palpably false The Church of Rome neither is nor ever was the Catholick Church once it was a sound Member thereof now not so much as a sound Member Dr. Rainolds (b) Rainolds in his Six Positions and others have unanswerably proved it Gent. What not the Romane the Catholick Church whose Faith (c) Rom. i. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of throughout the whole World and hath taken Possession thereof according to the Divine Poet Sedes summa Petri quae Pastoralis honoris Facta caput mundi quicquid non possidet Armis Relligione te net Minist The Romane Church at the best was but a particular Church not the Catholick or whole which Saint Paul clears saying Rom. i. 5 6. They had received Grace for Obedience to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the Gentiles or all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among whom are ye also But a Church which is but one amongst the rest cannot be the whole or Vniversal Church It is as absurd to say that the Romane is the Vniversal or Catholick Church as to affirm that England is the Vniversal World Therefore Saint Chrysostome descanting upon those Words saith (d) Romanis scribens qui velnt in totius orbis vertice constituti erant nihil prae reliquis Gentibus illis praecipuè adscribit Neque enim ideo quòd tum potentes erant regnabant plus rerum spiritualium eos habere dieit sed QuemadmoduÌ„ inquit omnibus Gentibus praedicamus ità vobis connumerans eos Scythis Thracibus Nisi enim hoc significare voluisset superfluum erat dicere In quibus estis vos Chrysost ad Rom. Homil. 1. Paul writing to the Romanes who were placed as it were in a sublime Turret of the whole world ascribes no special prerogative to them above other Nations for neither then because they were potent and bore rule did he say they had more of spiritual things but he saith As we Preach to all Nations so to you reckoning them with the Scythians and Thracians And unless this had been his meaning it had been superfluous to say Among whom are ye also Theodoret saith (e) Theodoret. super Rom. cap. i. He distinguished not them the Romanes as having Dominion over the world from other Nations but joyned them with them Eos non ut qui totius orbis terrarum Dominium obtinerent aliis Gentibus secrevit sed aliis commiscuit Gent. Though the Romane Church be not the Catholick or whole Church as the Head is not the whole Body yet as all the Members depend upon the Head and receive Animal Spirits thence so all the Members of the Catholick depend upon the Romane and communicate with it Hence Saint Cyprian (f) Cyptian lib. 4. Epist 8. calleth the agreement with the Bishop of Rome and communicating with him Catholicae Ecclesiae unitatem the firm holding the unity of the Catholick Church And writing to Antonianus in the same Book he accounteth it for one thing to communicate with Cornelius the Bishop of Rome and to communicate with the Catholick Church Minist The Antients were of another Judgement amongst whom Oecumenius (g) Oecumenius in Rom. cap. 1. pulls down the Romane Crest in his Commentary upon Rom. 1. 6. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad modestiam revocat so Budaeus renders it He humbles or brings down their Wisdom the Romanes as if he had said Do not think that the Imperial City Rome hath more Prerogative then others but ye are called together with other Gentiles With whom accords Theophylact saying (h) Hic tollit eorum cogitationem de Primatu non enim inquit Alias antecellitis gentes tametsi imperium vobis usurpetis verum enim Perinde ac caeteris sic vobis praedicamus nè igitur turgeatis fastu Theophyl in Rom. cap. i. He takes away their Imagination of Primacy for Paul saith not Ye excell other Nations or the rest of the Gentiles although ye should usurp Rule to your selves but We preach even unto you as we do unto others lest therefore ye should swell with Pride There is not that dependance of other Churches with Rome as is of the Members with the Head The Members cannot live without the Head The Church was Catholick before Rome was a Member thereof and might continue so still though the Romane Church and the Hierarchie thereof were wholy extinct Your Paralogism taken from Saint Cyprian's Advice is Complicatio fallaciarum a Fardle of Fallacies First Non Causae ut Causae for the Essence of Catholick Vnion did not consist in Communion with the Roman Church Saint Steven with many thousand lived and dyed in the Unity of the Catholick Faith and never knew Romish Communion Secondly Fallacia accidentis for it is a thing Contingent and not necessary that to communicate with the Romish Church is to communicate with the Catholick Church Christ enjoins the Jews to hear the Scribes and (i) Pharisees were but Novel Intruders for Antigonus Sochaeus was the first who succeeded Simeon the Just being Coëtanean with Alexander the Great Godwin Hebrew Antiquities lib. 1. page 37. Pharisees which is more then to communicate with them and yet they were not Heads but unsound Members of the Jewish Church as appears by our Saviour's Caution Beware of the Leaven of the Pharisees The same Saint Cyprian that calls Agreement with the Bishop of Rome (k) Catholicae Ecclesia unitatem â—â—prian lib. 4. Epist Vnity of the Catholick Church reproves Cornelius and Stephanus both Bishops of Rome and told them that they were both deceived and would not therefore agree with them Gent. But we have been taught that There is no Salvation out of the Romane Church that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillar and ground of Truth 1 Tim. iii. 15. Whose Doctrine is spread over the Earth Minist There is Salvation to them that are baptized believe and repent Mark xvi 16. Act. ii 38. and which have all the ordinary means of Salvation 1 Tim. ii 4. but without Dependance upon the Church of Rome people may be Baptised Beleeve Repent and have all the ordinarie means of Salvation as appears by the Jews Acts ii 41. the Evnuch Acts viii 37. Lydia Acts xvi 14. many Gentiles Acts xiii 48. the Elect Lady and her children 2 John i. 2 4. the seven Churches of Asia Apocal. ii 3. all these Independents of that Church This is confirmed by Occham (l) Extrae ecclesiam auteÌ„ Romanam potest esse salus quemadmodum post Ascensionem Christi fuit salus antequam Romana Ecclesia inchoaretur Occham Dialog part i. lib. 5. cap. 23. one of your own Schole-men who proclaims that Out of the Romane Church may be Salvation as after our Saviour's Ascension there was Salvation before the Romane Church had any being And Aeneas Sylvius (m) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 288. who was
