maintains Doctrines repugnant to plain words of Scripture you or the Church of Rome you will say perehance that those words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 were formerly but Marginal Note and are now crept into the Text and that all the Greek copies of S. Lukes Gospel are corrupted This indeed is the answer that one of your great and learned Reformers Beza has given though without any ground or colourable proof but he well knew that the words of the Text were so plain that they could not admit of any other shift or evasion and by this shift you may evade any authority of Scripture that may be brought against you and had truth no other way to defend it selâ— we also might thus answer any text of Scripture that can be alledged against any Doctrine of the Church of Rome 37. But let us now see what the antient Fathers say concerning this fond Doctrine and repugnant to the plain words of Scripture S. Chrysostome speaking of Christ's presence in the blessed Sacrament has these words Ecce eum vides ipsum tangis ipsum manducas Et tu quidem vestimenta cupis videre Ipse verò tibi concedit non tantum videre verùm manducare tangere intrate sumere Hom. â—o ad Pop. Antiochen Behold tâ—ou seest him Christ thou touchest him thou catest him thou desirest to see his garments and he is pleas'd that thou shouldest not only see him but also eat him touch him and receive him within thy body And that this seeing eating touching and receiving Christ is not in a bare figure only appears plainly by these words of the Father following in the same Homily Quod Angeli videntes horrescunt neque liberè audent intueri propter emicâ—ntem inde splendorem hoc nos pascimur That which the Angels tremble to behold and scarce dare presume to look upon by reason of iâ—s glorious splendor even this do we feed on Mark this good Doctor Angels tremble not at such mean creatures as Bread and Wine neither have these creatures as bare signs only of Christs body and bloud such glorious lustre and splendor Indeed Christs true body which good Catholiques feed on is a glorious body ten â—housand times more glorious then the Sun though the glory thereof as being a spiritual body cannot appear to mortal eyes And that you may not fly to your other shift and say that we receive and feed on Christs body by Faith and love only hear what the same Father sayes in the same Homily a little before the last words cited Neque enim illi satis fuit hominem fieri colaphis caedi crucifigi verùm ut semetipsum nobis commiscet nos fide tantùm verum ipsa re nos suum efficit corpus He Christ was not onely contented to become man to be buffeted and crucified but he also incorporates himselfe into us and makes us to be his own body not by Faith only but truly and really And Hom. 61. ad Pop. Antio the same Father thus saith Vnum corpus eâ—â—icimur c. Vt itaque non tantùm per charitatem hoc â—iamus verum etiam ipsa re in illam misceamur carnem hoc namque per escam efficitur quam largitus est nobis We are become one and the same body with Christ viz by the power of the blessed Sacrament That then we may be so not by charity only but truly and really let us be incorporated into that flesh for this is brought to pass by that food which he has given us And now Doctor how is it possible that Bread and Wine should incorporare us into Christ's flesh or that bare figures should make us become one body with him and that not only spiritually and mystically but truly and really But let us hear the same Father speak once more Hom. 60. ad Pop. Antioch Nos Ministrorum tenemus locum qui verò sanctificat â—a immutaâ— ipse est We supply the place of Ministâ—rs but he that sanctifies and changes them is Christ himself Here is a change and that by the power of Châ—ist not theâ— by the Faith of the commuâ—icant 38. Let us now hear what S. Ambrose sayes de Sacram. â—i 4. c. 4. Panis iste panis est ante verba Sacramentorum ubi accesserit consecratio de pane fit caro Christi quomodo potest qui panis est corpus esse Christi Consecratione Before the words of Consecration it is bread as soon as Consecration comes of bread it is made the flesh of Christ Mark those words De pane of or from bread How can that which is bread become the Body of Christ by consecration And a little after Si ergo tanta vis est in sermone Domini Jesu ut inciperent esse quae non erant quanto magis operatorius est ut quae erant in aliud commutentur If then there be so great poâ—er in the word of our Lord Iesus that those things which had no being should begin to have a being how much rather does it effect that those things which had a being should be chang'd into an other substance Here then is a change a substantial or essential change as appears plainly by those words in aliud commutentur And what does a substantial or an essential change differ from Transubstantiation and this change is wrought principally by Christs omnipotent power instrumentally by the words of Consecraâ—ion pronounc't by the Priest then doubtless not by the faith and charity of the communicant 39. Some of your