time by (e) Marsil Petav. def part 2. c. 18. the Nicene Council But because N. N. stands so much upon his points of Prudence it may be neither an imprudent nor impertient digression to compare the Romish Principles and Practices with the Protestant and by discussing one of them more largely to judg of the rest more clearly It is universally acknowledged that the Doctrine of all Apostolical Churches disseminated over the whole Christian World is Infallibly certain because attested by Vniversal Tradition which in it self is so but it is generally confessed that the Tradition of an Apostolical Church of one denomination may prudently be traversed because often found certainly False Now Protestants rely upon Vniversal Tradition truly such for Time Place and Persons and the Authority of all Apostolical Churches Papists content themselves and sit down in security with the Tradition and Authority of the Roman Church and which is worse of the present Romish Church of this age Protestants prescribe for Sixteen hundred years there is no Law nor Custom to destroy or over-rule a Prescription of so long standing Papists plead as N. N. doth the acknowledgment of the sixteenth Century over-leaping all the rest and that but in our parts of the World Protestants believe the Scripture to be the adequate Rule of Faith as to the essentials thereof Papists hold unwritten Traditions are to be received with the same reverence and respect Protestants esteem those Books to be Canonical Scripture which the Catholick Church hath so adjudged Papists singularly superadd others to the Canon Protestants believe the Truths they profess to be Divine Revelation because God by his Son Jesus Christ hath delivered and promulgated them to Mankind Papists believe their supernumerary Articles which they assume to themselves because defined by an Infallible Pope with the advice and consent of a presumed General Council Protestants assert the Pope is not Infallible for Pope Honorius was a Convicted Heretick as before hath been proved The Catholick Church hath always resolved against his Infallibility and the Doctors of that Church cannot agree about it and some of them oppose it neither was that Council General say the Protestants because no Southern nor Eastern Bishops was there nor any Northern but one titular only Olaus magnus the Goth who for that time passed as an Arch-Bishop of Sweethland no English Bishops nor Irish save another blind Sir Robert the Scot who for that time being was reputed the Primate of Ireland only two French Bishops six Spanish the rest were Italians who when they came to be arrayed were mustered but to Forty three in all This was a Plot of the Pope to keep what his Predecessor Leo the tenth had got by the Lateran Assemblers and after him others still maintained but he was for all this contrivance possessed with fears and jealousies the Council would be tampering with his Jurisdiction as other Councils had done and therefore was very careful to have fresh supplies in readiness for a reserve and according as the Pope suspected it hapned for the Council began to form Canons for the redress and reformation of several abuses and to abridg the Popes unlimited Power in granting Dispensations of which design he received early intelligence from his Legates and thereupon moved the Council to desist from any further progress therein for six weeks which being accepted and condescended to he dispatched his new recruits of Auxiliaries forty Italian and Sicilian Bishops who within the time limited ariving at Trent over-voted the reformers in the Council and quite quashed their attempts which made the Apulean Bishops cry out in open Council O we are the Popes Creatures we are the Popes (f) Carol. Malin l. de ton Frid. n. 21. Slaves Protestants rely only upon the Mercy of God and Merits of Christ for their Salvation This Bellarm. saith is the safest way and therefore it is the most Prudential Papists will join in their own Merits of Works done by Grace which Bellarm. confesseth is a more uncertain way and therefore less Prudential Protestants ascribe all Religious Worship to God and to God only Papists give it to Images and the Consecrated Host Protestants know it is an indispensable duty to Pray to God for all things necessary both for Soul and Body and direct their Prayers only to God the Father through and for the Merits and Mediation of Jesus Christ alone Papists Pray to God by Jesus Christ for which Duty Zanchee entertains a charitable opinion of them but withall they invocate Angels and Saints departed as Conductors secondary and subordinate Mediators for which Practice Protestants aver there is no warranty in Scripture no Authority from Primitive Antiquity nor any rule in Reason to approve it either a necessary lawful or an expedient Duty But because some eminent Protestants have declared that Papists have more to say for this particular than in any of their other eleven additional new forged Articles if this Principle and Practice of theirs be cogently proved unscriptural unpractical and irrational the same may be concluded of the rest CHAP. VI. SECT I. IT is Vnscriptural The Scripture teacheth us and commands us to ask the Father in the name of his Son Jesus Christ it prescribeth no rule to ask in any other name but declareth against it For it proposeth Christ to us as our only Mediator and Intercessor there is one God to whom we are to make our requests known by Prayer and Supplication and there is one Mediator between God and Man 1 Tim. 2.5 the God-man Jesus Christ by whom we have boldness of access to the Throne of Grace The Greek 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is emphatical importing thus much as there is one God only and no more even so there is one Mediator betwixt God and Man in reference to our Prayers Supplications Intercessions and Thanksgivings ver 2. one God and no other besides him even so one Mediator and none but he who is our Advocate with the Father Jesus Christ the righteous 1 Joh. 2.1 who as he performed all Righteousness for us so the virtue and value thereof qualifies and capacitates him for the Office of being Advocate for us viz. to recommend open and plead our Cause for us and procure our Prayers to be granted none can effectually Mediate for us but he who did Redeem us he only can be our Advocate who is the Propitiation for our Sins which was Jesus only who for the more effectual execution of his Office of Advocate after he had offered himself a Propitiatory Sacrifice for our Sins was advanced to sit on the right hand of God the Father Rom. 8.34 where it may be observed that it is the same Person that died for us and therefore as Jesus alone died for our Sins and rose again for our Justisication so for the application of these Benefits and Priviledges to us he only sits at God's Right-hand and makes Intercession for us this Office being as proper and
In the year 1378 upon the death of Gregory the eleventh a grievous (q) Caran p. 823. Theodoric de Niem Bishop of Perda Vrban's Secretary wrote the History of this Schism so did Bonin Segino in the Florentine History c. Friar John de Pineda l. 22. c. 37. Sect. 3 4. Schism began which continued more or less till Ann. 1414. the Italians created Vrban the sixth Pope who (r) England Almain and Italy favoured him resided at Rome The French elected Clement the seventh who (s) France Castile Arragon and Catalonia owned him betook himself to Avignion The Abbot of St. Pedest endeavoured to prove Vrban was the true undoubted Pope Joh. de Bigniaco and the Council of Paris defended Clement's title Vrban during this Schism had three Successors Bon. the ninth Innocent the seventh and Gregory the twelfth Clement had but one Ben. the thirteenth in Ann. 1409 a Council of Cardinals met at Pisa who thought fit for the peace of the Church to depose the two surviving Popes and set up another but for all the Cardinals could do to repair the breach it proved wider the two contesting Popes Gregory the twelfth and Ben. the thirteenth being unwilling to be so dishonourably ejected kept their ground till at last in Ann. 1414 the three Popes the Italian French and Pisan were Deposed by the Council of Constance and Martin the fifth was Created All this while even in the judgment of observing learned Ramanists none could know which of the broken Heads was the true Head of the Church and lawful (t) Marian de reb Hisp l. 18. c. 1. Naucler Val. 2. Gener 46. for that every one of them had learned Patrons id ibid. Gener. 