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
against now since the Success of the Pharsalian Victory defend the Oath of God but it stood up in the worst and most dangerous Times when the Furnace was seven times hotter then ordinary Besides this Dialogue in a great part was a real History crowned with the Success here pretended Howsoever if I may discharge my Duty to my Sovereign if Truth may be advanced true Godlyness countenanced Disloyalty unmasked the Church edified God glorified I have mine Ends. I. C. THE Converted PAPIST Convinced BY Scriptures Reason Fathers and Councills THAT THE Oath of Abjuration Containeth nothing but what may be lawfully taken by every pious Christian and Loyal Subject Minister WELL met Sir it joyes me to see that Debenairity in one of your Profession though I resent it not without some regret that we whom one County and which is less one Parish confines cannot be contained within the Verge of one Church What Magical Charms of that Apostate Rome hath bewitched you that neither our common Mother's Tears like Monica's nor divine Motives like St. Ambrose's to Augustine (a) Possidonius in Vita Augustini while a Mâ—â—icke can prevail with you to come out of Babylon Speramus meliora for my mind presages that a Son of so many Tears and Prayers cannot perish and your very Countenance suggests me this hope which like Sebastian's Picture wounded with a Shower of Arrows speaks Sadness and Compunction as if in or after our last Discourse your (b) Isaiah xxx 21. Ears had heard a word behind you saying This is the way walk in it or Christ by his Embassadours had met with you like Saul going to Damascus and sent you to some Ananias for further Instruction or the (c) Augustin Confess still Voice of the Spirit had alarmed you to take up the Book our Bible and read Gentleman You mistake in your Physiognomy for though my thoughts are troubled and Spirit perplexed yet not from any Scruple of Conscience or unsettledness in Religion which like the Poles of Heaven is unmoveable founded upon that impregnable Rock against which the Gates of Hell shall not prevail But my Sadness arises from the Storms of Persecution which assault us poor Catholicks like Waves one after another As if the rigour of (d) Anno 1581. 24. Elizab. Anno 1584. 27. Eliz. former Statutes had not been severe enough this late one like Nebuchadnezzar's Furnace is seven times hotter then ordinary throwing us upon the Horns of this inevitable Dilemma either by a solemn Oath to abjure our Faith or be despoiled of two parts of our Patrimonies in a word shipwrack either Souls or Estates for ever Durum telum And if you will but truly feel how the Systole and Diastole of my Pulse beats this is the right cause of my Distemper Minist Is that a just cause of Distemper or is it so new or strange a thing for Laws to inflict a Penalty for breach of Vniformity in Religion You might reflect upon your own Spanish Inquisition and consider that Magistrates are Custodes utriusque Tabulae Guardians as well of divine as humane Laws (e) Rom. xiii 4. executing wrath on them that do evil False-Teachers are stiled (f) Philip. iii. 2. evil workers and Heresie a Fruit of the Flesh The Spirit of God (g) Revel ii 20. condemns the Church of Thyatira for suffering the Woman Jezebel to teach and seduce Christ 's Servants reproves (h) Revel ii 14. the Church of Pergamus for suffering them that taught the Doctrine of Balaam for entertaining them that hold the doctrine of the Nicolaitans Hence unsound Doctrine is resembled to a Canker (i) â— Tim. ii 17. that corrodes the sound Flesh the Abetters and Fomenters thereof to Thieves that spoil to ravenous Wolves that devour to deceitful Workers (k) Cor xi 13. that undermine the Truth Now how the Chirurgeon cauterizes or cuts off a Canker what Penalty is due to Thieves Wolves deceiptful Workers you are not ignorant Gent. I know the Church hath power to anathematize excommunicate and exercise Ecclesiastical Censures against contumacious Children and Hereticks Dic Ecclesiae Tell the Church and if they will not hear Her let them be as Heathens and Publicans Minist And what no more This Doctrine concenters with that which your (l) Asseruit non licere Haereticum incorrigiâ—â—lem tradere Saeculari potestati permittere comâ—urâ—re eum Bellarm. cap. 21. lib. 5. De laâ—câ—â— Bellarmine Fathers upon John Huss (m) Johannes Huss Articul 14. in Concilio Constantinensi Sess 15. as condemned in the Councel of Constance that It was not lawful to deliver an incorrigible Heretick to the Secular Power and to