Sect I know have been very forward to acknowledg Christ truly and really present in the blessed Sacrament nay that Christs body is really present there but how by faith but what you mean by that expression by Faith I know not howbelt I am sure you must understand either the manner or the means of Christs body being really present there If by those words you understand the manner of Christs body being present in the Sacrament then is his body present there apprehensively only for by Faith the soul apprehends Christs body which in that apprehension is spiritually present to the faithful and worthy communicant but how then can this be clear'd from a contradiction for to be present apprehensively only by faith is contradistinguisht from being truly and really present so that to say Christs body is truly and really in the blessed Sacrament by faith is in effect to say Christs body is truly and really in the Sacrament and Christs body is not truly and really in the Sacrament And if by Faith you understand the means that is either the meritorious pardon that word or instrumental cause of Christs body being really pâ—esent in the Sacrament or a necessary condition without which Christ's body cannot be really present there then first you contradict the forecited Fathers who say that Christ's body is really present in the Sacrament by the omnipotent power of Christ in the words of Consecration pronounc't by the Priest Secondly
tenerent Wee thought fit c. that all our fellow bishops might stedfastly approve of and imbrace you and your communion that is the Catholique Churches unity and charity Is it not plaine by these words that the unity of the Catholique Church consists in the communion with the Bishop of Rome And if there be no Catholique unity but in communion with the Bishop of Rome it is apparently impossible that any one can be united to the Catholique Church that is not in communion with the Bishop and the Church of Rome Besides that the Church is built upon S. Peter and his Successors I have already fully proved Sect. 25. and Sect. 58. to which I will add one testimonie more out of S. Cyprian Epist ad Quintinum Nam nec Petrus quem primum elegit super quem aedificavit Ecclesiam suam c. For neither Peter whom our Lord chose to be the first and upon whom he built his Church c. The like words he has Ser. 3. de bon pat whosoever then forsakes the foundation cannot be part of the house or building The whole building rests upon the foundation wherfore he that is separated from the foundation is separated also from the building which is the house the Church of God And you must remember Doctor that S. Cyprian liv'd in the yeare of Christ 250. and therefore long within the first 500. yeares to which you have appeal'd Sect. 27. so that you must either confesse the Prorestants to be out of the communion of the Catholique Church and consequently schismaticall at the least or else you must revoke and renounce your appeale If you will say that the sense of the whole Church appeares not fully in the writings of particular Fathers you shall heare the confession and acknowledgment of 520. Fathers assembled in the fourth Generall Councell at Calcedon in the yeare of Christ 451. who all unanimously acknowledge Pope Leo their head Their words are Quibus tu quidem sicut membris caput praeras Over whom that is the Fathers assembled in the Councell thou wert as the Head over the members And it is to be observ'd that this Councell was held in the Easterne Church and consisted for the most part of the Fathers of that Church wherein notwithstanding Pope Leo's Delegates sate in the uppermost Seat and took place of the Patriarch of Constant inople himself even in his own Patriarchate which would never have been permited had not the Pope's Jurisdiction extended to the Eastern as wel as the Western Churches About 50. yeares after the Councell did not the Eastern bishops acknowledge that it was necessary for all Christians to communicate with the bishop and Church of Rome you have heard Sect. 58. that Iohn Patriarch of Constantinople excluded al from the communion of the Catholique Church that were divided from the Apostolique sea of Rome which doubtlesse the great Patriarch of the East would never have acknowledged had it not descended by universall Tradition that the Bishop of Rome was appointed by Christ to be the supreme Pastor and Governour of the whole Church Examine all this Patriarch's letters written to Pope Hormisda and you shall find them all directed to the Pope after this manner Domino mâ—o per omnia sanctissimo And can any reasonable man imagine that so great a Patriarch would have stiled the Pope his Lord if his power in the Easterne Church had been absolute and independent on the sea of Rome In like manner Dorotheus Bishop of Thessalonica in the Eastern Church in his Epistle to the same Pope has these words Ista nunc scripsi Beato Capiti nostro per Patricium c. These things have I now written by Patricius to our Blessed Head By this it plainly appeares that in those dayes within the first 