according to your charge I did say that the Romane Church had grievously erred and in one fundamentall at least yet as then so now I am have been and ever shall be loath to deny her to be a true Church since without the Church no salvation If you will make her no Church or a false Church and put your selves out of all hope I can pity you but not help it Indeed the pride of that See is such she will be all or nothing either the Catholick or no Church It is not therefore to her content to yeild her to be a Church since that implyes no more then that she is a member of the whole Alas the Universall she cannot be (z) Sicut universa terra ex multis terris unviversa Ecclesia ex multis constat Ecclesiis Aug. de Civ Dei l. 13. c. 13. that consists of many Churches as the whole earth consists of many lands and countreys and yet but one Earth and one Church Neither of them is couped up or confined within the largest Continent For my part I professe with St. Austin that (a) Aug. contr Crescon Gram. l 3. c. 35. I am in that Church cujus membra sunt omnes illae Ecclesiae quas ex laboribus Apostolorum natas atque firmatas simul in literis canonicis novimus the members whereof are all those Churches which in Scripture we know to have been planted and confirmed by the Apostles industry And (b) Earum communionem quantum me adjuvat Dominus sive in Aphricâ sive ubicunque non deseram Ib. their communion with Gods assistance I shall never forsake whether in England or elsewhere unlesse these forsake the truth I shall never leave the Vniversall to side with any particular Church And I would advise your Masters to take heed lest while with the Dogge in the Fable they catch at too much they lose all 15. (c) Cyprian de unit Eccles The Church according to St. Cyprian is like a Tree whose boughs are many but the body one firmly rooted Ab arbore frange ramum fructus germinare non poterit break the best arme from this body it will bear no fruit for heaven the branch it self will wither and rot and come to nothing Hath that Church you speak of been heretofore a glorious and happy Church Glory not too much in that (d) Ro. 11.18 boast not over the rest of the branches that have been lesse successefull thou bearest not the root but the root thee thou art but graffed in as the rest were and (e) Ib. v. 17. with them thou partakest of the root and fatnesse of the olive tree Remember also though there be many branches yet there is but one originall one root that yeelds sap and life and fruit to every bough great or small Suppose thou be the top-bough yet rend not suffer not thy selfe to be rent from this body Take heed of this lest thou become fewell for that dreadfull fire 16. That the Church of Rome hath grievously and dangerously erred I need no witnesses but your own family Stapleton justifies that (f) Stapleton Relect. cont 1. q. 5. A. 3. there is scarce any sin that can be thought by man Heresie onely excepted with which that See hath not been foully stained especially from the 800 years after Christ. But (g) Stella in luc 22.31 Stella and (h) Almain l. 3. D. 24. q. 1. Almain grant freely that some of the Bishops of Rome did fall into heresie and so ceased to be heads of the Church And though some of that Churches errors at this day be dangerous to salvation yet (i) Archbishop Lawd §. 20. n. 23. that judicious Bishop I then spake of would not venture to set down what errors in doctrine may give just cause of separation in this body or the parts of it one from another Neither shall I by Gods grace be over-bold in this point 17. The points fundamentall are contained in the Creed which is as the Councell of Trent speaks (k) Concil Trid. Sess 3. Et fundamentum firmum unicum not the firm alone but the onely foundation And Bellarmine resolves that (l) Bellar. de Verb. Dei non Scrip. l. 4. c. 11. All things simply necessary for all mens salvation are expressed in the Creed and Deealogue If yee have erred in any of these and grown obstinate in this error yee are become an Hereticall Church in battering the foundation And yet we must take notice that (m) Archbish Lawd § 11. n 1. every thing fundamentall is not of a like neernesse to the foundation nor of equall primenesse in the faith For there are (n) The. 2 a. 2 ◠q. 1. Art 7. c. quaedam prima credibilia certain prime principles of faith in the bosome whereof all other Articles lie wrapped and folded up What ever Church denies or disbeleives any of these ceaseth to be not onely Orthodox but Catholick and so no member of the true Church since (o) 1. S. Jo. 4.3 every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but is that spirit of Antichrist Now if yee have at any time denied (p) Ib. c. 5.20 this Jesus Christ to be the true God and eternall life ye were at that time no Church but an Antichristian Synagogue But this did Marcellinus and Liberius and John 22. all Bishops of Rome In those times therefore yee were no Church but an Antichristian Synagogue (q) Cypr. Pomp. Haeresis enim Christi Sponsa non est since Heresie is not the Spouse of Christ 18. If you doubt of the Minor Stella makes that good for he testifies that (r) Stella in luc 22.31 Marcellinus sacrificed to Idols that Liberius assented to the Arians that is he denyed our Saviour to be of one and the same substance with the Father and that John 22. affirmed that God the Son is greater then the Father and the Holy Ghost These batter and undermine the foundation which what ever Congregation does it apostatizeth and is no Church While then Rome did and beleeved thus neither she nor any of those that communicated with her in these or any of these heresies (s) Nulla societas fidei perfidiae potest esse Qui cum Christo non est adversarius Christi est Cypr. l. 1. ep 3. were so much as a Church much lesse the Catholick Church Especially since all these are contrary to the Creed and Catholick faith (t) Athan. Cre. which faith except every one doe keep whole and undefiled without doubt he shall perish everlastingly This Creed our Church appeals to whether Catholick or not Catholick this is the faith she desires to be saved by He that faithfully beleives this Creed is a Catholick but he that beleives it not is no Catholick neither can he be saved I am one of Athanasius his Catholicks and with Gods blessing I shall live and
Rome and those in her communion and the Church of England are but severall members of the One Catholick Church That I conceive cannot be 1. For the reasons inferred from the Articles of your Church as above 2. For that the Articles of Faith of both Churches are directly contradictory as appears by many your negative Articles And Mr. Hooker sayes li. 3. fo 84. That the Children of the visible Church are signed with this marke One Lord ONE FAITH One Baptisme 3. Your self Sect. 24. charges the Church of Rome with errors in matters of Faith no lesse then in 4. points viz. Transubstantiation Communion in one kind Invocation of Saints and Adoration of Images and how you do distinguish between errors in matter of Faith pertinaciously as you will say held and Heresie I would willingly hear and if guilty of Heresie then by your sayings out of St. August Haeresis enim Sponsa Christi non est And Haeretici non pertinent ad Ecclesiam Catholicam she is no part of the Catholick Church And in Sect. 11. you charge the Church of Rome That she hath most sacrilegiously robbed the Laity of Christs blood 4. Christs mysticall body is but one and although that body is made up of many members yet all those members must cōmunicate one w th another for if a member be separated but by schism it is like an arm cut off from the body or a branch from the vine your owne similies which makes that arm or branch no part of the body or vine VIII And that the Church of Rome and England are separated by schisme I think none will deny for they doe abhorre mutuall communion in divine worship Sacraments Prayers and holy Rites and no Protestant will frequent Catholick service especially in the holy