are not that out of the Church an Heretick may have all things but Salvation For he saith He may have the Faith which he would not say of the Heretick but he speaks it of the Donatists which whether it be true or no is nothing to Protestants who are and may be in the true Church of Christ and have salvation though they be not in the Roman Church The words of Augustine Epist 48. concerning the Donatists that they were with other Christians in Baptism in the Creed and in the other Sacraments of the Lord but in the spirit of unity in the bond of peace and finally in the Catholick Church you are not with us do not at all touch Protestants who are in the Catholick Church with other Christians though not with the Roman party who are most like the Donatists and the Protestants hold with Augustine in the same Epistle that that kinde of Letters to wit of Bishops such as Hilary Cyprian c. is to be distinguished from the authority of the Canon of the Scripture For they are not so read as if testimony were brought out of them that it may not be lawfull to think to the contrary if perhaps they thought otherwise than the truth requires SECT IV. H. T. hath not solved the Objections acquiting Protestants from Schism and Heresie and condemning Papists It follows in H. T. Objections solved Object We separated onely from the Church of Rome's errours Answ Yea from her Catholick and Apostolical Doctrines She doth not erre in Faith as hath been proved I answer therefore with St. Augustine to the Donatists I object to you the crime of Schism which you will deny and I will presently prove because you do not communicate with all Nations cont Petil. Add no nor with any Nation before Luther I Reply that we separate from any other than the Church of Rome 's errours and sins is said but not proved and that she that is the Bishop of Rome and his party do not erre in Faith is not proved but impudently said against plain evidence of Scripture Councils and Fathers and I reply by retorting Augustine's words I object to you the crime of Schism which you will deny and I will presently prove because you do not communicate with all Nations particularly you English Recusant Papists H. T. and the rest are manifest Schismaticks for you separate from the Catholick Church in that you do not communicate with the Protestant Church of Christ in England It is false that those who held the same truth with Protestants under other names held no communion with any Nation before Luther For as far as they could and ought they held communion with a. called on the Name of the Lord Jesus in France Bohemia England and elsewhere under the names of Waldenses Hussites Picards Wiclevists Lollards and such like H. T. adds Object We refused onely the Church of Rome's Innovations and Superstitions Answ You slander Her Discipline and Doctrines were the same then that they have been in all precedent Ages Did the Church perish saith St. Augustine to the Donatists or did she not If she did what Church brought forth the Donatists or the Protestants If she did not what madness moved you to separate your selves from her on pretence of avoiding the communion of bad men lib. 1. cont Gaudent cap 7. And again We are certain no man can justly separate himself from the communion of all Nations yet Martin Luther and Mr. Tyndal did it Epist 48. And in another place All Separation made before the