inflict corporal or pecuniary Mulcts Which St. Augustine (n) August lib. 1. Contra Epistolam Parmeniani cap. 7. lib. 2. Contra Litâ—â—ras Petiliani cap. 10. lib. 2. Contra Epist Gaudentii 17. Epist 5 c. ad Bonisacium reproves of old in those Donatists Parmenianus Petilianus and Gaudentius and is backed by your Cardinal (o) Bellarm. Tomo secundo De controversiis Christianae fidei lib. 3. who undertakes to prove it by a Vollie of Arguments In time of the Law Asa Jehoshaphat Josiah and Nehemiah punished abuses in Divine Worship Under the Gospel God by Miracles supplyed the defect of Christian Magistrates smiting Ananias and Sapphira with sudden Death by St. Peter Elymas the Sorcerer with Blindness by St. Paul Concurrent with Scriptures are the Primitive Fathers Tertullian saith (p) Tertull. advers Ghost cap. 2. Hereticks must be compelled not prayed to do their Duty Athanasius saith Arrius Eudoxius and Patrophilus when they write unsound Doctrines are worthy of all Punishments Augustine q August Epist 48. tells Vincentius that it is no Paradox that men ought to be forced to Righteousness seeing he reads the Master said to his Servant Compel all you finde to come in and that Paul was forced to receive and embrace the Truth by violent Compulsion of Christ except he judge Goods and Lands dearer unto men then their Eyes Gregory Nazianzen (r) Nazianz. Homil. in Dict. Evangel saith Cut off the Arrian Impiety cut off the pernicious Errour of Sabellius this I say unto the Magistrates Seing my words have not that Efficacy their Edict shall if they will suppress such as are infected with pernicious Heresy (Å¿) Euseb de Vita Constantini lib. 2. cap. 36. Constantine prohibited the Exercise of all unsound Religions either in publick or private Places commanding their Books to be burned their Goods to be sold their Houses to be pulled down and proscribed them as Traytours and Enemies to the Truth Here you have an Abridgment of that large Systeme of coercive Power that might be alleged against Hereticks Gent. Coercive Power I confess is lawful and usefull in the Church but this Statute now in Force against us is like Draco's Laws writ in Blood tending to ruin either Body or Soul Minist Compared with the rigour of yours
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
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
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
the same beat Saint Peter's Ship so impetuously that it began to hull or wallow upon the one side Platina saith (x) Platina in Marcello 1. Vices were so exalted and multiplyed that they hardly left any space for God's Mercy Macchiavel saith (y) Macchiavel Disp De Republ. lib. 1. cap. 12. pag. 73. There is no place wherein there is found so litle Pietie and Religion as in those people who dwell nearest Rome Espenceus saith (z) Espenc Comment Tit. cap. 1. pag. 71. that you have not onely imitated and matched but surpassed all the Avarice Ambition Lubricitie and Tyrannie that was ever heard of amongst the Heathens Sundry of your own part have written Volumes as (a) Alvares Pelag. De planctus Eccles Alvares Pelagius Nicholaus Clemangis Onus Ecclesiae containing the Narrations of the outragious wickedness which reigned among you Platina (b) Platina in Johanne xiii stiles your Grand-fathers Monsters of mankind In the Council of Constance (c) Concil Const Sess 11. Art 5. they are called the Dregs of Vice incarnate Devils Aventine saith (d) Aventin Annal. Boiorum lib. 3. pag. 211. Nothing was more luxurious covetous and proud then Priests they spent the Church's Patrimony in gluttonie riot upon Dogs and Queans and all their Preaching was to maintain their own licentiousness Matthew Paris saith (e) Matthaeus Paris Chron. in Henrico iii. pag. 535. The Prelats of Rome seek not to make people devout but to fill their Coffers with treasure They study not to win Souls but to encroach upon other mens revenues They oppress the Godly and impudently usurp other mens right They have no care of honestie or right King John of England from whom Pope Innocent extorted fourtie thousand Marks at once and twelve thousand annually to absolve his Kingdom being Interdicted said that (f) Matthaeus Paris ibid. Anno 1213. pag. 327. He had learned by wofull experience that the Pope was ambitious beyond all men living an insatiable Gulf and thirster after money and ready for hope of Gain like wax to be moulded to any thing kind or degree of wickedness Alvarez hath these words (g) Alvarez De planctâ—â— Ecclesiae lib 2. Artic. 