Sacrifice of Masse Moreover Catholicks excommunicate Protestants every year and Protestants did frequently Catholicks in England And by publick Statutes and Laws of the Land any one who should reconcile one of the Church of England to the Church of Rome is guilty of death but a Priest that shall celebrate Masse is made guilty of high Treason How therefore can One Church Christs mysticall body grow up together of such different members And your self say Sect. 19. that since the Reformation you have not communicated with the Church of Rome IX The Church of Rome and England being thus separated both in Faith and Communion and so not one And the Church of Rome and those in communion with her by your saying not being the Catholick Church my desire to be shewed the Catholick Church or the Church of England distinct from the Church of Rome and those in her communion for the last 1100 years or for so long as you please to say the Church of Rome hath so grievously erred that you dare not communicate with her is not nor by your Papers can be satisfied Thus beseeching Almighty God to look favourably into the souls deceived by devillish deceits that all hereticall impieties removed the hearts of them that erre may relent and returne to the unity of his truth I humbly take leave and rest Your most unworthy Servant T. B. For Mr. T. B. An Answer to his second Letter SIR I. I Have heretofore manifested that (a) § 2. there were Churches in Judea in Galilee and Samaria before ever there was a Church at Rome 2 ly That (b) Ib. there was a Catholick Church when the Apostles Creed was compiled and beleeved and yet no Church at Rome 3 ly After Rome became a Church she ceased to be Orthodoxe in so much that (c) § 23. in the time of St. Hilary of Poicteurs there was at Rome no Church no Communion of Saints She and those in communion with her were Hereticall and complyed with Arius And yet in France at that very instant there was a Catholick an Orthodox Church as also (d) § 29. at Alexandria and in Sardinia 4 ly (e) § 18.27.29 No Church at Rome under Zepherinus a Montanist Marcellinus an Idolater Liberius an Arian Vigilius an Eutychian and under John the 22. that Monster of Hereticks And yet in those dayes the Church was in Asia Alexandria Sardinia Cappadocia France and other places And all these I hope before Luther and after Rome had been Catholick And yet the effect of all this is a resolution in you that (f) n. 1. there can be no Church shewed through the whole world for many hundred yeers before Luther but the Church of Rome and those in her communion For some hundred yeers then it seems there may and if for some perchance for more 2. All this is to imply as if no Church without Rome as if all these were no Churches because they did not communicate with Rome in her damnable heresies If no Church but Rome and those in her communion then was there no Church at all for many hundred yeers since Rome was no Church while Arian or Eutychian or worse From whence then borrow you these grounds and take up this resolution Because Rome sometimes embraced Montanism sometimes Eutychianism Arianism Apostatism therefore no Church but Rome Or as if Asia Alexandria Sardinia France and Cappadocia were no part of the world For in those places there were Catholick Churches when none at Rome Or else that Church because the Romane was Catholick though never so hereticall Thus the Faith shall be tryed by Rome and not Rome by the Faith Communicate with Rome and all 's well 3. Next therefore you scoffingly adde (g) Ib. for if there could I presume your learning is such you would have known it and your charity such that being desired you would have shewed it me Sir my learning is such I blesse God that I doe know it and my charity such that upon your desire I have shewed it you But your eyes and resolution are such that you will not see it Thus with (h) Senec. ep 51. Harpaste Seneca's wives fool the house is dark when you are blind not casually but wilfully 4. In your former Letter your desire was that I would shew you the Catholick Church distinct from the Church of Rome and those in communion with her This I did in my former Answer plainly and fully § 1.22 23 29. That in this you might receive satisfaction I grant that The Catholick Church was alwayes visible from the Apostles times to this present day even then when there was no Church at Rome § 5. c. Next I have therein proved that (i) § 10. The Church of Rome and those in communion with her are not cannot be the Catholick Church A member indeed of the Catholick Church sometimes she was and sometimes she was not When Orthodox she was a member of the Catholick but while Hereticall or Schismatical she was no Church much lesse the one Catholick That the Romane Church hath been dangerously Hereticall is manifested § 16 17 18 23. That she hath been miserably Schismaticall is acknowledged by your
own men § 3. Thus that Church hath grievously erred and in more then one fundamentall And yet the Catholick hath been alwayes visible though oft-times invisible at Rome unlesse errors and heresies prove Catholick because professed at Rome 5. All this your Tutors reply not to nor hardly take notice of but have directed you to fall from your former desires upon new questions tempting me as the Pharisees did our Saviour but resolving to receive no answer Thus you put me to more trouble not with a mind to be satisfied but meerly to cavill and to slide over those arguments and testimonies which they are not able to answer or disprove Is not this to speak nothing lest you should seem to be silent Are these things which I have delivered true or false If true (k) A quâ—cunque verum dicitur illo inspirante dicitur qui ipse veritas est Aug. ep 28. let truth prevaile If false disprove them if impertinent manifest it Otherwise if you thus seek evasions you will enforce me to acquaint the world with your shifts and shufflings by publishing these papers that every eye may discern what is the weaknesse of your cause and what your obstinacy 6. Your intent being to decline what you cannot answer you divert me from the former businesse thus (l) n. 2. My originall doubt was say you that sith the Catholick Church must be alway visible and that I could not by my best inquiry finde that a succession of men professing the doctrine of the Church of England had been alway visible that that Church was not the nor any part of the Catholick Church What have I to doe with your originall doubt Your Letter and the expression of your desire I looked upon I endeavoured to satisfie your request and I presume a satisfactory answer was given to your demands that so I might win a soul not so much to our Church as to the Communion of Saints and to lead you out of error into the way of truth That the Catholick Church is hath been and must be alway visible is agreed on both hands But by your best enquiry you could not finde that a succession of men professing the doctrine of the Church of England had been alway visible No more could the Pharisees see the Prophesies that concerned our Saviour though never so visible Alas poore Gentleman little Learning are you troubled with you are not able to search the Scriptures Councels and Fathers as you ought and your enquiry hath been of such as are either ignorant or wilfully blinde and bent to misguide you 7. The doctrine of the Church of England is cleare in our Book of Common-prayer that is the rule for the Laity and such as the true Catholick Church hath alwayes imbraced and continued All therein is positive The Book of Articles is a rule for the Clergy to preserve them from error and much therein is negative He that means sincerely to instruct you so in the right way that you may be a guide to others must give you directions to avoyd the by-paths The positive doctrine of this Church was ever professed and is visible in all Catholick writers But you insist upon no particulars and guile lurks under generalls But I beseech you before you turned