Rome and those in her communion and the Church of England are but severall members of the One Catholick Church That I conceive cannot be 1. For the reasons inferred from the Articles of your Church as above 2. For that the Articles of Faith of both Churches are directly contradictory as appears by many your negative Articles And Mr. Hooker sayes li. 3. fo 84. That the Children of the visible Church are signed with this marke One Lord ONE FAITH One Baptisme 3. Your self Sect. 24. charges the Church of Rome with errors in matters of Faith no lesse then in 4. points viz. Transubstantiation Communion in one kind Invocation of Saints and Adoration of Images and how you do distinguish between errors in matter of Faith pertinaciously as you will say held and Heresie I would willingly hear and if guilty of Heresie then by your sayings out of St. August Haeresis enim Sponsa Christi non est And Haeretici non pertinent ad Ecclesiam Catholicam she is no part of the Catholick Church And in Sect. 11. you charge the Church of Rome That she hath most sacrilegiously robbed the Laity of Christs blood 4. Christs mysticall body is but one and although that body is made up of many members yet all those members must cōmunicate one w th another for if a member be separated but by schism it is like an arm cut off from the body or a branch from the vine your owne similies which makes that arm or branch no part of the body or vine VIII And that the Church of Rome and England are separated by schisme I think none will deny for they doe abhorre mutuall communion in divine worship Sacraments Prayers and holy Rites and no Protestant will frequent Catholick service especially in the holy Sacrifice of Masse Moreover Catholicks excommunicate Protestants every year and Protestants did frequently Catholicks in England And by publick Statutes and Laws of the Land any one who should reconcile one of the Church of England to the Church of Rome is guilty of death but a Priest that shall celebrate Masse is made guilty of high Treason How therefore can One Church Christs mysticall body grow up together of such different members And your self say Sect. 19. that since the Reformation you have not communicated with the Church of Rome IX The Church of Rome and England being thus separated both in Faith and Communion and so not one And the Church of Rome and those in communion with her by your saying not being the Catholick Church my desire to be shewed the Catholick Church or the Church of England distinct from the Church of Rome and those in her communion for the last 1100 years or for so long as you please to say the Church of Rome hath so grievously erred that you dare not communicate with her is not nor by your Papers can be satisfied Thus beseeching Almighty God to look favourably into the souls deceived by devillish deceits that all hereticall impieties removed the hearts of them that erre may relent and returne to the unity of his truth I humbly take leave and rest Your most unworthy Servant T. B. For Mr. T. B. An Answer to his second Letter SIR I. I Have heretofore manifested that (a) § 2. there were Churches in Judea in Galilee and Samaria before ever there was a Church at Rome 2 ly That (b) Ib. there was a Catholick Church when the Apostles Creed was compiled and beleeved and yet no Church at Rome 3 ly After Rome became a Church she ceased to be Orthodoxe in so much that (c) § 23. in the time of St. Hilary of Poicteurs there was at Rome no Church no Communion of Saints She and those in communion with her were Hereticall and complyed with Arius And yet in France at that very instant there was a Catholick an Orthodox Church as also (d) § 29. at Alexandria and in Sardinia 4 ly (e) § 18.27.29 No Church at Rome under Zepherinus a Montanist Marcellinus an Idolater Liberius an Arian Vigilius an Eutychian and under John the 22. that Monster of Hereticks And yet in those dayes the Church was in Asia Alexandria Sardinia Cappadocia France and other places And all these I hope before Luther and after Rome had been Catholick And yet the effect of all this is a resolution in you that (f) n. 1. there can be no Church shewed through the whole world for many hundred yeers before Luther but the Church of Rome and those in her communion For some hundred yeers then it seems there may and if for some perchance for more 2. All this is to imply as if no Church without Rome as if all these were no Churches because they did not communicate with Rome in her damnable heresies If no Church but Rome and those in her communion then was there no Church at all for many hundred yeers since Rome was no Church while Arian or Eutychian or worse From whence then borrow you these grounds and take up this resolution Because Rome sometimes embraced Montanism sometimes Eutychianism Arianism Apostatism therefore no Church but Rome Or as if Asia Alexandria Sardinia France and Cappadocia were no part of the world For in those places there were Catholick Churches when none at Rome Or else that Church because the Romane was Catholick though never so hereticall Thus the Faith shall be tryed by Rome and not Rome by the Faith Communicate with Rome and all 's well 3. Next therefore you scoffingly adde (g) Ib. for if there could I presume your learning is such you would have known it and your charity such that being desired you would have shewed it me Sir my learning is such I blesse God that I doe know it and my charity such that upon your desire I have shewed it you But your eyes and resolution are such that you will not see it Thus with (h) Senec. ep 51. Harpaste Seneca's wives fool the house is dark when you are blind not casually but wilfully 4. In your former Letter your desire was that I would shew you the Catholick Church distinct from the Church of Rome and those in communion with her This I did in my former Answer plainly and fully § 1.22 23 29. That in this you might receive satisfaction I grant that The Catholick Church was alwayes visible from the Apostles times to this present day even then when there was no Church at Rome § 5. c. Next I have therein proved that (i) § 10. The Church of Rome and those in communion with her are not cannot be the Catholick Church A member indeed of the Catholick Church sometimes she was and sometimes she was not When Orthodox she was a member of the Catholick but while Hereticall or Schismatical she was no Church much lesse the one Catholick That the Romane Church hath been dangerously Hereticall is manifested § 16 17 18 23. That she hath been miserably Schismaticall is acknowledged by your
