consent of the King the Lords Spiritual and Temporal the Approbation of the Universities the determination of the Convocation Thus it was carried on in the reign of his successor Edward 6 th When it was re-established under Queen Elizabeth it was in a regular way by a legal abrogation of those Statutes made in Queen Maryes time and the Revival of the Lawes made by King Edward with Synodical consent All which things are fully and Satisfactorily handled by Sir Roger Twisden and Dr. Heylin after the Re. establishment of the Reformation by Queen Elizabeth there were few or no Recusants known in England for many years as is constantly avouched by our Writers who lived near those times few of the Romish perswasion if at any time they went to Mass refused to be present at our service * Lord Cokes â—barge as Norwich 1606. and when afterwards Pius Quintus by his Bull had forbid those whom he called Catholicks to resort to our Prayers there appeared only few who adhered to the Romish Religion the Popes laboured hard to keep up their party here by founding Seminaries for the instructing of the English youth abroad and by frequent Missions of Priests hither to propagate and Defend the Romish Doctrine yet during the reign of Queen Elizabeth King James and King Charles the first Popery decayed till the troubles of our late warrs gave the Romish emissaries opportunity to pervert many unstable persons who either discontented with their sufferings at home or pinched with necessity or offended with the many Sects which the licentiousnesse of Warr had begot or couzened with pretenses of the Antiquity unity glory and splendor of the Romish Church or perhaps allured with the pleasing Doctrine and Opinions whereby many Romish Casuists gratifie Sinners revolted from us and whether the restauration of Peace and Order may reclaim those whose Sufferings and troubles alienated from us God only knowes There is great talk still of the increase of Popery the Papists striving to credit their cause by these reports of numerous Proselites though I hope it is not so as I see no reasonable ground that it should be so yet the reports of Enemies should at least alarum us to be as Active in maintaining our ground as they are in striving to gain it and unless we are weary of our Religion to shew as much zeal in defending as they do earnestness in assaulting This hath Occasioned the ensuing Discourse in which my desâ—gn is from the doubtfulness and perp'exity of the Romish Doctrine the Superstitious vanity of many allowed prastises in their Church the absurdities in their publique Offices and the contradictions betwixt their Prayers and Doctrins to disswade the fond Admirers of the Romish Religion and to endeavour to reclaim them who are ready to embrace their Errors for Catholick truth â—â—SSIVS MOLNA S. IGNATIVS LOYOLA SOCIETATIS IESV FVNDATOR VASQUEZ ESCOBAR Optabilir est Fur qua'm Mendax assiduus vtrique veró Perditionis hareditatem consequentur Eccles. 20 vers 25. Paâ—â— CHAP. I. The first Consideration I propose shall be from the doubtfulnesse and Vncertainty of many Doctrines in the Church of Rome IT is not Reasonable to Adhere to that Church which Commands us to believe under pain of damnation Doctrines which are uncertiane and dubious But the Church of Rome doth Require such things pro. In the Creed of Pius 4th * Bulla Pij 4th Super form Juram Profess fid There are several things Required as Conditions of Communion with that Church and which their Clergy are bound to swear that they truly Believe and will constantly defend and that they will take Care that they be taught to and Believed by those who are under their Charge and this also they Acknowledge to be the Catholick faith without which there is no Salvation But now many of these things which they are bound to hold according to the Letter of the Decree are Uncertain and Doubtfull and from their own Principles and Confessions will apear so 1. I instance in the Articâ—e that they acknowledge the holy Catholick Apostolick Roman Church to be the Mother and Mistrisse of all Churches But there is no Certainty of the truth of this Article for it is either meant of the Churches united under the Obedience of the Roman Bishop or else of the Particular Diocess of Rome It cannot be meant of the Universal Church which obeyes the Universal Vicar of Christ as Suarez phraseth it for all Churches are supposed by them members of that Universal Church and the Universal Church to be the Collection of all Churches Now it is improper to call the Universal Church A Mother of all Churches for all Churches are the same with the Vniversal Church and nothing can be called a Mother to it selfe Again it cannot be a Mistrisse of all Churches for it is only a Society of all Churches United together and Suppose all those Churches throughout the world of which this Universal Church is made I aske what is the Mistrisse to all these Churches either t is the Roman particular Church which I shall shew to be otherwise or else they must say that all these Churches United are a Mistrisse to all Churches when yet they suppose no other can be a Church but what is United with these which is absurd If they mean the particular Roman Church then first that cannot be a Mother of all Churches which in order of time was founded after some Churches unlesse wee could say the Mother might be born after the Daughter but the Roman Church was founded after the Church of Jerusalem and therefore St. Hierome * Com. in Iss 2. sayes the Church founded in Jerusalem begat the Churches of the whole world Ecclesia in Hierusalem fundata totius orbis Ecclesias seminavit and the Synodical Letter * Theodoret Eccl Hist. l. 5. 6. 9. from the Council of Constantinople to Damasus and the Western Bishops calls Cyril the Bishop of Jerusalem the Mother of all Churches Again the Roman Church was founded after the Church of Antioch where the Disciples were first called Christians Acts II. 26. Quae prima omnium ausa est proferre Christianum nomen atque Nascentis Evangelij gloriam praedicare saith Polidor Virgil * De Invent rerum l. 4. c. 2. I may ad after the Church of Britaine for Suarez * Defens Fidei Cathol l. 1. c. 1. confesseth it was from the first Rising of the Gospel and Baronius from some manuscripts in the Vatican affixeth it to the 35th year of our Lord which was near nine years before the founding of the Roman Church If then the Roman Church was founded after some other Churches it is then uncertain and doubtful how we can acknowledg it to be the Mother of all Churches and prosesse this as an Article of Faith without which there is no Salvation Secondly If it be not de fide that the Roman particular Church shall never err in matters of Faith then it