over to the Church of Rome why did not you make the like enquiry to finde out a succession of men professing the doctrine of the Church of Rome in those particulars wherein we dissent from them of that Communion If thus you had done you might easily have discerned that that Church is not the nor any part of the Catholick Church if wee goe by your line For the most skilfull of your party are not able to shew such a succession of men in the first 700 years of Christianity 8. But you are pleased to adde that (m) n. 2. to this doubt at our conference I endeavoured your satisfaction by attempting to prove that though the Church of England had not been alway visible at least not seen yet seeing she is but a member of the Catholick Church of which the Church of Rome is another it was sufficient that the Catholick Church had been alway visible in the Church of Rome and other particular Churches though not in the Church of England Good God what foreheads have men Is this could this possibly be my answer Who alwayes justifie that this Church hath been visible since the first or second Conversion though not alwayes under Reformation And for Rome I have demonstrated that the Catholick Church was not alway visible in that City or Diocese § 22 23 29. As also what kind of Church yee had for 450 yeers together § 33. when hardly the form either of Religion or a Church was there to be seen Yet visible it was here when invisible at Rome For you can never shew that this Church was overrun with Montanism Arianism or Eutychianism Yea this was a learned and pious Church when yours was miserably possest with ignorance and impiety Look upon your owne Mr. Pits his Catalogue of our Writers and this will manifestly appeare 9. However then (n) n. 3. that discourse which I sent unto you gave you no satisfaction yet it abundantly clears the questions proposed in your Letter Neither can I possibly expect to withdraw you from that faction who are resolved to receive no satisfaction unlesse we grant that the Church of Rome and those in communion with her are the onely Catholick Church And yet I never reade in Fathers or Councels that to communicate with Rome is either a sure or any token of a good Catholick St. Austine assures us that (o) Aug. quaest Evangel secund Mat. c. 12. they are good Catholicks qui fidem integram sequuntur bonos more 's who hold the undefiled Faith full and whole and observe good manners and those that endevour not to doe this are much to blame While then thus we doe we are good Catholicks But that Faith which we have received from the Apostles and Councels and Fathers we keep whole and undefiled without alteration addition or diminution While they are right we are so If they be out of the way we are content to erre with them Catholicks we are true right Catholicks by Lirinensis rule (p) Vincent Lirin c. 25. Gods truth the Church the body of Christ we love We prefer no mans no Churches authority no affection no wit no eloquence no philosophie nothing whatsoever before Divine Religion and the Catholick Faith These things we set light by and being fixed firme in faith we have determined by Gods grace to hold and beleeve that and that onely which we know to have been held by the Catholick Church universally of old from the beginning of Christianity And whatever new or unheard of doctrine we shall perceive to have been induced by any particular man or Church besides or against all the holy men of God this we understand to proceed from
perchance in all parts of the habitable world at the same time (n) 1. Cor. 12.12 One it is but many members As the body is one and hath many members so is Christ (o) Chrysost in loc Pro Ecclesia posuit Christum for the Church he sets down Christ since the Church is his body (p) 1. Cor. 12.13 into which we are all baptized This body hath many members these members are diffused from sea to sea over the whole earth So the Church is in Greece Italy Spain France England Polonia and * Unus spiritus inesse omnibus infusus membris una anima meritò dicitur quia una in omnibus fides unus ab omnibus colitur Deus atque ex uno ore hymnos omnes concinunt Deo Ruffin hist l. 9. c. 10. whereever the Catholick faith and Apostolicall government are continued Thus we acknowledge Rome to be a Church as St. Paul did Corinth though an erroneous and superstitious Church You see now where you may communicate with the Catholick but it is left to your discretion to choose whether you will communicate with a reformed or a superstitious Church 24. Now to the second where I say That the Church of Rome and those in her communion and the Church of England are but severall members of the one Catholick Church You reply thus (q) n. 7. That I conceive cannot be 1. For the reasons inferred from the Articles of your Church as above 2. For that the Articles of faith of both Churches are directly contradictory as appears by many your negative Articles I look not upon your conceits but upon your reasons inferred from the Articles of our Church which are already satisfied § 12 13. And whereas you adde that the Articles of faith of both Churches are directly contradictory I hope it is not so If it be I am certaine one of these is no Church For then (r) 1. Cor. 3.11 we build not both upon the same foundation (s) Colos 2.19 we hold not the head from which all the body receives nourishment and is knit compacted together by joynts and bands Quid itaque relicto capite membris adhaeres Why then do you leave the head to cleave to the members corrupt putrified members He that builds upon the rock builds upon sure grounds (t) Aug. de verb. Domini Ser. 45. c. 7. Veni ergo mecum si vis superpetram noli mihi velle esse pro petra if then you befor the rock go along with me and seek not to be the rock to me Behold we build upon the rock we beleeve in God the Father in God the Son and God the holy Ghost I hope ye doe so too We also beleeve the Unity in Trinity and Trinity in Unity And do not ye so too Hitherto we are both upon the Rock We beleeve the * We devoutly professe and in all points follow the faith which is contained in the three Creeds that is to say of the Apostles of the Councel of Nice and of Athanasius The Protest of Bishop Scory c. Book of Mart. p. 2119. three Creeds and in the same sense the Primitive Church received them which ye doe not but give some of the Articles a new another sense Here then ye are beside the Rock 25. Thus we agree and yet not agree we agree in the foundation not in the superstruction in the letter not in the exposition And we are sorry to see you forget your selves so much as to infringe so memorable so necessary a Canon as that of the Councel of Ephesus which decrees that (u) Conc. Ephes Can. 7. It is not lawfull for any one to bring to write or compose any other Creed besides that which was agreed upon by those holy Fathers assembled in the holy Ghost at Nice He that offends in this kind against this Canon is deeply censured If a Bishop he is to be deprived of his Cure if a Clergy-man of his function but if a Lay-man he is to be turned out of the Churches communion But ye have imposed a new another Creed of Pius Quartus upon the Church which whosoever will not subscribe to he is at least no good Catholick w th you 26. Say not that these are expositions they are dangerous additions and though I cannot say ye have altered the letter yet I dare be bold to say ye have strangely alter'd the sense (x) Tertul. de Praescrip c. 38. auferendo proprietates singulorum verborum adjiciendo dispositiones non comparentium rerum by taking away the proper sense of severall words and by inserting imaginations of such things as have no footing in holy Writ Whereas we as we ought take the rule of Faith in the literall sense (y) Quae nullas habet apad nos quaesliones nisi quas haereses inferunt quae Haereticos faciunt Ib. c. 14. and that raiseth no controversies with us but such as heresies bring in and such as make Hereticks Your selves your own Church ye may