Temptation not from Religion 10. Thus we are Catholicks and our Church will prove so too We beleeve the holy Catholick Church we professe it is but one (q) Cypr. l. 4. ep 2. A Christo una as St. Cyprian speaks but one of Christs making though divided through all Nations into many members per totum mundum in multa membra divisa (r) Item Episcopatus unus Episcoporum multorum concordi numerositare diffusus Ib. So the Episcopacy is but one under that great (s) 1. S. Pet. 2.25 Bishop of our soules but it is diffused by the numerous consent of many Bishops One Church and one Bishoâ—rick and yet many Bishopricks which are called Churches and (t) Concil Nic. Diatyp 2. every Bishop is head as it were of that Communion or Church which is committed to his charge (u) Tertull. de Praescrip c. 20. These many Churches small or great una est illa ab Apostolis prima ex qua omnes are that one first Apostolicall Church of whom come all (x) Sic omnes primae omnes Apostolicae dum omnes unam probant unitatem Ib. Thus they are all prime all Apostolick while they all approve one unity (y) Ib. c. 32. This unity is by Tertullian placed in Faith and Episcopall succession Hitherto then we are right for those Churches that have this faith and this successive government (z) Ib. non minus Apostolicae deputantur pro consanguinitate doctrinae are equally Apostolick with those very Churches which were planted by the Apostles And in the Councel of Ephesus the appeal is not to the Bishop or Church of Rome for tryall of doctrine but to the (a) Vincent Lirin c. 42. consent of the most famous Catholick Bishops that were before them If Rome be judge the work is short we shall quickly have one Religion setled good or bad But the old rule is this (b) Ib. c. 3. Quod ubique quod semper quod ab omnibus that which hath been beleived in all places at all times by all the Fathers that is truly Catholick and nothing else for ought I know 11. This fully manifests that this Nationall Church is as much Catholick and Apostolick as can be desired And yet I cannot expect that this should work upon you who are obstinately prepossessed against all satisfaction I remember A.C. was not ashamed to publish in print (c) A.C. p. 54. that the Lady whom the two Bishops conferred with did not aske the Question as if she meant to be satisfied with hearing what either of them said And was it not is it not so with you Simon Magus will be the old man say St. Peter what he may And (d) 2. Tim. 3.8 as Jannes and Jambres withstood Moses so will your corrupt faction resist the truth come what can 12. But you have reason for what you say and this it is (e) n. 3. Because although I said the Church of Rome was a member of the Catholick yet the 19. Article of our Church sayes that the visible Church of Christ is a Congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite to the same What is here to displease you Is not all true Refute it if you can deny it if you have the face (f) Ib. But in divers other Articles our Church condemnes the Church of Rome for not preaching the pure Word of God And that 's it that offends you Sir we undertake not to judge your Church but her doctrine we condemne her errors and yet acknowledge her to be a Church (g) Apoc. 2.13 God blames the Church of Pergamos for enduring the seat of Satan within her Diocese as also (h) Ib. v. 15. for holding that odious doctrine of the Nicolaitans and yet grants her to be a Church such a one as it was St. Paul calls the Corinthians (i) 1 Cor. 1.2 a Church but (k) Ib. v. 11. c. 3. he blames their schismes (l) Ib. c. 5. their carnality (m) Ib. c. 11. their disorders in the Church (n) Ib v. 20 c. their prophaning of the Lords Supper and (o) Ib. c. 15.12 charges them with the heresie of the Sadduces Your errors were crept in among us and shall not we dare to call them errors and to teach our Country-men to avoyd them Foure of these that B. Martyr hath charged you with and proves them to be blasphemous fables and dangerous deceits as I acquainted you § 24. You read and turn over and take no notice of what you read This 't is to be led by other mens eyes and to see no further then your new Masters will give you leave 13. Justly we taxe you Art 30. for maiming the blessed Eucharist and for denying the Cup or Blood of the Lord to Lay men As if our Saviour had not shed it for them as much as for us and had not given it to them as well as to us What is the meaning then of these words (p) St. Mat. 26.27 Drink ye all of this or did not the Church of Christ understand what they did when they gave it to Priest and People And how can I communicate with them that will not suffer me to communicate with Christ according to his own Ordinance who deny me that which Christ hath commanded me to take In denying me the Cup ye admit me by halves in truth ye forbid me the Lords Table I withdraw not my selfe I have proved § 11. that in the judgement of the Catholick Church this Sacrament is to be administred to the Laity in both kinds I shall adde therefore with you that (q) n. 4. the Church of Rome doth neither preach the pure Word of God nor duly administer the Sacraments in those things that are of necessity requisite for the same This appears by our departure or as you name it our separation not from you but from your errors As you are a Church we communicate with you wherein ye are erronious we depart from you And in this we relie not upon our owne judgement but (r) In ipsa vetustate omnium vel certè penè omnium Sacerdotum pariâ—er Magistrorum definitiones sententiasque sectamur Vincent Lirin c. 3. submit to the generall resolution of the ancient Fathers The Jews at Gods command (s) Lev. 13.46 separated the leprous from the sound the clean from the unclean and so doe we Though (t) Num. 12.14 Miriam were Moses owne Sister yet did he withdraw himselfe and the whole Congregation from her while leprous But when she was healed of her foule disease both he and the rest communicated with her Cast off your leprous errors and we are for your communion 14. And whereas you adde that (u) n. 4. Archbishop Lawd says it is not lawfull to make
perchance in all parts of the habitable world at the same time (n) 1. Cor. 12.12 One it is but many members As the body is one and hath many members so is Christ (o) Chrysost in loc Pro Ecclesia posuit Christum for the Church he sets down Christ since the Church is his body (p) 1. Cor. 12.13 into which we are all baptized This body hath many members these members are diffused from sea to sea over the whole earth So the Church is in Greece Italy Spain France England Polonia and * Unus spiritus inesse omnibus infusus membris una anima meritò dicitur quia una in omnibus fides unus ab omnibus colitur Deus atque ex uno ore hymnos omnes concinunt Deo Ruffin hist l. 9. c. 10. whereever the Catholick faith and Apostolicall government are continued Thus we acknowledge Rome to be a Church as St. Paul did Corinth though an erroneous and superstitious Church You see now where you may communicate with the Catholick but it is left to your discretion to choose whether you will communicate with a reformed or a superstitious Church 24. Now to the second where I say That the Church of Rome and those in her communion and the Church of England are but severall members of the one Catholick Church You reply thus (q) n. 7. That I conceive cannot be 1. For the reasons inferred from the Articles of your Church as above 2. For that the Articles of faith of both Churches are directly contradictory as appears by many your negative Articles I look not upon your conceits but upon your reasons inferred from the Articles of our Church which are already satisfied § 12 13. And whereas you adde that the Articles of faith of both Churches are directly contradictory I hope it is not so If it be I am certaine one of these is no Church For then (r) 