5. literâ Aleph Vide SuriuÌ„ Tomo 4. Concil pag. 820 824 569 579. Abbatem Usperg anno 99. Luitprand Vit. Pap. lib. 6. cap. 6. Dionys Carthus Epist in sine Comment Apocal. Petrum Blesens pag. 39 40. The Mystical Sion the Church which in her Primitive state was adorned of her Spouse with such and so many Royal Graces is now clouded and eclipsed with the black mist of ignorance iniquitie and errour and we behold her cast down from heaven as a Desert uninhabited of virtue and if any godly people remain they are esteemed as Arabians and Sarracens The Prelates of the Church are an army of Devils potius depraedandis spoliandis scandalizandis hominibus quam lucris animarum operam dantes they rather labour to rob spoil and scandalize men then to win souls The consideration of which moved Cornelius Bishop of Bitanto in an Oration at the Council of Trent to express himself thus (h) Vtinam à religione ad superstitionem à fide ad infidelitatem à Christo ad Anti-Christum à Deo ad Epicurum velut prorsus unanimes non declinâssent Dicentes in corde impio ore imputencio non est Deus Epist Bitant in Concile Trident. O would to God they meaning the Romish Prelates and Dependants had not fallen with common consent and that altogether from true Religion to Superstition from Faith to Infidelitie from Christ to Antichrist from God to Epicurus saying with a wicked heart and shameless mouth There is no God Gent. This is a loud Out-cry and I am convinced that our Church was in a great part guilty but part of this might be kindled from Factions and Interests as at this present with you each Sect studies to disparage the other and render them ignominious Minist You might have said so if I had cited against you the Evidences of the Albigenses Waldenses Wicklifists Lollards Taborites Poor men of Lyons who were Dissenters from you in Judgement but the Authours I produced are unbiassed with Partiality and wholly your own bosom-Friends who out of a Sympathy bewailed the Rottenness in their own Bones No wonder if amongst us Civil Wars have untwisted the Cords of Discipline and that hath begot Liberty Liberty Diversity of Opinions Diversity of Opinions Difference in Affections hence every latter endeavours to rout the former as the Anabaptists whosoever went before them the Quakers would dismantle them It is as antient as Hostility for the prevailers to asperse and burthen the conquered as they please But even in calm Times the offences of your Church in this Nation were so outragious that Gulielmus Nubrigensis (i) Gulielmus Nubrigensis lib. 2. cap. xvi Roger Hoveden Anndl. part post an Historian of your own confesses that the Judges complained to the King that there were many Robberies and Rapes and Murders to the number of an hundred committed within the Realm by Ecclesiastical Persons in the Compass of one year And the very Tendency of your Romish Doctrine is to Licentiousness For saith Aventine (k) Quemcunque sceleris obnoxium Parricidio Incestu Sacrilegio pollutum continuò ubi cruciculam vesti assuisset solutum esse crimine poenâ dâ—clamitabant quippe ansâ—â— hinc acceptâ inimicos suos prius tollebant hinc in militiam sacram nomine dabant Aventin Annal. Boior lib. 7. pag. 530. they declare any man guilty of wickedness contaminated with Parricide Incest Sacrilege as soon as he hath sewed a Crucifix to his Garment to be quit from the Crime and Punishment which lays open a great Gap to Wickedness for many first murder their Enemies and then retreat into a Monastery for Sanctuary and under the covert of a Cowl secure themselves And your Sanctuaries are Harbours and Dens of Assassines and other enormous Delinquents tolerated and supported by your Church you openly maintain Stews and receive (l) Nam Mariscallus Papae de facto eximit â—â—â—butum à Meretricibus Constit Otho De concubitu Cler. yearly Tribute and part stake with Harlots Gent. I always disliked those Sanctuaries that were receptacles of Murderers and Assassines as also toleration of Stews But admit the Church of Rome be somewhat corrupted both in Doctrine and Manners yet I cannot conceive it is become so vile as to be that Apocalyptical Babylon which is your third Position because in Scripture Rome is never called Babylon Minist Whether Rome in Scripture be ever called Babylon is not much material though Jesuits for want of beter Arguments prove that Peter was at Rome from 1 Pet. v. 15. The Church which is at Babylon that is Rome say they saluteth you but Babylon is not taken here literally either for Babel in Aegypt called now Cairus or for that Babylon in Chaldee (m) Justin Histor.