charge with contradictions this Church ye cannot This is the plea we stand upon (z) Ib. c. 21. Communicamus cum Ecclestis Apostolicis quod nulla vel in nullo doctrina diversa hoc est testimonium veritatis we cannot but communicate with the Primitive the Apostolick Churches whose doctrine is in nothing different from theirs This is such a testimony of the truth that it is above all exception And resolved I am with Gods blessing to be no longer of this communion then I shall be able to make this good 27. And whereas (a) n. 7. Mr. Hooker sayes That the Children of the visible Church are signed with this mark One Lord ONE FAITH one Baptisme I presume you make no doubt of this Neither can I think but that you are resolved whoever denies the Lord of life or renounceth the Catholick faith or is baptized into any other Baptism then that one which our Saviour instituted or is a second time baptized he is no childe of the visible Church since that hath taught us to beleeve one Baptism for the remission of sins He then that forsakes this faith forsakes the Church 28. Thirdly you adde that (b) Ib. I my selfe charge the Church of Rome with errors in matters of faith no lesse then in foure points viz. Transubstantiation Communion in one kinde Invocation of Saints and Adoration of images As if I were the first or the onely man that charged you with these errors whereas (c) Art 22 28 30. this is done by our whole Church and the Inditement is made good by that learned Archbishop of B. memory The Church saith that these doctrines are (d) Art 22. fond things grounded upon no warranty of Scripture but rather repugnant to the Word of God The Archbishop hath charged it home and you know not how to shift it off It would well therefore become a Christian Church to redress these and your other
AN ACCOUNT OF THE CHURCH CATHOLICK Where it was before the Reformation AND Whether ROME were or bee the CHVRCH CATHOLICK IN ANSWER to II. LETTERS SENT TO Edward Boughen D. D. We write none other things unto you then what yee read or acknowledge 2 COR. 1.13 Evigilate ad salutem amate pacem redite ad unitatem Aug. ep 171. LONDON Printed by E. Cotes for Richard Reyston at the ANGEL in Ivie-lane M.DC.LIII To my Reverend friend Mr. Boughen Doctor in Divinity These humbly present SIR BEcause I see in a conference zeal often turns to choler and because it was desired I would put my mind in writing that I might the more distinctly be understood and thereby the better receive solution I have here beneath set downe what I desire to have shewn viz. the Catholick Church distinct from the Church of Rome and those in communion with her which by your own propositions below is necessary to be shewn to find the Catholick Church If this you doe you may win a soul to your Church If this you cannot doe I hope you will not accuse mee for remaining where I am I have made bold to trouble Mris. M. at her conveniency to present this to you and at your conveniency crave the favour of your Answer and am SIR Your Servant to command T. B. I. You grant the Catholick Church to be alwayes viz. from the Apostles time to this time visible II. You say that the Church of Rome and those in communion with her are not the Catholick Church because they have grievously erred and in one fundamentall at least Then by your saying the Catholick Church must be distinct from the Church of Rome and those in her communion Wherefore I desire to be shewn the Catholick Church distinct from the Church of Rome and those in her communion for the last 1100 years and if it cannot be shewn it will necessarily follow those were the Catholick Church or else the Catholick Church was not alway visible To Mr. T. B SIR 1. BY Letter you desire to have shewed unto you the Catholick Church distinct from the Church of Rome and those in communion with her which was at our meeting manifested as plainly as we can distinguish the whole body from a particular member or a particular member from the whole body The body is one thing the member another the body is totum compositum the whole fabrick the member but a part of it And this is the particular Church of Rome to the whole Catholick (a) Chrysost in 1 Cor. 12. Homil. 30. Every member as St. Chrysostome teacheth hath a proper and a common vertue it hath likewise a peculiar and a common form or shape The hand hath not the shape or strength of the whole man and yet by the meer shape we know it is a mans hand And though we know the Church of Rome by her form that is by her Faith and Government to be a Church yet hath she not the form or virtue of the whole Church be she never so Catholick If she have then must the Catholick borrow her life and being from Rome and not Rome from the Catholick If this particular had the virtue of the whole then Timothy and Titus might not have given Orders or censured Delinquents or redressed what was amisse at Ephesus and Crete but by virtue of a Commission from the Church or Bishop of Rome And yet (b) 1 Tim. 1.3 St. Paul besought Timothy to abide at Ephesus that he might charge some those within his Diocese that they teach no other doctrine then St. Paul had delivered And (c) Tit. 1.5 for this cause left he Titus at Crete that he should redresse what was amisse and ordain Presbyters as hee had appointed him not as the Church of Rome directed him And this was before he had visited that City 2. But if the Church of Rome be the Catholick Church Where was the Catholick Church before she became a Church Was there one or was there none If one then was not that the Romane since there was yet no such Church If none what were (d) Act. 9.31 those Churches throughout all Judea and Galilee and Samaria This was before the Apostles parted from one another to teach all Nations hitherto we find them in these quarters and no other And yet at that time the Catholick Church was in being unlesse the Apostles Creed deceive us For (e) Ruffin in Symb. n. 10. that was framed at Jerusalem before the Apostles went about their great work And for this end was it made that it might be (f) Hanc credentibus dandam esse regulam statuunt lb. credentibus regula a rule for beleevers whosoever became Christian he was to beleeve the Catholick Church which he could not beleeve if it were not in being 3. Secondly if Rome be the Catholick Church then if she be Orthodox the Catholick Church is Orthodox if she be Hereticall or Schismaticall the whole Church must be Hereticall or Schismaticall as she is So the Church shall take denomination from her with her she shall stand or fall Great reason then we should have an eye to Rome and relie upon her But this Church hath been miserably Schismaticall and Hereticall Schismaticall as is to be seen in Platina and Onuphrius when she had sometimes two sometimes three Bishops together a double a treble-headed a monstrous Church Whereas (g) Concil Nic. can 8. in one City there ought to be but one Bishop That she hath been sufficiently hereticall is confessed by your own men And as long as she was in this state shee was no Church (h) Cypr. Pompeio Haeresis enim Christi sponsa non est Heresie is no Spouse of Christ (i) Si Haeretici sunt Christiani esse non possunt Tertul. de Praescrip c. 37. her members not so much as Christians if we may beleeve Tertull. and St. Cyprian And St. Austin saith (k) Aug. de Deut. loc l. 5. c. 10. Haeretici non pertinent ad Ecclesiam Catholicam Hereticks doe not so much as belong to the Catholick Church So then they that confesse Rome to be Hereticall grant her to be no Church And yet who dares say that the Catholick Church was Schismaticall or Hereticall because Rome was so This were to deny to destroy the Church For if Schismaticall she is no body but shivers If Hereticall in the chief fundamentalls at least Where 's the Church Unlesse as there were (l) 2 Cor. 11.13 false Apostles so yee will have false Churches Such Churches we will have nothing to doe with unlesse it be to pray for them and to advise them to (m) Apoc. 2.5 remember from whence they are fallen to repent and to doe their first works 4. Thirdly if Rome be the Catholick Church if any thing be amisse in any particular the fault is hers and she ought to mend it If any mans hand fester or foot be lame if a remedy be not