1. Cor. 3.11 we build not both upon the same foundation (s) Colos 2.19 we hold not the head from which all the body receives nourishment and is knit compacted together by joynts and bands Quid itaque relicto capite membris adhaeres Why then do you leave the head to cleave to the members corrupt putrified members He that builds upon the rock builds upon sure grounds (t) Aug. de verb. Domini Ser. 45. c. 7. Veni ergo mecum si vis superpetram noli mihi velle esse pro petra if then you befor the rock go along with me and seek not to be the rock to me Behold we build upon the rock we beleeve in God the Father in God the Son and God the holy Ghost I hope ye doe so too We also beleeve the Unity in Trinity and Trinity in Unity And do not ye so too Hitherto we are both upon the Rock We beleeve the * We devoutly professe and in all points follow the faith which is contained in the three Creeds that is to say of the Apostles of the Councel of Nice and of Athanasius The Protest of Bishop Scory c. Book of Mart. p. 2119. three Creeds and in the same sense the Primitive Church received them which ye doe not but give some of the Articles a new another sense Here then ye are beside the Rock 25. Thus we agree and yet not agree we agree in the foundation not in the superstruction in the letter not in the exposition And we are sorry to see you forget your selves so much as to infringe so memorable so necessary a Canon as that of the Councel of Ephesus which decrees that (u) Conc. Ephes Can. 7. It is not lawfull for any one to bring to write or compose any other Creed besides that which was agreed upon by those holy Fathers assembled in the holy Ghost at Nice He that offends in this kind against this Canon is deeply censured If a Bishop he is to be deprived of his Cure if a Clergy-man of his function but if a Lay-man he is to be turned out of the Churches communion But ye have imposed a new another Creed of Pius Quartus upon the Church which whosoever will not subscribe to he is at least no good Catholick w th you 26. Say not that these are expositions they are dangerous additions and though I cannot say ye have altered the letter yet I dare be bold to say ye have strangely alter'd the sense (x) Tertul. de Praescrip c. 38. auferendo proprietates singulorum verborum adjiciendo dispositiones non comparentium rerum by taking away the proper sense of severall words and by inserting imaginations of such things as have no footing in holy Writ Whereas we as we ought take the rule of Faith in the literall sense (y) Quae nullas habet apad nos quaesliones nisi quas haereses inferunt quae Haereticos faciunt Ib. c. 14. and that raiseth no controversies with us but such as heresies bring in and such as make Hereticks Your selves your own Church ye may charge with contradictions this Church ye cannot This is the plea we stand upon (z) Ib. c. 21. Communicamus cum Ecclestis Apostolicis quod nulla vel in nullo doctrina diversa hoc est testimonium veritatis we cannot but communicate with the Primitive the Apostolick Churches whose doctrine is in nothing different from theirs This is such a testimony of the truth that it is above all exception And resolved I am with Gods blessing to be no longer of this communion then I shall be able to make this good 27. And whereas (a) n. 7. Mr. Hooker sayes That the Children of the visible Church are signed with this mark One Lord ONE FAITH one Baptisme I presume you make no doubt of this Neither can I think but that you are resolved whoever denies the Lord of life or renounceth the Catholick faith or is baptized into any other Baptism then that one which our Saviour instituted or is a second time baptized he is no childe of the visible Church since that hath taught us to beleeve one Baptism for the remission of sins He then that forsakes this faith forsakes the Church 28. Thirdly you adde that (b) Ib. I my selfe charge the Church of Rome with errors in matters of faith no lesse then in foure points viz. Transubstantiation Communion in one kinde Invocation of Saints and Adoration of images As if I were the first or the onely man that charged you with these errors whereas (c) Art 22 28 30. this is done by our whole Church and the Inditement is made good by that learned Archbishop of B. memory The Church saith that these doctrines are (d) Art 22. fond things grounded upon no warranty of Scripture but rather repugnant to the Word of God The Archbishop hath charged it home and you know not how to shift it off It would well therefore become a Christian Church to redress these and your other
AN ACCOUNT OF THE CHURCH CATHOLICK Where it was before the Reformation AND Whether ROME were or bee the CHVRCH CATHOLICK IN ANSWER to II. LETTERS SENT TO Edward Boughen D. D. We write none other things unto you then what yee read or acknowledge 2 COR. 1.13 Evigilate ad salutem amate pacem redite ad unitatem Aug. ep 171. LONDON Printed by E. Cotes for Richard Reyston at the ANGEL in Ivie-lane M.DC.LIII To my Reverend friend Mr. Boughen Doctor in Divinity These humbly present SIR BEcause I see in a conference zeal often turns to choler and because it was desired I would put my mind in writing that I might the more distinctly be understood and thereby the better receive solution I have here beneath set downe what I desire to have shewn viz. the Catholick Church distinct from the Church of Rome and those in communion with her which by your own propositions below is necessary to be shewn to find the Catholick Church If this you doe you may win a soul to your Church If this you cannot doe I hope you will not accuse mee for remaining where I am I have made bold to trouble Mris. M. at her conveniency to present this to you and at your conveniency crave the favour of your Answer and am SIR Your Servant to command T. B. I. You grant the Catholick Church to be alwayes viz. from the Apostles time to this time visible II. You say that the Church of Rome and those in communion with her are not the Catholick Church because they have grievously erred and in one fundamentall at least Then by your saying the Catholick Church must be distinct from the Church of Rome and those in her communion Wherefore I desire to be shewn the Catholick Church distinct from the Church of Rome and those in her communion for the last 1100 years and if it cannot be shewn it will necessarily follow those were the Catholick Church or else the Catholick Church was not alway visible To Mr. T. B SIR 1. BY Letter you desire to have shewed unto you the Catholick Church distinct from the Church of Rome and those in communion with her which was at our meeting manifested as plainly as we can distinguish the whole body from a particular member or a particular member from the whole body The body is one thing the member another the body is totum compositum the whole fabrick the member but a part of it And this is the particular Church of Rome to the whole Catholick (a) Chrysost in 1 Cor. 12. Homil. 