afterwards Pope Pius the Second affirmeth that the first three hundred Years Before the Nicene Council small regard was had of the Romane Church Johanes Major (n) Indi Christiani in aliis locis separati si reliqua ad fidem necessaria crederent nescii quod Romanus Pontifex caput sit Ecclesiae durum est dicere quòd sint in statu Damnationis Major d. 24. q. 3. saith It were over hard to affirm that the Indians and other Christians which live in remote Countries should be in the State of Damnation for not knowing that the Bishop of Rome is the Head of the Church if they believe other necessarie Articles to Salvation And Alchasar (o) Alchasar Comment in Apocalyp cap. xx v. 1. 2. 3. saith Antequam nuptiae cum Romana Ecclesia per receptam publicae Christianae Fidei consuetudinem celebrarentur minus frequens cum Romana communio satis fuit Before such times as the publick Nuptials between the Romane Church and other Churches were celebrated by a common-received Custom a less frequent communion with that Church was sufficient Neither the Romane nor any other particular Church was ever simply the Ground and Pillar of Truth but onely the Primitive (p) Generale Concilium Papae Cardinalium Episcoporum Doctorum in Scripturis Propheticis intelligendis non est nunc tantae authoritatis quamae fuerit olim Apostolorum collegium Dried De dogmat Eccles lib. 2. part 58. comprising the Apostles the succeeding Vniversal Church and the Members thereof onely by Office and secundum quid it was not spoken to the Church of Rome but of Ephesus which was never the Head of the Church and is now no Member thereof Caveat Roma And if the Romane Church be spread over sundrie Parts of the World because some people professing the Romane Faith travail or reside in many Countries and exercise their Religion where they travail or live yet this will not demonstrate that it is the Church universal for both Jews and also sundrie other Christians which are no Romists as the Syrians or Melchites Georgians Russians Nestorians of Saint Thomas in India Jacobites Copthi Habassines Armenians Maronites are largely diffused over the world and exercise their Religion in places where they make their aboad And there is nothing more presumptuous (q) Gregor Nazianzen Oratione De seipso contra Arrian Vbi illi sunt quae Ecclesiam multitudine definiunt Chryost Ad popul Antiochenum Homil 40. August supra Psal 39. then to make external Fame and Amplitude which are things common and separable proper Notes of the true Church and upon this ground to reject smaller Churches which have less Fame in the world but more veritie Gent. Well admit Salvation be not confined to the Church of Rome and that it be not the peculiar Ground and Pillar of Truth yet it is the Mother-Church all or most have received their Christianity from her Minist Rome when she was the most superlative standing upon her highest tiptoes was not a Mother but a Sister or a Daughter Church juniour to many If we look into the original Jerusalem is the Mother of us all De Sione exibit Lex verbum Domini de Jerusalem Isai ii 3. there Christ was Crucified there the Apostles were commissioned there they received the Holy Ghost there Stephen first sealed the Truth with his Blood one of the eldest Sisters was Antioch where men were first called Christians not at Rome whereupon Saint Chrysostom (r) Antiochia caput totius orbis Chrysost Ad populum Antiochenum Homil. 3. calleth that Citie The Head of the whole world The Apostles divided this Earthly known Globe amongst them which in few years after the Passion they compassed Whereas it is but pretended by (s) Irenaeus lib. 3. cap. 3 1. Irenaeus that Saint Peter came to Rome when Saint Matthew wrote his Gospel which was in third year of Caius Caligula and one and fourty after our Saviour's Nativitie eight after his Passion during which time the Foundation of Christianitie was laid by the Apostles through the world who received not their Faith from Rome but were rather more antient Titus was sent to Dalmatia Crescens to Galathia 2 Timoth. iiii 10. or Gallia so Eusebius (t) Eusebius lib. 3. calls it (u) Aventinus in Annalibus Boiorum Sabell Enncad 7. lib. 4. Trophimus to Orleance Photinus to Lyons Lucius of Cyrene to Germanie Barnabas to Millain Apollinaris to Ravenna all the Countries and many more were converted by these and others without Commission from Rome Gent. But if not others yet we of this Nation must acknowledg Rome for our Mother-Church as receiving our Faith and Conversion thence Minist No for Britain received the Christian Faith in a manner as soon as Rome in the second year of Claudius and fourtie fourth year after the Nativitie Simon Zelotes an Apostle came hither to Preach the Gospel as Dorotheus witnesseth (x) Simon Zelotes peragratâ Mauritaniâ Afrorum regione Christum praedicavit tandem in Britannia ubi crucifixus occisus sepultus est Dorotheus in Synopsi Simon Zelotes having passed through Mauritania and the Regions of Africk at the last Preached Christ in Britain where he was Crucified Slain and Buried Nicephorus (y) Evangelii DoctrinaÌ„ ad Occidentalem Oceanum Insulásque Britannicas profert Nicephor lib. 2. cap. 40. also avouches that Simon having Preached to many Countries conveighed at last the Doctrine of the Gospel to the Western Ocean and British Islands With these Baronius (z) Baron ad diem 28. Octobr. and the Magdeburgenses (a) Magdeburg Centur. 1. lib 2. cap. 2. agree which Gildas the Wise summs up saying Interea glaciali frigore rigente Insula c. In the mean time while Claudius was raging with bloody War there imparted it self to this cold Iland removed off from the visible Sun further then other Countries that true and invisible Sun Christ which in the time of Tiberius Caesar had shewed himself to the whole World Theodoret Sophronius and Arnoldus Mirmannus (b) Arnoldus Mirmannus in Theatro quarto Neronis Anno Dom. 59. affirm Saint Paul to have passed to Britain the fourth year of Nero and there to have sâ—wn the Seed of Life To these I might add Aristobulus whom Saint Paul nameth in his Epistle to the Romanes recorded (c) Mirmannus in Theatro De conversione Gentium pag. 43. Doroth in Synops. Baron out of the Greek Martyrol ad diem 25. Matrii by Mirmannus Dorotheus and Baronius to have propagated the Gospel in Britain As also Joseph of Arimathea with his ten Companions who pitched in the Iland Avallonia where Glastenbury after was builded thence called in our ancient Records (d) Capgravius Polydore Virgil Cambden Harpesfiend Balâ—us Flemingus Scropus the Burial-place of the Saints none of these were sent from Rome nor had any dependence on it Gent. But the first Christian King of Britain Lucius required Eleutherius Bishop
Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisiâ—iâ— capitis vice qua demum â—ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud dâ—cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitioneÌ„ Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quà m regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Daâ— x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To
Oath of his fidelity which he hath engaged for the State of his Country and Nation or preservation of the safety of his Prince or shall attempt the death of his Sovereign or devest him of his Regal Power or by Tyrannical power usurp the Supremacy let him be Anathematized in the Sight of God the Father and Angels and be excommunicated from the Catholick Church which he hath prophaned Gent. What gather you from hence Minist I gather four things First That there hath been such an Oath exacted in former times Secondly That Oath very much resembles this of Abjuration Thirdly That that Oath was approved off and confirmed by several Councils Fourthly That the Violaters of that Oath were anathematized by the Ecclesiastical and otherwise severely handled by the Secular Power as the Stories of those times relate more at large Gent. But the Contents of that Oath was legal this illegal which ought not to be taken and being taken obliges not Our Canonists teach us that (k) Isiodore Can. 74. Votum non debet esse iniquitatis vinculum Vnjust Vows are not binding Minist That is the second thing I engaged to prove that The matter of this Oath is just and lawful which I will make good in every Circumstance if you will be pleased to recite it