4.3 those few in Sardis that had not defiled their garments from the multitude that had (i) Ingemuit totus orbis se Arianum esse miratus est Hieron cont Lucifer c. Vincent Lirin c. 6. The world groaned and wondred to see it self all Arian But God sees not as man sees at that time he had a Church and his eyes beheld it though it were very difficult for man to point it out Visible it was to some and those not over many Thus much for the Visibility of the Church 10. It is time now to look toward the second proposition wherewith you charge me which is this You say the Church of Rome The second Proposition and those in communion with her are not the Catholick Church because they have grievously erred and in one fundamentall at least What ever I said I am sure I have manifested that the Church of Rome and those particular Churches in her communion are not cannot be the Catholick Church no more then some parts of man may be said to be the whole man or (k) The Church is called the House of God 1. Tim. 3.15 some parts of an house to be the whole house But as for the reason which you impose upon me I am certain I never gave it I never said these were not the Catholick Church because they have grievously erred and in one fundamentall at least This reason was not could not be given for that purpose neither was it needfull or usefull For had it never erred the Catholick it could not be a Catholick it might be a part but not the whole If these you speak of be the whole all other are excluded and that your party most uncharitably aimes at Take Rome at the best at the highest (l) Concil Nic. can 6. she hath her priviledges among many not over all other Provinces must enjoy theirs And divers Bishops have as large territories as ever justly had your Pope of Rome He that hath a desire to know the truth of this let him consult the 6 Canon of Nice the 2 3 of Constantinople the 28 of Chalcedon with the 28 125 Canons of the African Code and he shall quickly discern that Rome in those days was no such wondrous Church She no lesse then others had her bounds which she might not passe 11. But I remember well I said that if there were no other cause then the maiming of the Lords Supper I could not communicate with the Church of Rome The reason is because our Saviour ordained it to be given in both kinds and ye have most sacrilegiously robbed the Laity of his blood By this means yee make the people unfit for martyrdome if St. Cyprian mistake not (m) Cyp. l. 1. ep 2 Quomodo saith that Father ad martyrii poculum idoneos facimus si non eos ad BIBENDUM prius in Ecclesia POCULUM DOMINI jure communicationis admittimus How can we make them fit for the cup of Martyrdome if first in the Church we doe not by right of communion admit them to DRINK THE CUP OF THE LORD And againe (n) How can we shed our blood for Christ who are ashamed to drink the blood of Christ Cypr. l. 2. ep 3. Quomodo possumus propter Christum sanguinem fundere qui sanguinem Christi erubescimus bibere No may the people say we are not ashamed to drink it but yee are ashamed to give it us to drink at least to acknowledge the wrong that yee have done us We have a right to drink it but yee have barred us from our right Thus yee have gone against the sense and practise of the Primitive Church Yee have also departed from the Institution of Christ (o) Ex Christi institutione Sacramenta virtutem obtinent Tho 3 q 64.3 c from which the Sacraments receive their force and virtue What efficacy then can your half Sacrament be of 12. But for your further satisfaction I adde First The Church of Rome and those in communion with her are not the Catholick Church exclusivè solely excluding others however divers of that faction appropriate that title to them And yet (p) Art 19. we grant Rome herself to be a Church that is a member of the one Catholick though an erronious member as a vicious man is a man or as an ulcerous member is a part of the body Though we see her errors we deny not her essence but wish she were cleansed from her corruptions Secondly a particular Church cannot be styled the Vniversall and Catholick signifies nothing else * Si hominem dicas jam quemvis hominem dixisti Athan. de Definit tom 2. p. 45. no more then Socrates can be said to be Home in specie all or the onely man Neither can we affirm that man is the onely animal the onely sensitive creature though the most excellent Yet in the third place though we deny you to be the Catholick we acknowledge you to be a Church (q) Archbishop Lawd §. 20. n. 3. For that Church which receives the Scripture as a Rule of faith though but as a partiall and imperfect Rule and both the Sacraments as instrumentall causes and seals of grace though they adde more and misuse these yet cannot but be a true Church in essence 13. It is not then every abuse of Scripture and Sacraments but (r) Haeretici de Deo falsa sentiendo ipsam fidem violan Quapropter non pertinent ad Ecclesiam Catholicā Aug. de Deut. locut l. 6. c. 10. the razing of the foundation that ruines a Church and makes that to be none which heretofore was one Of the essence of the Church I take to be these two (s) Omnes haereses ad utramque formam à nostris Ecclesiis provocatae probent se quaquâ putant Apostolicas Tertul. de Praescrip c. 32. the Catholick faith and the Apostolick government The former is the soul of the Church and gives it life the other is as the sinews thereof which knit the members together firmly into one body Without the former it is built upon sand and without the other it cannot last (t) Heb. 11.6 Without the Catholick faith we cannot please God and without a Bishop the Sacraments will quickly cease Yea the very communion of the Church must fail since according to St. Austin's rule (u) Non possunt communicare nisi iis quos sedere in sedebus Episcopalibus audiebant Aug. ep 163. we may not so much as hold communion with any that have not Episcopall Sees Since then yee professe the Catholick faith and continue the Apostolick government though mixt with corruptions and encroachments (x) Archbishop Lawd § 2◠n. 2. we grant you to be a true but not Orthodox Church For (y) Integritatis custodes recta sectantes Aug. de verâ Rel. c. 5. Orthodox Christians are keepers of integrity and followers of right things Of which the Church of Rome is neither 14. If then
one or more branches be broken off The fountain flows comfortably though a rivulet be cut off The reason is because (m) Jer. 2.13 Christ and no particular Church is the fountain of living waters (n) 8. Jo. 4.14 that spring up into everlasting life and they that seek to him for this water as they ought shall be sure to have it Or as St. Cyprian speaks the Church is (o) Cypr. de unit Eccles luce Domini perfusa she hath her light not from Rome but from (p) S. Jo. 1.9 that true light which enlightens every man that comes into the world And we shall be no longer (q) S. Mat. 5.14 the light of the world then we are furnished with this light 23. So then since you will needs have it so the time was when there was a necessity for the Catholick Church not onely to be distinct but diverse from the Church of Rome and those in her communion otherwise there had been no Church I shall give you a satisfactory instance When Liberius Bishop of Rome turned Arian to recover liberty and an honorable Bishoprick when all Italy and Spain sided with him in that heresie then was the Catholick distinct from Rome and those in her communion For these if we may beleive (r) Haeretici non pertinent ad Ecclesiam Catholicam Aug. Locut de Deut. l. 5. c. 10. St. Austin and (s) Si Haeretici sunt Christiani esse non possunt Tertul. de Praescript c. 37. Tertullian had no share in the Church they were not so much as Christians because Hereticks St. Hilary