600. yeares of Christ the Bishop of Rome was acknowledg'd the Head of the Eastern Churches as well as of the Western and that by the Eastern Bishops themselves even by their cheife and Head-Bishop the Patriarch of the East who likewise as you have already heard confest that all Catholique Communion flowes from the Apostolique sea of Rome as the Head and Fountain thereof And what better interpreter of Scripture or more faithful preserver of Apostolique Traditions can therebe then the antient and universal practise of the Church To the practise of former Ages and Declarations of antient Councels let us joyn the definiâ—ions of later times viz. of the Councel of Florence in the year 1439. where the Patriarch of Constantinople was present in person and all the other Patriarchs either personally or by their Delegates Let us then hear the whole Church speaking in that Councel Item definimus Sanctam Apostolicam sedem Romanum Pontificem in universum Orbem tenere primatum c. Concil Florent Act. ult Also we declare that the holy Apostolique Sea and Bishop of Rome hath the primacy over the whole world and that the Bishop of Rome is S. Peters Successor who was chief of the Apostles and that he is Christ's true Vicar and Head of the whole Church the Father and Doctor of all Christians and that in S. Peter full power was given to him the Bishop of Rome by our Lord Jesus Christ to feed rule and govern the whole Church To this definition subscribed all the Patriarchs of the Church and amongst the rest the Patriarch of Constantinople himself You shall have his subscription as it is set down in the Acts of the Councel Joseph miserations divinâ Constantinopolis c. Florent An. 1439. I Joseph by the mercy of God Arch-bishop of Constantinople and new Rome and universal Patriarch because my life is almost at an end do therefore by the goodness of God according to my duty publish this my opinion to my beloved sons in this writing For all those things which our Lord Jesus Christs Catholique and Apostolique Church of Old Rome believes and imbraces I profess that I also do hold and believe and fully consent unto them And I grant that the blessed Father of Fathers and chief Priest the Pope of Old Rome is our Lord Iesus Christs Vcar and I deny not that there is a Purgatory for souls And note that this is the profession of a dying man past hope of life Here you see a concurrence of the later ages with the former Here you see all the churches of the world consenting to the Primacy and Jurisdiction of the Church of Rome Here you have seen the practise of the antient church the Declarations of former Councels and the Definitions of later then which nothing can better interpret Scripture or more faithfully preserve divine truths and Apostolical Doctrines to posterity Since then the Church of Rome is the Head and Mother-church of the world and consequently the Fountain of Unity whosoever shall separate himself from her communion cannot possibly be a member of the Catholique Church And since the Church of Rome by her power and Jurisdiction diffuses her self
thereof would stand in need of some supreme Head and Governour certainly he foresaw that when his Church should be more ample and numerous and more subject to divisions and factions it would stand in far greater need of an Vniversal Head wherein all particular Churches and members thereof might be united and therefore would not leave it without some common Pastor to guide and direct it And I desire you to take notice Doctor that herein all the Fathers both Greek and Latin Antient and modern unanimously agree and that this common and supreme Pastor of Christs Church ever was and ever must be S. Peters Successor who hithetâ—o ever since S. Peter plac't his Chair there has been the bishop of Rome and for ought we know ever will be till the end of the world And this those very Authors Stella and Lyra whom you have cited for your self will plainly tell you even in those very places which you have cited Besides who ever confirm'd the acts of any lawful General Councel but the Pope In his absence had he not his Delegates who saâ—e in the supreme place of the Councel though they were not alwayes Bishops and that even in the Easterne Church I could be more copious in this point but I here intend a reply only not a Treatise of Controversie 26. I come now to Pope John 22. who stands charg'd with a strange and monstrous Heresie viz. for affirming that God the Son is greater then God the Father and the Holy Ghost and Stella's authority is produc't to prove it Answ I confess Stella has accus'd him of it but I must be bold to excâ—pt against his authority and testimony in this matter of fact for it cannot appear that Stella spake this upon any just ground or probability for no man besides Stella either Catholique or Heretique that I could ever yet read or hear of ever charg'd Pope John 22. with that blasphemy 't is true some Heretiques and amongst the rest Calvin Just li. 4. c. 7. Sect. 28. have charged this Pope for affirming that the souls of men were mortal but most