480. Successor to St. Peter Azor (v) Instit Moral part 2. lib. 25. c. 14. saith It was doubtful and uncertain which of the claiming Popes had the right title Caran saith ut supra It was not known who was the true Pope and Bellarm. (w) Lib. 4. de Rom. Pont. c. 14. So doth Aemil. de Gest Franc. lib. 9. Aut. Sum. Hist part 3. tit 22. c. 2. adds It was not easy to be determined and the famous Chancellor of Paris John (x) Lib de signis ruinae Eccl. Sign of which the same is to be found in Otho Fris Hist. l. 6. Baron Tom. 11. Ann. 1044. n. 2. Gerson goes higher The Church it self saith he was then so full of doubts in this case that She could not know on what side or party the Roman See was unless God himself had been pleased to reveal it to her It then being proved that a doubtful Pope makes a doubtful Church and that there hath been a doubtful Pope in the Romish Church the conclusion is irrefragable the Roman Church hath been for a long space of time a Doubtful Church and by N. N.'s Logick and Peremptory Position the Church of Rome was then a no Church 2. There are many Doubts and uncertainties harboured in the Romish Church concerning the Church it self as whether their Virtual Church the Pope be that Church they would commend to us for it's well-grounded Credibility and Infallibility or their Representative a General Council or the Essential the diffused body of the Faithful all the world over or a body compounded of some of these or any others Some will be contented that the Pope and his Conclave should be that Infallible thing others will have him to sit in the Assembly of the Bishops of his Province others will go no less than he must Head a General Council to pronounce an Infallible Sentence If it be put to the Vote and most Voices must carry it the Pope runs loose away with it he hath the Patronage of the best and most Ecclesiastical Dignities and Preferments But be it so for once upon this a fresh Fry of Doubts and uncertainties appears in this very foundation of their Faith and Vnity whether this Man be Pope or no Whether Gregory the twelfth or Bâ—n the thirteenth or Alexander the fifth or Martin the fifth Let Martin be the Man presently a new Covy of Doubts spring up whether he be an Infallible Judg and if so whether as a Doctor or the Pope If as Pope whether when he gives Laws de Concilio Fratrum by the advice of his Colledg of Cardinals passing his Decrees upon the Gates of St. Peter at Rome and in Campo de Flori or when he speaks E Cathedral which is as it is commonly interpreted when he Proclaims his Decrees however he be assisted for a general reception with an intention to Teach and Govern the whole Church though this be very uncertain Let this also be presumed another Set of Doubts is started wherein is he Infallible Whether in matters of Right and Fact or of Faith The Jesuits of late will have him Universally Infallible upon all these accounts as they determined at Clermont Ann. 1661. but suppose with the soberer sort his Infallibility extends only to Definitions of Faith yet another Doubt remains unsatisfied Whether this his restrained Faith be conditional or absolute some conceive an absolute Infallibility is too high an intrenching upon God's Prerogative but others of them will not have him tied to Conditions viz. To observe the Order of the Primitive Church and use such holy and needful means as God by his Son Jesus Christ hath appointed for the finding out the Truth For (y) De Pont. Rom. lib. 4. c. 2. Stapl. relect c. 4. qu. 3. art 3. conclus 5. say they if Conditions be required to Perfect and Legitimate the Popes Definitions besides his own Act of decreeing them the Faithful which is very remarkable and apposite would be Doubtful whether he had observed them or no and so their Faith would be wavering and so it must needs be if Doubts do the feat 3. It is the Doctrine of their new-founded Church that the intention of the Bishop or Priest Officiating is so necessary to any Sacrament that without it none of them is perfected but to receive the Sacraments from such of whom we can have no assurance that their intentions be serious and sincere and there be many evident reasons and motives to perswade us the Priests are oft Formal in their Ministeries and False in their intentions is certainly to expose the reverence in N. N.'s Language of the Sacraments and remedy of our Souls to a manifest hazard For we are informed by their own Historians that in some Centuries the Clergy were so ignorant and wicked that many of them knew not what to do others cared not what they did In what a perplexed condition would a prudent man be cast who being married by a Popish Priest soon after detected to be a Villain should consider with himself very likely this wicked man had no Intention to marry him or an Intention not to marry him It is a wonder those Trent-Assemblers should be so rash and yet so Magisterial in their Definition when they would not
ORIGO PROTESTANTIUM OR AN ANSWER TO A Popish Manuscript OF N. N's That would fain make the Protestant Catholick Religion Bear date at the very time when the Roman Popish commenced in the WORLD WHEREIN PROTESTANCY is demonstrated to be elder than POPERY To which is added a JESUITS LETTER With the ANSWER thereunto annexed By John Shaw Rector of Whalton in Northumberland and Preacher at St. Johns in New-Castle upon Tine Cypr. Pomp. contr Ep. Steph. Quod nunc facere oportet Dei Sacerdotes divina Precepta servantes ut in aliquo si nutaverit vacillaverit veritas ad Originem Dominicam Evangelicam Apostolorum traditionem revertamur inde surgat actus nostri ratio undè origo surrexit LONDON Printed for H. Brome at the Gun in St. Pauls Church-Yâ—â—â— 1677. TO The Right Worshipful Sir RALPH CARR MAYOR Sir ROBERT SHAFTO RECORDER THE ALDER MEN SHERIFF And the rest of the Members of the Ancient Town and County OF Newcastle upon Tine J. SHAW Humbly presenteth this ensuing TREATISE The Preface WHen it pleased God in his great goodness and mercy to this Persecuted Church and Harassed Kingdom by a miraculous Providence to restore his Sacred Majesty to his just Rights and the Church to her Legal and Primitive settlement I also who was before necessitated to seek shelter elsewhere till the Tyranny was overpast returned to my own Native Countrey where I found diverse whom I left professed Sons of our Church turned Renegades having forsaken their own Mother in the day of Trial and betaken themselves to that flattering Stepdame of Rome This I reflected on with much regret and so much the more because I found that with this defection from their Mother they were also grown cool in their Affection to the common Father of their Countrey our Sovereign Lord the King as being sowred with Republican or Protectorian Leaven infused into them by the so much admired Thomas de Albiis amongst others I observed further that the Romanists in these parts grew every day more insolently active to bring more Grist to their own Mill and List more men in the Popes Service not only by Printed Books but also by private Letters and Manuscripts The first whereof that came to my hands was the short Letter subjoyned to this Treatise to which I have upon my Friends request framed an Answer and here annexed to the Letter The next I met with was a Manuscript that would fain usurp the Title of Origo Protestantium sent me by a Gentleman for my opinion thereof which after having perused and transcribed it I returned to him again and have here endeavoured to refute and therein vindicate the English Reformation The Author seems to be a man in great request amongst them especially if he be the same N. N. who assisted in the late Conference if not he is probably that N. N. who was Second to Father Knott as S. W. or W. S. was to Mr. White Be the Author who he will you are to understand that as the design of the former was to seduce unstable Souls from our Church by suggesting it to be no true Church through the defect both of Moral and Personal Successions so also the great business of this latter is to prove the Nullity of our Church for want of Personal Succession therein chiefly upon the old Nags-Head Story which might have passed for current Roman Coin perhaps in 57 when Lilly's Almanack and Mother Shipton's Prophesy were in vogue But they are much out in their Politicks who think such like Riff-raff as fitly Calculated for 75 the World is grown a little Older and so much Wiser too than to believe all is Gold that Glisters and can discern between Legends and true History however the insinuating Jesuit would fain become again a Pearl for a Lady Other Scripts and Prints of this nature and to this effect are since come to my sight which perhaps I may when I have nothing else to do animadvert upon holding my self obliged to lend my poor endeavours in scouring these Northern Coasts especially of those Popish Pirats who count all Fish that comes to the Net and will break all Laws to compass one unlawful Prize Mean while the Reader is desired to Correct such Errata as he may possibly meet with in this Treatise in regard of the Author 's great distance from the Pres and he will thereby oblige His Humble Servant J. Shaw Origo Protestantium OR PROTESTANCY Before POPERY CHAP. I. SECT I. N.N. IN the year 1516 there was no other Religion in our Parts of the World acknowledged Catholick and Apostolick but that which the Protestants now call Popery SECT I. J.S. 1. PRotestants on the contrary assert that which now is called Popery though it was then the prevailing Faction in the Church yet it was not the acknowledged Catholick Religion in these our parts of the World Erasmus (a) Epist ad Godeshal Ros hath declared there was nothing in Luther but might be defended by good Authors he had good reason to say so for that the Pope and his Great Council did politickly devise and erect an expurgatory Office which they industriously advanced to expunge out those very Doctrines which the Protestants embrace Particularly the Doctrine of Merits in and about that time was not reputed Catholick In a Book entituled A form of Baptisme according to the Practice of the Roman Church Printed at Paris (b) But since Corrected in 6 places or otherwise prohibited by the Inquisitors of Spain p. 249. 