30. Every member as St. Chrysostome teacheth hath a proper and a common vertue it hath likewise a peculiar and a common form or shape The hand hath not the shape or strength of the whole man and yet by the meer shape we know it is a mans hand And though we know the Church of Rome by her form that is by her Faith and Government to be a Church yet hath she not the form or virtue of the whole Church be she never so Catholick If she have then must the Catholick borrow her life and being from Rome and not Rome from the Catholick If this particular had the virtue of the whole then Timothy and Titus might not have given Orders or censured Delinquents or redressed what was amisse at Ephesus and Crete but by virtue of a Commission from the Church or Bishop of Rome And yet (b) 1 Tim. 1.3 St. Paul besought Timothy to abide at Ephesus that he might charge some those within his Diocese that they teach no other doctrine then St. Paul had delivered And (c) Tit. 1.5 for this cause left he Titus at Crete that he should redresse what was amisse and ordain Presbyters as hee had appointed him not as the Church of Rome directed him And this was before he had visited that City 2. But if the Church of Rome be the Catholick Church Where was the Catholick Church before she became a Church Was there one or was there none If one then was not that the Romane since there was yet no such Church If none what were (d) Act. 9.31 those Churches throughout all Judea and Galilee and Samaria This was before the Apostles parted from one another to teach all Nations hitherto we find them in these quarters and no other And yet at that time the Catholick Church was in being unlesse the Apostles Creed deceive us For (e) Ruffin in Symb. n. 10. that was framed at Jerusalem before the Apostles went about their great work And for this end was it made that it might be (f) Hanc credentibus dandam esse regulam statuunt lb. credentibus regula a rule for beleevers whosoever became Christian he was to beleeve the Catholick Church which he could not beleeve if it were not in being 3. Secondly if Rome be the Catholick Church then if she be Orthodox the Catholick Church is Orthodox if she be Hereticall or Schismaticall the whole Church must be Hereticall or Schismaticall as she is So the Church shall take denomination from her with her she shall stand or fall Great reason then we should have an eye to Rome and relie upon her But this Church hath been miserably Schismaticall and Hereticall Schismaticall as is to be seen in Platina and Onuphrius when she had sometimes two sometimes three Bishops together a double a treble-headed a monstrous Church Whereas (g) Concil Nic. can 8. in one City there ought to be but one Bishop That she hath been sufficiently hereticall is confessed by your own men And as long as she was in this state shee was no Church (h) Cypr. Pompeio Haeresis enim Christi sponsa non est Heresie is no Spouse of Christ (i) Si Haeretici sunt Christiani esse non possunt Tertul. de Praescrip c. 37. her members not so much as Christians if we may beleeve Tertull. and St. Cyprian And St. Austin saith (k) Aug. de Deut. loc l. 5. c. 10. Haeretici non pertinent ad Ecclesiam Catholicam Hereticks doe not so much as belong to the Catholick Church So then they that confesse Rome to be Hereticall grant her to be no Church And yet who dares say that the Catholick Church was Schismaticall or Hereticall because Rome was so This were to deny to destroy the Church For if Schismaticall she is no body but shivers If Hereticall in the chief fundamentalls at least Where 's the Church Unlesse as there were (l) 2 Cor. 11.13 false Apostles so yee will have false Churches Such Churches we will have nothing to doe with unlesse it be to pray for them and to advise them to (m) Apoc. 2.5 remember from whence they are fallen to repent and to doe their first works 4. Thirdly if Rome be the Catholick Church if any thing be amisse in any particular the fault is hers and she ought to mend it If any mans hand fester or foot be lame if a remedy be not
4.3 those few in Sardis that had not defiled their garments from the multitude that had (i) Ingemuit totus orbis se Arianum esse miratus est Hieron cont Lucifer c. Vincent Lirin c. 6. The world groaned and wondred to see it self all Arian But God sees not as man sees at that time he had a Church and his eyes beheld it though it were very difficult for man to point it out Visible it was to some and those not over many Thus much for the Visibility of the Church 10. It is time now to look toward the second proposition wherewith you charge me which is this You say the Church of Rome The second Proposition and those in communion with her are not the Catholick Church because they have grievously erred and in one fundamentall at least What ever I said I am sure I have manifested that the Church of Rome and those particular Churches in her communion are not cannot be the Catholick Church no more then some parts of man may be said to be the whole man or (k) The Church is called the House of God 1. Tim. 3.15 some parts of an house to be the whole house But as for the reason which you impose upon me I am certain I never gave it I never said these were not the Catholick Church because they have grievously erred and in one fundamentall at least This reason was not could not be given for that purpose neither was it needfull or usefull For had it never erred the Catholick it could not be a Catholick it might be a part but not the whole If these you speak of be the whole all other are excluded and that your party most uncharitably aimes at Take Rome at the best at the highest (l) Concil Nic. can 6. she hath her priviledges among many not over all other Provinces must enjoy theirs And divers Bishops have as large territories as ever justly had your Pope of Rome He that hath a desire to know the truth of this let him consult the 6 Canon of Nice the 2 3 of Constantinople the 28 of Chalcedon with the 28 125 Canons of the African Code and he shall quickly discern that Rome in those days was no such wondrous Church She no lesse then others had her bounds which she might not passe 11. But I remember well I said that if there were no other cause then the maiming of the Lords Supper I could not communicate with the Church of Rome The reason is because our Saviour ordained it to be given in both kinds and ye have most sacrilegiously robbed the Laity of his blood By this means yee make the people unfit for martyrdome if St. Cyprian mistake not (m) Cyp. l. 1. ep 2 Quomodo saith that Father ad martyrii poculum idoneos facimus si non eos ad BIBENDUM prius in Ecclesia POCULUM DOMINI jure communicationis admittimus How can we make them fit for the cup of Martyrdome if first in the Church we doe not by right of communion admit them to DRINK THE CUP OF THE LORD And againe (n) How can we shed our blood for Christ who are ashamed to drink the blood of Christ Cypr. l. 2. ep 3. Quomodo possumus propter Christum sanguinem fundere qui sanguinem Christi erubescimus bibere No may the people say we are not ashamed to drink it but yee are ashamed to give it us to drink at least to acknowledge the wrong that yee have done us We have a right to drink it but yee have barred us from our right Thus yee have gone against the sense and practise of the Primitive Church Yee have also departed from the Institution of Christ (o) Ex Christi institutione Sacramenta virtutem obtinent Tho 3 q 64.3 c from which the