of Poictieurs lamented the infamous lapse of this Bishop professing publickly thus (t) Hilar. Pict de Synodis p. 287. Ex eo intra nos tantum communio Dominica continetur from that time forward the Lords communion is continued AMONG US ONELY Onely us And who are these that he clears suddenly after in these words (u) Ib. p. 288. Quidam ex vobis firmissima fidei constantia INTRA COMMUNIONEM SE MEAM CONTINENTES SEACAETERIS EXTRA GALLIAS ABSTINUERUNT Some of you with a most firm constancy of faith containing themselves within my communion abstained from others without France Here then was no communion with Rome unlesse you can prove Rome to be in France and yet I hope a Catholick communion Boast not then too much of the Romane Church Wee see in what state it hath been and into the same state without Gods great mercy it may fall again And when such cause is given it shall be lawfull for us in like manner to hold communion within our selves in the three Britains even in England onely And now I think I have shewed you the Catholick Church distinct from the Church of Rome and those in her communion such a one as would have nothing to doe with Rome while Hereticall 24. I have done with the Propositions your desire remaines which requires a large library and a younger man for your words are these Wherefore I desire to be shewn the Catholick Church distinct from the Church of Rome and those in her communion for the last 1100 years What will no lesse serve the turn then 1100 years and those together what 's the meaning of this I never undertook any such thing neither as I know hath this Church or any of the Fathers thereof said any such thing (x) Art 19. Our Articles acknowledge the Church of Rome to be a Church and call her so But withall we say that (y) Ib. those of her communion have erred not onely in their living and manner of ceremonies but also in matters of faith And this hath been prettily well proved out of your own men So a Church it is though erronious We have never declared her to be no Church neither have our Articles hitherto charged her with Heresie but (z) Art 22. with fond doctrines vainly invented and founded upon no warranty of Scripture Yea something we blame you with (a) Art 29. that is repugnant to the plain words of Scripture Foure opinions of this kind my Lord of Canterbury taxeth you with viz. (b) Archbishop Lawd §. 33. n. 13 1. Transubstantiation 2. The administration of the blessed Sacrament to the Laity in one kind 3. Invocation of Saints and 4. Adoration of Images Ye have not hitherto quitted your selves of this Inditement and while his book stands unconfuted I shall beleeve that ye are justly charged with these unsound and uncatholick doctrines 25. Besides we acknowledge that (c) Art 26. in the visible Church the evill be ever mingled with the good That sometime the evill have chiefe authority in the ministration of the Word and Sacraments These we deny not to be visible members of the Church but grant that (d) Ib. the effect of Christs Ordinance is not taken away by their wickednesse Though these be bad in and to themselves oft-times their calling does good to others like (e) S. Mat. 23.2 c. the Scribes and Pharisees in Moses chaire We are not then so forward to make a separation as ye are taught to beleeve Indeed hardly any but the Church of Rome hath been so touchy as to excommunicate whole Churches upon slight occasions (f) Euseb hist l. 5. c. 24. What a stir did Bishop Victor keep about the observation of Easter He excommunicated divers Churches because they would not stoop to his lure (g) Ib. Verum ista caeteris omnibus parum placebant but this was little pleasing to the rest of the Bishops and among them to that famous Bishop of Lyons Ireneus Who with divers other (h) Victorem graviùs acerbiùs coarguebant Ib. sharply checked and reproved him for it These consider'd that no member can cut off another without mischief to the whole body even to it self And the hand ought not to doe it without a commission from the head For (i) Neque quisquam nostrum Episcopum se esse Episcoporū constituit aut tyrannico terrore ad obsequendi necessitaiem collegas suos adegit Cypr. in Conc. Cart. ag there is no Bishop of Bishops as ye conceive neither may any one Bishop excommunicate another of his own proper authority (k) Apost Can. 34. Cod. Eccles Vnivers Can. 88. This is the work of a Synod of Bishops Whoever does it of his own head offends against the practise of the Church the Canons and Scripture it self 26. Thus also (l) Euseb hist l. 7. c. 4. Bishop Steven though otherwise a good man carried himself very high about re-baptizing Hereticks Whether zeal or that vain conceit of St. Peter's Chair transported him I know not but this I am sure of he excommunicated all those that re-baptized Hereticks But what said that great Bishop of Cappadocia Firmilianus (m) Firmilian apud Cyp. ep 75. Teipsum excidisti noli te fallere mistake not thy self thou Bishop of Rome while thou goest about to cast out others by this
Was it possible such Bishops should reforme abroad what they practised and countenanced at home In those drowsie illiterate and Apostaticall times John 22. broached his damnable heresies And in those times in all probability were those strange doctrines hatched and many of those abuses induced we now protest against Somewhere then the Church was visible when invisible at Rome And occasion is given us to presume that in this very Island it was visible since Erasmus professeth that in all his travels he found learned Bishops in England onely And for many yeers we know the Greek Church had small correspondence or communion with the Latines and yet a visible Church for all this Neither can I doubt but in other countries even in Italy there were some learned Bishops that knew the Canons of the Church and full well understood that (a) Conc. Ephes can 1. heresie discharges not onely the Bishop from his Metropolitan but (b) Ib. can 3. the Clark from subjection to his Bishop The Church of Rome then must pardon us if we withdrew our selves from her Bishops when they fell into Apostasie or heresie And all good men will acquit us for reforming abuses at home according to our duty We have good warrant for what we doe even the authority of the whole Church representative Sir I have done If you be offended that I have stirred too much in these loathsome puddles consider I beseech you that you set me upon this unpleasing â—ask What I have done was at your desire and according to your directions Christ knows I have no private or by end in these my writings it is your satisfaction and salvation which I desire and endeavour God of his mercy give a blessing to these my labours and to you an humble and discerning spirit that you may see the truth and embrace it So prayes Your unworthy friend Edward Boughen Ab adversario mota quaestio discendi existit occasio Aug. de Civit. Dei l. 16. c. 2. Where was our Church before Luther It was just there where yours is now One and the same Church still no doubt of that One in substance but not one in condition of state and purity your part of the same Church remaining in corruption and our part of the same Church under reformation The same Naaman and he a Syrian still but leprous with you and cleansed with us The same man still Archbishop Lawd Ep. Ded. § Now one thing For Edward Boughen Doctor in Divinity These are SIR I. YOur papers I received some moneths since and for your great pains therein I humbly thank you The effect of them is this viz. a Resolution that there can be no Church shewed through the whole world for many hundred years before Luther but the Church of Rome and those in her communion for if there could I presume your learning is such you would have known it and your charity such that being desired you would have shewed it me II. My originall doubt was that sith the Catholick Church must be alway visible and that I could not by my best enquiry finde that a succession of men professing the doctrine