1575. And in the Roman Pontifical Venet. 1585 (c) Reformed at Rome Ann. 1602. under this head Questions to be made to a dying man this is one Credis quod c. Dost thou believe that our Lord Jesus Christ died for thy Salvation and that none be Saved by their own Merits or by any other means but only by the Merits of his Passion And in a Book much elder than these called Hortulus Animae (d) Since forbidden Index lib. prohib p. 156. A Garden of health for the Soul there are several Questions of the same nature and import which were daily used by the Ecclesiasticks in their visitation of the Laicks The like are to be found in Breviloq Bonav in Gerson de Agon interrog Ansel published by Cassander commended by Caspar Vtembergius and confessed by Martin Eisingreene (e) Tract Apol. de cert gratiae pro vero Germano intellectu Can. 13. Sess 6. Conc. Triden c. 8. a learned man and Chaplain to the Emperour to be the ordinary form used at the visitation of the Sick in their last Agonies further relating that he found an old Book in the (f) Called Rhasme id ib. p. 484. Covent of the Augustine Friers wherein the same Questions were and further adds that such there were in Agendis veteribus the ancient Liturgies of Wittenburg Salsburg Mentz c. 2. That which Protestants call Popery and is the Fundamental of all
account among the common People In this Confusion the Protector calls a Parliament 1547 but the Common-Prayer Book did not then pass yet all former Statures made against Hereticks or Sectaries were recalled and annulled In the ensuing Parliament the Book was approved because it seemed in matter of the Sacraments to humour divers Sectaries who before had opposed it yet the Common People of England took Arms in defence of the Old Roman Catholick Religion complaining that most Sacraments were taken from them and they had reason to fear the rest This was King Edwards Reformation which could not be perfected because he lived but six years It is remarkable how in this Kings time it was resolved that whatsoever should be determined by six Bishops such as they were and six Learned men in the Law of God or the major part of them concerning the Rights Ceremonies and Administration of the Sacraments that only should be followed Never did any Sectaries before this time presume so far as ours did in preferring the judgment of seven men for that is the major part of twelve before that of the Christian World in changing the matter and form of Sacraments abolishing the Sacrifice of the Mass and ancient Rites and Ceremonies of the Church Catholick confirmed by so many General Councils and approved by all the Ancient Fathers Heresy is always accompanied with presumption but this exceeds all Parallel SECT II. J. S. HEre again something in General is to be premised to remove those prejudices which N. N. hath raised against the procedure of Edward the sixth It is granted that King was but a Child yet it must not be denied that the Laws of the Kingdom committing the exercise of Supreme Power in that case to a Protector what was regularly done by him ought to be deemed as valid as if the King had been of age and done it himself The Reformation made in Jehoash his minority 2 Chron. 23 though it was the immediate Act of his Uncle Jehojada was firm to all intents and purposes It is acknowledged also That Images were pulled down a Body of English Liturgy formed c. But what was done in these particulars was done without confusion or contradiction For it was done by Authority of the Supreme Power with the advice and consent of the major part of the Bishops not opposed by the Convocations but rather approved for that the Clergy in the respective Diocesses generally practised the prescribed form and after confirmed by Parliament This appears from the Provisional Injunctions 1 Edw. 6. and the Acts of Parliament 2 3 Edw. 6. to which the Bishops had so great a respect that as they practised themselves so they took care for the uniform observation of these Injunctions and Statutes requiring conformity to them from the Inferiour Clergy which accordingly they submitted to For we find a charge was drawn against Stephen Gardiner one Article whereof was He observed not the Book of Common-Prayer nor ordered the observation thereof in his Diocess to which charge he made this Answer to the Duke of Somerset with five others of the Council viz. That he having deliberately perused the Book of Common Prayer although he would not have made it so himself yet he found such things in it as satisfied his Conscience and therefore he would use it himself and see his Parishioners do so too the same in effect he said to the Lord Treasurer Secretary Peters and Sir William Herbert when they came to him with Articles from the King himself To confirm this procedure it is to be observed 1. The whole affair was managed by an approved Catholick Rule which was to reform what was amiss according to the Doctrine of the Holy Scriptures and usage of the Primitive Church not to form any New Religion but retrieve the Old and to reduce it into that state as Christ had left it the Apostles practised and the Primitive Church had received and observed as the King declared to the Romish Rebels 2. It was ordered as the Tridentine Assemblers thought most fit Decreto de Celebratione Missae in which Institutions were read concerning abuses to be corrected in the Celebration of the Mass the substance whereof was that the Bishops ought to forbid all things brought in by Avarice Irreverence or Superstition If it be alleadged the Bishops were so to do as Delegates of the See of Rome the Return is obvious Our Bishops as Commissioners of the Supreme Power might do what they did with better Authority and Warranty For 1. Learned Romanists do confess that particular Nations have a Power to purge themselves from Corruptions as well in Church as State without leave from the See of Rome This is acknowledged by Seren. Cressy in his Answer to Dr. Pierce's Sermon p. 285. But what if the Pope issue out a Prohibition and interdict the whole Nation very many of them do conceive it may be waved and opposed because no reason can be assigned why the Church should continue under known Corruption for the Popes reâ—lyeness to have them redressed Aeneas (l) De Conc. Basil l. 1. Silvius after Pius the second was once of this mind for that if the Popes recusancy may hinder the proceedings of a General Council to the disturbance of the Church corruptions of the Minds of Men and the destruction of their Soul all would thereby be undonne without remedy Cardinal (m) De concord Conc. l. 2. c. 12. l. 3. c. 15. Gusan goes yet higher affirming that the Emperour in duty was obliged by his Imperial Authority to Assemble a Synod when the great danger of the Church required it which determination was also resolved in the first (n) Conc. Pis impress Lutet 1612. fol. 69. Pisan Council Quintinus (o) A Lawyer and pablick Professor at Paris in repet lectione de Civitatis Christianae Aristocratia Heduus who lived in Henry the eighth's time hath aproved by many Canons that if the Pope command and the King forbid the King is to be obyed therefore when the King calls together the Prelats of the Church to reform the state thereof they are bound to obey though the Pope forbid it (p) Franc. praelect 4. a. 161. at this day a General Council may be called against the Popes mind by the Emperour and the Christian Princes whether he will or not Baron (q) Ad Ann. 553. n. 2. confesseth the second General Council is approved though Pope Damasus with might and main opposed it Vigilius though once he consented to the calling of the first General Council yet when he was called to give his personal appearance and afford his assistance and concurrence being commanded so to do by the Emperour and solicited thereto by twenty (r) Baron 553. n. 35. Metropolitans whereof three were Patriarcks the sturdy insolent Pope utterly refused whereupon the Emperour the necessity of the Church which was then in a general Tumult and Schism about the (s) Ibid. Ann.