injuriously for he never taught nor held the mortality of the soul all that he held contrary to the opinion of the world was That the souls of the Just should not see God before the Resurrection This opinion was far from Heresie the Church never having defin'd the contrary and divers ancient Catholique Fathers being of the same opinion neither did he ever absolutely defend that opinion as an unquestionable truth For as Jo. Villanus Hisior li. 11. cap. 19. reports the day before his death he declar'd that he never had any intent to define it and that whensoever he discoursed of it his end was to find out the truth and added withall that he held the contrary opinion to be more probable and I am sure it is most improbable that Ockam his bitter enemy should charge him with this and Calvin with the other and yet neither of these should make any mention of that blasphemous Heresie which D. Boughen one of Stella layes to his charge if either he had been guilty or they could have found any probable argument or colourable ground that he might be guilty of that horrid blasphemy but suppose this had been true as it is far from all probability of truth what is this to the purpose What if Liberius Mâ—rcellinus and John 22. all Bishops of Rome had their private errors what is all this to the Church of Rome your Intelligencer Stella even in that place by you cited will tell you they erred as private persons only not as bishops of Rome or Heads of the Church they never decreed nor defin'd Heresie they never commanded any heretical Doctrine to be receiv'd as a divine truth by the whole Church They might fall into errors so likewise did Peter as Stella sayes even after Christ had prayed for him that his Faith should not fail But I suppose no man will be so unreasonable or blasphemous as to say Peters Faith failed after Christ had prayed that it should not fail though externally for fear of the Jews he denied it Peter then denied his Faith what was this to the other Apostles and the rest of Christs Disciples Liberius Marcellinus and Pope John 22. had their errors what was this to the Church of Rome had you read Stella but a very few lines further you would have found small incouragement to have cited his authority for your opinion for though he seems in some sense to grant your Minor Proposiâ—ion as you call it Sect. 18. in your missh pen Syllogism Sect. 17. viz. That Liberius Marcellinus and Iohn 22. erred in Faith yet he there plainly denies your conclusion viz. That therefore in their times the Church of Rome became no Church but was an Anti-christian Synagogue His words in Luc. 22. 31. the very place by you cited are these Ecclesia enim Autiochena Alexandrina Constantinopolitana saepe defecerunt à fide Ecclesia verò Romana nunquam defecil quia Christus ait Petro â—ravi pro te ut uon deficiat fides tua The Church saith he of Antioch Alexandria and Constantinople have often fallen from their faith but the Church of Rome never fell from her faith because Christ said to Peter I have prayed for thee that thy Faith fail not You see Doctor what a plain testimony here is against you out of the same Author which you have cited for you Stella was not so sharp-sighted as to see your consequence viz. That beause Marcellinus Liberius and John 22. had fallen from the true faith therefore the Church of Rome had forsaken her faith but the contrary he maintains exprefly viz. That although Liberius Marccllinus and John 22. all Popes of Rome denied the true Faith yet the Church of Rome never failed or fell from her faith He could not draw your Conclusion from such Premises as yours are and yet doubtless he knew a Syllogism and a rational consequence as well as you 27. But why should Vigilius be an Eutychian was it because out of reverence and respect to the Councel of Calcedon he could not be induc't neither by the perswasions nor threatnings of the Emperour to repeal an Act of that Councel in condemning those Tria Capitula which the Counccl had receiv'd as Orthodox nothing favouring the Heresie either of Nestorius or Eutyches one whereof was the Epistle of Ibas who publiquely in the Councel renounc't the Heresies both of Nestorius and Eutyches another the writings of Theodoret against Nestorius for which Theodoret had formerly been depos'd by the Eutychian Faction in that Latrocinal Councel at Ephesus and afterwards restor'd by the Catholiques I confess this is a very strong argument that he was no Eutychian but that he was one you only say it you alledg no reason you cite no authority nor testimony but that of Lyra whom I cannot find making any mention at all in the place by you cited in Mat. 16. either of