Sacraments receive their force and virtue What efficacy then can your half Sacrament be of 12. But for your further satisfaction I adde First The Church of Rome and those in communion with her are not the Catholick Church exclusivè solely excluding others however divers of that faction appropriate that title to them And yet (p) Art 19. we grant Rome herself to be a Church that is a member of the one Catholick though an erronious member as a vicious man is a man or as an ulcerous member is a part of the body Though we see her errors we deny not her essence but wish she were cleansed from her corruptions Secondly a particular Church cannot be styled the Vniversall and Catholick signifies nothing else * Si hominem dicas jam quemvis hominem dixisti Athan. de Definit tom 2. p. 45. no more then Socrates can be said to be Home in specie all or the onely man Neither can we affirm that man is the onely animal the onely sensitive creature though the most excellent Yet in the third place though we deny you to be the Catholick we acknowledge you to be a Church (q) Archbishop Lawd §. 20. n. 3. For that Church which receives the Scripture as a Rule of faith though but as a partiall and imperfect Rule and both the Sacraments as instrumentall causes and seals of grace though they adde more and misuse these yet cannot but be a true Church in essence 13. It is not then every abuse of Scripture and Sacraments but (r) Haeretici de Deo falsa sentiendo ipsam fidem violan Quapropter non pertinent ad Ecclesiam Catholicā Aug. de Deut. locut l. 6. c. 10. the razing of the foundation that ruines a Church and makes that to be none which heretofore was one Of the essence of the Church I take to be these two (s) Omnes haereses ad utramque formam à nostris Ecclesiis provocatae probent se quaquâ putant Apostolicas Tertul. de Praescrip c. 32. the Catholick faith and the Apostolick government The former is the soul of the Church and gives it life the other is as the sinews thereof which knit the members together firmly into one body Without the former it is built upon sand and without the other it cannot last (t) Heb. 11.6 Without the Catholick faith we cannot please God and without a Bishop the Sacraments will quickly cease Yea the very communion of the Church must fail since according to St. Austin's rule (u) Non possunt communicare nisi iis quos sedere in sedebus Episcopalibus audiebant Aug. ep 163. we may not so much as hold communion with any that have not Episcopall Sees Since then yee professe the Catholick faith and continue the Apostolick government though mixt with corruptions and encroachments (x) Archbishop Lawd § 2◠n. 2. we grant you to be a true but not Orthodox Church For (y) Integritatis custodes recta sectantes Aug. de verâ Rel. c. 5. Orthodox Christians are keepers of integrity and followers of right things Of which the Church of Rome is neither 14. If then
presumption thou hast cut off thy self from the body of Christ which is his Church In those days he had no such power How he since came by it is laid open to your and every bodies eyes by Archbishop Lawd § 25. n. 12. 27. But why for the last 1100 years Is it because ye dare not trust to the former ages Wherein we finde (n) Lira in S. Mat. 16. Zepherinus to be a Montanist Marcellinus an Idolater Liberius an Arian and Vigilius an Eutychian All Bishops of Rome but no Catholicks Needs therefore in their times must the Catholick Church be distinct from the Church of Rome Or is it because for tryall of the truth of Religion I appealed to the 500. years next after our Saviour I professe I did and doe so because it is common in these dayes even with those that conscientiously pretend to truth (o) Tanta est quorundam errandi libido ut contenti non sint traditâ semel acceptâ antiquitus credendi regulâ sâ—d nova ac nova in diem quaerant semperque aliquid gestiant religioni addere mutare detrahere Vinc. Lirin c. 26. not to be content with the rule of faith which was once delivered to the Saints and received from them by the Primitive Church and so transmitted to posterity But we have an itching after new inventions and our glory it is either to adde or alter or pare off something from Religion These courses I abhorre with a perfect hatred and am taught to doe so by Tertullian and Vincent Lirinensis Yea some of your owne Bishops have resolved that (p) Ib. c. 9. Religion admits of no other course but this ut omnia qua fide a Patribus suscepta forent eadem fide filiis consignarentur that all things be preserved for the children with the same faith wherewith they were received from the primitive Fathers And (q) Nosque Religionem non quâ vellemus ducere sed potius quâ illa duceret sequi oportere Ib. we must not lead Religion whither we please but rather we must follow whither that leads This was the resolution of Stephen Bishop of Rome an holy and prudent man as Vincentius termes him (r) Ib. c. 43. Xistus likewise and Celestinus are of the same minde they will endure no innovations no additions to Antiquity Oh that Rome had always kept close to this rule then should we have had no such ruptures in the Church as we now complain of and bewaile 28. And reason good we have to appeal to Antiquity which is not partiall towards you or us but indifferent to both (s) Ib. c. 8. She never held it meet to maintain the faction or conspiracy of any one Province but (t) Apud ipsam Ecclesiae vetustatem non partis alicujus sed universitatis ab iis suscepta est defensio Ib. she stood up in defence of the whole Church and not for any part thereof And he can be no good Christian that does otherwise St. Cyprian is altogether for this course (u) Cypr. Pomp. if any thing be amisse he sends us to the spring head to finde out the fault The like counsell is given by Ireneus (x) Iren. l. 5. c. 4. If difference arise about any small question nonne oporteret in antiquissimus recurrere Ecclesias in quibus Apostoli conversati sunt ab iis de praesenti quaestione sumere quod certum quod liquidum est ought we not to have recourse to the most ancient Churches not to that in being wherein the Apostles themselves conversed and from those to take that which is certain and clear about the present question Observe from thence we shall have that which is certain Why then shall we content our selves with uncertainties That therefore the third Generall Councell might deal clearly and upon sure grounds with Nestorius (y) Vincent Ligrin c. 42. it took this very course holding it to be Catholicissimum foelicissimum atque optimum factu most Catholick most happy and meetest to be done to take into consideration the sentences of those holy Fathers that were before them Those they took to be their Masters their Counsellors Witnesses and Judges Their doctrine they held close to their counsel they followed to their testimony they gave credit to their judgment they submitted and answerably thereto passed sentence upon the difference then in agitation Blame not us then if we appeal to the Fathers and (z) Vt rite atque solenniter ex eorum consensu atque docreto antiqui dogmatis Religio confirmaretur prophanae novitatis blasphemia condemnaretur Ib. by their unanimous writings judge of Religion that so we may