is absurd to make this profession alwaies that she is the Mother and Mistress of all Churches for that cannot alwaies be the Mother and Mistress of all Churches which may cease to be a member of the Catholick Church But even by their own confessions it is not de fide that the Roman particular Church shall alwaies remain or alwaies adhere to the true faith for that Rome shall be the Seat of Antichrist is the opinion of many Romanists and if it be Ribera Viega in Apoc. 17. the Seat of Antichrist it is uncertain how it can remain the Mistress of all Churches again that it shall not fail it is only pia probabilissima opinio * Bellar. l. 4. de Rom. pont c. 4. But not so certain that the contrary can be called Heretical or manifestly erroneous yea there is no promise if we look on that Church precisely that it shall never revolt from the Catholick faith saies Suarez * Desensfid Cathol l. 1. 5. 5. Now if it be not de fide that the Roman particular Church shall never err in matters of faith and that there is no promise to support it from failing then 't is absur'd to prosess alwaies this Article as necessary to Salvation That she is the Mother and Mistresse of all Churches Thirdly If the Romanists shall say that the particular Church taken abstractly from its Bishop may err but considered as united with its head the Vniversal Bishop then it can never err or fall away propter Cathedram Petri praesidentem saies Suarez †Defens fid Cathol c. l. 1. c. 5. n. 6 7. for the Roman Bishop is the Vicar of Christ and Head of the whole Church the Father and Teacher of all Christians to whom in St. Peter was delivered the full power of feeding and governing the universal Church as the Florentine Council determines so that whatsoever Church is in Vnion with him by vertue of the priviledg derived to him by St. Peter cannot fall into any error hoc habet quaelibet alia Ecclesia sub eadem ratione Vnione spectata saies Suarez * Defens fid c. ibi n. 6. But now if the foundation of this Article be doubtful and uncertain it will follow that this Article it self is doubtful and uncertain also First then setting aside the question about St. Peters universal Pastor-ship which contains many perplexities it is uncertain whether there be by Divine right a successor to that universal Pastor-ship for there is no mention in Scripture of a successor no Command to appoint one and no evident consequence that any such was appointed and if there can be no certain command produced to appoint a successor nor evident consequence that by divine Command any such was appointed then it is uncertain whether there be by divine right a successor to that universal Pastor-ship Secondly It is uncertain whether those priviledges which our Saviour obtained by his Prayer for St. Peter are to be extended to his Successor for either all must be allowed to a Successor or only some priviledges if all priviledges then the Successor of St. Peter can neither err in his own judgment nor teach any error to others But this is more then themselves require for the former priviledg fortasse non descendit ad postelos perhaps it hath not descended to his successors saith Bellarmine * l. 4. de Rom. Pont. c. 3. and Canus †Loc. Com. lib. 6. c. 8. gives the account of Pighius defending the Popes by vertue of this Prayer being free from personal error Quamvis in multis locis dicit satis probabiliter de summi Pontificis autoritate tamen non id spectandum quid dicit sed quid consentaneum sit ei dicere though he speaks probably enough in many places of the Popes authority yet that is not so much to be regarded what he saies as what is fit for him to say c. for he adds in another place it cannot be denied but the Pope may be an Heretick If only some priviledges were here given to his successor as infallibility in Doctrine that he should never teach error tanquam Pontifex whereas our Saviour obtained for St. Peter the priviledg of persevering in saving faith and also infallibility in Doctrine I demand then where hath our Saviour distinguish't betwixt the priviledges here given to St. Peter and to his Successors Where is it said what he hath obtained for the one and what he hath obtained for the other Where are those words about Teaching or Teaching others or that a Successor should teach no errors any more then St. Peter could to sum up this Argument there can be no pretence that the priviledges procured for St. Peter belonged to his Successors without our Saviours grant but 't is uncertain whether there be such a grant for either all priviledges must be allowed to his Successors which is more then they would have or there must be some distinction betwixt those priviledges which he procured for St. Peter and which he obtained for his successors but if there be none to be found there as I have shewn then it follows that it is uncertain whether the priviledges which our Saviour obtained for St. Peter are to be extended to his Successors Thirdly granting there be a successor yet still this Article that the Bishop of Rome is the successor of St. Peter I mean in that large sense the Papists take it is uncertain and doubtful for there is no Command extant that S. Peter should fix his Seat at Rome and no Divine Testimony that the Bishop of Rome was appointed his successor and if there be neither Command that he should be appointed his successor nor Divine Testimony that he was so appointed it follows then that this Article The Bishop of Rome is St. Peter's successor is uncertain and doubtful if there were a Command then either it was given before St. Peter would have departed from Rome or after his return thither again if before St. Peters going out of Rome he received the command to fix his Seat there then it is not likely that he would have offered to remove thence which as the stories quoted by Bellarmin * l. 1. de Rom. pon◠c. 23. say was a little before his Death if after his return to Rome he received this Command how does it appear yea that he received such Command either before his offering to depart or after his return what Record what Testimony what assurance of any such thing if there were a Testimony that the Bishop of Rome was appointed to be St. Peters successor then either that Testimony is Divine or Humane if it be a Divine Testimony let it be produced if it be only a Humane Testimony then it makes only a Humane faith and therefore it can be no Article necessary to be believed on pain of Damnation that the Bishop of Rome is St. Peters successor Again that which is not yet
