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
the Roman Enclosure and so he fairly begged the Question and what he affirms he proves not for Dr. Harding he was taken with the same beloved fallacy which they always make use of when they are put to a pinch Thus their Argument proceeds they were not Ordained by Romish Bishops nor after the Rite then used in the Romish Church therefore they were not lawful Bishops which is all one with this Dr. Stapleton and Dr. Harding did not Commence Doctors at Oxon. or Cambridg therefore they were not lawful Doctors The Antecedent is granted and for this reason it vvas improper and impertinent to produce the Records for to what purpose is it to produce them in proof of that vvhich is confessed no more than for to produce the Registeries of Oxon. for a Doctor 's taking his Degree at Lovain but the Consequence is denied being impossible to be proved for there have been and there are novv lawful Bishops in the Christian World vvho vvere neither Ordained by Roman Bishops nor according to the Prescript of the Roman Church as confessedly the novv Bishops of the Greek Church are vvhom they all acknovvledg for lawful Bishops 2. Whereas he saith Bishop Jewel answered not a word to the main Point it vvill be found he searched the Point to the quick both in relation to his Priesthood being Ordained Priest the same time Mr. Harding vvas def fol. 125 and 129 and in relation to his Episcopacy saying Our Bishops succeed the Bishops that have been ever before our days being Elected Confirmed and Consecrated c. as they have been Further adding that Mr. Harding himself was one of his Electors none of this Mr. Harding could deny and therefore he fell to the old Game of Tergiversation turning his back from the main Question and starts a nevv one for a desperate shift having nothing else to say but this they vvere not forsooth Confirmed by the Bishop of Rome which is an implicit confession that all those recited Acts were performed only they wanted the Pope's Confirmation which yet the Bishop with great evidence of Reason and Primitive Authority proved to be unnecessary and is contrary to all Antiquity and the Practice of the Greek Church and withal told Dr. Harding in civil terms he would never give over that idle trade of begging Thus this Bishop Jewel maintained both the Regularity and the Legality both of his Priesthood and Episcopacy though not with express reference to the Records themselves yet implicitly to the Subject-matter thereof particularly Election Confirmation and Consecration to his Episcopal Dignity and Office and also propugned the Validity of both Orders from Scriptures and the perpetual Tradition of the Catholick Church pursuing Dr. Harding in all his shifts from Post to Pen till he drives him to his Non ultra 3. All that N. N. durst conclude from Dr. Harding is only that by his sharp Reply he directly affirmed the Nullity of Dr. Parker 's Consecration but Protestants are not so lame as to take every Affirmation of Mr. Hardings for a proof they expect he should make his bold Affirmation good by good Authority or Reason neither by N. N's good leave did any thing that he affirms affirm a Nullity what he alledged if it were true and home would only have rendred those Ordinations Irregular or Illegal but not Null his no lawful Consecration respected only the manner of the Catholick Church that is theirs in their usual restriction and such as they had used 4. Whether the Records were extant N. N. cannot affirm but in his indifferent judgment if they were then they were forged which in the judgment of all indifferent men will certainly pass for a desperate shift Just such a work Dr. Harding made about the (k) From his counterfeit Athanasius Bishop Jewel's Reply fol. 157. Nicene Canons they were burnt yet falsified they were falsified yet burnt c. Such a Blunder also Baronius made concerning a pretended Edict of the Emperor Justinian it was an Edict and it was not an Edict it was (l) Baron an 564. n. 3. an Edict put out by the Emperor in favour of the Aphthardokites who denied the Body of Christ to be subject to Passions and Death for these two Reasons the (m) Id. an 564. n. 1. Orthodox contemned it and the Emperor persecuted all those (n) Id. ib. n. 3. an 563. n. 12. vid. n. 3.8 9. who did oppose it and it was not an Edict it was only a Cabinet-paper for this Reason the Emperor indeed writ it but never (o) Id. an 565. n. 4. so Evagr. l. 4. Hist Eccl. c. 40. published it if so then no Edict the