Gent. I have not the Copy of the Oath by me neither can I repeat it verbatim though my memory as I have too signal an occasion is retentive of the whole Substance of it Minist I shall repeat it for you having for mine own and others Satisfaction digested it into twelve Articles which in order run thus Article I. I A. B. do abjure and renounce the Pope 's Supremacy and authority over the Catholick Church in general and over my self in particular II. And I do believe the Church of Rome is not the true Church III. And that there is not any Transubstantiation in the Sacrament of the Lord's Supper or in the Elements of Bread and Wine after Consecration thereof by any Person whatsoever IV. And I do also believe that there is not any Purgatory V. And that the Consecrated Hoast Crucifixes or Images ought not to be worshipped neither that any Worship is due to any of them VI. And I also believe that Salvation cannot be merited by Works VII And I do sincerely testifie and declare that the Pope neither of himself nor by any Authority of the Church or See of Rome or by any other means with any other hath Power or Authority to depose the chief Magistrate of these Nations or to dispose of any the Countries or Territories thereunto belonging or to authorize any foreign Prince or State to invade or annoy him or them VIII I do sincerely testifie and declare that the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise tumults or to offer any violence or hurt to the Persons of the said chief Magistrates or to the State or government of these Nations or to any of the people thereof IX And I do further swear that I do from my hear abhorr detest and abjure their damnable Doctrine and Position that Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such excommunion or deprivation be killed murdered or deposed from their Rule or Government or any outrage or violence done unto them by the people that are under them or by any other whatsoever upon such pretense X. And I do further swear that I do believe that the Pope or Bishop of Rome hath no authority power or Jurisdiction whatsoever within England Scotland and Ireland or any or either of them or the Dominion or Territories belonging to them or any or either of them XI And all Doctrines in affirmation of the said Points I do abjure and renounce without equivocation mental reservation or secret Evasion whatsoever taking the words by me spoken according to the common and usual meaning of them XII And I do believe no power derived from the Pope or Church of Rome or any other person can absolve me from this my Oath and I do renounce all Pardons and Dispensations to the contrary SO HELP ME GOD. (l) Duo sunt in unoquoque Juramento praecipâ—è advertenda alterum materia sive res illa in quae juratur alterum forma sive modus jurandi Dr. Andrews There are two things especially considerable in this as in every Oath First The res or matter that is sworn or abjured Secondly The modus or manner of abjuration The former is comprised in the ten first Articles the latter in the close or two last I shall God willing give you Satisfaction in order beginning with the first which is this The First Article I A. B. do abjure and renounce the Pope 's Supremacy and Authority over the Catholick Church in general and over my self in particular Gent. How can I or any Catholick abjure the Pope's Supremacy over the Church in general or my self in particular Seing 't is an Article of our Creed (m) Symboli Tridentini Articulus primus and my Conscience tells me that which it did Sir Thomas More (n) Surius Commentar at his Tryal that having studied the point at least seven years I finde that the Truth thereof is sounded upon Fathers Councils Scriptures and Traditions with Prescription since the Apostles which demonstrates it to be of Divine Institution Minist You will fall short in all these and upon impartial Survey finde the Rise and Spring of it to be from novel Usurpation The Pythagoreans were so accustomed to Numbers that they fancyed the Ingredience of them in every Composure Your seven years study with Doway and Lovain's Education hath so moulded your imaginations that it hears no Melody but like that of Sappho's (o) Herodotus in the Woods (p) Clemens in Prooemio in Glossa Dominus Deus Papa your Pope's Supremacy Whence you make Scriptures and Fathers like Procrustes (q) Plutarch in vita Thesei his Bed what comes short you rack and stretch it to your meaning what is too large you curtail it by amputation Gent. I read Scriptures and Fathers with that Traveller's indifferency that Epictetus (r) Aulus Gellius Noct. Attiâ— requires in all that would finde the Truth and therein I discover First The Necessity of one Head to be constituted over the Catholick Church Secondly That St. Peter was that Visible Head and had Supremacy over the whole Flock of Christ and the rest of the Apostles Thirdly That he fixed his Seat at Rome and delegated his plenitudinem potestatis fullness of power to the Bishops his Successours there Fourthly That all Bishops of Rome have enjoyed it since Minist Not one of these Positions is true but comes from that spirit of lyes as shall appear in order First there is no necessitie of
one Head to be constituted over the Catholick Church if you mean militant Christ the triumphant Head is sufficient for all your Canonists blaspheamy who say (s) Non videretur Dominus discretus fuisse ut cuÌ„ reverentia ejus loquar nisi unicum post se talem Vicarium reliquisset qui haec omnia posset De majoritate obedientia unam sanctam in Glossa Christ our Lord should not have seemed to have dealt discreetly to speak it with reverence unless he had left one such Vicar behind him that could do all these things that is regulate the whole Church For neither is it possible for one man to take cognizance of the whole Church unless he were omniscient as of all Europe Asia Africk China and Prester John's Dominions Peru Mexico with Magellanica and the rest of the Americans no Civil Prince had ever the fourth part of it under his Scepter much less an Ecclesiastick neither could the Church possibly if this were granted be preserved from ruin A Pope himself hath delivered it e Cathedra and that is Gregory the Great who said of John Bishop of Constantinople who first claymed to himself this universal power (t) Si hanc causam aequanimiter portamus totius Ecclesiae fidem corrumpimus corruit universa Ecclesia de statu suo si is qui Vniversalis dicitur cadit Gregor lib. 4. Epist 34. 