Imprimatur Tho. Tomkyns RR mo in Christo Patri ac Domino Domino Gilbert divina providentia Archiepiscopo Cantuariensi á sacris domesticis Ex Aed Lambethanis Oct. 31. THE UNREASONABLENESS OF THE ROMANISTS Requiring our COMMUNION With the present Romish Church Or a DISCOURSE Drawn from the perplexity and uncertainty of the Principles and from the Contradictions betwixt the Prayers and Doctrine of the present Romish church to prove that 't is unreasonable to require us to joyn in Communion with it LONDON Printed by T. R. for Richard Royston Bookseller to his most Excellent Majesty 1670. THE PREFACE AFter the Ascention of our Saviour the Apostles separated themselves for the Publishing of the Gospel through all the World and where they saw any likelyhood of a plentifull Harvest they bestowed there the greatest Paines in the Planting of the Christian Religion Their first care was for the converting of the Cities for the greater would draw after it the lesser and Religion settled in the Cities would sooner diffuse it self through the adjacent Villages By the same reason their Care was the Conversion of the Metropolis of the Roman World that from that head Religion might more opportunely be conveyed into all the members of that vast Empire And by its Authority and Example other Countries subject to that City might be moved to embrace the Faith Et cito pervios haberet populos praedicatio generalis quos unius teneret Regimen civitatis * Leo Serm. de Nat. Petri ◠Pauli In the Conversion of this place both the Doctor of the Gentiles and the Apostle of the Circumcision and Tertullian de praescriptionibus mentions also S. John bestowed their time and Labour Here they Preached here they Suffered quibus Romanis Evangelium Petrus Paulus sanguine quoque suo signatum reliquerunt and both founded this Church a gloriosissimis duobus Apostolis Petro Paulo Romae fundatur constituitur Ecclesia * Tert. adv Marco◠li. 4. Both exercised here their Apostolical authority and by Epiphanius Heres 27. are both called Bishops of Rome †Irenae lib. 3. cap. 3. Both of them appointed Linus to that Bishoprick Fundantes instruentes Ecclesiam Lino Episcopatum tradiderunt * Irenae ibi The Faith of this Roman Church was famous throughout the World their Sufferings were great for they usually endured the first heat of the Roman fury Their Bishops for the first 300 years were most of them Crowned with Martyrdom Polydor Virgil * De invent rerum Li. 9. cap. 1. saith that seven only of 32 escaped the Church thus founded in the Imperial City was most observed and Eyed both by the Heathen and by the Christian By the Heathen it was so eyed that usually it became the mark of their fury and their Edicts of Persecutions were first executed in the City before they were transmitted into the remoter Provinces The Martyrs here were so numerous that it became the businesse of 7 Notaries to record their sufferings as Platina reports This Church was much eyed by the Christians being placed in the chief City The Faith of this Church like a Candle on a Hill was more conspicuous and its suffering was more observed than in Remoter places The Bishops of Rome were commonly the most Eminent like the choicest Soldiers placed in the Front of the Battle The Clergy here were very numerous according to the largenesse of the City for in Pontians time which was about the year 231. there were 236 Cardinal Priests as Polydor Virgil * D Invent rerum ◠4. cap. 9. reports from Guido Archidiaconus and Franciscus Zabarella and these he explaines to be such who had chiefly cure of Soules This Church being thus advanced by the dignity of the City the eminency of its founders and the worth of its members was accounted the chief Church the Chair of Peter the Apostolick See and Valentinian in an Epistle to Theodosius saith Antiquity hath given the Bishop of the Roman City a Principality of Priest-hood above all After that the World came into the Church and the Ensign of Christianity became the Banner of the Empire the Roman Church encreased in Dignity Revenue and Credit for the Christian Emperours out of their respect to Religion honouring the Bishops enlarging their Revenue and increasing their Dignity did shew more particular kindnesse to the Church of Rome where was the Seat of their Empire and which had gained such esteem for the merit of its Founders In short time the Riches of the Roman Bishoprick or'e-topp'd the neighbouring places the Pomp of their Bishops was suitable to the magnificence of the City Now Communion with the Roman Bishop was made the Test and Mark of Orthodoxnesse in Religion Now it was decreed by the Emperours that it should not be Lawful for the Bishops of Gallia or other Provinces to attempt any thing without the Authority of the venerable Pope of the Eternal City * Apud Baron an 445. n. 9. and in all things they hast'ned to increase the Authority and Honour of that See per omnia properamus honorem Authoritatem vestrae Sedis crescere saith Justinian * L. Seder C. de Sum. trin But now the Roman Church which by the favour of Emperours and affection of Prelates in reverence of S. Peter and respect to the Imperial Seat had gained this dignity and honour began to swell with higher aimes and to Aspire to greater Priviledges If the Councel of Calcedon would advance Constantinople to the second Patriarchship upon the same reason as the Fathers bad dignified Rome Propter imperium civitatis illius and would now give equal Priviledges to new Rome judging it reasonable that the City adorned with the Empire and Senate should enjoy equal Priviledges with the elder Rome * Conc. Calced Act. 16. then Leo epist 58. to the Empresse Pulcheria durst pronounce Consensiones Episcoporum sanctorum Canonum apud Nicaeam Conditorum Regulis repugnantes in irritum mittimus per authoritatem Beati Petri Apostoli generali prorsus definitione cassamus we do make the agreement of the Bishops repugnant to the Canons of the Council of Nice for so he conceived the advancement of Constantinople to be null and by the authority of the blessed Apostle Peter do make them void If the Councel of Sardis * Conc. Sardic Can. 3. n. 8. to honour the memory of S. Peter appoints in the case of a Bishop or Priest that if he think he hath good reason why the cause should be examined over again those who heard the cause should write to Julius the Roman Bishop and if he think fit it should be re-examined that it may be so and he may appoint Judges and if he does not think it fit to be re-examined then what he doth determine shall be confirmed Or in case of a Bishop deposed if he appeal to the Roman Bishop that Bishop if he thinks fit may write to the Neighbouring Bishops