Popes as bad as they are make a Publication of their Decrees But this is all meer impostures for his Edict oppugned that Heresy of the Aphthardokites Edict Justin p. 492 495. which Pope Agatho witnesseth in his Epistle directed to the Emperor Constant Pogonat as it is to be seen Act. 4. Conc. gen 6th p. 21. which Baron himself confesseth An. 681. n. 21 24. n. 25. to be approved of the whole Roman Synod consisting of 125 Bishops 5. But N. N's Catholicks triumphed c. Did they so that is an old trick of their Men of War to do as Agesilaus commanded his Souldiers still to shout Victoria to brag when they are worsted which they must do to keep up their Credit with their deluded Partisans and Proselytes But who triumphed when his Grave and Learned Divines pitched a Field time place and order of Battel contrary to the rules of all Combatants yet like the Children of Ephraim who being harnessed and carrying Bows as if they would do strange seats of Chivalry who but they turned their backs in the day of Battel For did not your old Friends both challenge and order a Disputation 1 Eliz. upon the Points in Controversy and did not they upon the approach of the Enemy after a Pickeer or two face about and dastardly forsake the field How often have the Protestants triumphed over you with the story of Madam Donna Seamore Pope Joan Bishop Goodwin hath produced thirty several well-known Authors to attest the Story and it is not much above an hundred years since her Picture was standing in the Church of Sienna in Italy where (q) Papir Massin de Episc Vrbis l. 6. in Pio. 3. the Pictures of the Popes were set up which so moved Baronius his patience that he sollicited the Pope and Duke of Florence to take it down which accordingly at his intercession they caused (r) Florimund Fab. Joan. c. 22. n. 2. to be done Such an ancient Picture in confirmation of other reports is as good an evidence that there was such a Madam Pope as Baronius his ancient Coin in contradiction to all former Histories was to prove the determinate time of Maxentius his birth and had N. N. and his Narrators such a proof for their dusty weather-beaten Nags-head they would do wonders with
to be scandalous because he was of that Order To clear this Proposition N. N. thus sets out SECT II. N. N. ANno 1517. Leo the tenth granted Indulgences to such as voluntarily contributed towards the War against the Turk who at that time threatned all Christendom having added Syria and Egypt to the Ottoman Empire The business of divulging these Indulgences in Germany was committed to the Arch-Bishop of Mentz who appointed John Tetizel a Dominican Friar to Preach which Office long time before had been given to the Augustine Friars amongst whom Martin Luther a Famous Preacher expected the place but seeing his hopes frustrated he resolved now to write against Indulgencies and the Pope as he had prepared to Preach in favour of both before The first occasion which offered it self were certain abuses unavoidable in things which pass through many hands in the management of this affair against which or rather Indulgencies he framed certain Libels and Conclusions which were condemned and burnt as heretical by John Titzell his Competitor who then exercised the Office of Inquisitor in Germany This fire did so warm Luther and added such flames to his hot disposition that most part of Europe felt the smart of it for being once engaged and enraged by Titzell's declaration against him he would not recant his first error but added others denying Purgatory the Pope's Authority Merits the necessity of good Works c. SECT II. J. S. 1. THis Narrative concerns not the Church of England they who desire to be informed how the Affairs were managed in Germany may consult Sleidan and Guicciardine It will not be amiss to recite one testimony from him ad An. 1520. where he chargeth N. N's certain not as he suggesteth unavoidable abuses on Leo the tenth affirming he was the cause of what was done in Germany because he after complaint upon complaint that his Indulgencies and Bulls were sold in Shops the Buyers and the Sellers playing the money at Dice did not redress those faults nor attempted to redress them further adding all the World knew the Money was not gathered as was pretended to make War against the Turk but indeed to maintain the Pomp and Lust of the Pope's Sister Magdalen See the Author of the Hist. of the Council of Trent fol. 5. and withal reporting that Adrian the sixth immediate Successor to Leo the tenth intended to reform the abuses fol. 22. c. but first he would reform the corrupt manners of the Court of Rome because he saw all the World desired it earnestly fol. 26. 