547. n. 29. three Chapters so requiring Commanded the Holy men assembled to protract (t) Inst Ep. ad Synod Collat. 1. p. 520. the time no longer in expectation of the Popes presence but to debate and deliver a speedy Judgment upon the Controversy depending before them which they readily submitted to and accordingly did discuss and (v) Ibid. Coll. 2. p. 524. determine the matter without the Popes Placet and contrary to his good liking and (w) Baron Ann. 553. n. 212. affections 2. The practice not only of Heathen and Jewish Kings do confirm this but of Christian also who have challenged and exercised this Power as their Original Right derived to them from God The first famously known Christian Emperour Constantine the Great said to his Bishops You are the Bishops of those things within the Church but I am appointed of God to be Bishop of those things without the Church meaning thereby that the oversight of the external Government of things belonging to the Church was by God committed to him as the administration of Holy things of God within the Church was deputed to them (x) Cited in the Book De vera differentia written An. 1634. King Edgar in an Oration to the Clergy required them to make a Reformation by a conjunction of his and their Power committing the whole affair to so many Bishops as he then nominated Charles the Great convocated the Bishops to him to Counsel him how Gods Law should be recovered and in the Preface of the Capitulary wrote thus to the Clergy of his Empire We have sent our Deputies to you c. Let no man censure this as a Presumption to correct what is amiss c. For we have read in the Book of Kings how Josiah restored the Service of God in the Kingdom which he had given him Maximilian in Ann. 1512. Declared though he of his clemency had tolerated the Pope and the Clergy as his Father Frederick had done yet it appertained to his Duty that Religion decay not that the Worship and (y) Abbot Vrspreg Grth. Grat. Easc Whereupon he with Lewis the twelfth of France and some Cardinals called a Council at Pisa and cited the Pope in it Onupher in vit Julii secundi Service of God be not diminished 3. It is the Duty of Soveraign Princes to do as Josiah did by the directions of faithful men though the majority of the Priests express their unwillingness and averseness For many Kings have been severely reproved for not reforming the Idolatrous abuses of Gods Worship in their Reigns which would never have been done unless they in Duty had been obliged to do it and obliged they could not have been unless God had settled a Power in them to do it of which because there is no revocation or limitation in the Gospel therefore the first Grant and Commission standeth good for the Gospel doth not destroy the Law but perfect it 4. Ad hominem did not Queen Mary in her huddled reduction of Popery exercise this Power Did she not introduce the Popish form of Solemn Mass which was then abolished by standing Laws Did not she to drive on her design imprison one Archbishop displace two and deprive eight Bishops Did not she with the consent of a sorry Convention which she called five dayes after her Coronation repeal some Statutes made by Henry then eighth and others by Edward the sixth Sir Henry Spelman in his larger History of Tithes c. 29. p. 170. tells us he had heard there was but twenty persons to give their voice with the Bill and yet carried it Did not she for a colour when the work was done some few dayes after call a Convocation which she soon after dissolved by her peremptory Mandate but not a word of this from our cunning Origenist because it was done for the advancement of the Catholick Cause Popish Princes may do what they like in order to the Good old Cause and never be checked or censured for it but Protestant Sovereigns must be bound up till the Popes License or a Vote in Convocation loose them 5. Although Synods be the most prudential and safe way to determine Church-matters yet without them Gods Worship may be Reformed and the Catholick Doctrine restored In the case of the Catholicks and Arrians Nazianzen ad Procopium complained he saw no good end of Councils certainly in those where Faction prevailed and Votes passed not by weight but number Not that he thought so absolutely and Universally but pro hic nunc in respect of the Times and Persons assembled For he knew if a Council had been called when the Arrians were the overruling party in the Church the Catholicks would be overpowered by multiplicity of Votes yet for all this He and other Catholicks did endeavour the suppression of Arrianism 6. Neither in such times and cases must the business be delayed till a General Council be summoned especially when he who pretends to have the sole Power of calling it and the parties called are aforehand agreed by Clandestine correspondencies they will do nothing towards a Reformation but either obstruct or baffle it Henry the eighth said well A General Council would do well where all may speak their Judgments but it cannot be called a General Council where they only are heard who are resolved to be on the Popes side in all matters and where the same men are Plantiffs Defendants Advocates and Judges Hist Conc. Trid. Angl. fol. 85. 7. Supposing there wanted a formal Synodical concurrence in this Transaction of Edward the sixth there was in effect that which to all intents and purposes is equivalent viz. a General submission and conformity to the Provisional Injunctions and Acts ef Parliament by the Clergy 8. There was a Synod to carry on this matter in Edward the sixths time for though the first Edition of the Liturgy was only framed by the advice and suffrage of Bishops and elected Divines which yet was afterwards revised and compleated with the addition of a form of Making and Consecrating Bishops Priests and Deacons but whether the Synod then in being composed and formed it or passed their Power which is more probable for the forming of it to the selected persons appointed by the King and so may properly enough be said to have done it because by those to whom they had consigned their Authority I shall not pretend to determine yet this may be safely resolved on a Synod there was which appears from the Statute-Book which makes mention of a Subsidy of six Shillings in the Pound granted by the Clergy unto the King 2 3 Edw. 6. and it is notoriously known such a Grant in those times passed not without a Convocation and it is certain mention was made of a Synod 1 Mariae held in King Edwards days and Mr. Philpot a member of the Convocation 1 Mar. maintained the Catechism exemplified in the Common-Prayer Book to be Synodical upon this account that the Convocation in King
forbid all Difference as well as contrariety Now it is clear those twelve new Doctrinals of Faith defined by the Pope Pius the fourth and set at the foot of the Old Creed if they be not contrary to them as most of them really are which might be proved by an Induction yet are they different from them for they are neither implicitly and virtually contained in them nor can by any direct or immediate consequence be deduced from them and therefore have no respect or relation to them nor connexion with them neither are they applied to the Old Creed as Explications thereof but were designed as so many supernumerary Articles of Faith the Catholick Church having only twelve Articles the Roman Church twenty four as some of their own sticklers confess which except a man believe faithfully he cannot be saved For they are dictated and proposed as so many distinct material objects of Faith to be believed in the same degree of necessity with the other to which they are superadded and therefore in the judgment of this Council and of the Latines themselves in their subterfuge the composition thereof is a dangerous Innovation and corruption in the Rule of Faith and the severe imposition of it is a Schismatical Presumption and a tyrannical Antichristian Usurpation 2. The second Conclusion is firmly deduced from another Canon of the same Council (b) C. 8. Caran in can Pelt Jesuit in summa illius capitis Nicene Council c. 6. which runs thus Let the same course be observed in other Diocesses and in all Provinces every-where that none of the Holy Bishops seiz upon another Province which was not of old and from the beginning under his Power This indeed particularly respected the exemption of the Cypriots from the encroachments of the Patriarch of Antioch yet for-as-much as the Decree passed in general words without any reservation to the Bishop of Rome he is thereby concluded as well as any other to be an ambitious Vsurper if he claim or exercise any Jurisdiction over the Churches which from the beginning were not under his Power Some of N. N's quick-sighted Gentlemen have apprehended the Decree to be so highly prejudicial to their pretensions and affections who therefore have endeavoured by Legerdemain to juggle it out of the Acts of this Council though