over all the parts of the Christian world and as being the great Metropolitan of the world infuses unity into all particular Churches and Christians She is in this her largest amplitude properly and truly call'd the Catholique Church And because the Catholique Church cannot fall into any error in faith or any other damnable error whatsoever nor teach Doctrines superstitious sacrilegious or repugnant to plain words of Scripture because she is and ever shall be guided by Gods Holy Spirit which hitherto has and ever shall lead her into all truth therefore it cannot be truly said that the Roman Church being this Catholique Church ever was or can be guilty of errors in faith or of superstitious sacrilegious or any damnable Doctrines whatsoever 73. Besides when Luther first for sook the communion of the Roman Church did he not stand alone was he not divided from the world even from those that were not in communion with the Church of Rome as well as from those that were did he communicate in the Sacraments or external worship with any particular Church Congregation People Nation or Sect professing the name of Christ can any man separate himself from that church in whose communion he once liv'd whose Faith and Doctrine he imbrac't and joyn himself to no other congregation in the whole world professing the name of Christ either in doctrine or external communion and yet be no Schismatique If so then there never was or can be any Schism If then Luther was Schismatical in being divided from the Whole Christian world in Faith and communion it necessarily follows that all those who first adhered to him forsaking the communion of that church whereof they had formerly been members and all those who have since followed Luther and have not joyn'd themselves to any church or Christian Congregation whatsoever besides themselves must be guilty of the same Schism How then is it possible for you to avoid the guilt of Schism since you have forsaken the communion of the Church of Rome with whom you once communicated as you confess Sect. 19. and have not joyn'd your selves to any other Christian Congregation whatsoever You abhor the communion of the Roman Church and that which you call the Greek Church abhors you Will you say that the Protestants are the whole Catholique Church then you contradict your self who grant Sect. 12. that Rome her self is a Church a member of the one Catholique You must also then confess that the Greek Church as you call it is no part of the Catholique Church and the truth is you have good reason so to do since she refused to receive you into her communioâ— abhorring and detesting your new Doctrines as heretical If then all those of the Protestant Sect be Schismatical as it most plainly appears they are certainly the Protestants of England must necessarily be involv'd in the same Schism 74. Let us now see how you can vindicate your selves from heresie I will not look beyond those four Doctrines wherewith you have charg'd the Church of Rome as being fond sacrilegious and repugnant to plain words of Scripture viz. Transubstantiation Administration of the B. Sacrament to the Laity in one kind Invocation of Saints Adoration of Images And by your opposing these doctrines as they are held and taught by the Roman Church I shall endeavour to make it appear to the world that you cannot avoid the just imputation of Heresie First then I demand whether the Fathers assembled in the four first General Councels were not competent and lawful Judges of the heresies of those times as the Arrian Macedonian Nestorian Eutychian c. and whether they had not power to condemn those heresies and to anathematize those that held and taught them as heretiques If they had no such power then did they most injuriously and tyrannically usurp a power and Jurisdiction which of right belonged not unto them But this cannot be prudently suppos'd that so many holy reverend and learned Fathers should usurp an authority or arrogate to themselves that power which was not lawfully deriv'd upon them by Christ and his holy church They were the selected Pastors of the whole church men renowned for their piety and learning and could not therefore be ignorant how far the Jurisdiction and authority of a lawful Councel might extend neither would their piety suffer them to transgress the limits of that authority If then those four first Councels had power to judg of and to declaâ—e and define doctrines of faith and to anathematize all those that should oppose them how came the Councels in succeeeding ages to be depriv'd of this power How came the church to lose that authority wherewith she was once invested was her power but temporary and after some few ages to expire or did Christ foresee thaâ— after some few ages his church would be no more infested with Schismatiques or heretiques but we plainly find that such have molested the church in all ages and therefore doubtless in all ages has this power continued in the church and if so why was it not as lawful for the second Councel of Nice which was held above 800. years since to judg and define what reverence and honor is due to holy Images and to condemn the Iconoclasts or Image-breakers as it was for the former Councels to condemn the Arrians Nestorians c And why was it not as lawful for that great and glorious Councel of Lateran wherein were present both the Patriarchs of Constantinople and Hierusalem to judg of and declare the true real and substantial conversion of the