2. Be it so for once that Luther was engaged and enraged yet this was no bad Argument of the Cause he had undertaken for to satisfy N. N. that which engaged him was the sorry shifting defences the Indulgence-mongers framed for themselves for they finding themselves too weak for Luther in the particular case of Indulgencies which had no other foundation than the Bull of Clement the sixth made for the Jubilee an 1350. betook themselves for shelter to common-places such as the Pope's Authority the Churches Treasury of Merits the Doctrine of Penance and Purgatory (r) Hist Coun. Trent fol. 6. Thus Tetzel and Eckius managed their Plea and would have avoided Luther's objections but Sylvester Prierias (Å¿) Contra Lutherum Jewel def of Apol. fol. 49. Master of the Pope's Palace above all other gave Martin the occasion to pass from Indulgencies to the Authority of the Pope for he having upon a forced-put delivered that Indulgentiae scripturarum c. Indulgencies are not warranted by Authority of Scripture but of the Roman Church and Popes which is greater put Luther upon it to examine and discuss this bold Affirmation That which enraged Luther if it were so oppression maketh a wise man mad was that he knew very well what counsel Friar Hogostrate (t) Hist Counc of Trent fol. 7. had given to Pope Leo not to meddle with him by Argument but to confute him with Chains Fire and Flames and he knew this would be his Fate if he fell into the Pope's Power Neither could he expect to find further favour from Adrian his Successor for the Cardinal of Praenestâ— who had been employed in Civil Affairs in the Papacies of Alex. Julius and Leo and was then Adrian's Confident told him No man ever extinguished Heresies by Reformation the Council of Trent it seems was not convened for that end whatsoever was pretended but by Crusadoes and by exciting Princes and People to vote them out That Innocent the third did by such means a sure evidence of Usurpation by the known measures of Tyranny and that their Religion cannot endure a fair trial happily suppress the Albigenses in the Province of Languedock and the next Popes by the same means in other places rooted the Waldenses Picards poor people of Lions Arnoldists Speronists and Patavines so that now there remaineth no (u) Hist. Coun. Trent fol. 23. more of them but the name only And Adrian himself exhorted the Princes themselves assembled at the Diet of Noremberge 1522. to reduce Martin and his followers into the right way by fair means if they could but if not to proceed to sharp and fiery remedies to cut the dead members from the body as anciently was done to Dathan and Abiram to Ananias and Saphira to Jovinian and Vigilantius and finally as their Predecessors had done to John Huss and Hierom of Prague whose example in case they cannot otherwise do (w) Hist. Counc of Trent fol. 25. they ought to imitate The forementioned Cardinal declared no Reformation could be made that would not totally diminish the Rents of the Church for that if Indulgencies were stopped one quarter of the Revenues of the Church would be cut off there being but four Fountains whereof this was one CHAP. II. SECT I. N. N. HENRY the Eighth among others who writ against Luther composed a Learned Book in defence of the Seven Sacraments the Pope's Authority c. which gained him the Title of Defender of the Faith But being weary of his lawful Wife Q. Katherine despairing to have issue-male by her and enamoured of Ann Bullen cast off all obedience to the Pope because he would not declare his Marriage with Q. Katherine invalid and by Act of Parliament made it Treason to acknowledg any Spiritual Jurisdiction of the Pope in his Dominions himself being proclaimed Spiritual Head of the Church This was the occasion and beginning of the pretended Reformation in England Notwithstanding Henry the Eighth observed the old Religion in all Points except the Pope's Supremacy which he borrowed of the new to marry Ann Bullen and enrich himself by the spoils of the Monasteries and persecuted all other Novelties and Heresies in such degree that though many crept into England in his Reign yet very few durst profess them because as many as did were burnt by his command SECT I. J. S. TO this suggestion it will be seasonable to premise a general Narrative of
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.