instance interpreteth himself for when he had said The nature of Bread and Wine were changed in the Sacrament of the Body and Blood of Christ he adds (f) Sacramenta habere nomina earum rerum quas significant Cypr. Serm. De Chrismate Sacraments have the names of those things they signifie which agrees with Chrysostom's Saying (g) Quod est Symbolum tribuit rei significatae maximè quoad fidem mentis cogitationem Chrysost The Signe hath the Attribute of the thing signed or signified especially by Faith and cogitation of the minde And whereas Saint Augustine averrs the Body of our Lord enters our Mouth he means by Faith for so he vindicates himself We cannot saith (h) Nos Christum in coelis sedentem manu contrectare non possumus sed Christum fide contingere possumus In Epist in Joanem Aug. Tract 1. he touch with hand Christ sitting in heaven but we can lay hold on Christ by Faith and again (i) Ascendit in coelum corpus Christi quaerat aliquis quomodo in coelum manus mittam fidem mitte tenuisti Aug. Tract in Joh. The Body of Christ is ascended into heaven some may enquire How shall I lay hold on him being absent how shall I send up my hand into heaven that there I may apprehend him sitting fidem mitte tenuisti Stretch but out the hand of Faith and thou hast layd hold on Christ And descanting upon the Seventy third Psalm he saith Christ did carrie himself in his own hands quodammodo in a manner how quia gestabat in manibus suis corporis sui Sacramentum because he carried the Sacrament of his body in his hands Sacraments have the names of those things they signifie and are sublimed to an higher condition then before hence Scripture calls the Supper the Supper of the Lord and the Cup the Cup of the Lord and 1 Cor. x. 4. the Rock of which the Israelites did drink a Spiritual Rock I will conclude this with that of Theodoret which methinks is more then satisfactorie (k) Dominus quae videntur symbolae corporis sanguinis sui appellatione honoravit non equidem naturam ipsam transmutans sid gratiam naturae adjicions Theodoret. Dialog 1. cap. 8. The Lord hath honoured the Sacramental Symbols with the appellation of his Body and Blood 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not changing Nature it self but adding Grace to Nature Gent. But our Church hath defined That After Consecration the substance of Bread and Wine is abolished and the Shapes Accidents and Quantitie thereof onely remain Minist Your Church it is true hath defined it but without testimonie both of Scripture and Antiquitie as your own Authours confess Cajetan evidences that secluding the authoritie of the Romane Church there is (l) Non apparet ex Euangelio coactitium aliquod ad intelligendum haec verba proprié Cajetan 3. quaest 75. art 1. impress anno 1528. nothing in the Scripture which may compell one to understand the words properly or the Elements to be transubstantiated Scotus saith (m) Scotus 4. D. 11. quasi 3. lit 13. There is no Scripture that proveth the substance of Bread doth not remain Alphonsus a Castro saith (n) De Transubstantiationo panis in corpus Domini rara est in antiquis Scriptoribus mentio Alphonsus à Castro Contra Haeres lib. 8. There is seldome any mention in ancient Writers of Transubstantiation of the Bread into the Body of our Lord he might have said Never seeing purer ages know no Doctrine but that of Macarius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Bread and Wine presents in the Church an Antitype of his Christ 's flesh and blood and those that partake of the apparent bread do eat the flesh of the Lord spiritually And of Theodoret (o) Signa mystica post Consecrationem noâ— recedunt à sua natura The odor Dialog inconfusus The mystical signes after Consecration depart not from their nature And of Gelasius (p) Non desinit substantia vel natura panis vini Gelasius De duabus naturis Adv. Eutych It ceases not to be the substance or nature of Bread and Wine Gent. But if the Ancients be against Transubstantiation and Scriptures countenance it not is there any Scriptures against it Minist Quod non dicit Scriptura id contradicit in matters of Faith that which the Scriptures countenance not they discountenance because as Augustine proclaims (q) Aperte in Scriptura inveniuntur omnia illa quae continent fidem moresque vivendi spem scilicet atque charitatem August De Doctr Christian lib. 2. cap. 6. Therein are found all things plainly which contain Faith and Moralitie of life Hope and Charitie with this Weapon onely Tertullian fights against Hermogenes saying (r) Scriptum est doceat Hermogenis officium si non est scriptum â—â—meat Vae illud adjicientibus aut detrahemibus destinatum Tertull. Contra Hermog pag. 373. Let the shop or Schole of Hermogenes make it appear that that which he pretends as a Plea against me is written If it be not written let him fear that Wo that is denounced against them that add or diminish This Wo the Romists incurr seeing by their own confession there is no Scripture extant for Transubstantiation nay there are apparent Scriptures against it First Matth. xxvi Mark xiv Luk. xxii 1 Cor. xi it is said Christ took Bread blessed Bread brake Bread gave Bread to his Disciples Paul saith let a man examine himself and so let him eat of this