agreed on by the Romish Doctors whether it be by Divine or Humane right cannot be made by them a Fundamental Article of faith But by what ground the Bishop of Rome succeeds to St. Peter is not yet agreed on by them positively Some say it is only by Humane right so Soto Armacanus and Paludanus as Suarez * de trip Vir◠disp 10. ss 3. n. 9. tells us Some say it is not by Divine right Sed ex facto morte Petri saies Azorius * Inst. moral part 2. l. 4. c. 11. Bellarmine speaks very perplexedly it is not ex prima institutione quae legitur in Evangelio †Bell. l. 2. de Rom. pont c. 12. § at vero § at quoniam Sobs ◠1. 4. c. 4. ss at setundum §. respondeo ss accedit not from the first institution which is in the Gospel but then we would find the second institution It is not saies he improbable that the Lord plainly Commanded Peter c. Again peradventure it is not by Divine right although it pertain to the Catholick faith Again it is not altogether de fide that the Apostolick Seat cannot be separated from the Roman Church Again Christ did not plainly Command it but is said to Command it because Peter did translate his Seat thither by Gods inspiration Again it does not appear how Christ Commanded Peter that he should place his Seat pos it is not de fide that the See of Rome was established by a Divine and immutable Command Thus they are perplext where to found this right of succession and pos this proposition the Bishop of Rome is St Peters successor must be even in their apprehension doubtful and uncertain Lastly those who pretend a Divine right confess that it is not express'd in Scripture but only virtually contained in the principles revealed in it for saies Suarez * Defens fid Cathol c. l. ◠c 13. n. 5. There was a primacy given to Peter and that primacy was to last in the Church and this must be a Succession of Persons in the same dignity now the application of this Institution and dignity to this particular Bishoprick is sufficiently evidented by plain Tradition and evident use But this is wholly uncertain for first where shall we find this Tradition that St. Peter appointed the Roman Bishop his successor Secondly where shall we find that the Bishop of Rome must be his successor because he died Bishop of Rome for there is no certainty that St. Peter disposed his Vniversal Bishoprick to that See where he died nor any certainty from the Nature of the thing that it must fall to that place where he died nor any certainty that the See which he last held hath any more priviledg on this account than the See of Antioch where hefirst sate nor any certainty that the power of naming a successor did not fall to the Apostles who survived him or to the Universal Church till these things be certainly determined it remaines still uncertain that the Bishop of Rome is St. Peters successor Fourthly It is uncertain whether this or that particular Bishop of Rome be the true Bishop of Rome and pro. uncertain whether he be St. Peters successor and pro. higher still it is uncertain whether he hath the priviledges obtained by our Saviour for St. Peter and his successors and highest of all whether the Roman Church or any other is secured from Error by being subject to him It is necessary de fide saies Suarez * Di trip Virtute dis 10. sect 5. n. 2. that this man who is received by the common consent of the Church as head of it to which it is bound to obey is the true Pope and successor of St. Peter The reason he gives is this For it will be impossible otherwise to believe certainly what he defines the same thing Salmero * In Epistalas Pauli in genero part 3. disp 2. p. 133. speaks that with same faith with which we believe Jesus Christ we also believe Paulus fourth to be the Pope Non tantum humana fide cui possit subesse falsum But now if this be uncertain then it cannot be de fide and that it is uncertain appears thus First there may be Schismes in the Papacy as hath been often since the Roman Bishoprick became rather a Dignity than an Office one Schisme lasted 50 years * Onuph in Vita Urban 6. sometimes three Popes together as Bened. 13. Greg. 12. John 23. all of them pretended themselves to be the true Vicars of Christ all of them as true Popes created Cardinals * Platina in Vita Allex 5. and were allowed for Cardinals by the Council of Constance * Onuph in Vita Greg. 12. and electors of the succeeding Popes the Cardinals of Greg. 12. and Benedict 13 created Alexander the fifth in the Councils of Pisa the Cardinals of these Schismatical Popes of which some had been made Cardinals after the deposition of these Popes at Pisa were electors of Martin the fifth either then they were all true Popes or none of them Onuph ibi or onely one of them they were not all true Popes according to the Romanists who tell us there is but one Legitimate successor the rest are Rebells and Tyrants if onely one was true Pope then those Cardinalls which the Antipopes created could not be lawfull Cardinals nor lawfull Electors of the succeeding Popes nay nor according to an Ancient constitution could be Popes themselves and yet Eugenius the 4th was created Cardinal by Greg. 12th whom they confesse was a Schismatical Pope if none of these were true Popes then for fifty years it was not necessary de fide to believe this or that man to be true Bishop of Rome nor was it certain that the Church of Rome was the Mistress of all Churches because of its conjunction with the successor of St. Peter since all that time it was uncertain who was the true successor Secondly it is uncertain whether there be no secret impediments which hinder him from being true Pope as whether the essentials required in the election and consecration of the Pope be rightly performed and pro. it cannot be de fide that this particular person is the true Bishop of Rome First we cannot be certaine absolutely that the things required to the Election be performed I 'le instance in two things First if the person be Elected by those who have no power to Elect then the Election is Null for if they had no power to Elect then they could confer no power nor priviledg on the person whom they do Elect but 't is uncertain whether the Election be performed by those who have power to elect for the right they have is either by divine or humane Law but it is uncertain that they have a wright either by divine or humane Law pro. First it is uncertain that there is any right by divine Law for let any man produce any divine Command or