it and pursue it hotly with Hue and Cry from Country to Country 6. Though several Reasons have before been assigned and more might why our Writers in those times such as Bishop Jewel c. did not expresly appeal to the Records yet I take the Chief to be this The then Romanists did pretend to a mixt Succession but chiefly insisted upon the Moral and Doctrinal so Dr. Stapleton Graeca Ecclesia c. The Greek Churches though they have lineal Succession yet because of the Heresies which they hold and the Schism they make they have not lawful (Å¿) Staplet Princ. doctr l. 13. c. 6. Succession and again Successio de qua agitur c. The Succession of which we dispute is not of places and persons but of true (t) Id. relect c. 1. qu. 4. art 1. 2. notab 5. and sound Doctrine Thus also Mr. Harding def fol. 119. Did Capon Shaxton or ever any Bishop of that See before you teach your Doctrine whom have you succeeded as well in Doctrine as in outward sitting in that Chair To which Question if Bishop Jewel had appealed to the Records he had trifled because they are only evidences of meer matter of Fact not at all of Doctrines taught 7. But N. N. is a man of confidence he believes there were many living in Queen Elizabeth's time could have proved them Forged this is strange forgery is a work of darkness carried on by a few these are too many to be privy to the Fact and very closely with all the securities of secrecy and therefore a man of indifferent judgment will hardly be perswaded that many can be accessory and privy to a designed Forgery 8. On a sudden this great Undertaker grows dull for he supposeth that to make the Records more incredible which to all others makes them most credible To N. N. they are more incredible upon testimony of publick Authority which is indeed to destroy all human security and contrary to the common notices of mankind But N. N. is resolved to speak the Truth at last SECT XI N. N. THE truth is most of the Clergy of England in those times were Puritans and inclined to Zwinglianism they therefore contemned and rejected Consecration as a Rag of Rome and were contented with the extraordinary calling of God and his Spirit as all other Churches do who pretend to Reformation neither is it credible there was any other Consecration of Parker and his Camrades but that which passed at the Nags-head SECT XI J. S. THE truth is there is no truth in any of these Affirmations for 1. The Clergy of England then had a Liturgy with Rites and Ceremonies witness N. N. in what he said before which they orderly observed they did own and defend the three Orders (u) Bishop Jewel Apol. c. 3. divis 1. defence fol. 85. of Bishops Priests and Deacons witness the Ritual which N. N. also acknowledgeth to be the allowed Form of the Church of England to have been ever in Christ's Church since the time of the Apostles which the Puritans do not if they did the Romish Emissaries would lose some Proselytes and therefore N. N.'s suggestion that the Clergy then did condemn Consecration as a rag of Rome is a most malicious untruth 2. The Clergy then neither followed Zwinglius nor any other Person nor any Sect or Sectaries of Men farther than they followed the Scripture and the Practice of the Primitive Church these they took for their rule 3. If by Zwinglianism he intends as it is usually called Zwinglianism the rejecting that monstrous Figment of Transubstantiation they were therein followers of the Apostles and Doctors of the Catholicks if he conceive Zwinglius opposed Episcopacy he is deceived for he and the Helvetians did honour it What he adds of other Reformed Churches is most false for most of them have and do own Bishops either name or thing or both as in the Dominions of the King of Sweden Denmark and the most of them in High Germany even as many as subscribed to the Augustane Confession those under the Duke of Saxony Luxenburg the Marquess of Brandenburg the Prince of Anhault and many others and those of the Reformed Churches which have no Bishops account it their want an infelicity It is a bad Cause which must be underpropped with impious Frauds and is supported only with hideous and palpable Lies 4. In the close of this Section N. N. brings by head and shoulders his Nags-head again to shew he can write as well against common sense as without common honesty for his suggestion neither is it credible and is contrary to the apprehensions of all Impartial Judges for it is morally impossible the Fable should be credible because Dr. Parker's Consecration was performed as is before related in the presence of four of the most eminent Notaries Publick in the Kingdom one whereof was principal Actuary at Cardinal Pool's Consecration SECT XII N. N. HEar the Judgment of Whitaker and Fulk who lived in and about that time the English Ordinations were first called in Question I would not have you think saith Whitaker we make such reckoning of your Orders as to hold our own Vocation unlawful without them Cont. Dur. p. 821. Mr. Fulks more plainly you are highly deceived if you think we esteem your Offices of Bishops c. better than Laymen Ans to Counterf Cath. p. 50. and in his Retentive p. 67. with all our hearts we difie abhor detest and spit at your stinking greasy Antichristian Orders Is it credible these prime Protestants would answer thus if they had not known that the Story of the Nags-head was true SECT XII