Bread and drink of this Cup whosoever shall eat of this Bread and drink of this Cup unworthily c. But Christ brake not his own Body it was the Souldiers that Crucified him This Tertullian clears saying (s) Acceptum panem et distributum Discipulis corpus suum illum fecit Hoc est corpus meum dicendo id est figura corporis mei Tertull. contra Adamant cap. 12. contra Marc. lib. 4. He made the Bread taken and distributed to his Disciples that his body by saying This is my Body that is a Figure of my Body Secondly The Body of Christ was delivered up for us Rom. viii 32. but the Bread that Sacramentally is called his Body was not delivered up for us Therefore the Bread is not properly Christ's Body Thirdly Christ saith not as the Transubstantiatours wrest it My body is contained under these forms of Bread and wine but this The very bread is my Body (t) Antitypum sancti corporis sanguinis tui Basil in Liturg. (u) Antitypa pretiosi sanguinis corporis Christi Greg. Nazianz. Oratione De Pasch symbolically that is as Saint Ambrose tells us (x) Ambros in 1 Cor. xi De Sacrament lib. 4. cap. 5. In edendo potando sanguineÌ„ carnem Domini quae pro nobis oblata sunt significamus In eating and drinking we signifie the flesh and blood of the Lord which were offered forus Fourthly Christ saith
Apostles Preachers Evangelists Martyrs Confessours and the blessed Virgin Mary were all in Purgatory Gent. But there are authentick Scriptures for Purgatory how dare we then abjure or disbelieve it Minist Now you speak something to the purpose if your Assumption were true for (b) Chrysostom Contra Gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The holy Scriptures given by inspiration saith Athanasius are of themselves sufficient for the discovery of truth Bring but one clear place for Purgatory and you win the Goal But your own Champions disclaim such Weapons Durand saith (c) Nec Scriptura expressè de iis loquitur Durand 4. Dist 20. q. 3. Scripture speaks nothing of Purgatory and Indulgences Antonine saith (d) Nihil expressè habemus in sacra Scriptura Antonin Summa Moral p. 1. Tit. 10. cap. 3. We have nothing expresly of them in holy Scripture Alphonsus a Castro saith (e) Nulla res quam minùs apertè sacrae Scriptura prodiderunt Alphons à Castro Contr. Hares lib. 8. There is nothing of whom Scripture speaks less plainly Else why should Roffensis acknowledge the Latine Church discovered it lately and that by little and little The Greeks have no glimpse of it yet (f) Whitak Contra. 1. cap. 5. Quaest 6. If it were revealed in Scripture Scripture was the same and as clear in Primitive and succeeding times as now Besides Bellarmine Lindan and other Bigots of your Faction marshal Purgatory amongst Traditions which are as your Doctor Kellison (g) Doctor Kellison Survey lib. 8. cap. 3. describes them an opinion or Custom of the Church not written in holy Scriptures but delivered by the hands of the Church from time to time With whom consents Bellarmine saying (h) Bellarmin De verbo Dei lib. 4. cap. 2. Traditions signifie that Doctrine that is not written by the first Authours in any Apostolick Book Gent. There is express Scripture 2 Macchab. xii 44. for praying for the dead a reconciliation for the dead vers 45. that they might be delivered from sin which inforces Purgatory Minist First The Jews from whom Christians received the Canon with Origen Cyprian Hierom Augustine Melito Bishop of Sardis Eusebius Epiphanius deny that Book to be (i) Veteris Testamenti libros meditare duos viginti tu itaque cùm sis filius Ecclesiae non transgredieris illius terminos Cyril Catech. 4. Canonical Scripture and therefore from it can nothing be concluded The Church saith St. Hierome (k) Maccabaeorum libros legit Ecclesia sed eas inter Canonicas Scripturas non recipit legit ad aedificationem plebis non ad authoritatem Dogmatum confirmandam Hieron in Prafat lib. Solom reads the Books of Macchabees but receives them not amongst Canonical Scriptures reads them for edification of the people but not for confirmation of the Authority of doubtful Opinions Else one might from thence with the Circumcelliones digest that mistake that Self-murder is lawful from that unnatural act of Razias commended 2 Macchab. xiv 41. as Heroical Secondly Admit the Authority were authentick Purgatory will not follow from prayer for the Dead there are many other reasons assigned as it formerly hinted And whereas it is said He made a Reconciliation for the dead that they might be delivered from sin the meaning is that the living might be delivered from the plague or punishment deserved by that prophanation or Sin that was committed by them which are dead and this will neither infer Purgatory nor any Popish Errour Gent. Scriptures also that are undoubtedly Canonical make for Purgatory Matth. xxv 26. Agree with thine adversary quickly whilest thou art in the way with him lest at any time the Adversary deliver thee to the Judg and the Judg deliver thee to the Officers and thou be cast into prison verily I say unto thee thou shalt by no means come out thence till thou hast payed the uttermost farthing Minist He must be a good Chymist that can extract the fire of Purgatory hence First The words are symbolical which by Bellarmine's (m) Convenit inter nos adversarios ex solo literali sensu peti debere argumenta efficacia Bellarm lib. 3. De verbo Dei cap. 3. Confession are not argumentative For Arguments saith he can onely be drawn from the literal sense Secondly Saint Augustine (n) Donec solvas novissimum quadrantem miror si non eam significat poenam quae vocatur aeterna August De serm Dom. in monte lib. 6. here by prison understands Hell not Purgatory and parallels with that place of the Psalmist Psalm cx 1. Sit thou on my right-hand until I make thine enemies thy footstool and that of the Evangelist Matth. i. o In illis sunt quae cū libris Canonicis pugnani vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 vel apertê falsa 1 Macchab. vi 2. Macchab. 