that they determine the cause and in case the deposed Bishop desire the Roman Bishop to send one of his Presbyters it shall be in his power and if he will send some with his Authority to judge the cause with the other Bishops he may do it This priviledge shall be extended higher that inferiour Priests may appeal to the Roman See out of any Provinces that the causes of Bishops may be called to Rome and heard by him alone and this profitable Authority of receiving Appeals was pretended by Zosimus * Cod. Con. Ecl. Affr. in Conc. Carth. 419. from the Canons of the Nicene Councel though no such thing could be found in any of the Copies of that Councel in the Eastern Church as Cyril of Jerusalem and Atticus of Constantinople testified afterwards this priviledge was so heightned that all causes almost were drawn to Rome * Vrsperg in Phill. lmp. all jurisdiction hindred and causes were determined more according to mens gifts than thâ—ir rights If the Antients did show any respect to the Roman See allowing it the priviledge to be the first Seat and that Bishop to be first of all Priests so Justinian * Nov. 131. Cap. 2. determines according to the ancient Cannons that he be the chiefest of Bishops and the first Patriarch and have the first place in Councels before the other Patriarchs and I 'le add another priviledge which Pope Julius mentions * Socrat. li. 2. Cap. 13. as an Ecclesiastical Law that without the Roman Bishop no decrees should be made in Councels Now these priviledges shall be extended higher that all other Patriarchs shall be his Subjects * D st 22. Ca de Constant that by divine right the Bishop of Rome is head of the Church Caput Cardo à Domino non ab alio Apostolica Sedes constituta est sicut cardine ostium sic hujus Apostolicae Sedis authoritate omnes Ecclesiae reguntur * Dist. 22. c. Saâ—r Ecl. Rom. That it is of necessity to Salvation for every Humane Creature to be under the Roman Bishop saith Boniface who lived 1294. in the extravagant * Vna de major Obed. If the Ancient Church allowed him the priviledg to see the Canons of the Church put in Execution and as the first Seat to see that the Laws made by general Consent be Observed This Law shall be extended higher that he may dispense with the Laws made by general Councels unlesse it be in Articles of faith †Caus 25. Qu. 1. That no Councel can put Bounds to his power as Paschal the Second who was Pope 1099. Bragged that if the Council should add any Clausa irritans virt Should declare all dispensations to be Null and Invallid which are contrary to their Canons yet the Pope hath power to dispense in those cases as Victoria * Râ—lact 4. de pot Papae N. 4. prop. 4. saith Again if the Ancients did account the Vnion with the Roman Church to be the Test of Orthodoxnesse in Religion as Hierom tells Damasus I following no Chief but Christ am joyned in Communion to thy Blessednesse that is to the Chair of Peter and he that gathereth not with thee Scatereth that is who is not Christ's is Antichrist's because the Roman Church at that time was free from those Heresies under which the Eastern Church had groaned and therefore if they joyned with the Roman it was a sign that they Renounced the Errors which afflicted the Eastern and so it was Required by the Emperours * L. cunctos C. de Sum. trin that all should professe the Religion which it appeared that Damasus and Peter Bishop of Alexandria follow i. e. that according to the Discipline of the Apostles and the Doctrine of the Gospel we believe one Deity of the Father Son and Holy-Ghost Now what they spake of the present time the Roman Bishops pretend to be constant priviledges of that See for they lost no time to inhanse their own greatnesse Leo was hammering at it Hactenus fides Petri non defecit hitherto it hath not failed and he adds Nec defectura Creditur in Throno suo * Leo. Epist 9. ad Pat. Antioch that the Roman Church neither hath Erred nor shall Err †Greg. 7. li. 2. post Ep. 55. and in dissention about matters of faith be that shall take that side to which the Bishop of Rome adheres shall be secure for Christ hath prayed that Peters faith faile not The first ground of the priviledg was because that the Tradition of the Christian Doctrine concerning that point was preserved sincere in the Roman Church For the Emperours say they would have all the people to professe that Religion which S. Peter delivered to the Romans and which it appears Pope Damasus followed This afterwards the Popes claim as the fruits of Christs Prayer for S. Peter and the priviledge of their See By these Steps the Roman Bishop ascended to that height of Power he enjoyed what was either by consent or Custom either in honour of S. Peter or Respect to the Imperial Seat either for the greatnesse of the City the Eminency of many Bishops or the Orthodoxnesse in Religion while the World groaned under Arianisme ascribed to the Roman Bishop was afterwards challenged to be due by Divine right Then the Sister challenged to be the Mother the fellow-Servant to be the Mistresse of all Churches and the Roman Bishop who was so often called by Cyprian his Brother and Collegue to be in effect the Lord and Master The Canons were trodden under foot the Authority of Bishops deprest and all things brought into confusion his flatterers and those that thrived by his greatnesse labouring still to advance his Power they cried him up to have Omnia jura in scrinio pectoris all Laws contained in his Brest * Const. provinc de â—emp ord gloss in C. 2. expresse Lanc. init jur Canon L. 1. tit 3. de Eccl. Const that he was above all Laws and his bare will a sufficient Reason and his decretal Epistles were equal not only to the Canons of general Councils but they were also Reckoned among the Canonical Scriptures and yet this Blasphemous saying fathered on S. Augustin lib. 2. de Doctrina Christiana * Distinct 19. in Canonicis is not expunged either by Thomas Manriques when he set forth the censures on the glosses by command of Pius Quintus or by Sixtus Faber Mr. of the Apostolick Pallace in his Censures published by command of Greg. 13 th 1580. nor did he only challenge a primacy in Spirituals but even in Temporals as Bonif. 8. in the extravagant †Extrar Vâ—â—a de major obedient saith that in the Churches Power are two Swords the Spiritual and the Temporal and so Pope Nicolas tells the Milanois that God gave to Peter the Key-keeper of Eternal life Terreni simul coelestis Imperij curam That he shall take the charge of