J. S. HItherto N. N. hath been a fabulous Romancer and Legendary he now falls under the suspition of a Plagiary for in all probability he hath by a trick of Legerdemain filched these Quotations from some Puritan Pamphleteers many of which have made use of them upon another design But 1. In the different Judgment of N. N. the Question was started in Arch-Bishop Parker 's time though not pursued indeed nor moved for many years after at which time Dr. Whitaker and Dr. Fulk were either but School-boys or Freshmen but when they were Writers the Romanists thought fit to let it lie in a Saint-solitude and smother it with profound silence hoping to get a better opportunity to market the Fable 2. Supposing the English Ordination was first questioned in their times by what Magick will N. N. infer his conclusion or prove his Fable credible His Argument â—â—us from the Staff to the Corner for thus he demonstrates Dr. Whitaker and Dr. Fulke defied and sleighted yea scorned the Popish Ordinations therefore they believe the jolly merry Fable Dr. Whitaker saith We hold our Vocation lawful without their Form and Orders N. N's wild inference from hence is Therefore he knew the Story to be true which if it had been so would have rendered it unlawful Dr. Fulk The Romish Orders are stinking greasy
determine what Intention was necessary because they could not agree about the efficacy of the Sacraments it being impossible there should be the same Intention of two who differ in their judgments concerning it The common Salvo was that the Intention to do as the Church doth was sufficient but this satisfied not the scruple because men â—â—ffered in opinion what the Church is and their opinions herein being different their Intentions in administring the Sacraments would also prove different To evade this it was pretended all the Priests had the same design but as it is impossible for any to know the things that is the purposes of Man save the Spirit of Man which is in him 1 Cor. 2.11 so it is unconceivable how they should have the same end and aim who have different Judgments Humours Passions and Interests At last they were driven to this shift perhaps there may be some such wretched Priest yet this case is rare To this the Bishop of Minori replied would God said he that the case was rare and that in this corrupt age we had not cause to doubt there were many but suppose there are but a few or one only let a Knave Priest Baptize who hath not an Intention to administer the true Baptism to a Child who being after a grown Man is created a Bishop of a great City so that he hath Ordained a great part of the Priests in his Diocess it must be said that he being not Baptized is not Ordained nor they Ordained who are promoted by him Behold Millions of Nullities of Sacraments by the malice of one (z) Histor Council of Trent fol. 241. Priest in one Act only 4. To give full measures of Doubts and uncertainties in the most mysterious act of their Religion Dr. Holden (a) Apendix of Schism p. 445. Refert Dr. Ham. dispatcher Preface p. 14. averreth All Roman Catholicks do believe and reverence the Sacrifice of the Mass as the most substantial Act of their Religion but if it be demanded wherein the substance of this Sacrifice doth consist no substantial Resolution can be expected from them their Doubts and uncertainties about the Nature and Essence thereof are so cross and various There are divers opinions concerning it saith (b) Azor. l. 10. c. 9. or part 2. l. 2. c. 14. Azor. There are six Acts of which it is doubted in which one or more of them the Essence of the Sacrifice consisteth saith (c) Tom. 3. dist 75. art 1 2. Suarez Some place it in the one Act of Consecration but the doubters dispute against it for say they Consecration belongeth rather to the nature of a Sacrament than a Sacrifice and every external Sacrifice such as the Mass is must be sensible but the Conversion made by the words of Consecration is not sensible for the real change is not and again if the Act of Consecration then the outward Elements only are the Hoast and matter offered but we may not say the Species are the Hoast others set it in the Oblation but the dissenting Brethren oppose this because Christ used no Sacrificial Act at his Last Supper and if Christ did not the Priest ought not though some of them grant it belongs to the intergrity of the Sacrifice But how the Trent-Divines were divided in their judgment herein may be read Hist Counc of Trent fol. 544 c. Some of them again conceive Consecration Consumption or Sumption to be the Essence this others contradict because then say they the Body and Blood of Christ must be destroyed for that which is Offered in Sacrifice is to be destroyed but Sumption can be no part thereof because the Act of Receiving is not for although Christ be not received after the Consecration yet is he truly said to be Sacrificed and Doctors doubt whether Christ did receive in his last Supper and the Priest receiving doth nothing in Christs person but his own others stood for Fraction but this the doubters easily disprove for it is say they an Act purely Sacramental not at all Sacrificial and Fraction being before Consecration the Substance of the Bread and Wine remaineth When N. N. hath solved all these Doubts and satisfied all these Doubters he may be more confident of the demonstrative Power of Doubts and uncertainties