38. Epist 78. If we patiently suffer this matter thus to proceed that one man shall be universal Bishop we seek not waies to preserve unitie but we overthrow the faith of the whole Church if he that is said to be Universal Bishop happen to fall the whole Church falleth from her state And relating to this Question Saint Augustine saith (u) Augustinus De veâ—ae religione cap 45. Habet superbia appetitum quendam unitatis omnipotentiae Pride it self hath a certain desire of Vnitie and universal power though the tendence thereof be to ruine In conformitie to this Saint Paul expresseth the lasting Politie Christ setled in his Church who (x) Ephes iv 12 13. when he ascended far above any heavens gave not one Vniversal Pope to rule the whole but some Apostles some Prophets and some Evangelists and some Pastours and Teachers for the perfecting of the Saints for the working of the ministery for the edifying of the body of Christ Whereupon Saint Cyprian descanting saith (y) Vnus est Episcopatus cujus à singulis in solidum pars tenetur Cyprianus De simplicitate Praelaâ—oâ—uÌ„ Vnus est Episcopatus c. There is but one Bishoprick part whereof is holden of several Bishops in whole And again (z) Ideo plures sunt in Ecclesia Sacerdotes ut uno Haeresin faciente caeteri subveniant Cypr. lib. 3. Epist 13. Therefore there are many Priests or Bishops in the Church not one over all the Church that if one fall into Heresie the rest may help As Paul reproved Peter and Irenaeus Pope Victor Upon that place of Hosea The children of Israel and the children of Judea shall be gathered together and appoint them one Head Saint Hierom Paraphrases thus (a) Haec omnia fient quia magnus est dies sâ—minis Dei qui interpretatur Christus Hierom. in Hoseae cap 1. vers 12. All these things shall come to pass because it is the great day of the seed of God which seed is interpreted not an Vniversal Bishop but Christ Lyra harps upon the same string (b) Congregabuntur filiae Judae id est Apostoli filii Israel id est Gentiles conversi pariter id est una Ecclesia ponent sibi caput unum id est Christum Nicol. Lyra in Hoseae cap. 1. There shall assemble together saith he the children of Judah that is the Apostles and Children of Israel that is the Gentiles converted together that is in one Church and shall appoint unto themselves one Head that is not one Vniversal Bishop but one Christ Saint Augustine is of the same consort saying (c) Recolatur lapis ille angularis duo illi parietes unus ex Judaeis alter ex Gentibus Augustin De Civitate Dei lib. 18. cap. 28. Let us remember that Corner-stone Christ not any Prelate and the Walls the one of the Jews the other of the Gentiles Dionysius (d) In Opere Tripartito lib. 2. cap. 5. deciphering purposely the Politie of the Church and comparing the same with the glorious Hierarchie of the Angels and Powers in Heaven yet never dropped one word of the universal government by one Prelate So that we may safely conclude with that Appendage of the Council of Lateran In caelesti Hierarchia tota congregatio Angelorum non habet caput unum praeter solum Deum ergo a simili in Ecclesiastica Hierarchia hominum non debet esse unum caput praeter solum Deum That is In the Celestial Hierarchie the whole Chore of Angels hath no other head but onely God therefore by like proportion in the Ecclesiastical Hierarchie of men there ought not to be any one Head but God That is Christ God-man Gent. I should easily grant by virtue of those Premises that there is no apparent necessitie of a visible Head over the whole Church Christ and his Spirit can easilie supply that defect And it is congruous enough to reason that no one Prelate Atlas-like can bear the axle-tree of the whole Church upon his Shoulders yet methinks there are clear Evidences in Scriptures and Fathers that Saint Peter had supremacie over the rest of the Apostles and the whole flock of Christ Minist This is your Second Position which for all your confidence will vanish into Ashes like Sodom's Apples But I beseech you tell me these Evidences out of Scriptures and Fathers Gent. Of Scriptures these two places are pregnant the one (e) Matth. xvi 18 19. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou art Peter and upon this Rock I will build my Church (f) Hart against Rainolds Though in 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 may seem in the Greek to be a difference in termination and an Enallage of Genders the Hebrew or Syriak Word Cephas which our Saviour used signifies both Peter and a Rock whence I gather that Peter was that rock upon which Christ builded his universal Church as appears by his further promise that he would give unto him the keys of the Kingdom of heaven c. The other place is (g) John xxi 16. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed my Sheep 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies as well to rule and govern as to feed Out of thee shall come saith Micah (h) Micah v. 2. Matth. ii 6. of Beth-lehem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a Governour 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that shall rule my people Israel Homer stiles Agamemnon the Grecian General 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Ruler of the people Hence I gather that Christ appointed Peter the Ruler or Governour of the
Christ said to Peter thrice Feed my Flock in relation to his threefold Denyal that he that abjured him thrice might be adjured to Fidelity in his Pastoral Charge by this Advice repeated thrice He said it in the Presence of the Apostles that they that were scandalized with his fall might be confirmed by his Establishment and make use of the Instruction which also concerned themselves (b) Haec velut ad Petrū dicta sunt omnium communia Orig. in Matthaeum Tract 1. These words being spoken as it were unto Peter are common to all the Apostles saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in St. Matthew and Homer but in Plato (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato lib. 1. De Legibus who also useth the same words signifieth to rule but is as Budeus saith Pastorum more gubernare curare gregem To rule and take care of the Flock Pastour-like As the Father of Hippo emblazons it (d) Non te pascere cogita sed oves meas sicut meas pasce non sicut tuas gloriam meam in illis quaere non tuam Dominium meum non tuum lucra mea non tua August in Johannem Tract 123. Think not to feed thy self feed my Sheep feed them as my Sheep not as thine own seek mine Honour in them seek not thine seek my Dominion and not thine seek my Gains and not thine own No man ever denyed this Feeding this ruling of the Flock to St. Peter nor did Peter himself ever deny it to any other Pastour but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or if you will for it is the same word rule the Flock of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1. Pet. v. 2 3. taking the Oversight thereof not by constraint but willingly not for filthy Lucre but of a ready mind neither as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling or being Popes over God's Heritage but being Ensamples to the Flock Where you see St. Peter yields that to every Pastor which Christ yields to him But says Boniface Christ said to St. Peter Feed my Sheep Therefore he committed all his Flock to him What sequel more then in this Peter said to all Pastours Feed the Flock Therefore he committed the whole Flock to all Pastours Bishop Jewel (f) Defence of the Apologic of the Church of England page 92. Bishop Jewel challenges the Romanists to produce the Authority of one antient learned Father that ever made this Collection but ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem yet we deny not but St. Peter had Commission to feed and rule the whole Church but it was a joint Commission with the rest of the Apostles upon whom Christ breathed alike saying (g) John xx 22. 23. Receive the Holy Ghost whose Sins ye remit they are remitted and whose Sins ye retain they are retained gave them mission and commission alike in the same extent and latitude (h) Matthew xxviii 19. Go teach all Nations c. Whereupon St. Hierom (i) Hierom. Contra Jovinianum lib. 1. saith All the Apostles received the Keys of the Kingdom of Heaven and the Stability of the Church was built equally upon them all Gent. But though I should be forced to relinquish my hold from these Texts and the antient Commentaries and Glosses thereupon yet it is undeniable that the Fathers give St. Peter Primacy over the rest of the Apostles for St. Chrysostom (k) Chrysost in Matthaeum Homil. 