14. 2. M. 12. Bucan Institut Theol. p. 37. 25. He knew her not untill She had brought forth Her first begotten Son where the first implies not that after Christ's Enemies were subdued He should sit on God's right hand no longer nor the latter helpeth the Inference of Helvidius that after our Saviour's Birth Joseph knew his Wife Saint Augustine therefore concludeth (o) Donec significat non finem poenae sed continuationem miseriae August supra locum that till in this place signifies not an end of pain but a continuance of Misery Thou shalt saith Hugo (p) Semper solves nunquam persolves Hugo ex Remigio out of Remigius be ever paying yet never satisfy Which exposition Calvine and Bucer and Musculus do not onely q Ostendit debitum solvendum sed non debitorem solvendo Piscator in Matthaeum v. 26. embrace but Anselm and Beda Aquinas and Gorram Ammonius and Avendado Maldonat and Jansenius with I know not how many of their own Consorts now the sequel would be prodigious The damned souls in Hell shall never fully satisfy therefore there is Purgatory cujus contrarium est verum Gent. Christ saith Matt. xii 32. Whosoever speaketh against the Holy Ghost it shall not be forgiven him neither in this World neither in the World to come implying that there is a remission or pardon in the World to come Minist None ever held a remission and pardon of Sins in the World to come but Origen (r) Origenes ipsum Diabolum atque Angelos ejus post graviora pro meritis diuturniora supplicia ex illis cruciatibus cruendos atque sociandos sanctis Angelis credidit August De Civitate Dei lib. 21. cap. 17. who with his misericordes Doctores believed that the Devil himself and his Angels after great and long punishment suffered for their wickedness shall be delivered from their torments and shall be placed in Heaven with the Holy Angels of God and that (s) Origen in Epistola cap. 6. lib. 5. Christ should descend into Hell and be crucified again for them for whom the
60. None of the Roman Bishops my Predecessours assumed to himself the name of Universal Bishop and if any man else assume the same I say it is a swelling of arrogancy a proud novel pompous perverse temerarious superstitious profane and impious Title a name of singularity a title of error a word of vanity and blasphemy and whosoever taketh upon him or desireth this arrogant title by this exalting himself he is a fore-runner of Antichrist and if he be permitted to usurp the same it will prove the bane of the faith of the universal Church Thus far Gregory Gent. This zealous acknowledgement of so learned so pious a Pope is very prejudicial to their cause but let me hear Scriptures Minist When the Kingdom and Priest-hood were divided in Moses and Aaron Moses the civil Magistrate exercised a supremacy over Aaren the High Priest not onely in causes Civil but Ecclesiastical whom he reproved Exod. xxxii 21. for making the golden Calf and in his time the breach of the Sabbath by gathering of sticks was punished by the civil Sword Numb xv 31. Joshua a Prince no Priest succeeded Moses in his charge and by this Commission Joshua v. 2. he circumcised the Sons of Israel erected an Altar of Stone Jos viii 30. Read the Law Jos viii 32 34. did execution on him that concealed things dedicated to Idols Jos vii 24 25. caused the people to put away strange Gods and renued the Covenant between God and the people Jos xxiv 23 25. David's whole study was well for causes Ecclesiastical as Civil after he had freed Israel from all enemies then did he compose (l) 1 Paral. xvi 7. Psalms to be sung by Asaph and his Brethren then did he set (m) 1 Paral. xxiii orders in the Temple appointed (n) 1 Paral. xxiv Priests Levites (o) 1 Paral. xxv Singers and other (p) 1 Paral. xxvi inferiour Servitours and assigned to them their (q) 1 Paral. xxvii dignities courses and offices Solomon by this commission built the (r) 1 Kings vi Temple and (s) 1 Kings viii dedicated it deposed (t) 1 Kings ii 35. Abiathar the High-Priest and placed Sadock in his room I hope this is matter and argument of express Supremacy Asa took away (u) 2 Paral. xiv 3 4 c. altars of strange Gods the High-places and groves He put down his (x) 2 Paral. xv 8 12 13 14 15. Mother because she had made an Idol He took an (y) 2 Paral. xv 13. Oath of Judah and Benjamin which may be paralleled with this Oath that whosoever would not serve the LORD and abjure Idolatry should be slain Jehoshaphat sent his (z) 2 Paral. xvii 6 7. Princes to reform Religion in the cities of Judah and with them Priests and Levites himself went from (a) 2 Paral. xix 4. Beer-sheba to Mount Ephraim and brought the people again to the God of their Fathers He (b) 2 Paral. xix 8. set of the Priests and Levites and chief of the families of Israel for the Judgment and causes of the LORD (c) 2 Paral. xxix 3. 