of the Church of England had been alway visible that that Church was not the nor any part of the Catholick Church To this doubt at our conference you endevoured my satisfaction by attempting to prove that though the Church of England had not been alway visible at least not seen yet seeing she is but a member of the Catholick Church of which the Church of Rome is another it was sufficient that the Catholick Church had been alway visible in the Church of Rome and other particular Churches though not in the Church of England III. That discourse then did give me no satisfaction because although you said that the Church of Rome was a member of the Catholick yet the 19 th Article of your Church sayes That the visible Church of Christ is a Congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs ordinance in all those things that of necessity are requisite to the same And in divers other your Articles your Church condemnes the Church of Rome for not preaching the pure Word of God As in the 22 th concerning Purgatory Pardons Worshipping of Images and Reliques and Invocation of Saints And in the 24 th concerning the Publick prayers in the Church and the ministring of the Sacraments in a tongue not understood of the people In the 31 th concerning the Sacrifice of the Masse for quick and dead which that your Article calls blasphemous fables and dangerous deceits IV. And for not duly administring the Sacraments In the 30 th Article you say The Cup of the Lord is not to be denied to Lay-people For both the parts of the Lords Sacraments by Christs ordinance and commandement ought to be administred to all Christian men alike So then by the Articles of your Church the Church of Rome doth neither preach the pure Word of God nor duly administer the Sacraments and that in those things that are of necessity requisite for the same as appeares by your separation for your beloved * fo 195. or 7. against Fâ—sher Archbish Lawd says it is not lawfull to make a separation for points not necessary And if you say you did not make the separation but the Church of Rome then Luther Tindall c. did not goe out of the Church of Rome but the Church of Rome out of them V. Therefore I had reason still as in my Letter to demand a Church distinct from the Church of Rome and those in her communion of which no man that reads your answer can thereby I think receive satisfaction For the whole drift and scope of your papers is either to prove First that the Church of Rome and those in her communion is not the Catholick Church or else Secondly that the Church of Rome and those in communion with her and the Church of England are but one that is severall members of one Church VI. For the first that the Church of Rome and those in communion with her was not the Catholick Church for that time I required you shew no proof that I doe finde but that some of the Popes have been either Hereticks or Schismaticks which if admitted though it is not to be so in some of them for that time yet it doth not make that whole Church to be Hereticall or Schismaticall For I beleeve you will yeeld that the King of England or Archbishop of Canterbury may be an Heretick or Schismatick and yet the Church of England be still part of the Catholick Church But if it were granted that the Popes of Rome being Schismaticks or Hereticks should annihilate that Church yet that could give me no satisfaction who required not where is not the Catholick Church but where it is that I might communicate with it 2. For the second that the Church of
Temptation not from Religion 10. Thus we are Catholicks and our Church will prove so too We beleeve the holy Catholick Church we professe it is but one (q) Cypr. l. 4. ep 2. A Christo una as St. Cyprian speaks but one of Christs making though divided through all Nations into many members per totum mundum in multa membra divisa (r) Item Episcopatus unus Episcoporum multorum concordi numerositare diffusus Ib. So the Episcopacy is but one under that great (s) 1. S. Pet. 2.25 Bishop of our soules but it is diffused by the numerous consent of many Bishops One Church and one Bishoâ—rick and yet many Bishopricks which are called Churches and (t) Concil Nic. Diatyp 2. every Bishop is head as it were of that Communion or Church which is committed to his charge (u) Tertull. de Praescrip c. 20. These many Churches small or great una est illa ab Apostolis prima ex qua omnes are that one first Apostolicall Church of whom come all (x) Sic omnes primae omnes Apostolicae dum omnes unam probant unitatem Ib. Thus they are all prime all Apostolick while they all approve one unity (y) Ib. c. 32. This unity is by Tertullian placed in Faith and Episcopall succession Hitherto then we are right for those Churches that have this faith and this successive government (z) Ib. non minus Apostolicae deputantur pro consanguinitate doctrinae are equally Apostolick with those very Churches which were planted by the Apostles And in the Councel of Ephesus the appeal is not to the Bishop or Church of Rome for tryall of doctrine but to the (a) Vincent Lirin c. 42. consent of the most famous Catholick Bishops that were before them If Rome be judge the work is short we shall quickly have one Religion setled good or bad But the old rule is this (b) Ib. c. 3. Quod ubique quod semper quod ab omnibus that which hath been beleived in all places at all times by all the Fathers that is truly Catholick and nothing else for ought I know 11. This fully manifests that this Nationall Church is as much Catholick and Apostolick as can be desired And yet I cannot expect that this should work upon you who are obstinately prepossessed against all satisfaction I remember A.C. was not ashamed to publish in print (c) A.C. p. 54. that the Lady whom the two Bishops conferred with did not aske the Question as if she meant to be satisfied with hearing what either of them said And was it not is it not so with you Simon Magus will be the old man say St. Peter what he may And (d) 2. Tim. 3.8 as Jannes and Jambres withstood Moses so will your corrupt faction resist the truth come what can 12. But you have reason for what you say and this it is (e) n. 3. Because although I said the Church of Rome was a member of the Catholick yet the 19. Article of our Church sayes that the visible Church of Christ is a Congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite to the same What is here to displease you Is not all true Refute it if you can deny it if you have the face (f) Ib. But in divers other Articles our Church condemnes the Church of Rome for not preaching the pure Word of God And that 's it that offends you Sir we undertake not to judge your Church but her doctrine we condemne her errors and yet acknowledge her to be a Church (g) Apoc. 2.13 God blames the Church of Pergamos for enduring the seat of Satan within her Diocese as also (h) Ib. v. 15. for holding that odious doctrine of the Nicolaitans and yet grants her to be a Church such a one as it was St. Paul calls the Corinthians (i) 1 Cor. 1.2 a Church but (k) Ib. v. 11. c. 3. he blames their schismes (l) Ib. c. 5. their carnality (m) Ib. c. 11. their disorders in the Church (n) Ib v. 20 c. their prophaning of the Lords Supper and (o) Ib. c. 15.12 charges them with the heresie of the Sadduces Your errors were crept in among us and shall not we dare to call them errors and to teach our Country-men to avoyd them Foure of these that B. Martyr hath charged you with and proves them to be blasphemous fables and dangerous deceits as I acquainted you § 24. You read and turn over and take no notice of what you read This 't is to be led by other mens eyes and to see no further then your new Masters will give you leave 13. Justly we taxe you Art 30. for maiming the blessed Eucharist and for denying the Cup or Blood of the Lord to Lay men As if our Saviour had not shed it for them as much as for us and had not given it to them as well as to us What is the meaning then of these words (p) St. Mat. 