creatures of bread and wine after consecration into the true and real body and bloud of Christ and to declare the manner of that conversion as also to express the antient doctrine of the church by the proper signification of a new word Transubstantiation as it was for the first General Councel of Nice to judg of and declare Christs consubstantiality with the Father and to invent that new word to express the antient doctrine descending unto them by universal and in fallible Tradition of Christs co-eternal and co-equal Divinity with the Father You wil find in Vincentius Lyrinesis c. 32. that it was no new thing in his time for the church to invent new words to express old doctrines Why was it not lawful for the Councel of Constance Sess 13. to define and declare the indifferency and sufficiency of communicating the Laity under one kind only and to anathematize those that should pertinatiously oppose that doctrine Lastly why was it not lawful for the Councel of Trent Sess 25. to declare the lawfulness of invocating the blessed Saints and to denounce a curse against all obstinate opposers thereof Thus you see those four fond and sacrilegious doctrines and such as you say are repugnant to plain words of Scripture confirm'd declar'd and defin'd to be sacred truths and Apostolical Traditions by four General Councels You have also seen them held and practis'd by the antient Fathers that
liv'd within the first 500. years of Christianity Sect. 35. 36. 37. 38. c. what can you say for your selves what can you plead for your selves that you who deny the Doctrines of the church should not incur the penalty of the curse 75. You will say perchance that these are not Doctrines and Declarations of the whole Church Catholique but of the Church of Rome only and those in communion with her which you say is but part of the Catholike Church But this wil not now serve your turn whether the Church of Rome and those in communion with her be a part only of the Catholike Church or the whole Catholike Church it self as I have sufficiently prov'd it is it matters not you cannot be excus'd from heresie For when Luther was a Fryer before he set himself against the church what church what congregation of Christians what Nation what people nay what man was there in the whole world professing the name of Christ that denied or opposed those or any one of those forementioned Doctrines These were doctrines receiv'd imbrac't and publikely profest by the whole Christian world Not the Church of Rome and those in communion with her only but those also that were out of her communion as the whole pretended Greek Church receiv'd and profest these doctrines in their universal publike and daily practise as appears by Jeremias Patriarch of Constantinople in his sententia desinitiva de doctrina Religione Wittenberg en sium Protestantiâ—m as also in his Censura Orientalis Ecclesiae where you shall find a detestation of your opposite doctrines 76. But if those doctrineâ— be fond sacrilegious and repugnant to plain words of Scripture where was the church that pillar and ground of truth when the whole Christian world before Luthers apostasie receiv'd held and maintain'd them and if those that shall thus separate themselves from and oppose the whole church in doctrines of faith receiv'd by the whole church as such and acknowledg'd by her to be of universal and Apostolical tradition be not heretiques there never was neither is it possible that there ever should be any heretique in the world And yet yours was no separation but a reformatson But what can be invented more absurd or ridiculous then that one single apostate in Germany or a few avaricious and flattering Courtiers in England should first forsake the communion of that church wherein they had liv'd from their Baptism and wherein all their forefathers for almost 1000. years liv'd and died and afterwards renounce doctrines of Faith universally receiv'd by the church and then take upon them to be Judges of the whole church which Christ has made the Supreme Judg of all controversies and to reform the whole church and that in matters of doctrine but you must know Doctor that the Catholique Church cannot teach or maintain sacrilegious doctrines or such as are repugnaut to plain words of Scripture For then she would cease to be holy and consequently to be a church holiness being essential to Gods church as appeares both by the Nicene and Apostles Creed If then the church should obtrude upon the world sacrilegious and idolatrous doctrines and such as are repugnant to plain words of Scripture instead of sacred and divine truths she could not possibly be holy Since then the whole Christian world when Luther was a Fryer taught and maintain'd those four foremention'd Doctrines which you are pleas'd to stile sacrilegious and repugnans to plain words of Scripture it must necessarily follow that either at that time God had no church at all which your self confess to be impossible or â—ls that those doctrines are not sacrilegious or repugnant to plain words of Scripture but sacred and