83. Homil 87. Homil. 55. calls him Verticem Apostolorum the Head of the Apostles the Head and Pastour of the Church the Master of the World Ruler over all the World Minist So doth the same St. Chrysostom (l) Chrysost ad Rom. Homil. 18. call Elias Caput Prophetarum the Head of the Prophets yet had not Elias Primacy over Moses and all his Collegues He gives Paul (m) Nullus Paulum antecedit de ea re nemo omnium dubitat Chrysost de laudibus Pauli Chrysost in Genesin Homil. 7. in Genesin Homil. 11. Preheminence over all the rest over the World Paulus Magister Orbis Paul the Master of the World And from Generalities condescends to induction of particulars (n) Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium sed omnium quae sunt in toto orbe Chrysost in Johan Homil. 11. in Act. 53. Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium Vnto Paul the charge of all Churches is given not of one or two or three Churches but of all the Churches that be in the world Gregory (o) Gregor 1 Reg. lib. 1. cap. 4. a Roman Prelate himself stiles Paul caput Nationum the Head of Nations Eleutherius (p) Epistola Eleutherii ad Episcopos Galliae Stow Chronic. another Bishop of Rome writing to the Bishops of France says Vniversalis a Christo vobis commissa est Ecclesia The Vniversal Church is committed to you by Christ Chrysostom (q) Chrysost in Epist ad Phil. Homil. 13. calls the Women of Philippi caput Ecclesiae the Head of the Church and salutes Theodosius the Emperour (r) Chrysost ad populum Antiochen Homil. 2. with this Encomium Summitas caput omnium supra terram hominum the Height and Head of all men upon Earth Yet neither had St. Paul nor the Gaulish Bishops nor the Women of Philippi nor Theodosius the Emperour Primacy over the Apostles or Superintendency over the whole Church Gent. But St. Ambrose saith (s) Ambros in locum cap. 24. Christus Petrum amoris sui veluti Vicarium reliquit Christ left St. Peter as the Vicar of his love which Attribute and Elogy is not given to any of the Apostles Minist He saith not expressly his Vicar but as his Vicar which Tertullian being Judge is the Holy Ghost's peculiar who speaking of Christ saith (t) Misit vicariam vim Spiritus Sancti qui credentes agat Tertull. De praescriptione adversùs Haereticos He sitting at the Right Hand of God the Father instead of himself sent the power of the Holy Ghost as his Vicar to direct them that believe But if St. Peter in a borrowed Sence may be termed Christ's Vicar the Stile is but the same Eleutherius of Rome gave Lucius first King of Britain And that Eusebius gives not onely the Apostles but all Ministers saying (u) Eusebius Episcopus Romanus Epist 3. 2. Cor. 5. Caput Ecclesiae Christus est Christi autem Vicarii Sacerdotes sunt qui vice Christi legatione funguntur in Ecclesia Christ is the Head of the Church and his Vicars are the Priests that do their Embassage in the Church in place of Christ Now the Collection would be wilde Eleutherius stiles King Lucius and Eusebius calls all Priests Christ's Vicars Therefore Lucius had and all Priests have Supremacy over the whole Church But I beseech you if it should be granted that Peter was Christ's Vicar in some peculiar
of Rome to send him Preachers to instruct him in the Christian Faith and he as the Chronicles record sent him two Priests Damianus and Fugatianus So it should seem that Britain received the Faith from Rome Minist How can that be Seeing Britain received the Faith the fourty fourth year of our Saviour and Lucius was not inaugurated King till the hundred seventy nineth year By this Computation it appears the Britains had been Christians above an hundred thirty five years before Lucius which Baronius a Romane Cardinal confesses saying (e) Cum diu alioqui Evangelium Christi illuc perlatum fuisset ut testatur Gildas Sapiens Baron Annal. Long before Damianus and Fugatianus came here the Gospel was preached as witnesseth Gildas the Wise It is true (f) Beda Asser Flores Historiarum Record of Saint Asaph 's Church John Capgrave Marianus Scotus Lucius being already a Christian himself sent Elvanus and Meduvinus two learned men in Scriptures with his loving Letters (g) The Epistle of Eleutherius to Lucius King of Britain is extant lib. Constitut Londinens to the Bishop of Rome importuning him to send the Romane Imperial Laws for reiglement of his Kingdom but he refers him to the Laws of Christ expressed in the Old and New Testament whence he tells him by the Grace of God and the advice of his Senatours he may gather Instructions for ordering of his Subjects Where observe First that the Britains were Christians long before Secondly That Lucius himselfe was also a professed Christian Thirdly That the Messengers he sent were mighty in the Scriptures Fourthly That they were sent for a directory in the Imperial or Civil Laws Fifthly That the Bishop of Rome challenges no Power of Judicature but refers him to Scripture and his Council Gent. Well though you have driven me out of these four Holds That the Church of Rome is not the Catholick Church That it is not the Head upon which other Churches as Members depends That Communion with Rome is not necessarie to Salvation That Rome is not the Mother of all Churches nor of our British yet I hope I may communicate with Rome as with a Member of the Catholick Church and a Sister having prescription of a thousand years since Ethelbert (h) W. Malmesburiensis Marianus Florian Beda in whose time Augustine Melitus and Justus Commissioned by Gregory the First converted the Saxons and made them with the Britains conformable to the Romane Church Minist Augustine and his Companions were not the first Converters of the Saxons whose Queen Berta (i) Stow Chronicl page 90. was Christianed long before having a Bishop with her of incomparable Holiness whose Name was Letardus Neither were the Britains conformable till almost two hundred years after King Osuvius his inclination and Ecbertus his blandishments betrayed them thereto how ever it is not lawfull (k) Vbi incurritur crimen Haeresis ibi sides naufragium patitur perinde ratio verae Ecclesiae amâ—â—titur Perez Pâ—â—â—aâ—cuch sid vol. 1. cap. 14. for you to communicate with the Church of Rome being shamefully Apostated and not so much as a sound Member of the Catholick Church Gent. Your own Doctours approve the Church of Rome to be a true Church as expressly Bishop Hall in a Sermon for which when he was checked he Apologized that he had delivered the same twentie years before at Paul's Cross without controul and appears to Doctour Davenant Bishop of Salisbury Doctour Prideaâ—x and Doctour Ward Professours in the two Vniversities Doctour Primrose Preacher of the French Church in London who all accord with him as appeareth by their Determinations Minist They all accord it is true that the Church of Rome in a Metaphysical sence is a true Church for so to be (l) Veritas transcendentalis nihil positivum reale addit Enti Eustachius Metaphys pag. 42. a Church and a true Church is all one Ens Verum convertuntur nihil hoc modo falsum dici potest nisi quod fictitium impossibile est Every thing thus is True and nothing saith (m) Eustachius Metaphys pag. 43. Eustachius can be called false but that which is fained or impossible So a Leprous and Hectically diseased Body is a true body a Monstrous conception a true conception Thus the Church of Rome though she