in the mean time he may apply them to his own Church in his own words Mutatis mutandis Therefore the Romanists before they can prudently believe themselves to have true Faith or be the Catholick Church must clear all Doubts and uncertainties not objected by Protestants but started and pursued by their own Divines concerning their Church their Head of the Church their Ordinations and the most Substantial Act of their Religion the Mass for though any Person should not c. 7. N. N. goes one step forward the step to Christian and Catholick belief is c. This hath nothing of usefulness to his Conclusion unless he prove that a Clergy not regularly ordained cannot believe all the Articles of the Christian Faith c. that the Protestant Church hath a doubtful Clergy in which his attempts have hitherto been unsuccessful and unlucky to him and his Church If his meaning be the well-grounded Credibility of his Church is the foundation of Christian belief this is to beg the Question and is false for Christian Faith is not an assent and adherence to the Objects thereof upon the bare Testimony of the Church but on that of God neither is its warranty derived from the Church's Proposition but Divine Revelation True Faith is founded on the writings of Moses and the Prophets of Christ and his Apostles Eph. 2.20 which moved Durand thus to define it It is an habit whereby we assent to the Doctrines of the Scripture for the Authority of God revealing them But if he intend only that the Church's Proposition is to her members the first motive and preparative of Faith it will not be gainsaid but then he must remember that a prudent Christian will not take the Church for well-groundedly credible till he find by the Rule of Faith She deserves to be so esteemed for it is impossible the Church can appear so to him till he know the Faith it proposeth which he cannot do but by applying it to the Rule for every intellectual and moral habit must be sufficiently known before the Acts resulting from them can be predicated of any subject capable to exercise them As I must know what Prudence is before I can truly affirm of any man that he is Prudent 8. That which N. N. mainly drives at is to seduce the members of the Church of England from her Communion and solicite them to Apostate to Rome To effect this he took as he conceived a seasonable opportunity to perplex the minds of men with his Doubts and uncertainties by reason of our late sad divisions Then the Romanists bent all their forces to perswade easy seduceable tempers This Church was either a dead or (d) Bishop
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-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
confessed Explicite non est c. Invocation of Saints departed is not expresly delivered in Scripture for which he assigns his Reasons such as they are Not in the Old Testament because the Jews were inclined to Idolotry therefore there is danger of Idolatry in the Practice and the Fathers were in Limbo not then in Heaven Bellarm. (b) De Sanct. beatit c. 19. Sect. Item c. 20. Sect. atque ex his herein is of his mind Not in the New Testament for two reasons First Lest the Gentiles should upon their Conversion think themselves therefore the Practice may be justly suspected and is scandalous which the prudent and charitable Romanists should avoid obliged to Worship the Inferiour Godlings or Demons as formerly they have done or which is all out as bad a new set of petty Vnder-Gods in exchange of the old ones The second is Because if the Apostles had delivered this Doctrine or which is all one had ordained and observed the Practice they might be concluded ambitious and vainglorious self-seekers who designed and after death expected the honour of Religious Invocation This reason beside other inconveniences it is liable to thwarts the Trent determination that the Practice was Apostolical for if in their time it was currant then they did institute an observation and usage for their own Honour and Worship Cope (c) Dial. 3. in Script Nov. Test alias Harpsfield is of the same Opinion But Bannes (d) Bannes 22. qu. 1. ant 10. speaks the whole truth without mincing the matter Invocation of Saints is neque expresse nec involute Neither clearly nor covertly declared in Scripture which is also (e) Which is also affirmed to be unknown in the Old Testament Pigh contr Ratisb l. 13. Suar. m. 3. Th. q. 52. disp 41 42. Sect. 1. p. 514. Not in the New Salmer m. 1. Tim. 2. disp 8. Sect. postremo Not in the Gospel Horantius loc Cath. l. 3. c 1.31 Not used in the Apostles days Peres de Trad. p. de cult Sanctor S. Clara expos Paraphr Divines of Collen Censur p. 250. antid p. 34. affirmed by Pighius Suarez Peres de Aiala Sanct. Clara and the Divines of Colen 2. From the Judgment of their Learned Interpreters who expound those Texts of Scripture which the bolder sort presume not without the guilt of Perjury to wrest and corrupt to their own sense as the ancient Doctors of the Church have done and as Protestants do now which will appear by viewing the most considerable produced by them The first is fetched from Gen. 32.24 c. but Bonfrer confesseth many of the ancient Fathers understood this Text of Jacob's wrestling with God and so did the ancient Rabbins which is confirmed by the following words and by Hosea 12.3 4 5 in the opinion of Vatab. and Ar. Mout to this they add Gen. 