keep to the old Rules and avoyd the blasphemies of profane novelty This was the proper the onely way then known and is now readily to discern without prejudice presumption or partiality whether ye or we be in the right what is Orthodox and what not At this tribunall let us stand or fall 29. All this will hardly prevail with you For say you if this cannot be shewn it will necessarily follow those were the Catholick Church or else the Catholick Church was not alway visible Sir if you can distinguish between man in specie and Socrâ—â—â—s you may quickly distinguish between the Catholick Church and Church of Rome For as man is substantially predicated of many differing in number so is the Church Though St. Peter be a man yet is he not the onely man Judas is a man as much as he they both communicate in the same essence in the same definition the one is as much a reasonable creature as the other And it will not excuse the Church of Rome from being erronious because it is called a Church and hath the same definition with other Churches Good and bad Orthodox and Erronious come not into the definition The onely definition or description of the Catholick Church that I find in Scripture is this (a) 1 Tim. 3.15 The Church is the pillar and ground of truth From whence I argue thus That Church which hath erred is not the pillar and ground of truth But the Church of Rome hath erred Ergo The Church of Rome is not the pillar and ground of truth The Major is undenyable the Minor I prove thus That Church which hath professed Montanisme Arianisme Eutychianisme hath erred But the Church of Rome hath professed all these Ergo The Church of Rome hath erred The Major is clear and the Minor is sufficiently proved § 18.27 It follows therefore necessarily that the Church of Rome neither was nor is the Catholick Church And yet the Catholick Church was then visible when the Church of Rome fell from the Catholick faith and ceased to be a Church (b) Euseb hist l. 5. c. 15. Montanus and his Enthusiasmes were censured and condemned by the Bishops of Asia in divers Synods In those dayes when Arianisme prevailed at Rome the Catholick Church was visible (c) Theodoret
Was it possible such Bishops should reforme abroad what they practised and countenanced at home In those drowsie illiterate and Apostaticall times John 22. broached his damnable heresies And in those times in all probability were those strange doctrines hatched and many of those abuses induced we now protest against Somewhere then the Church was visible when invisible at Rome And occasion is given us to presume that in this very Island it was visible since Erasmus professeth that in all his travels he found learned Bishops in England onely And for many yeers we know the Greek Church had small correspondence or communion with the Latines and yet a visible Church for all this Neither can I doubt but in other countries even in Italy there were some learned Bishops that knew the Canons of the Church and full well understood that (a) Conc. Ephes can 1. heresie discharges not onely the Bishop from his Metropolitan but (b) Ib. can 3. the Clark from subjection to his Bishop The Church of Rome then must pardon us if we withdrew our selves from her Bishops when they fell into Apostasie or heresie And all good men will acquit us for reforming abuses at home according to our duty We have good warrant for what we doe even the authority of the whole Church representative Sir I have done If you be offended that I have stirred too much in these loathsome puddles consider I beseech you that you set me upon this unpleasing â—ask What I have done was at your desire and according to your directions Christ knows I have no private or by end in these my writings it is your satisfaction and salvation which I desire and endeavour God of his mercy give a blessing to these my labours and to you an humble and discerning spirit that you may see the truth and embrace it So prayes Your unworthy friend Edward Boughen Ab adversario mota quaestio discendi existit occasio Aug. de Civit. Dei l. 16. c. 2. Where was our Church before Luther It was just there where yours is now One and the same Church still no doubt of that One in substance but not one in condition of state and purity your part of the same Church remaining in corruption and our part of the same Church under reformation The same Naaman and he a Syrian still but leprous with you and cleansed with us The same man still Archbishop Lawd Ep. Ded. § Now one thing For Edward Boughen Doctor in Divinity These are SIR I. YOur papers I received some moneths since and for your great pains therein I humbly thank you The effect of them is this viz. a Resolution that there can be no Church shewed through the whole world for many hundred years before Luther but the Church of Rome and those in her communion for if there could I presume your learning is such you would have known it and your charity such that being desired you would have shewed it me II. My originall doubt was that sith the Catholick Church must be alway visible and that I could not by my best enquiry finde that a succession of men professing the doctrine of the Church of England had been alway visible that that Church was not the nor any part of the Catholick Church To this doubt at our conference you endevoured my satisfaction by attempting to prove that though the Church of England had not been alway visible at least not seen yet seeing she is but a member of the Catholick Church of which the Church of Rome is another it was sufficient that the Catholick Church had been alway visible in the Church of Rome and other particular Churches though not in the Church of England III. That discourse then did give me no satisfaction because although you said that the Church of Rome was a member of the Catholick yet the 19 th Article of your Church sayes That the visible Church of Christ is a Congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs ordinance in all those things that of necessity are requisite to the same And in divers other your Articles your Church condemnes the Church of Rome for not preaching the pure Word of God As in the 22 th concerning Purgatory Pardons Worshipping of Images and Reliques and Invocation of Saints And in the 24 th concerning the Publick prayers in the Church and the ministring of the Sacraments in a tongue not understood of the people In the 31 th concerning the Sacrifice of the Masse for quick and dead which that your Article calls blasphemous fables and dangerous deceits IV. And for not duly administring the Sacraments In the 30 th Article you say The Cup of the Lord is not to be denied to Lay-people For both the parts of the Lords Sacraments by Christs ordinance and commandement ought to be administred to all Christian men alike So then by the Articles of your Church the Church of Rome doth neither preach the pure Word of God nor duly administer the Sacraments and that in those things that are of necessity requisite for the same as appeares by your separation for your beloved * fo 195. or 7. against Fâ—sher Archbish Lawd says it is not lawfull to make a separation for points not necessary And if you say you did not make the separation but the