4 5. Ezechias his execution of supremacy even over the High-Priest in this kinde is famous he opened the doors of the House of the LORD and brought the Priests and Levites in He (d) 2 Paral. xxix 30. commanded them to sanctify themselves and offer burnt-offerings which they did according to the (e) 2 Paral. xxx 1 6 12. King's commandment Here Priests are obedient to the King's Injunction even in their own Duties and Charge He commanded the Levites to praise God with the words of David There he enjoyned a Liturgy He commanded all Judah and Israel to keep the Pass-over Here is as Saint Augustine saith omnia cum imperio all for the civil power He (f) 2 Paral. xxxi 2. appointed the course of Priests and Levites by turns He (g) 2 Paral. xxxi 1. took away the high-places broke down the Images and brake the (h) 2 Kings xviii 4. Brasen-Serpent made by Moses because the people burned Incense unto it Manasses that had set up Altars Groves and Images before his captivity after his (i) 2 Paral. xxxiv 3 4 19 30 31 32 33. repentance he took away the strange Gods and the Image that he had put in the house of the Lord and restoring the worship of God commanded Judah to serve the Lord. The last instance I will produce is that of Josias who purged Judah and Jerusalem from (k) 2 Paral. xxxv 1 2 3 10 18. high-places Groves and Images he gathered all Israel read the Law renued the Covenant compelled them to serve the Lord kept the famous Pass-over and reduced the Priests and Levites to their courses set by David and Solomon I suprasede the allegation of any further evidence of this kinde seeing the Jesuite Salmeron confesses that (l) In Veteri Testamento sub lege naturae vel Mosis summi Sacerdotes Regibus subdebantur Salemron in Tractatu 63. De potestate Ecclesiastica Saeculari In the Old Testament under the Law of Nature or Moses the High-Priests were subject to Kings Gent. But I have known others of our (m) Allen. Defens Angl Cathol cap. 8. Catholick Doctours preferring the High-Priest's Crosiar before the King's Scepter and for their warrant alledged these examples out of Scripture (n) 2 Paral. xxvi first of Azarias the High-Priest who accompanied with fourscore other Priests magnanimously assaulted King Vzziah smit with leprosy because he had burned Incense to the Lord drave him out of the Temple according to the (o) Levit. xiii Levitical Law sent him out of the City and deposed him from his Kingly authority (p) Bellarm. lib. 5. De Roman Pontif. cap. 8. The other example is of Jehoiada who whilest he was executing the Priest's office commanded Queen Athaliah to be slain because she countenanced the worship of Baal and substituted Joash King in her place These are Presidents of High-Priests or Papal authority over Princes Minist These two Histories being truly understood make nothing for advancement of Papal above Civil power but rather give it a deadly blow for first the Scripture saith not that Azariah assaulted Vzziah the King or that he violently forced him out of the Temple for he was forced by the hand of God when the leprosy arose in his forehead And whereas Azariah the High-Priest ' with the rest of the Priests is said 2 Paral xxvi 20. festinato illum templo expulisse to have thrust and also hastened him to go out Josephus (q) Joseph Antiq. Judaic lib. 9. cap. 11. quem sequitur Cajetanus in 2. Paral. xxvi Visa lepra Sacerdotes Regem leprosū ad festinè egrediendum monent interprets it a perswasion onely by words not any compulsion by deeds whereof Chrysostome gives the reason saying (r) Sacerdotis est tantum arguere liberámque praestare admonitionem non movere arma non
administrated but government cannot be duely administrated unless Princes have a power in reformation of the Church to be exercised even over the Clergy which was wholly obstructed while the Pope dispenced his exorbitant and apocryphal jurisdiction till the Supreme Magistrates by the consent of the three orders of the Kingdom were necessitated to reassume that s (t) Cajetanus De potestate Papae cap. 27. tyrannidi resistendi potestatem quam jure naturali gentium habent etiam in rebus Ecclesiasticis power of resisting Tyranny which Cajetan confesseth they have even in Ecclesiastical affairs both by the Law of Nature and Law of Nations Gent. Seeing then in your sense the Bishop of Rome is an Vsurper tell me what you conceive he holds by divine right what canonically or by humane indulgence lawfully conferred what by tyranny and usurpation for this discussion will give great light to the point in hand Minist I will digest this into Propositions which are all or the most of them demonstrated in the foregoing discourse First That all the Apostles were equal according to that saying of Saint Cyprian (u) Hoc erant caetari Apostoli quod fuit Petrus pari consortio praediti bonoris potestatis Cyprian De simplicitate Praelatorum The rest of the Apostles were the same that Saint Peter was all endowed