hath lost (n) Tot in Ecclesia abusus gravissimos morbos irrupisse quibus ad sanitatis desperationem ferè laboret Espenc Comment Tit. cap. 1. pag. 71. as much of her Primitive composure as Jason's Ship did and consisteth in a great part in a Patcherie of Traditions hath not lost her truth But they never acknowledged the Church of Rome was a true Church more then a Thief is a true man in a Moral sence as being notoriously depraved And to prove that the Church of Rome in this sence which is the Question is not a true Church I will demonstrate four things First That it is corrupted in Doctrine Secondly In Manners Thirdly That Rome is Apocalyptical Babylon Fourthly That the Romish Hierarchie is Anti-Christian Gent. Prove these four and conclamatum est the Controversie is at an end Minist First The Church of Rome is manifestly corrupted in Doctrine and therein fallen from the Apostolick and Primitive puritie To give some Instances Christ (o) Nec caro sine sanguine nec sanguis sine carns jure communicatur Paschas De corpore sanguine Domini cap. 9. instituted and gave the Sacrament in both kinds They rob the Laitie of the one moitie with a non obstante in the Council of Constance notwithstanding Christ appointed both Elements Sit Anathema Let him be accursed that saith one is not sufficient Christ (p) Non recedet liter Legis hujus ex ore tuo sed meditaberis die nocte ut observes facere omnia quae scripta sunt in eo Cyprian Epist 74. ad Pom peium enjoyned the reading of the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Search the Scriptures They forbid and bring under the Inquisition all Lay-men even Regulars unlicenced that in known Language read the Scriptures God saith Thou shalt not make to thy self any graven Image They wholly defalk the second Commandment and to make up the Decade Dichotomize the last The Scripture saith â—psum conteret The Seed of the woman Christ shall bruise the Serpent's Head so (q) See the several places as they are quoted by Doctour Raynolds Ad Anglic. Seminar Hierom Irenaeus Cyprian Leo Serapion Moses Bar-cepha Rupertus Pererius Isiodorus Clarius Lipomanus and Stâ—uchus interpret it Costerus the Jesuit Picus de Mirandula Canisius Gregorie de Valentia Guido Fabricius maugre the Original correct it and make the Vulgar speak Ipsa conteret She the Virgin Mary shall bruise c. Anacletus and Calixtus both Bishops of Rome decreed (r) Distinctio 1. Episcop 2. pacta that after Consecration all (s) Dominica coena debet omnibus esse communis Hieron 1. Cor. xi present
should communicate or else be thrust out of the Church They enjoyn and practise the celebration of Private Masses onely by the Priests while the people are Spectatours In private Masses saith (t) In Missis privatis sufficit si unus sit praesens scilicet Minister qui populi totius vicem gerit Aquinas part 3. Quaest 83. Art 5. Aqninas it is sufficient if there be one present that is the Minister that representeth the whole people Saint Augustine (u) August De side operibus with all the Primitive Fathers interpret those words 1. Cor. iii. 13. The fire shall trie every man's work of what sort it is of the Fire of Tribulation Bellarmine (x) Bellarmin De Purgat lib. 1. cap. 5. rejects that and with his Romane Complices interprets it of Purgatory Saint Augustine saith Christ spake these words This is my Body when he gave a sign of his body Romists say It is Christ's very body Anathematizing all that deny Transubstantiation Saint Augustine saith with Scripture Sine fide etiam quae videntur bona opera in peccatum vertuntur The works which are done without Faith though they seem good are turned into sin Maldonate (y) Non sequendum illam opinionem quam Tridentinum Concilium nuper merito damnavit Omnia infidelium opera esse peccata Maldonat Comment in Matth. vii 18. with the Council of Trent saith They are not sins Saint Augustine (z) Augustin De meritis Eccles lib. 1. cap. 34. saith I know certain worshippers of Tombs and Pictures whom the Church condemneth this the present Church of Rome approveth whose Mouth Bellarmine is saying (a) Bellarmin De Imag. cap. 6. This Book was witten in the begining of Augustin 's first conversion to the Catholick faith And as Rome is apostated from the Apostolick and Primitive Veritie so even from of the ancient Doctrine of their former Bishops Gregory the First who lived six hundred years after the Nativitie saith (b) Greg. Moral lib. 19. cap. 13. Art 6. We do not amiss if we produce a testimony out of the Books of Maccabees which though they are not Canonical yet are they set forth for the edification and instruction of the Church The Council of Trent saith (c) Concil Trident. Sess 6. If any shall refuse the Books of Maccabees for Canonical Scripture let him be accursed Gregory saith (d) Gregor in Ezek. lib. 1. Hom. 9. In hoc volumine omnia quae erudiunt cuncta quae aedificant scripta continentur whatsoever serveth for edification and instruction is contained in the Volumes of the Scriptures Romists say e Scripturae sine Traditionibus nec fuerunt simpliciter necessariae nec sufficientes Bellarmin De verbo Domini script Et f Concil Trident. Sess 4. Decret 1. Scripture without Traditions are neither simply necessarie nor sufficient Gregory saith (g) Gregor in sex Psal poenâ—â—ent Christ giveth unto his Members the most holy Mysteries of his quickening Body and Bloody making a plain difference between the body of Christ offered on the Cross and the Mysterie of that body offered in the Sacrament The Church of Rome saith (h) Concil Trident. Sess 13. cap. 1. In the Sacrament of the Eucharist after Consecration our Lord Jesus Christ true God and man is truly really and substantially contained under the form of sensible things that the Jesuit Holcot (i) Holcot in 4. Sentent Quaest 3. professeth If there had been a thousand Hosts in a thousand places at that very time when Christ hung upon the Cross then had Christ been crucified in a thousand places Gregory saith (k) Gregor in lib. Capitulari capit 7. apud Cassand Liturg. 33. pag. 83. Sacerdos Missam solus ne celebret Let not the Priest alone celebrate Mass The Trident Conventicle saith (l) Concil Trident. Can. 8. Sess 22. If any affirm that Private Masses in which the Priest alone doth sacramentally communicate are unlawfull and therefore ought to be abrogated let him be accursed Gregory faith (m) Gregor in xxviii 1. Job lib. 18. cap. 32. There are some that glory that they are saved by their own strength and brag that they are redeemed by their own precedent merits but herein they contradict themselves for whilest they affirm that they are innocent and yet redeemed they frustrate the name of redemption in themselves The Roman Proselytes say (n) Rhem. Annot. â—â— Hebr. vi 10. Good works are meritorious and the very cause of Salvation so far that God should be unjust if he rendered not heaven for the same Gregory saith (o) Gregor lib. 7. Epist 109. to Serenus Bishop of Massilia Your Brotherhood seeing certain Worshippers of Images broke the Images and cast them out of the Church the Zeal which you had that nothing made with hands should be worshipped we praise The Church of Rome saith (p) Concil Trident. Sess 15. We teach That the Images of Christ the Virgin Mother of God and other Saints are chiefly in Churches to be had and retained and that due Honour and Worship is to be given to them Gregory saith (q) Gregor lib. 6. Epist. 