if this unworthy Artifice had succeeded yet these Shufflers had gained nothing by it for the Nicene Council much earlier than this had confined the Bishop of Rome to his Bounds giving the like Ecclesiastical Jurisdiction to the Patriarchs of Alexandria and Antioch within their respective Diocesses which the Bishop of Rome had within his The importance of which Order is That as certain Churches were consigned to the Bishop of Rome so were certain to the Bishops of Alexandria and Antioch and as those of his Diocess were not subject to them so neither those of their Diocesses were subject to him upon this account that it was not lawful 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for any one to Invade (c) Nilus de primatu Papae and Soz. l. 7. c. 9. taketh this to be the Sense of the second General Council in Constantinople the words of the Canon confirm Nilus his Interpretation the Parilis mos and the ancient Customs As the Bishop of Rome had Power over all his Bishops so the Bishop of Alexandria was to have over his ex more according to Custom which Custom too was like which makes it appear the Roman Bishop was limited to his Diocess for there is no parity between an Vniversal Monarch and a Patriarchal Bishop and as it is absurd to say Alexandria must have bounds as Rome hath if Rome then had none so it is good Sense to say Let Alexandria be limited to her assignment and partition for Rome is the Sense then is Let the Jurisdiction of the Roman Bishop be a Copy Pattern or Form for the Bishop of Alexandria as Pope Nicholas Epist 8. ad Mich. p. 690 expresseth it The Nicene Canon took from Rome an Example particularly what to give to Alexandria therefore if the Bishop of Rome his Jurisdiction was over all the World it could not be a Form or Reason for the limitation and distriction of Alexandria into Cantons so the African Fathers understood it Ep. Afric Conc. ad Coelest c. 105. anothers Jurisdiction The Bishop of Alexandria was to have under his charge Aegypt Lybia c. the Bishop of Rome had the oversight of the Churches of his Neighbourhood the (d) Ruff. l. 1. c. 6. Hincma p. 6. c. 4. C. R. was one of the seven Accidental Diocesses Berer Diatrib 1. c. 1. 3. and Britain was another id ib. p. 198. Suburbicarian Regions beyond which his Jurisdiction did not extend and which made up his Diocess viz. three Islands Corsica Sicilia and Sardinia and seven Provinces on the Continent Campania Tuscia Vicenum suburbicarium Apulia with Calabria Brutium Samnium and Valeria and further yet the Bishop of Rome had but one of the seven Diocesses as they were anciently called or chief Jurisdictions which were appointed to the Western Church and for those other seven or as some (e) Mr. Brerewod thinks there were but thirteen Diocesses in the whole Empire Enquir p. 170. number them six assigned to the Eastern Church they were never subject to his Jurisdiction Pope Agatho about (f) Confesseth in 6 Synod Act. 4. Conc. Tom. 5. p. 60 F. 64. E. 65. B. So Zonaras Ann. 680. confesseth his Authority did not reach the East but before that time when St. Ignatius lived the Church of Rome was only the Church of the chief City of the Regions (g) Inscription of his Epist ad Roman of the Romans and before him in St. Clements time it was but the Provincial Church of God at Rome as the Church of God was but the Provincial Church (h) Clemens Title of his Epist ad Corinth of God at Corinth to both which that Form of Prayer observed in the Church and exemplified in the Author of the Apostolical (i) Lib. 8. c. 10. Constitutions is very agreeable viz. Let us pray for the Episcopacy of the whole World for our Bishop James of Jerusalem and his Diocess for Clement of Rome and his Diocess for Evodius of Antioch and his Diocess So just was that Censure of a fast Friend to the Cause once (k) Aeneas Sylvius Ep. 288. the most was to preside over the West as Zonar a Pope which he bluntly delivered viz. before the Nicene Council little respect was had to the Roman See But what Respect She had then and like time after was only Arbitrary at the Courtesy of the Church which sometime gave her a large Apartment sometimes Cantoned it For a time the Church allotted the Bishop of Rome the Government of some Western Churches which anciently and from the beginning belonged not to his Diocess as the Macedonian (l) Zonar note on the 6 Sardican Canon Illyrian Peloponesian and
he or any of the rest for as all those of Rome might Appeal to their ovvn Patriarch so they might refuse and those of other Diocesses were prohibited to go to Rome and were bound either to their own Diocesan or else to the Patriarch of Constantinople But suppose the Bishop of Rome had been one of these two Plenipotentiaries the other joyned in Commission with him had a Coordinate Power because they were empowered to act severally and most certain it is that Coordinacy is inconsistent with Supremacy and Equality incompatible with Sovereignty But the Sultan Pontificians gave one of N. N's easy Answers to these Premises which their Wits will make use of viz. They are but wordish Testimonies which are easily despised or disguised Their great Achilles hath told us in plain terms A ready Invention will quickly find an Interpretation to transform them but withal he is so civil as to shevv a ready vvay how to deceive and baffle the Wits vvhich is to produce Matter of Fact and Practice of the Church vvhich is not so easily evaded nor so liable to misconstruction If therefore the Usage concur vvith the standing Lavvs the foregoing Conclusion is rightly deduced and the Romanists concluded guilty of those Crimes articled against them and vvhat the Practice hath been vvill be easily knovvn by the ensuing Instances Fortunatus Felicissimus and others being troubled that St. Cyprian having Intelligence hereof Writ (x) Lib. 1. Ep. 3. Ed. Pam. 55. to Cornelius and reproved him for assuming a Power to himself to judg of a Sentence passed in Africa telling him it was a Law amongst them and it is fit and just the Cause be there heard where the crime was committed which in plain English is The Fact was done in Africa under his Jurisdiction and what had an European to do to meddle with it for it follows in that Epistle A certain portion of the Lords Flock is assigned to each Pastor c. and the Authority of the African Bishops is no whit inferiour to that of the Bishops of Rome Nisi paucis perditis desperatis unless some few desperate lewd Companions think so The same St. Cyprian dealt as sharply with Stephen Bishop of Rome another of his contemporaries whom he charged with Perfidiousness in undertaking (y) Cypr. Ep. ad Pompeian Ed. Pam. 74. the Cause of Hereticks and with Ambition and Tyranny for that he made himself Bishop of Bishops and by Tyranny had driven his fellow-Bishops to a necessity (z) Conc. Carthag inter opera Cypr. of obedience Baron hath confessed that that Clause in the Council of Carthage beginning at Neque enim c. relates (a) Bar. An. 588 n. 24. particularly to Stephen But Firmilianus and (b) Ep. 45. Ed. Pam. the Eastern Bishops handled Stephen more roughly calling him a Schismatick and one that had made himself an Apostate from the Communion of Ecclesiastical Vnion and one who thought he might Excommunicate all thereby indeed Excommunicating himself alone from all St. Aug. (c) Ep. 162. Conc. Milev c. 22. Codex Afric c. 23. in the case of Cecilianus and Donatus a nigris causis severely rebuked Melchiades or Meltiades Bishop of Rome for that he with his Transmarine Colleague took upon them to discuss and reverse that Judgment which had been determined by a Council of Seventy Bishops in Africa Anastasius with the concurrence of his Bishops of Rome Decreed that the Donatists who had been preferred to Charges and Dignities though they should return to the Unity of the Church should not be continued but the African Fathers in Council made a Counter-Decree that the conforming and repenting Donatists should be received and retain their Places and Dignities with a non obstante Notwithstanding what had been decreed in the (d) About Ann. 401. Justel in Cod. Conc. Eccl. Afric c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bals c. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aug. Ep. 50. Transmarine Roman Synod Julius Bishop of Rome pressed the restitution of Athanasius whereupon the Eastern Bishops met in Council and signified to him that it was a Pragmatical presumption in him to (e) Soz. l. 3. c. 7. to be ordered by him Socr. l. 2. c. 11. interpose in their affairs he ought not to contradict them neither would they endure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be ordered by him this was not the resolution only of the Eusebian and Semi-Arrian Bishops who yet were Conformists to the Orders of the Church but (f) Soz. l. 3. c. 12. Epiph. haer 68. Athan. or 1. contr Arr. of the Catholicks also acting in the Council who though they favoured Athanasius and his Cause yet thought fit to check the Bishop of Rome's insolency Juvenalis Bishop of Jerusalem moved the Council of Chalcedon that his Bishoprick might be promoted into a Patriarchate which motion the Fathers assembled did entertain and referred the ordering of the matter to himself and Maximus the Patriarch of Antioch who agreed that the Patriarch of Antioch should hold the two Phenicia's and Arabia and the Bishop of Jerusalem the three Palestines which Accord they represented to the Council desiring them to confirm it which they willingly (g) Conc. Chalc. act 7. p. 105. Evagr. l. 2. c. 18. Niceph. l. 5. c. 30. with the consent of the Popes Legats condescended to and over and above procured the Judges to add the Royal assent for its full settlement Baronius relates the Pope resisted what was done thus in Council and hindered the Execution thereof for a good while which was till the fifth Synod assembled where (h) Baron Ann. 553. n. 245 246. the Pope gave his Placet and then and not till then was the Accord put in execution but this is one of the great Annalists mistakes for fifteen years before that fifth Synod under Mennas assembled Peter Patriarch of Jerusalem did summon all the Bishops of the three Palestines two whereof were the Metropolitans of Caesarea and Scythopolis to convene in Council who accordingly without demur (i) Conc. Tom. 2. p. 472. obeyed his summons The Church and Bishops of Rome for a long time disallowed and rejected the second General Council yet the Catholick Church always owned it and as occasion offered acted by it That which moved the then Romanists to this dissatisfaction and aversness was that that Council had settled the See of Constantinople into a Patriarchate which Honour they repined at giving to the Bishop thereof precedency to the Patriarchs (k) Conc. 2.3 of Alexandria and Antioch and granting to him Power and Authority over the Churches in Asia minor (l) In all 28 Roman Provinces Brerewood's Enquiries p. 125. Thrace and Pontus and therefore soon after this Council determined the (m) Resisted it Baron An. 553. Bishop of Rome endeavoured to invalidate this Settlement for Statim post c. as soon as it was concluded Damasus then Bishop of Rome indicted a Roman Synod in which a Counter-Decree was enacted
which as (n) Alias Turcelline l. de 6 7 8 Synodis p. 65. Turrian relates is extant in the Vatican and it is very probable for Pope Leo seventy years after (o) Conc. Chalc. Act. 16. p. 136 137. Leo Ep. 53 54. Car. p. 201. by his Legates in the Council of Chalcedon opposed it though to no purpose for his resistance was not valued either by the Council or the Judges who indeed contemned it These two Popes then did withstand it but Caran adds That the Church of Rome would not by any means receive it though welfare a little touch of Ingenuity for the peace of the Church which it seems highly esteemed it it was not contradicted which in effect imports thus much The Popes and Church of Rome were so cunning as to dissemble their spight against this Council and that Act especially but durst not shew their teeth for fear of the Emperour For the proof of this relation he refers to Innocent the third and St. Gregory the great whom he cites truly for though in one Epistle he professeth to (p) Lib. 2. Ep. 24. embrace that Council as one of the four Evangelists and testifieth that the Church of (q) Ibid. Ep. 10. Rome then owned it yet in another Epistle he (r) Lib. 6. Ep. 31. confesseth that until his time or age wherein he lived that Council and the Acts and Canons thereof were not entertained by the Roman Church so that for the space of two hundred years and upwards for that Council convened Ann. 381. and Gregory flourished Ann. 600. it was opposed and rejected as far as in safe Policy it could be done by the Church of Rome but notwithstanding this opposition the Catholick Church still reputed it a lawful General Council and all the Acts and Canons thereof to be obligatory and occasionally practised according to them which is next to be demonstrated For by warranty of that Canon in this Council which so perplexed the Roman Church Anatolius Patriarch of Constantinople in the right of his Sec did take place before and above the Patriarchs of Alexandria (s) In the Council of Chalc. Act. 1. Conc. Chalc. p. 8. Synod Ann. 553. Coll. 1. and Antioch and so did Eutychius in the fifth Synod Ann. 553. And when it was reported to the Fathers of Chalcedon that Flavianus Patriarch of Constantinople in the reprobated Council of Ephesus neglected himself sitting below the Patriarchs of Antioch and Jerusalem they were much offended saying in great zeal Why did not Flavianus sit in his proper place that was next to the Bishop of Rome or his Legates By authority of this Canon which so troubled the Popes Patience St. Chrysostom when he was Bishop of Constantinople (v) Conc. Chalc. Act. 11. in fine Soz. l. 8. c. 6. saith 14. in Ann. 400. Pallad in vit Chrys deposed fifteen Bishops in Asia the lesser and ordained and settled others in their Sees and Dignities and in Ann. 400 the same St. Chrysostom celebrated a Council at Ephesus to which he called all the Asian Bishops who readily attended him After this Justinian the Emperour commanded all the Canons of this Council which the Popes would if they durst have publickly rejected Dipticis inseri praedicari to be Recorded in the Eclesiastical Books Rolls or Registeries and publickly to be read in all Churches in token of their (w) Novel c. 1 2. Vniversal Approbation But albeit both Law and Usage the best Interpreter of Law concur for the proof of this Conclusion yet the cry still goes O the Mother O the Mother Church of Rome which is hotly pursued by the Bigots set on by the Boutefeu's of the Tribe This hath made a great clutter and bustle in the world which yet hath nothing in it but folly and disingenuity and impudence for can any man in his right Wits who is not tainted either in his Intellectuals or Morals ever hearken to such a Perswasion so contrary to all Records Divine and Human The Scriptures make Jerusalem the Mother-Church Gal. 4.16 But Jerusalem which is above or the New Jerusalem as it is stiled Revel 21.2 and the Holy Jerusalem ver 10 whose wall had twelve Foundations and in them the names of the twelve Apostles of the Lamb which is Mother of us all Christians Believers of the Gospel where the Church of Christ was first planted by the Apostles and St. Peter Preached his first Sermon and begot many to the Faith and from whence they all departed after to execute their Apostolical Commission For this Jerusalem is not that which shall be but that in which the House of God shall be built with a Glorious building and all Nations shall turn and fear the Lord God truly and bury their Idols so shall all Nations praise the Lord and as old Tobit instructed his Son Tobit 14 5 6 7 as it is here allegorically expressed for that City was a Type of the Christian Church Psal 48.2 and 122.3 Isa 31.5 In the Old Testament it was foretold to be the Mother-Church of Christianity Out of Sion shall go forth the Law of Faith as it is universally Interpreted and the Word of the Lord the Gospel from Jerusalem Isa 2.3 Mic. 4.2 And in the New Testament the Prophecy is accomplished and verified where it is plainly declared that Repentance and Remission of Sins should be Preached in Christs Name among all Nations beginning at Jerusalem c. Luke 24.47 48 49. Act. 1.8 and fully compleated Act. 2. per tot So for Human evidences the first General Council at Constantinople is clear which expresly owneth Jerusalem for the Mother of all Churches to which Tert. (x) Cap. 20. which Pam. thus Gloseth this is the first from which the Church all the World over is disseminated so Hier. Interprets that of Isa 2. and this is the Mother Church from whence the Faith came to us as the same Tert. lib. 4. adver Marc. Rome is but one of the Sister Churches which yet are Mothers in their Precincts Id. ib. de praec c. 36. may be added in his Book de Prescr The Church was first founded at Jerusalem as the Seminary of the Churches all the World over and ex abundanti even in St. Bernard's time when the Church of Rome had exceeded her limits yet had she not the reputation of Vniversal Mother nor the Honour of Lady Mother at least in his judgment for thus he writ to (y) Lib. 4. de Consid Tom. 2. p. 141. tit L. Edit Venet. Pope Eugenius Above all things consider that the Holy Roman Church over which thou art placed by God is a Mother of Churches some not all and so every Apostolical Church is as well as Rome not a Lady or Mistriss of any and thou thy self not a Lord of Bishops but one of them It is true St. Cyprian saith Rome is the or rather a principal Church from whence the unity of Priesthood first began but this signifies nothing