with the same fellowship and power Secondly It cannot be proved by Scripture that Peter was ever at Rome Thirdly The Bishop of Rome succeeded neither Peter nor any of the Twelve in the Apostolick Charge Fourthly The Bishop of Rome was primatively but equal with other Bishops Fifthly Bishops are essentially distinguished from Presbyters but at the most in original power to ordain and exercise of spiritual Jurisdiction indeterminately which is Saint Hierom's determination (x) In divinis instituendis quid potest Episcopus facere quod non Presbyter excepta ordinatione Hieron What can a Bishop do in divinis instituendis in instituting or executing of divine things which a Presbyter may not do except (y) Otherwise in distinction of order and Jurisdiction Irenaeus justly calls Episcopacy Traditionem Apostolicam toti mundo manifestam Ordination Sixthly The Bishop of Rome's Jurisdiction at the first was indefinitely over Christians in or about Rome Seventhly It was by the Indulgence of Constantine that the Romane Diocess was further extended which St. Hierom at the least meant in that Curb (z) Noverint Episcopi se magis consuetudine quà m dispositionis Dominicae veritate Presbyteris esse majores Hieron in Epist ad Titum Let Bishops understand that they be greater then Presbyters more by Custom and prescription then by verity of divine Ordinance Eightly (a) More by custom extensivè not denying Superiority of order and jurisdiction intensivé It was humane Councils not any divine Authority that distinguished the Church into Patriarchates conferring that of the West upon the Bishop of Rome which Aeneas Sylvius afterwards Pope confesseth (b) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 188. little respect was had to Rome before the Council of Nice Ninthly It was by humane Institution that for Vnity and Peace sake the Bishop of Rome had Priority of Order in General Councils Tenthly His claim of universal Jurisdiction was usurped and unlawful So St. Hierom (c) Si authoritas quaeritur orbis major est urbe ubicunque fuerit Episcopus sive Romae sive Eugubii sive Constantinopoli sive Rhegii ejusdem est meriti ejusdem Sacerdotii Hieron ad Euagrium If we seek for authority the world is bigger then the City of Rome wheresoever there is a Bishop whether he be at Rome or at Eugubium or at Constantinople or at Rhegium he is of like worth of like Priesthood Gregory the First disclaimed the Title of Vniversal Bishop in himself saying (d) Nemo praedecessorum meorum hoc profano vocabulo usus est Greg. lib. 4. Epist 38. None of his Predecessours used such a profane Term and checks the Bishop of Constantinople for it saying (e) Quid tu Christo universalis Ecclesiae capiti in extremi judicii dicturus es examine qui cuncta ejus membra tibimet conaris Vniversalis appellatione supponere Gregor lib. 4. Epist 38. What answer wilt thou make unto Christ who is indeed the Head of the Vniversal Church at the trial of the last judgment that thou goest about under the Name of Vniversal Bishop to subdue all his Members unto thee Eleventhly The Pope had no jurisdiction in this Nation for the first six Centuries Twelfthly Austin and his fellow-Monks were the first Seminaries of it who introduced it by blood and superstition Lastly (f) Bonifacius Tertius magna contentione obtinuit à Phaca Caesare ut sanciretur Romanus Pontifex Oecumenicus summus Episcopus totius Ecclesiae Christinae Ab eo tempore nunquam desierunt Romani Pontifices conari pro dignitate potentia sua augenda Carion Chron. pag. 161. It is justly excluded out of these Nations as inconsistent with civil Government and destructive to the peace of Church and State Gent. All this seems to be probable and you have given such evident Demonstration of the particulars that I know not what to reply Minist Then I may safely conclude That which hath no ground in Scriptures Fathers or antient Councils was not known for six hundred years after the Incarnation was introduced with blood and superstition and maintained with Tyranny and is inconsistent with civil Government and destructive to peace of Church and State ought to be abjured But such is the Pope's pretended jurisdiction in these Nations Therefore it ought to be abjured The Eleventh Article 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 Gent. WHat new matter presents it self to be abjured in this Article all Doctrines in affirmation of the Points in question were renounced before Minist The ten former Articles as was premised in the beginning comprised the rem or matter to be sworn or abjured The two last contain the modum or manner of abjuration being undistinguishably the same with that of the Oath of Supremacy which concluded thus (a) Haec omnia planè ac sincerè agnosco juro juxta expressa verba pera me hic prolata juxta planum communem sensum intellectum eorundem verborum absque ulla aequivocatione aut mentali evasione aut tacita reservatione quacunque Andreros I acknowledge and swear all these things plainly and sincerely according to the express words by me here uttered and according to the plain and common meaning and understanding of the same words without any equivocation or mental reservation or secret evasion whatsoever Gent. I beseech you therefore give me