26.27 Drink ye all of this or did not the Church of Christ understand what they did when they gave it to Priest and People And how can I communicate with them that will not suffer me to communicate with Christ according to his own Ordinance who deny me that which Christ hath commanded me to take In denying me the Cup ye admit me by halves in truth ye forbid me the Lords Table I withdraw not my selfe I have proved § 11. that in the judgement of the Catholick Church this Sacrament is to be administred to the Laity in both kinds I shall adde therefore with you that (q) n. 4. the Church of Rome doth neither preach the pure Word of God nor duly administer the Sacraments in those things that are of necessity requisite for the same This appears by our departure or as you name it our separation not from you but from your errors As you are a Church we communicate with you wherein ye are erronious we depart from you And in this we relie not upon our owne judgement but (r) In ipsa vetustate omnium vel certè penè omnium Sacerdotum pariâ—er Magistrorum definitiones sententiasque sectamur Vincent Lirin c. 3. submit to the generall resolution of the ancient Fathers The Jews at Gods command (s) Lev. 13.46 separated the leprous from the sound the clean from the unclean and so doe we Though (t) Num. 12.14 Miriam were Moses owne Sister yet did he withdraw himselfe and the whole Congregation from her while leprous But when she was healed of her foule disease both he and the rest communicated with her Cast off your leprous errors and we are for your communion 14. And whereas you adde that (u) n. 4. Archbishop Lawd says it is not lawfull to make
Ordination 6. The Canonicall Books of the Old Testament and some other And yet for all these they grew up together comfortably and continued in the same body Seldome or never any that offer'd to make a breach or to censure other Churches for these or the like different observations and expressions but two or three Bishops of Rome Such were the humility and charity of those glorious Saints In those purer dayes (l) Neminem judicantes aut a jure communionis aliquem si diversum sensevit amoventes Cypr. in concil Carthag one Bishop was not so forward to censure or excommunicate another Bishop for being of a diverse persuasion No no saith St. Cyprian (m) Ib. Neque quisquam nostrum Episcopum se esse Episcoporum constituit aut tyrannico terrore ad obsequendi necessitatem collegas suos adegit No man in those dayes took upon him to be Bishop of Bishops or to enforce any by tyrannicall terror to subscribe his dictates Then was it lawfull for every one to speak his minde freely when reason not power weight and not number bore the sway 41. But you object that (n) n. 8. I say Sect. 19. that since the Reformation we have not communicated with the Church of Rome Very right I doe so But withall I tell you that this is no fault of ours since ye will not suffer us to communicate with you unlesse we communicate with your errors Is not this to deal with us as the Jews did with the poor man that was born blinde (o) St. Jo. 9.34 while he was blinde the Pharisees communicated with him but when he had gained sight they cast him out they excommunicated him But (p) Ib. v. 35. our blessed Saviour took pity on him and received him into his communion Thus while we were blinde and saw not your errors we were your dear friends but when we discerned them and complained of them hell was good enough for us Yet we doubt not but (q) 1. St. Jo. 1.3 we have communion with Christ since we hold communion with the Apostles by their successors not onely in function but in faith and charity For we receive the two Testaments with the three Creeds in the same sense with the Primitive Church We pray for the whole Church for all Jews Turks Infidels and Hereticks yea for our enemies persecutors and slanderers We anathematize not Churches but errors nor any persons but such as are or ought to be members of this Church and Kingdome we presse not beyond our line If this be the right way to heaven surely we are in the right and ye in the wrong 42. Well (r) n. 9. the Church of Rome and England being thus separated both in faith and communion and so not one and the Church of Rome and those in communion with her by your saying not being the Catholick Church For the separation we must thank you for our faith we blesse Christ What that is the Book of Common-prayer manifests in plain terms and I have shewed that the Pope and his Conclave have incurred Canonicall censures by imposing a new Creed upon us and others That we communicate not with you the fault is yours and Catholicks we shall be able to prove our selves when ye will not be found Orthodoxe But such is that typhus Romanus the infinite pride of Rome that none shal be Catholicks none in communion of the Church nor in the way to heaven that will not stoop to their lure that will not erre with Pius Quartus and the Councel of Trent As if the Romanes were the onely at least had been the first Christians and that St. Peter's keyes were tyed to the Popes girdle to let in and to keep out whom he listed Whereas we know (s) St. Jo. 20.22 23. the keyes were given to all the Apostles alike to St. John for Ephesus as much as to St. Peter for Rome Yea (t) Hieron St. Peter himself provided for Antioch before Rome for he was first Bishop of Antioch The same keyes to all the Apostles for all Nations alike that so all might be admitted by the same keyes into the same (u) 1. Tim. 3.15 house of God which is the Church of the living God the pillar and ground of truth And in this house by Gods grace we shall continue while (x) Col. 2.19 we hold the head and from thence receive nourishment by those joynts and bands which Christ hath ordained And * For the judgment of the whole controversie we refer unto the most holy Scriptures and the Catholick Church of Christ The Protest of Bish Scory c. Book of Mart. p. 2120 were your party contented to be ruled by antiquity we might be one as the house is one 43. That the Church of Rome and those in communion with her are not as you would fain have it the Catholick Church is fully manifested in my former answer § 2 c. 12 22 23 29. And yet there was the Catholick Church at all times since it was first constituted (y) Aug. de Gen. ad lit imperfect c. 1. Mater enim Ecclesia Catholica dicitur ex eo quia universaliter perfecta est in nullo claudicat per totum orbem diffusa est the Mother Church is hence called Catholick because she is universally perfect and halts in nothing and is diffused through the whole world She is not Catholick or sound because she communicates with Rome but Rome is Catholick if she communicate with her and so is every Church We shall therefore communicate with this our Mother that so we may continue Catholick We are sure the Mother halts not though some of the Daughters may That Rome hath halted downright in the prime Articles is too notorious as hath been shewed § 18 27 32 c. and then I am sure she was not Catholick (z) Vincent Lirin c. 14. Nemini enim licet praeter id quod Ecclesia Catholica usquequaque evangelizat accipere for it is not lawfull for her or any other to receive or broach any other doctrine then that which the Catholick Church preaches every where much lesse to enforce it as necessary to salvation Where then ye leave the Church Catholick it is our duty to leave you (a) Estnè aliquis tantae audaciae qui praeter id quod apud Ecclesiam adnunciatum est adnunciet vel tantae levitatis qui praeter id quod ab Ecclesiâ accipit accipiat Ib. This Church he speaks of is not the Romane but the Catholick Church As it is audaciousnesse in you to induce or impose any new Article so were it levity in us to embrace it 44. What we have we have received from our good Mother the Catholick Church and though by you yet not from you Christs legacies they are not yours If ye deliver us these legacies in base or counterfeit coin we shall not accept of it Gold ye received from the Testator and not