if Polyidore Virgil's Caution as in reason it ought be (z) Lib. 4. de Invent. rerum admitted Ne quis erret c. Lest any man hereby deceive himself it cannot in any other way be said that the Order of Priesthood grew first from Rome unless we understand it within Italy only for liquido liquet it is clear and beyond dispute that Priesthood was orderly appointed at Jerusalem long before ever St. Peter came to Rome Polydore was in the right for Rome's Principality cannot entitle her to be Vniversal Mother because if we read the sentence thus Rome is a Principal Church this is as truly predicated of every Apostolical Church if the Principal Church neither will that enstate her in the challenged and claimed Motherhood because it was only accidental If a younger Sister for her external accomplishment be advanced to be a Lady of Honour or married to an Earl or Lord whereas her elder Sisters continue in their first State only or be married to Gentlemen or others of meaner condition She by virtue of her Qualifications may take Place of them but she cannot exercise the Authority of a Mother over them If Rome a younger Sister of the Mother Churches upon a forraign and extrinsecal account which was meerly contingent and arbitrary became the Principal Church the Principality might justly give her the precedency of Place but not precedency of Rule over them it made her the most Honourable of the Sisters but could not create her Mother to any or all of them because this Honour was Adventitious and Precarious which accrewed not to her till long after her first Foundation nor was derived to her by any Divine Institution Neither will that subsequent Clause from whence Vnity of Priesthood first began be any relevant to her if we consider that this is only spoken in reference to her own Precincts for then the whole Sentence would be verified of every Apostolical Church to instance in Corinth this is a or the principal Church of Achaia from whence the Vnity of Priesthood first began viz. In the Regions adjacent and belonging thereto and so of any other which were founded before her as many were for these Churches being compleatly formed when she was not in being she could not propagate the Faith to them nor consequently be a Mother Church to them The soonest that is pretended St. Peter came to Rome was in the second of Claudius but certain it is St. Mark Preached the Gospel at Alexandria and over all Aegypt Lybia Cyrene Pentapolis and the whole Region of Barbary in the Reign of Tiberius And St. Aug. affirms the Africans the more Western received the Faith not from Rome but the East The Southern Christians as the Abyssines and Aethiopians were Converted when St. Peter was still at Jerusalem at least eight years before he came to Rome by the Romanists account The Eastern Bishops told Julius as was before related Rome received the Faith from them and in Britain the Christian Faith was professed five years at least before ever St. Peter set his Foot in Rome and therefore Rome could not be Mother to those elder Sisters of Asia Africa Aethiopia and Britain unless an uncouth Hysterâ—sis be allowed or some Noble Roman would undertake to prove that Claudius reigned before Tiberius as a grave Burgess once did to prove that Henry the seventh was before Henry the sixth and therefore these Churches could not from the beginning be under her Jurisdiction and therefore also can justly claim the Cyprian Priviledg and plead it in the abatement of any Papal possession or prescription But to confirm this Title they make their Plea from Eusebius in his Chronicle or else it is insisted upon very impertinently who relates That St. Peter sat at Antioch seven years after which therefore Antioch is her elder Sister and Evodius Bishop there before St. Peter ordained any Bishop or Priest at Rome he travelled to Rome where he resided five and twenty years It is very probable this Book of Eusebius hath fallen into the hands of Interpolators Canus (a) Refert Rivet l. 3. their learned Bishop with much regret complains It hath been corrupted in many places through the negligence ignorance or haste of the Transcribers or Translators this place is probably one of them for in the Greek Edition published by Jos Scaliger Printed Lugd. Bat. An. 1606. there is no mention of any determinate time of St. Peter's coming or his abode and residence at Rome all that is said there is this Peter the chief as Aristotle is Princeps Philosophorum having first founded a Church at Antioch went to Rome to Preach the Gospel there and it is the more probable in that this Relation in the corrupted Chronicle is contradicted by Eusebius himself Lib. 3. Eccl. hist c. 1. Peter saith he having Preached the Gospel in Pontus Galatia Bithynia Cappadocia and Asia to the Jews which were of the dispersion which in all probability was before his residence at Antioch for we find in Scripture he was at Jerusalem Ann. 19. Tiber. and Ann. 2 Claudii Act. 8. and 12. at the last or at the end near the approach of his death being at Rome was put do death which makes some conceive that St. Paul whose first coming to Rome was in Ann. Dom. 58. Neron secundo had planted a Church at Rome ten years almost before St. Peter came there and others think that St. Peter continued in Judaea and in the adjacent Regions till Ann. 7 Claud. Ann. Dom. 49. and therefore this Story that he presided and resided at Rome for five and twenty years is hardly reconcileable with evidence of History in many particulars to which may be added what Onuphrius notes in Plat. de vit Pont. in Pet. Apost placing his third and last return to Rome in the last year of Nero and what Epiphanius (b) Haer. 3. testifies that St. Peter and St. Paul where they planted Churches ordained Bishops to preside over them as St. Paul did Titus in Creet and St. Peter Evodius at Antioch and after went to other Countries to Preach the Faith All these Reasons and Authorities being premised the Conclusions are irrefragable and the Church of Rome as it is now managed is found guilty of the Crimes articled against her and stands condemned of them by the four first General Councils which undoubtedly have so far convinced several ingenuous and judicious Romanists that they have not sticked to declare with Protestants that the present Church of Rome hath swerved in sincerity of Doctrine from the ancient Church whence it is derived that the Pope hath advanced his Authority beyond the bounds (c) Cusan Consult Art 7. set by Christ and his Church yea far beyond the bounds (d) Cusan concor l. 2. c. 12. l. 3. c. 13. of Ancient observation and that he hath no Power over other Bishops either by Gods Law or Man's but such as was given him either absolutely or conditionally for a
tied us to this nice scrupulous disquisition or commanded us to be Annalists and Historians though Christ hath promised there shall be a perpetual visible Church which yet in your sense of visibility you will never be able to prove yet did he never assure us there should be Histories and Records of Professors in all Ages neither did he ever command us to search and read them he hath commanded both you and us to search and read the Scriptures that we may be able to bring them in evidence You might if your leisure or somewhat else had permitted have remembred what hath been returned to this demand long before you proposed it It is your usual rant it is unanswerable you may know the contrary if not I shall inform you after I have premised some Considerations to clear the procedure 1. What do you mean by Protestant if you intend to hook in all who challenge that Appellative the return is short all that call themselves Catholicks and Saints are not such 2. What by Faith if every Doctrine which hath been maintained by some Protestants as a probable Opinion or as a pious profitable Truth then you trifle and sophisticate but if by Faith you understand the object of Faith or things necessary to be believed by all that they may be saved as it is usually taken in Scriptures Fathers and Councels then the Protestants assert their Faith is the Faith of all good Christians who lived before them who all professed to believe as they believe which they thus evidence 3. Protestants earnestly contend for the Faith which was once or at once delivered to the Saints Jude 3. Which you by the addition of your new super-numerary Essentials had corrupted and changed as Anthony of Valtelina a Dominican Friar affirmed in the Council of Trent and was seconded by the Bishops of five Churches therein Hist of Council of Trent ad An. 1562. Fol. 548 549. Their Reformation was not to compose a new but to retrieve the old Faith which you had so confounded and changed not to form a new Church but to free the old Church from your new Essentials The corruptible and incorruptible body are one in substance differing only in perfections and purities their Faith is the same in substance with the Faith of the whole Christian World differing from some part thereof in quality and goodness The end of the Reformation was to separate the pretious from the vile the chaff from the