the Earthly and Heavenly Empire and from hence the glosse * Gloss in Coelest dist 22. omnis Argues that the Pope hath both the Spiritual and Temporal Sword Or if this Power seem to be too extravagant yet to this day he challengeth a Power indirecte in ordine ad Spiritualia over Temporal things although he do not pretend to a direct dominion as if all the Princes of the Earth were only his Vassals and held their Dominion in Fee of him for Princes are grown Wiser than to have their Crowns so easily spurn'd off their heads yet he hath as full a power over all things by this pretence of indirecte ordine ad Spiritualia and therefore Victoria * Relact 1. de pot 1 ecles N. 12. calls it Amplissimam potestatem for he can both when and how much he thinks it necessary in order to Spiritual things make and unmake Princes divide Empires and do many other things of the like sort as Victoria add's And that he hath the supream Power in temporal things all grant him saies Bellarmine †Risposta del Card. Bellar. a'l 3a prop. di Giou. Marselio except the Hereticks tutti lo Concedono eccetto g'l Heretici and the only difference in these Authors Opinions is in the manner how he hath this Power Some think he hath it as Temporal Princes have it Others think that the Power of the Pope is properly and in it self Spiritual but in order to spiritual affaires may mâ—dle with temporal things with most full Authority con pienissima Autorita and if it be profitable for Christianity may dispose of the kingdoms and Empires of Christians as they have done very oft thus he concludes the answer to the third Proposition When the Bishops of Rome were come to this greatnesse Kings must hold their stirrups the Emperour must bring the Water when the Pope washeth he must pour it out he must bring the first dish if Princes will be ordered by their Mr. of Ceremonies * Sacr. Coerem l. 1. tit 3. then the Bishops began to use the Imperial Robes then they ware a triple Crown in sign of his Empire he weares an Imperial Crown in sign that he is Pope he useth a Miter * Durand Ration div offic l. 3. c. 17. and in all great processions the same Honour is showed to him which was wont to be used to the Roman Emperours †Dur. ibi in fine at the mention of his Name in their Prayers for the Pope the Priests must bow their Heads * Miss Reform in ritub celeb miss c. 5. de Oratione n. 2. His feet must be kissed both by Princes and Prelates solius Papae pedes omnes deosculentur is Gregory the 7th' s. dictate †L. 2. post Ep. 55. Much more of their Pride and Vanity might be reckoned up even while they pretended the Humility to be the servants of servants and what care of Religion can be expected in them who every day studied to advance their own greatnesse and to raise themselves above the Height of the greatest Monarchs How can we imagine that Tares should not be sown when those who pretended to be the Watch-men slept How can we judg the purity of Religion to have been preserved when the piety and Learning of the Clergy decreased and Pride Covetousness and Ambition increased The weeds were grown up though few observed when they first peeped out of the ground after-ages saw Tares had almost covered the Corn but the World was too busie in Contentions about greatnesse and honour to mind the first sprouting of them It was the frequent complaint of Pious men that abuses were crept into the Church and that there needed a Reformation in Capite membris they complained of the multitude of Canons and abundance of Ceremonies Multae Constitutiones Praesulum de quibus non sine causa est publica Orbis quaerela c. There are many Constitutions of Prelates which are justly complained of by the World there are in many Churches superstuous needlesse and superstitious Ceremonies saies Erasmus * Declar. ad Cens. Paris n. 58. Many complained of the vain and superstitious use of Reliques and Images Manifestius est quam ut multis explicari verbis debeat imaginum cultum simulachrorum nimium invaluisse c. It is too plain that the worship of Images had too much increased and the affection or rather superstition of the People was too much indulged so that our men did seem to omit nothing of that high adoration given by the Pagans to their Statues or of the extream vanity which they allowed in making and worshiping of their Images as Cassander acknowledgeth * Consultatio tit de imaginibns great were the abuses which were crept into the Church in the Prayers to Saints in the immoderate Prayers of the Blessed Virgin in the choosing os particular Patron-Saints in their processions Pilgrimages over-valuing of monastical habits in their Fasts in their Prayers in their Legends of Saints lives in their forging of miracles Revelations and Stories which might serve to increase the Priests profits Great were the Abuses in the Popes Exorbitant power in his provisions reservations dispensations exemptions exactions indulgencies c. T' is needlesse at present to reckon up all the abuses both in Doctrine and discipline some complaining of one thing some of another most concluding there was a necessity of a Reformation But how should it be effected when the great disease lay as it were in the head Little could be expected from general Councils when they neither could now be called without the Popes consent nor accounted Valid without his Confirmation when the Bishops stiled themselves Dei Apostolicae Sedis gratia Episcopi When they had not only sworn Canonical obedience to him which is alwaies understood in Licitis honestis in things which were honest and allowed by the Canons But an Oath of fealty as their Ceremoniale Episcoporum * Cerem Epis tit de pallio calls it that they would defend Regalia sancti Petri the Royalties of S. Peter under which he comprehended many of his usurpations Little could be expected from the Bishops in their several Diocesses since all were now dependants on the Pope and if they opposed the incroachments on their rights or the innovations stealing into the Church the Pope presently threatned concutere candelabrum eorum to shake their Candlestick as Adrian the 4 th * William Thorn Chron. in Sylvist Allat anno 1153. Writ to Theobald Archbishop of Canterbury Then they must answer for it at Rome where the usual confutation was by fire and faggot At length the wise providence of God opened a way to a Reformation in many Countries if in some places the proceedings were somewhat tumultuous I justify not the faults of any but only acknowledg the blessing which God hath bestowed who can bring good out of evil At home the Reformation was begun by