Church of Rome then Luther Tindall c. did not goe out of the Church of Rome but the Church of Rome out of them V. Therefore I had reason still as in my Letter to demand a Church distinct from the Church of Rome and those in her communion of which no man that reads your answer can thereby I think receive satisfaction For the whole drift and scope of your papers is either to prove First that the Church of Rome and those in her communion is not the Catholick Church or else Secondly that the Church of Rome and those in communion with her and the Church of England are but one that is severall members of one Church VI. For the first that the Church of Rome and those in communion with her was not the Catholick Church for that time I required you shew no proof that I doe finde but that some of the Popes have been either Hereticks or Schismaticks which if admitted though it is not to be so in some of them for that time yet it doth not make that whole Church to be Hereticall or Schismaticall For I beleeve you will yeeld that the King of England or Archbishop of Canterbury may be an Heretick or Schismatick and yet the Church of England be still part of the Catholick Church But if it were granted that the Popes of Rome being Schismaticks or Hereticks should annihilate that Church yet that could give me no satisfaction who required not where is not the Catholick Church but where it is that I might communicate with it 2. For the second that the Church of
be so in some of them for that time yet it doth not make that whole Church to be Hereticall or Schismaticall Sir though not admitted by you and your Masters yet it is acknowledged by your own learned men Lyra Stella Almain Platina Onuphrius and others that some of your Bishops have been Hereticall and some Schismaticall And that not for a small time as you seem to imply but for many generations (r) Aventin Annal. Boior l. 5. p. 447. for 450 yeers together they were an infamie to their Order as Aventinus testifies God forbid that I should passe sentence upon every particular person but as a City is rebellious when the Governour and the party prevalent withstand and affront the Prince though many loyall subjects be in that City so when the Bishop and the prevailing part with him fall into heresie that Church is adjudged Hereticall and the denomination is taken from the more eminent and potent faction Thus (s) Socrat. l. 3. c. 29. Sozom. l. 4. c. 10. Rome it selfe was accounted Arian while Bishop Felix communicated with Arians and ordained divers of that persuasion Ministers of that Church And yet blessed be God (t) Theodoret. l. 2. c. 17. Rome at that time had many good people that would not communicate with that Bishop 21. But in the words following it is little lesse then confessed that your Bishops were such as I have related (u) n. 6. For as your next words speak I beleeve you will yeeld that the King of England or Archbishop of Canterbury may be an Heretick or Schismatick and yet the Church of England be still part of the Church Catholick Sir we must distinguish between a professed and close Heretick Those that communicate with a professed Heretick are as he is Hence is it that (x) Theodoret. l. 2. c. 17. Sozom l. 4. c. 10. Felix Bishop of Rome though inwardly Orthodox was adjudged Hereticall for holding communion with the Arians But with a close a concealed Heretick we may communicate and be guiltlesse Thus (y) Act. 8.13 St. Philip communicated a while with Simon Magus (z) 1 Tim. 1.20 St. Paul with Hymeneus and the rest of the Apostles with Nicolaus and were blamelesse But this is to perswade us that your Church was Catholick when your Bishop an Heretick Thus the Popes infallibility is shrunk into heresie it is fallen out of the chaire into the body of the Church and the head shall receive health from the members not the members from the head Whereas anciently the Saints of God judged of the Church by the Bishop not of the Bishop by the Church Yea (a) Concil Nic. Can. 5. the communion of the Church is estimated by communicating with the Bishop and (b) Cod. Eccles Univers can 169 if any whether Priest or other shall sever themselves from their Canonicall Bishop and shall call a Congregation against him or without his directions they are censured to be Hereticks The reason is because (c) Concil Nic. Diatyp 2. the Bishop is as it were the head the life of his Church and (d) Concil Nic. Can. 4. ought not to be ordained without the approbation of all the Bishops of that Province And I know Liberius was ordained with this circumspection Thus the Bishop elected is presumed to be of the same Religion with the rest of the Province and the Province with the Metropolitan Provided therefore it is that (e) Cod. Eccles Univers Can. 5.99.104 the Synod of that Province censure him if he faile of their expectation and depart from the Orthodoxe faith And (f) Ib. Can. 171 172. if they do not they are alike guilty and all that adhere to him or them 22. And for the parties instanced the King of England and Archbishop of Canterbury I beleeve that either or both of them may be Hereticks and this Church not so since it is not their being but our complying that makes us hereticall But if all our Bishops be of the same Religion with them this Church is in an ill case You or I may save our owne soules by not communicating with them by dissenting from them and by protesting against their unsound doctrine But the Church is not to be judged of by you or me but by those that sit in Moses chaire and are (g) 2. Cor. 2.16 either the savour of life unto life or the savour of death unto death For (h) St. Mat. 5.13 if the salt lose its savour wherewith shall it be salted how mended how recovered Surely (i) Ib. it is to be cast forth of the Church out of the dignity it is in and trampled upon as good for nothing This was spoken to the Apostles and with them to their successors But when the King and Priest joyne together it hath a strange influence upon the People for good or bad (k) 4. Reg. 16.10 c. When King Ahaz and Vrijah the Priest professed Idolatry with open face though many good men were resident among them yet was that City and People accounted Hereticall The power of the sword drawes some to sympathize and too many to temporize This is to be seen under the reign of (l) Ista edictorum Imperatoris vi quae in partes Occidentis miserat confecta sunt Socrat. l. 2. c. 29. Constantius Julian Valens and others where we see Religion much depend upon the Imperiall breath But if Prince and Bishop concurre in Religion they hardly meet with opposition Look upon Antioch under Constantius the Emperour and Leontius the Bishop upon Constantinople under Valens and Bishop Eudoxius and you shall see how suddenly they were overrun with heresie Now if it should fall out so unhappily with any or all the Cities of this Kingdome the Diocesan or Nationall Church so infected shall be deemed Hereticall Under K. Edward VI. and Queen Mary the Religion of this Church was judged of by the Governors and thus shall we deal with Rome 23. (n) 6. But if it were granted say you that the Popes of Rome being Schismaticks or Hereticks should annihilate that Church yet that could give me no satisfaction who required not where is not the Catholick Church but where it is that I might communicate with it And I say if the Church of Rome bee annihilated by the Popes Heresie or Apostasie she shall be no Church much lesse the Catholick What then shall become of those Churches in her communion surely they are all in an ill in the same case with her Grant but this and the controversie is at an end You have satisfaction and I ease But this will not serve your turn who now require not where is not but where is the Catholick Church Well if this will give you satisfaction I shall tell you this too The Catholick Church is where ever the Catholick faith is preserved and Apostolick government continued (m) Chrysost in 1. Cor. 12. It hath been dispersed through the whole world though not