wheat to refine the Gold mixed with dross to dress the Garden overgrown with weeds to cure the body which was diseased to regain and recover that Faith which the Christian World had reputed and received for true and saving Faith even the same that hath the attestation of the universal Church in all Ages which is dispersed in the Scriptures but contracted and summed up in the Apostles Creed which was designed by them witness your own authorized Catechism to preserve Believers in the unity of Faith to be a badg and cognizance to distinguish Believers from Vnbelievers and Misbelievers This and nothing but this hath been professed always every-where by all persons ubique semper ab omnibus in Vinc. Lyr. Golden Rule of Catholicism This is evinced by Practice the Profession of this Faith and of this only was and is required of every person either by himself or Sureties before he be admitted into the Church by holy Baptism That Question and Answer doest thou believe I do believe had alwaies respect to this and no other into this and this alone both you and we are Baptized by this and this alone you and we are made Christians by this with the advantage of an holy Life according to the Precepts of Christ the Christians of all Ages have gone to Heaven for 1400 years without the knowledg or belief of your 12 new coined Articles For this they have the sentence and determination of the Ephesine Council which your Popes have been solemnly sworn to observe the judgment of the Ancient Fathers the concurrent suffrage of many of your Learned Divines and Schoolmen and which will weigh most with you the Remonstrance of your Trusty and Well-beloved Tridentine Assemblers who once in their good mood thought fit thus to express themselves The Apostles Creed is the shield of Faith by c. the firm and only Foundation against which the Gates of Hell shall never prevail This Protestants profess with the whole Christian World in its several Successions and Centuries this they believe too as it is sensed by the four first General Councels and the traditious interpretation of the universal Church And for us of the Church of England as we admit no new Creed so we reject all new senses of the Old which thus sensed they own for the true Catholick Apostolick Faith Indeed other Articles we have but they are Articles of Peace not of Faith not all of them to be respected as Essentials of saving Faith but as pious Truths which none of the Pastors of the Church are to contradict or oppose 4. To retort your Question the Protestants offer these Proposals to you to nominate successive Professors since the Apostles of the whole Faith of the present Roman Church or a succession of Professors who since the Apostles have received these 12 new distinct Articles which Pius the 4th added at the foot of the 12 old ones as Essentials of Faith absolutely necessary to be believed by all necessitate medii without which they could not be saved We are sure they were never reputed for such for 1400 years Prove those your late forged Articles at Trent to have any relation to or analogy with those of the Apostles that they are evidently concluded from them or virtually contained in them as conclusions in their premises Lastly that the Apostles did deliver or teach by Word or Writing your new-found Faith or passage to Heaven Till these be satisfactorily performed by you we desire you to be wise unto sobriety and to consider whence you are fallen Answer to the second Question 1. WHat mean you by Mission if Ordination to the respective Functions of Bishops and Priests c. then such a Mission our Bishops and Priests have if you have any 2. What by Lawful what you fancy or the Pope resolves to be so you know we neither value your conceits nor the Pope's by-Laws the English have received and rejected them at their pleasure take and leave as they like with us those things pass for lawful which are so by the Law of Christ which gives them validity or by the Laws and Constitutions of the Church which makes them Canonical or by the Laws of the Kingdom whereby they become Legal accordingly as we averr 1. The English Clergy hath a lawful that is a valid Ordination by the Institution of Christ for the English Church in conferring Holy Orders observeth all the Essentials of Ordination by Authority of Holy Scripture Matter and Form as some of your own fast Friends
have confessed Imposition of Hands and the solemn words of Investiture Receive ye the Holy Ghost The Scripture knows no other Essentials but these which is also acknowledged by some of your Learned Partizans and these are constantly used by our Bishops who received their Ordinations from their Predecessors by an uninterrupted line of succession whether from British or French or Roman Bishops is not material because each of these had their Mission in your expression by a continued succession from the Apostles who planted the Faith and laid hands on their first Successors of these Nations Cardinal Pole the Papal Legat by his Dispensation and Pope Paul the 4th by his Ratification setled the Ordinations in King Edw. the 6th his Reign with this only Proviso that those then so Ordained would return to the Vnity of the Church that 's sure in their and your sense to adhere to the Pope and acknowledg his begged Sovereign Monarchical Power This they could not have granted neither would they if they had suspected any defect in the Essentials of their Ordination It is not in the power of the Pope or Cardinals to ratify their Orders who had none or dispence with them to execute any Function in the Church who had no Authority from Christ or his Apostles for it if they did your Church hath concluded the Act sacrilegious and null if we may believe some of your Controvertists 2. By the Constitutions of the Church what hath been universally observed and was decreed by the Councel of Carthage in St. Aug. time hath been and is still retained in the Church of England 3. By the Laws of the Kingdom both this and the others will appear by the Records upon both these accounts Bishop Jewel defended this Church against Mr. Harding Fol. 129. I am a Priest by the same Order c you were and after our Bishops succeed the Bishops before our days being Elected Confirmed Consecrated and admitted as they were Mr. Mason hath proved this beyond all cavil your own Associates Mr. Higgins Mr. Hart Father Garnet and Father Old-corn took the pains to search the Registers and after that Arch-Bishop Abbot caused them to be shewed to four more who after they had perused did acknowledg them Authentical and undeniable Ex abundanti Cudsemius the Jesuit Lib. 11. de Desp Cal. causa hath freely confessed the English Nation are not Hereticks because they remain in a perpetual succession of Bishops Monsieur Militiere in his Letter to his Majesty Charles the Second hath declared the same Lastly look to your own Succession in which by your own Laws there be several Nullities by Vacancies Schisms and Simonies which if they were fully charged upon you would puzzel you to clear Having dispatched your Questions the Texts of Scripture are to be considered No man taketh this Honour c. True but this Honour is to be had in any Apostolical Church as well as yours which hath Elder Sisters particularly the British here in England confitente Baronio Faith cometh c. Very good But the Object of Hearing is not the Pope's decrees or Trent definitions but the word of Faith as before Gal. 118. The rest were true before there was a Church at Rome were true when she became an holy Church are true now it is an unsound rotten member of the Church would be eternally true if there were no Church at Rome nor Roman Bishop The Church shall not fail but Christ never setled this priviledg on the Roman or any Church of one denomination Christ's Church never faileth so long as there are Confessors through the World who contend for the Faith once delivered to the Saints BEWARE OF FALSE PROPHETS FINIS Some Books Printed for Henry Brome in Defence of the Church of England since the Year 1666. A Companion to the Temple or an Help to Devotion being an Exposition on the Common-Prayer in two Voll By Tho. Comber A. M. Lex Tallionis or an Answer to Naked Truth The Popish Apology reprinted and Answered A Seasonable Discourse against Popery and the Defence on 't The Difference betwixt the Church and Court of Rome considered Considerations touching the true way to suppress Popery to which is added an Historical Account of the Reformation in England Friendly Advice to the Roman Cath. of England enlarged Dr. Du Moulin's Answer to the Lord Castlemain his Papal Tyrannie in England With two Sermons on Novemb. 5th Fourteen Controversial Lords for and against Popery in quarto Beware of two Extremes Popery and Presbytery octav The Reformed Monasterie or the Love of Jesus or a Sure Way to Heaven A Guide to Eternitie by John Bona. Extracted out of the Writings of the Holy Fathers and Ancient Philosophers