allowance let them produce any proof that the authority of Electing the universal Bishop who shall be endowed with the priviledges given to St. Peter was bestowed on the Cardinals Secondly the Election of the Pope was performed anciently by the suffrages of Clergy and people so Cornelius was chosen electione Cleri plebis saies Ciprian * Epist. l. 4. Epis 2. 1. and Gratian * Distinct. 79. c. ejectionem quotes a saying of Anacletus that God committed the Election bonis Sacerdotibus Spiritualibus populis to good Priests and Spiritual people The like we have from Onuphrius* that the Election †Annot. in Plat. vita Pelag. 2. of the Roman Bishop more majorum was a Clero S. P. Q. R. by the Clergy Senate and people of Rome Now then if the Election by the Cardinals was Jure divino then the former way of election was Null and there was no true Pope till Celestin the second qui primus sine ullo populi interventu Papa creatus est * Onuph annot in Plat. vita innocent 2. who was the first that was created Pope without the peoples medling in the Election Secondly it is uncertain that there is any right by humane Law for then it must pear that a right was conferred on them by the consent of the Universal Church that they were appointed Proctors for the Universal Church to choose on their behalf the Universal Pastor but if none of this appeares nay nor certainly that they are the rightfull Electors of the Bishop of Rome barely quà Bishop of Rome then it is not certain that the Pope is truly Elected and therefore it cannot be de fide that this Clement the 9th is the successor of St. Peter Secondly if the Pope be elected for feare or profit viz. if either the electors are compelled by Violence or by bribes induced to elect one if they be either over-awd with power or corrupted with gifts then the election is null Pope Nicholas * Distinct. 79. c. siquis pecnnia c. determines he shall be accounted Apostaticus non apostaticus and the Councels of Lateran under Iulius second declares that election to be null and that by that election no power either in things temporall or sperituall shall be allowed to the person elected but now if he look into the storyes of former elections and the Mysteries of the Conclave at this day he 'le see that it is vncertain to us whether the Pope be rightly elected you may read the election of Formosus the first Largitione Potius quam Virtute Assumitur ad Pontificatum * Platina in vita formost for his gifts rather then Vertue of Steph the sixth of Sergius the third of Iohn the eleventh raised by the Authority and indeavours of his Mother Marocia sayes Onuphorius * Annot. in Plat. in vita John 11th Iohn thirteenth seized on the Popedome by the power of his father Albericus * Plat. in John 13 th Iohn the eighteenth got the Popedome by the power of Crescentius whom it was supposed he had bribed * Plat. in John 18th Silvester the second obtayned Symonically first the Archbishoprick of Rhemes then of Ravenna lastly the Popedome Majore Conatu diabolo adjuvante * Plat. in Sylvest 2. Clement the second by the Emperors Compulsion Damasus the second by plaine force without any Consent of the clergy or people enters on the Popedome yea it even became a Custome that every Ambitious person might seize on Saint Peters Chayre as Platina Complains * in vita Clem. 2. Damas 2. What shall I say of Boniface the seventeenth who came in like a fox and left nothing untried by bribing and cheating that he might obtaine the Popedome or of Alexander the sixth who was reported to have Attained that dignity by the Ambition and coveteousness of some corrupt Prelates * Onuph II in vita Allex 6. and how can we be absolutely certain that this is a true pope when wee find the Essentialls of a true Election may be wanting oft times the Elections were not free either the Electors were over-awed or their votes bought and can we believe it is yet better It is Platina's wish when he saw how men were prefer'd to the Papacy not for their piety but for their gifts Quem morem utinam aliquando non retinuissent nostra tempora but he rather feares unlesse God prevented that the elections would be worse sed hoc parum est pejora ni deus caveat aliquando visuri sumus although the doores of the Conclave are kept shut yet enough flyes abroad to shew the factions sidings and Pollicies within how the Cardinalls are devided by their Interests and dependencies on Princes how some are frighted others corrupted some out of feare others out of hatred c. giving their Votes this way or that way and what certainty can wee have this is a true Bishop of Rome lawful successor to Saint Peter when we see so much ground to suspect that the Essentials of a true election are oft times wanting but if any reply that Gods providence will not permit any to pass for Pope who is not Pope and that if the Church doe submit to him as Pope it is certain that he is Pope and pro. we may stil believe that it is de fide that this Pope is lawful elected Pope But this is saying without proving much confidence with little reason I therefore add that there have been those who passed for Bishops of Rome and have been owned not only by their owne partyes as in a Schisme but generally have passed for the true Pope when yet their Elections were null I say have been generally owned their names reckoned in the catalogue their decrees allowed and yet the Essentialls requisite to a right election are acknowledged by their owne Historians to be wanting Instance in Vigilius the first who suborned witnesses against Silverius that he would betray the Citty to the Gothes and having got him deposed was during the life of Silverius put into the Bishoprick and did as Onuphrius confesseth * Annot. in Plat. in Vita vigil 1. Occupare per vim pontificatum Romanum and yet this man is owned for Pope without the least appearance of any new election after the death of Sylverius or any approbation and allowance from the clergy and people by which he might lawfully enjoy that title Again I instance in Benedict the fifth created Pope in a sedition by the friends and dependents of Iohn the thirteenth against Leo the eighth and yet he is both reckoned in the catalogue of Popes * Onuph Annot. in vita Bened 5. and the succeeding Popes who assumed that name in reckoning of themselves did allow him to be Pope so in Iohn eighteenth though he came not in by the door but during the life of Gregory the fifth seized on the Popedome yet he is reckoned in the Catalogue of Popes which Platina admires