upon Apostolicall truth insinuates this unto us thus we know it thus we beleeve it And for the Sacrifice of the Masse as ye call it we acknowledge it to be a Commemorative Sacrifice Let us have the Communion in both kindes presse us not to beleeve Transubstantiation or any of your late inventions and I know no reason but we may frequent that which ye call the Sacrifice of the Masse I shall not quarrel the word when the main matter is agreed upon 37. Heretofore whatever you think so little exception was there to our Divine Service Worship Sacraments Prayers and holy Rites that those two memorable Bishops (q) Bo. of Mar. Bonner and Gardiner communicated with us in them and so did most of the Romane Catholicks of this Nation for ten yeers under Queen Elizabeth till that terrible Bull of Pius Quintus came thundering out Yea Bishop Gardiner subscribes that the Common-prayer book is a devout a godly a Christian Book and Order c. * Ib. p. 1357. But as it was with the Donatists so is it much alike with you (r) Aug. de Verb. Dom. Ser. 49. c. 10. they in the height of pride trumpeted it out Nos sanctificamus nos justificamus nos facimus justos we are the men that sanctifie we are the men that justifie we make you just Ecce quo ascenderunt Behold to what an height they were grown And are not ye ascended to a strange height to say Nos facimus Catholicos Wee are they that make men Catholicks Side with us and ye are Catholicks differ from us in the least point and ye are Hereticks St. Paul is of another minde (s) Ro. 14.3 4. in meats in matters of indifferency in such things that are not of necessity to be done we are not to judge one another (t) Phil. 3.15 16. If in these kinde of things and such as tend to perfection of life we be otherwise minded God shall reveal even this unto us so that we walk by the same rule whereto we have attained That is (u) Chrysost in loc so we preserve the same faith and keep the same commandements So St. Chrysostome These these are the rule we must be sure to walke by 38. From Divine service you descend to the publick Statutes and Laws of the Land whereby it is enacted (x) n. 8. that any one who should reconcile one of the Church of England to the Church of Rome is guilty of death And reason good since ye have so many traitrous principles against the Oaths of Allegiance and Supremacy against the honor and safety of Princes Indeed what is this reconciling to Rome which by the Laws is condemned but a withdrawing of the people from their obedience to give that to the Pope which is due to their Prince This is plain by the Statute whose words are these (y) 3. Jac. 4. That person who shall put in practise to absolve perswade or withdraw any of his Majesties Subjects from their naturall OBEDIENCE TO HIS MAJESTY or to reconcile them to the Pope or Sea of Rome or to move them or any of them to PROMISE OBEDIENCE TO ANY PRETENDED AUTHORITY OF THE SEA OF ROME That then every such person their Procurers c. shall be adjudged Traitors and being thereof lawfully convicted shall have judgment and suffer as in cases of High Treason You see the Law and the reason of this Law If this will not satisfie the same Statute sayes moreover that (z) Ib. It is found by daily experience that many his Majesties Subjects that adhere in their hearts to the Popish Religion by the infection drawn from thence and by the wicked and devillish counsel of Jesuites Seminaries c. are so far PERVERTED IN POINT OF LOYALTY and due allegiance as they are ready to entertain and execute any treasonable conspiracies and practises as appears by the Gunpowder-treason By this time you see the reason of this Act and cannot deny it to be just 39. But if you speak truth a Priest that shall but celebrate Masse is made guilty of High Treason So you say but upon search I can find no such Statute Indeed an Act there is that (a) 23. Eliz. 1. Every person that shall say or sing Masse being thereof lawfully convicted shall forfeit the summe of 200 Marks and be committed to prison till he pay this summe And (b) Ib. Every person that shall willingly hear Masse shall forfeit the summe of 100 Marks and suffer imprisonment for a yeer The like penall Laws have been heretofore set forth by the best Christian Emperours (c) Socrat. l. 1. c. 6 Sozom. l. 1. c. 19. by Constantine the Great against the Arians But the Donatists were Schismaticall Sectaries and (d) Aug. ep 48. against these he made also a Decree that so many of those as refused to be united to the Church should forfeit their personall estates Many such Laws are to be seen in the African Code And our Saviours command is that (e) St. Luc. 14.23 the people be compelled to come into his house And this care hath been taken for the good of all sorts of Recusants that so (f) 1. Eliz. 2. 23. Eliz. 1. they might be drawn to Church to serve God with one mind and one mouth which every National Church is bound to doe Care therefore is taken that (g) Cod. Eccles Vnivers can 81 we pray with the people But how doe they pray with the people who pray in a tongue the people understand not (h) Ib. Neither ought we in times of peace to communicate with such as meet in private houses and frequent not the Church prayers (i) Ib. And they that abhorre one Church are not to be received into another Yee therefore that will not communicate in prayers with your own Mother Church ought not to be received by any member of the Catholick And in doing so in receiving such as you are Rome offends against the Laws of the Catholick Church 40. These Canons are little observed little thought of all that is studyed in these dayes is to continue the breach and to make it wider Hence is this exclamation (k) n. 8. How therefore can one Church Christs mysticall hody grow up together of such different members That Christs mysticall body consists and growes up of different members is clear 1. Cor. 12.12 c. and all these receive life and power from the same head even those very members that are distorted or diseased The sound hand therefore cannot say to the lame leg or gouty foot Thou art not of the same body but according to the directions of the head the sound hand provides and applies a plaister to the diseased member Observable it is that between the Eastern Western Churches were many differences viz. 1. About the observation of Easter 2. Rebaptization of Hereticks 3. Procession of the holy Ghost 4. The number of Sacraments 5. The manner of