48.16 insisting first on that clause The Angel which redeemed me from all evil bless the Lads But (f) Com. in Gen. 23. Piega Com. in Apoc. 8. Sect. 2. p. 343. Pererius acknowledgeth that many of the ancient Fathers interpreted this of Christ though he thinks otherwise and is resolved without any respect to his Oath binding him to follow their Interpretations to understand it of an Angel properly so called because saith he Christ is never precisely stiled an Angel but always with an additament as the Angel of the Covenant But other Romish Interpreters conceive this to be a groundless conjecture Viegathus censures it Some saith he of our Writers affirm that Christ is never called an an Angel Absolutely and simply in the Scripture but this is a mistake in them it is sufficient that it be collected and inferred from the consequents and therefore he is confident the Angel mentioned Rev. 8.4 was Christ and Pintus (g) Pintus Conc. in loc Riber com in Hebr. 7. n. 81. that the Angel spoken of Dan. 3.28 was Christ and Ribera that the Angel spoken of Zech. 1.12 was Christ hereby then it is manifest the Protestants follow the ancient Catholick Doctors in their Interpretation of this clause and Perer. with the other Râ—manists who urge these words in defence of their practice of Angel Invocation desert and reject them and most certainly side with the Arrian Hereticks But they go on to the next Period of the Verse Let my name be named on them and the name of my Fathers Abraham and Isaac But Protestants expound these words by Vers 5 6 and so do Learned Romanists Ar. (h) Arias Mont. in loc Riber com in Amos 9. n. 42. Cajet c. in loc Mont. Riber Fonsec Cajet Lyra. Hucard Pintus Esthius Then Luk. 15.7 and 10 is alleadged in the Roman Catechism Par. 3. Cap. 2. Sect. 5. p. 297. Ann. 1606. to prove the Practice for thus it is argued They the Angels rejoyce at the conversion of a Sinner therefore Rogati being supplicated they can obtain pardon for our Sins and procure Gods grace for us this is a strange inconsequence for from hence it would follow because Protestants rejoyce at the Conversion of a Papist therefore the Papists should Religiously Invocate them as coadjutors and being thus Invocated can purchase those Benefits for them but our late Apostates urge them to another purpose viz. to prove thereby that Angels know the Secrets of mens Heart this no way follows because they know the Repentance of a Sinner by its Signs and Fruits and so rejoyce at his Conversion therefore they have the intuitive knowledg of the Heart But in the judgment of many ancient Fathers this Rejoycing of theirs is not for the Conversion of a Particular Sinner but for the Redemption of all mankind which is the lost Sheep for all that sinned in Adam and so lost both their Innocency and Felicity and they rejoyced that God had discovered a means equivalent to Innocency viz. Repentance in order to their recovery and future happiness and with them concurs (i) Titus Sostr Cajet in loc Tit. Bostr and Cajet And lastly supposing it were to be understood of individual Sinners yet is this Rejoycing not to be ascribed to Angels but to God who confessedly is the Shepheard looking for the stray Sheep and the Woman seeking the lost Groat Next they produce Matth. 22.30 Luk. 20.36 but first it was incumbent on them to prove the Angels are to be Invocated before they can conclude from hence viz. from the Saints departed equality with Angels they are to be Invocated and so the whole may be granted and yet it appears not from the Text that they receive this equality with the Angels at their first admission to the Beatifical Vision but only that they shall receive this similitude of condition at the Resurection of the just and so their now Reigning in Heaven doth not qualify them for this Duty nor will do till the day of Judgment and even then they shall be equal to Angels not in every respect for as they differ in
he had been a Rebel and a Traitor and therefore deserved not the Honour of Martyrdom whereupon they procured the Kings Injunction to blot out his name out of all Publick Prayers Hours and Missals to demolish his Shrine and Picture Erected at Canterbury and strictly forbad any to call him (h) Hist Conc. Trent fol. 87. Saint and Martyr Other Pontificians there be who although they resolve the Pope may err in matters of Fact yet will not endure to hear that he can err in his Canonizations which is very strange because the inerrability of his Canonizations depends wholly or chiefly on matters of Fact but their Reason is remarkable which is this for (i) Particularly Catherinus advers nova dogm Cajet p. 125. say they if any one Saint Canonized by the Pope may be called in question then all the Saints which have been or shall be Canonized by the Pope may be doubted of and then no man can invocate or worship them without peril of Idolatry Then let Cajetan and Canus be taken at their words that the Popes Canonization is subject to Error and thank we Catherinus and Bell for their inference and conclude from both laid together that because many Canonized by the Pope have been doubted of as Tho. Becket St. Francis St. Dominick St. Ignatius Loiola and Father Henry Garnet c. therefore all the Pope hath Canonized may be doubted of and therefore none of them can be Invocated without peril of Idolatry But then how comes the Invocation of a doubted