30. Mauritio August lib. 6. Epist 24. Ego confidenter dico c. I confidently say whosoever calls himself or desires to be called the Universal Bishop in the Pride of his heart is the fore-runner of Anti-Christ Romane Extravagants say (r) Subesse Romano Pontifici omni humanae creaturae definimus omnino esse de necessitate salutis Bonifac. viii in Extrag We define that every humane Creature upon necessity of Salvation must be subject to the Romane Bishop I could bring you more of the same Bran as of their depraving of Scriptures Fathers Councils their Indices Expurgatorii and forged Authours if you will have the Patience to hear Gent. No This is sufficient and more then I could have believed but that the Authours you produce are so pregnant I beseech you proceed to the Second Position that The Church of Rome is manifestly corrupted in Manners Minist Your own Friends and Followers testifie that your Church hath been for many Ages notoriously defiled with the Enormity of Vices Gerson saith (s) Gerson Tomo 4. Epistol Brugis script pag. 71. in general Terms that from the crown of the head to the sole of the foot the ulcerous matter of enormous sin hath defiled and deformed the whole body and state of Christianitie living under your profession In the Council of Basil (t) Concil Basil respons Synodal pag. 139. Surius it was affirmed that all Ecclesiastical and Christian Discipline was in a manner extinguished in every place In the Lateran Council that Oppression Rapine Adulterie Incest and all pestilent Vice did confound all Sacred and Profane things and that (u) Ita in fanctaÌ„ Naviculam impetum facere ut penè scelerum fluctibus illa latus dederit propè mersa pessundata sit Oratio Aegidii Concil Lateran sub Julio ii
say that our Lord God the Pope might have decreed otherwise then he hath decreed is Heretical And that they Deifie him these blasphemous Panegyricks may let you see (o) Si Papa suae fraternae salutâ—s negligens innumerabiles secum ducat catervas in Geheunam hujusmodi culpam nullus mortalium praesumat redarguere Distinct 4. cap. Si Papa If the Pope secure of his own and others Salvation should carrie with him innumerable Souls by heaps into Hell no mortal man may presume to reprove his faults And That (p) Quòd facta Papae excusantur ut HomicidiuÌ„ Sampsonis Furta Hebraeorum Adulterum Jacobi Distinct 40. The evil deeds of the Pope are to be excused as the Self-murther of Sampson the Theft of the Hebrews and Adulterie of Jacob. Gent. All the Characters are manifestly convertible with the Pope yet I wonder that there was no more notice taken of it in former Ages if he be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that signal Anti-Christ Minist What greater notice could be then that both Heathens and Christians have marked it nigro carbone with black Obelisks Sibylla said (q) Sibylla Oraculorum cap. 8. He should be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 white-headed so the Bishop of Rome weareth solemnly on his Head a white Miter of Silver adorned with three Crowns and Pretious Sones or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having many heads as by Saint John the Beast of seven Heads That he should be called by a Name much like Pontus which suits with his Title in Latine PONTIFEX and That the Seat of his Empire should be upon the Banks of Tyber Irenaeus speaking of the number of the Beast's Name six hundred sixtie six saith (r) Irenaeus lib. 5. that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 valde verisimile est Anti-Christ very likely will be a Latine or Italian Tertullian saith (s) Babylon apud Joannem Romanae urbis Figura est perinde magnae de Rege suo superbae Sanctorum Dei bellatricis Tertull. Contra Marcion that Babylon in Saint John is a Figure of the Romane Citie very great and proud of her King Anti-Christ a Persecutour of the Saints of God Gregory who was immediate Predecessour to Boniface the Third from whom till Pompey's subduing of Syria to the Romane Empire were six hundred sixtie six Years saith (t) Rèx superbiae prope est quod dici nefas est Sacerdotum et exercitus praeparatur Gregor lib. 4. Epist 38. The King of Pride is at hand and which is irreverent to say an Armie of Priests is made readie for him In the Abbey of Saint Edmonds-Bury in Suffolk the Storie of Anti-Christ was Painted and he Pictured in a Glass-Window in the Habit of the Pope wearing his Triple Crown attended with Monks Friers Priests and Cardinals stopping their Ears against Enoch and Elias and persecuting them that hearkened to their Preaching a Transumpt of which was to be seen in Sir John Croft's House of Saxham near Bury Thetgand Bishop of Trevir above seven hundred Years ago calls the Bishop of Rome Anti-Christ a Wolf an Vsurper of Dominion a Deceiver of Christendom and Rome he calls Babylon Joachim an Abbot who lived almost four hundred Years since said (x) Joachim Abbas in 2 Thess ii Anti-Christus jamdudum natus est in Roma altius extolletur in Sede Apostolica Anti-Christ long since is born in Rome and shall be advanced yet higher in the Apostolick Seat Francis Petrarch Arch-Deacon of Parma who lived in the thousand three hundred and fiftieth Year compares (y) Petrarch Epist 5. 14 17 18 19. the Pope to Judas who betrayed Christ with a Kiss his Clergie to the Jews who said Ave Rex Judaeorum his Prelates to the Pharisees who in mockery clothed him in Purple and after Crucified him and again Deny if thou canst that thou art She whom Saint John saw sitting upon many Waters thou art She and none other that Babylon the Mother of Whoredoms of the Earth drunken with the Blood of the Martyrs of Jesus thou art She who hast made all Kings of the Earth drunken with the cups of thy poyson The like Oration (z) Sub Pontificis Maximi titulo Pastoris pelle lupum saevissimum nisi caecisimus sentimus Romani Flamines arma habent in omnes Christianos audendo fallendo bella ex bellis ferendo magni facti oves trucidant In Synodo Reginoburgensi lib. 2. cap. 5. Doctour James in his Epistle Dedicatorie before his Book Of the Corruption of the Fathers c. was delivered by a Bishop against the Pope in the Synod of Reginoburg part thereof being Anti-Christ's Description was In cujus fronte Contumeliae nomen scriptum est In whose forehead the Pope's the word MYSTERIE the mark of the Beast was in those days written By this I hope you see That the Church of Rome is neither the Catholick Church nor the Head thereof That Communion with Rome is not necessarie That the Romane Church is not the Mother Church That neither our British no nor our Saxon Church ows her conversion to her That Communion with Rome is not lawfull in so much as she is not a sound Member of the Catholick Church as being notoriously corrupted in Doctrine and Manners That Rome is that Apocalyptical Babylon and the Romish Hierarchie Anti-Christ Gent. You have so evidently declared this out of authentick Authours void of exception that I have no more to say but desire you to proceed to the third Article The Third Article And That there is not any Transubstantiation in the Sacrament of the Lord 's Supper or in the Elements of Bread and Wine after Consecration thereof by any person whatsoever Minist THis is identically the same with the twentie eight Article of the Church of England wherein is expressed That The Transubstantiation of Bread and Wine in the Eucharist cannot be (a) Non potest per ullam Scripturam probari Joann Fisher Contra Captivit Babylon proved by Sacred Writ but is contrarie to (b) John vi 51 53 54. evident Testimonies of Scripture and overthrows the nature of a Sacrament and gives occasion of many Superstitions Gent. Is Transubstantiation contrary to Scripture when Christ in the institution thereof saith expressly Matth. xxvi 26. Take eat this is my Body whereupon your own Casaubon confesses (c) Casaubon Respon ad Caedinalem Peton pag. 399 400. Praesentiam credimus non minus quam vos veram We Protestants believe a presence no less true then you Minist Real or true presence is twofold Either by Faith whereby the true Body of Christ in the Sacrament is eaten spiritually not corporally By reason of the relative union between the Elements and things signified this is a real presence as Cajetan (d) Manducatur verum corpus Christi in Sacramento sed non corporaliter sed spiritualiter spiritualis manducatio quae per animam fit ad Christi carnem in Sacramento existentem pertingit Cajetan Tom. 2. Tract