their Brethren Thus far we do not question whether they pray for us I mean in genere * Field of the Church l. 3. c. 3. yea what if I should add that it is not incredible but that they pray for their friends and acquaintance and in general desire the removal of Evils and the granting those things which are necessary for their Salvation yea if I should add further that it is not incredible but that they pray for them whose Conditions on Earth they remember even this also some eminent Protestants have thought †Andrews Opusc Posth Resp ad c. 20. l. 5. Repl. Card. Perron Montac adv Buleng pag. 21. yet still 't is no way certain not certain I say that they do pray in particular for their fellow members or remember in their Prayers all the particular necessities of the faithfull on earth for if we say we are certain that they do thus particularly pray the question will return which way or by what ground are we certainly assured and it will apear there is no certain ground but only some guesses and supposed probabilities and ê‘o this Doctrine must be doubtful and uncertain Fourthly I instance in the Doctrine of Indulgences the Councel of Trent declares That since there was a power of bestowing Indulgences granted by Christ to the Church and the Church from the most ancient times hath used it The Synod doth teach that the use of them being very wholsome to Christian people and approved by authority of Councils to be retained in the Church and Anathematizes them who either say they are unprofitable or deny the Churches power to bestow them The same also is sworn by their Clergy in the profession of faith made by Pius 4. Indulgentiarum Potestatem à Christo in Ecclesia relictam esse illarúmque usum Christiano Populo maxime salutarem esse affirmo No more was said of this Article by the Council of Trent whether for hast of ending the Council or rather for multiplicity of abstruse questions which must have been determined as the History of the Council sayes I cannot judge The meaning of the article must be gathered from the practice of their Church and opinion of their Doctors t is certain in the practice of their Church that there are indulgences granted by the Pope in which he doth absolve à culpa et poena both from fault and punishment That for visiting such a Church frequenting such a Station Saying over at such an Altar so many times Ave Maria or pater noster they shall have plenam remissionem peccatorum so it is in the Bul of indulgence for celebrating the year of Jubilee in the first institution of Jubilees by Boniface the 8th * Platina in vit 〈◊〉 Bonifac 8. he gave to those who visited the thresholds of the Apostles plenam omnium peccatorum remissionem a full remission of all sins Leo the 10th gave to those who devoutly repeated this Prayer after the divine Office to the holy and undivided Trinity the humanity of Christ Crucified the fruitful integrity of the most blessed Virgin be eternal praise glory and honor Indulgence of all the defects and faults which in the performance of the office were contracted by humane frailty * Gavant Thes Sacr. Rit in Fine Libri Nothing is more common in the Buls for the Crusadoes then pardon for half sins or for all sins so in the Crusado which Vrban the 6th publisht against the adherents of Clement there were given to Henry Spenser Bishop of Norwich mirabiles indulgentiae * by †Hen. Knighton Cron. l. 5 inter script Hist. Anglic. Pag. 2671. the authority of which he did absolve as well the dead as the living for whom there was a sufficient contribution from all the fault and punishment and some of his Commissaries affirmed that at their command the Angels descended from Heaven and took the souls which were in Purgatory out of their punishment and instantly carried them to Heaven In the Crusadoes against the Albigenses Innocent promised to all who either died in the way or in battel on Gods part and by the authority of St. Peter and St. Paul absolution from all the sins contracted in their lives which they had confest and for which they had not done penance * Rigord 1 i st An. 1208 Pag. 207. Sometimes the indulgence runs for penance injoyned so for repeating the new office of the Blessed Virgin if they be not obliged to do it Tius 5 remits 50 days de poenitentiis injunctis as oft as they do it for repeating the office of the dead for repeating the 7 penitential psalms or the Graduals 40 days and so the Indulgence runs which Martin the 50 anno 1429 gave for the Celebration of Corpus Christi day to all that were present at the Mattins and Evensong of the feast 200 dayes indulgence to all that were present at the Prime the third the sixth the ninth or the Completory of that feast 80 days to the Priests who said Mass for every Mass 100 days to those who follow the procession in which the Host is carried 100 days c. to indure every year for ever * Const Prov. Tit de serlis gloss In Cap. Ex â—cript p. Corp. Christi Sometimes they are Indulgences pro poenitentiis injungendis for remission of Penance which might be enjoyned sometimes the words run Indulgentiam in Domino miserecorditer relaxamus and these Indulgences are some for daies so every Arch Bishop and Bishop at their first coming to their Cathedrals* grant †Carem Epsc l. 1. c. 2. 40 daies sometimes for one year as at the dedication of a Church sometimes for 7 sometimes for an 100 years sometimes for 1000 So the Monastery of St. Sebastian in Catacumbis hath Indulgences of 3000 years for all that visit a stone which hath the print of our Saviours footsteps by other Popes 7000 years were granted on the feast of the Asoention unto the Calends of August every day 4000 years on St Sebastians day 3000 years and 40 days of Indulgence and all these are doubled in Lent and in the double festivals I could reckon up multitudes of large Indulgences which some bountiful Popes have bestowed as at Crowland Abby a pardon of 8000 years so the pardon procured by Thomas Cromwel* †Acts and Monum in the life of Cromwel Pag. 49. for Boston from Julius the second that all who are of the gylde of our Lady in St. Botolphs Church in Boston who resort to the said Chappel on the Nativity or Assumption of our Lady giving to the support of the Chappel at every such festival shall have full remission of all his sins or if they could not come to that Chappel yet if they said at their Parrish Church one Pater noster and Ave Maria they should have like remission and those that came every Fryday to that Chapel should have as much remission as if they went to the Chappel