Apostolical truths and if so what are those that oppose and contradiet them 77. Hence it appears how false that is which you say Sect. 32. That you communicate with the Church of Rome in necessaries in Faith Hope and Charity c. since you oppose her in doctrines of Faith and by your schisme a sin directly against Charity have cut your selves off from her communion With what face then can you say Sect. 34. That you abhor not mutual communion with her in divine worship Do you not abhor to communicate with her in the Sacraments Do you not call her adoration of Christ in the B. Sacrament Idolatry And whereas you say there that you cannot endure that divine worship be given to any other then to the B. Trinity I would have you know that the Church of Rome gives not divive worship to any thing but God and if you will say that she does you will but proove your self very malicious or very ignorant 78. In your 35 Sect. I find nothing but what is either impertinent or already answered 79. In the next Sect. I meet with a bold challenge I challenge saies the Doctor the most able of your faction to shew me any one passage in our Common-Prayer Book that is not Catholique Answ If your Book of Common-Prayer be Catholique yet you have no great reason to boast of it you may thank the Church of Rome for it from whom you borrowed it which you know Doctor was the principal reason why those of the Puritan faction refus'd and abhor'd your Book of Common-Prayer as being Popish and super stitious But if all in that Book be Catholique it is rather an argument that the Church of Rome is Catholique from whence you took it then that you are so For all in that Book may be Catholique yet you may be Heretical You may oppose as you do other doctrines of Faith that are not contained in nor deducible from your Book of Common Prayer And if about the beginning of your defection some Catholiques frequented your Service it was because they esteemed it devout and pious as being all taken out of the Office and Missale of the Church of Rome They had not fully considered nor yet cleerly apprehended the unlawfulness thereof Wherefore it behoved the common Pastor of Gods Church to put them in mind how impious and sacrilegious it was for Catholiques to communicate with those who were guilty both of Schism and Heresie in divine Service 80. And whereas you alledg S. Paul to prove that in meats and matters of indifferency we are not to judge one another you must know Doctor that Doctrines of faith such as are Declarations and definitions of Generall Councells the lawes and Canons of the Vniversall Church made and generally receiv'd by the Church as the ancient Canons concerning Festivalls and Fasts are not matters of indifferency and cannot be violated without schism or Heresie 81. But I wonder with what face you can call your Congregation the Mother-Church of Catholiques Sect. 39. 'T is you that have forsaken your Mother-Church that Church wherein all your fore-fathers liv'd and died for about 1000. yeares together you confesse that once you communicated with the Church of Rome and that since you have forsaken her communion
successor For no particular Church or person ever was or could be in communion with the Church of Rome that denied or questioned this Doctrine or that refused to yeeld obedience to the Sea of Rome as the Head and Mother of all Churches and to the Bishop thereof as Christs Vicar General on Earth How then came you in England to find out that at last which your Ancestors for almost 1000. years could not discover They all even from the first conversion of this Nation to the Christian Faith by St. Augustine to K. Hen. eights Defection were subject to the Sea of Rome and to the Bishop thereof as Christs immediate Vicar and under him the supream head of the Catholike Church How come you to be wiser then all your fore-fathers and the whole world bâ—sides Can it be reasonably supposed that those great Patriarchs of the â—ast the Patriarch of Constantinople of Hierusalem of Antiech c. with all the Bishops of Asia Africa and Europe should profess and acknowledge themselves subject to the Bishop of Rome had they not thought that his power and Jurisdiction over the whole Catholique Church had been by Christs especial appointment and commission What colourable plea then can you alleadge for your separation 31. But I perceive the Doctor is flying to his old fallacy in taking for granted or rather indeed downright begging that the Church of Rome can be no more then a particular branch or member of the Church Catholique For his words immediatly following are these And yet we shall maâ—gre Satan communicate with the Catholique Church while with one minde and mouth we glorifie God c. Good Doctor deceive not your self the Devil doe's but laugh at you for that idle fancy You cannot truly glorifie God either in minde or mouth whilest you separate your selves from Gods Church Neither can you communicaâ—e with the Catholique Church whilest you keep your selves out of the communion of the Church of Rome I told you before Sect. 