2. De Eucharist cap. 5. confesses but it will not infer Transubstantiation or a corporal presence when the the thing signified is in the natural substance thereof contained under the outward and visible signs this is the Transubstantiation which we denie And the Presence acknowledged by us though expressed by figurative Speeches is as real (e) Figuratio locutionis veritatem rei non perimit Rupert in Joann lib. 6. pag. 131. as theirs For first a Mystical Head is really present to the Mystical Body which is taught in Scripture by Tropical Expressions Psalm xlv Canticles Ephes v. John xv Secondly our Saviour's words about the other part of the Sacrament to wit This Cup is the new Testament in my Blood Luke xxii 20. is confessed by the Romists (f) Non negamus in verbo Calix Tropum esse Bel. larm De Eucharist lib. 1. cap. 11. themselves to be figurative why may not this as well Gent. But our Catholick Writers have taught that Transubstantiation may be gathered from those words of Consecration and that they are not figurative Minist Here you affirm two things First That your Catholick Writers taught that Transubstantiation may be gathered from the words of Consecration Secondly That they are not figurative For the former your Doctour Fisher once Bishop of Rochester ingenuously confesses that (g) Hactenus Matthaeus qui solus Testamenti Novi meminit neque ullum hic verbum positum est quo probetur in nostra Missa veram fieri carnis sangiuins Christi praesentiam Fisher Contra Captivit Babylon There is not somuch as one word there whereby the real bodily presence of the flesh and blood of Christ can be proved in the Mass no nor in any Scripture else these are his words Non potest per ullam Scripturam probari So you see it is acknowledged that your Popish Transubstantiation is Scriptureless For the latter That the words of Christ This is my Body are not taken figuratively but (h) Substantia panis nunquam est corpus Christi quamvis convertatur in ipsum Richard 4. Dist 11. in sine Art qu. 9. 6. properly consider these Arguments First If the Elements of Bread and Wine remain in their specifical Nature without alteration even after Consecration as before then the Words must needs be figurative for one individual substance cannot be predicated of another property but I shall prove anon by Scriptures and Fathers That the Elements of Bread and Wine remain in their specifical Nature without alteration even after Consecration as before Secondly The Body and Blood of Christ would be delivered and received without the Soul and Deitie of Christ For in propriety of Speech the Body is distinguished from the Blood and Soul If the Body be onely received as the letter purports then Christ is dead his Soul and Blood separated from his Body If by Body Blood and Soul be also meant it is a Synecdochical and so a figurative Expression the part put for the whole This Dilemma is not easilie answered Thirdly That which Christ delivered to be participated by his Disciples he did Sacramentally eat and drink himself Luke xxii 15. as (i) Hieron Ad Hedib Qu. 2. Saint Hierom (k) Chrysost in Matth. Hom. 83. Saint Chrysostom (l) Euthym. in Matth. xxvi cap. 64. Euthymius with (m) Aquin. 3. Quaest 81. Art 1. Vasques in 3. Disp 2. Conclusio est affirmans in qua omnes Catholici quos ego legerim plane conveniunt Sic. Vasquez many Schole-men affirm but if the words be literally interpreted then he did eat his own Flesh and drink his own Blood which the Cannibals abhor Fourthly If the Words be understood literally then Christ gave his passible and mortal Body to his Disciples but a passible and mortal Body could not be received of several Communicants and so be in several places at once could not wholly be contained in a piece of Bread be divided into parts without sensible effusion of Blood But Bellarmine avers (n) Corpus exhibitum Apostolis sumptum ab ipso Christo Domino vereerat passibile Bellarm. De Eucharist lib. 2. cap. 14. That The Body Christ gave his Disciples and they received was a passible Body Fifthly If our Saviour's Words be literally expounded then (o) Verum corpus Christi manet adhuc sub speciebus à Brutorum ore acceptis Turre-Cremata Dogs and Swine may eat the Flesh and drink the Blood of the Son of man but all that eat the Flesh and drink the Blood of the Son of man have everlasting life John vi 49 50. Sixthly If our Saviour's Words were literal and plain they themselves could not be so distracted and divided about the sence thereof but they are notoriously divided as Vasques confesses p Ingens q Vasques in 3. Thom. Tom. 3. inter Catholicos de horum verborum sensu est controversia There is a great Controversie amongst the Catholicks of the sence of these words And Suarez saith (q) Catholici in tanta opinionum varietate sunt constituti ut singulatim eas recensere nimis molesiū esset Suarez in 3. part Thomae Catholicks are in such variety of opinions that to reckon them severally were too troublesom Gent. What varietie of Opinions I had thought that there had been summa pax a compleat Harmonie Minist No for in every word their different Conceipts outstrip the number of Letters First For the subject of the Proposition Turre-Cremata saith (r) Turre-Cremata De Consecrat Dist 2. That The Pronoun This signifieth nothing so the sense would be Nothing is my Body Alexander of Hales saith (s) Alexander Hales 4. q. 10. m. 4. Artic. 2. Sect. 3. Hoc id est Panis transubstantiandus in corpus meum est corpus meum This that is the Bread to be transubstantiated into my Body is my Body Bonaventure saith (t) Pronomen demonstrat Panis substantiam sub Accidentibus quae oculis conspici potest Bonavent 4. Dist 8. Art 1. It signifies the Accidents and Forms of Bread Others say (u) Suarez in 3. partem Thomae Disp. 58. It signifies the Body of Christ Others say It signifieth confusedly that which is couched under the Forms And all of these have their Daedalian Windings Labyrinths and Limitations Secondly For the Copula or Verb Substantive Est Is Aquinas (x) Aquinas 3. q. 75. Art 8. Art qu. 78. expounds it by Continetur Under these forms my Body is contained Bellarmine (y) Bellarm. De Euchar lib 1. cap. 11. interprets it by Erit This shall be my Body Marsilius (z) Marsil 4. qu. 6. Art 1. by Transmutatur It is changed and converted into my Body Thirdly For the Predicate corpus meum My Body some make it materia prima the first matter of Christ's Body and that is common with the Bread and needs no Transubstantiation Others Corpus materiatum the materiate Body with the reasonable Soul Others an organized Body without reference to