Saint to be Idolatry this cannot be unless the Invocation of all Saints be Latria for Doulia as it is by the Romanists contradistinguished to Latria is not contradictorily opposed to Idolatry Latria is for as Latria imports the Honour proper to God only so Idolatry consists in the exhibition of that Honour to that which is not God but Doulia according to them is not part of Religious Worship due only to God and therefore the erroneous Supplicant who pays this Homage of Doulia to a doubted Saint instead of an undoubted one which doubted Saint he believes a real one may fall under the censure of Folly Rashness or Errour but the well meaning Petitioner in this case who makes his addresses to a mistaken Advocate and with relative Worship only according to their Principles cannot lie under the guilt of Idolatry because in their account the conception and intention abates it and to attribute Doulia or Relative Worship is not Idolatry if it be the Sin lies at their doors who confessedly Practice it To Conclude It is therefore the most prudent and profitable course to follow the advice which the Holy Martyr St. (k) Ep. ad Philadelph Ignatius gave to the Virgins of his time and by consequence to all who profess the name of Christ viz. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 O ye Virgins have Christ alone in your eyes and his Father in your Prayers being enlightned by the Spirit which in effect is an exhortation to all who are Baptized according to the form of the Institution for being enlightned and being Baptized are still Synonyma's both in Scripture and Primitive Antiquity and therefore the advice concerns all Christians as well as those Virgins and so Epiph. 79 Haeres 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and again 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Therefore Glory be to God the Father God the Son and God the Holy Ghost three Persons one God For thine is the Kingdom and the Power and the Glory for ever and ever AMEN Lact. lib. 4. de Vir. Sap. c. 22. Quanquam apud bonos Judices satis habeant firmitatis vel Testimonia sine Argumentis vel Argumenta sine Testimoniis nos tamen non contenti alterutro sumus cum suppeditet nobis utrumque nè cui perversè ingenioso aut non intelligendi aut contra disserendi locum relinquamus Aug. de Trin. l. 4. c. 6 Contra rationem nemo sobrius contra Scripturas nemo Christianus contra Ecclesiam nemo pacificus senserit THE JESUITS LETTER Hon. c. THere have been many Discourses betwixt us for matter of Religion wherein little profit did accrue in regard of my inabilities having to deal with a person of your Knowledg and Parts so fully accomplished and fraught with Arguments But seeing the true Religion is the sole mark we ought to aim at the disquisition thereof cannot be too much searched and I am confident you wish and desire my eternal good and in the integrity of my heart I wish the same to you wherefore I shall only desire to receive solution to two Questions and I shall totally decline to scruple all others the Questions are these 1. To nominate the Professors of the Protestant Faith successively since the Apostles 2. To evidence that the English Clergy hath a lawful Mission for it is said No man taketh this Honour upon him but he that was called and Faith cometh by hearing The holy Scripture doth fully express that upon the Walls of Jerusalem Watch-men should be day and night for ever that the Word should not depart out of the mouth of his Seed for ever our Blessed Saviour saith Go tell the Church and that he would be with them to the end of the World which is not verified unless there were such persons in the World Answer to the first Question 1. IS it not sufficient Protestants prove their Faith Apostolical from the Monuments and Records of the Apostles were not the Apostles assisted by the HOLY SPIRIT in an higher manner and measure than any of their Successors can pretend to did not they deliver the whole will of GOD by their Preaching while they lived and by their Writings for ever and are not their Writings as clear and comprehensive and more authentical than any of those of the following Pastors and Doctors are not the Decrees of Councils and Works of the Fathers as liable if not more to fraud and forgery to misinterpretations and wrestings as the holy Scriptures Is there any Record or Writing extant which can equally pretend to Apostolical and Original Tradition or hath such an universal and constant attestation as the HOLY BIBLE I conceive the Apostolical Writings are the best evidences of Apostolical Doctrine and in causes of Religion judg them Criminals who decline a Trial by them but since this way of Probation will not please you a shrewd suspition all is not right with you I add further 2. Supposing not granting Protestants were not able to nominate the successive Professors of their Faith since the Apostles would this conclude them Hereticks and their Faith not Apostolical no sure for suppose we one Philosopher to hold all the opinions of Plato another those of Aristotle would you determine the one not to be a Platonist the other not an Aristotelian because neither of them could present you with a list and line of successive Academicks and Peripateticks this among Philosophers would be adjudged irrational But where hath Christ or his Apostles
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