2. that the Roman Church and the Catholique Church are in some sense Synonymaes signifying one and the same thing The Church of Rome is that Catholike Church out of whose communion whosoever dyes shall never see the face of God Now in what sâ—nse the Roman Church is called the Catholique Church though I have already shewed you yet I will here somewhat farther explain it The Catholique Church may be considered First in respect of her Faith and Doctrine Secondly in respect of her Government or Discipline According to the first consideration all true particular Churches and Christians professing and united in one and the same Faith and Communion are truly and properly called the Catholique Church and this is formally the Church Catholique We say not that the Roman Church is thus that is formally Catholique She is in this sense a part or member only of the Catholique Church But if we consider the Catholique Church in respect of her Government then the Church of Rome may truly and properly be called Catholique though not formally yet causally because she being the Mother and Head of all other particular Churches of the Christian world in right of her Bishop who is St. Peters successor and appointed by Christ to be the supream Head and Governor of his whole Church is the fountain and centre of Vnity which she infuses into the whole Catholique Church causing all the particular members thereof to be united in one and the same supream earthly Head and Governor Those then that submit themselves to the Apostolique Sea of Rome and are in communion with the Bishop thereof by subjecting themselves to his Authority and Government acknowledging him Christs Vicar on earth the sole supream Head of his Church may most properly be termed Roman Catholiques The Province of Canterbury consisted of many particular Churches or Episcopal Seas all united in the Church or Sea of Canterbury which gave denomination to the whole Province Canterbury it self was not the whole Province but because it was the Metropolitan Sea the Head and Mother-Church of the whole Province wherein all the particular Seas of that Province were united and to whom they yeilded obedience the whole Province received its Denomination from her which notwithstanding being considered as a particular Church or Diocesse was but a part or member of the Province of Canterbury So likewise the Church of Rome being the Metropolitan Sea of the whole world the Head and Mother-Church of the Christian world wherein all particular Seas and Churches whatsoever that are in communion with the Church Catholique are united every true Church in particular may be said to be within the universal Province or Church of Rome And the Roman Church comprehending under her all particular Churches whatsoever that are branches and members of the Catholique to whom they all owe obedience and subjection and in whom they are all united as in the grand Metropolitan Church of the Christian world may properly be styled the Catholique Church As then there was the particular Sea or Church of Canterbury and the whole Province of Canterbury so also there is the particular Sea or Church of Rome and the universal Church of Rome And as the particular Sea of Canterbury was a part of the Province of Canterbury so likewise the particular Church of Rome is but a part of the universal or Catholique Church of Rome the Church of Rome as truly comprehending all particular Churches of the Christian world as the Province of Canterbury contained all the particular Seas of that Province In brief as the Sea of Canterbury was to all the particular Seas of that Province so is the Church of Rome to all the particular Churches of the whole world And by this you may perceive how frivoulous that trivial objection is which has been so often made against that expression Roman Catholique as if those words implyed a contradiction in signifying Particular and yet Vniversal 32. And that the Roman Church has ever bin in this sense the Catholique Church viz. as being the Head and Mother-Church of all other Christian Churches appears as plainly as any other point of Faith or Doctrine whatsoever Neither the Scriptures themselves nor any Doctrine or Article of Faith written or unwritten has descended unto us by a more full and ample Tradition then this Dâ—ctrine of the Primacy of the Apostolick Sea of Rome and Supremacy of the Bishop thereof over all Churches So that he that shall deny or question this may as well doubt of the Scriptures and consequently of Christs coming in the flesh and dying for the sins of the world Are noâ— the writings of the Ancient Fathers full of iâ— has not the universal practise of the Church in all ages made it shine bright even at this day to the world Read the Fathers examine the Councels view the practise of Gods Church in all ages and you will soon conâ—ess this to be an apparent and unquestionable Truth Besides consider that the Primacy and authority
of St. Peter and his Successors the Bishops of Rome as it has been a Doctrine universally receiv'd so has it no known beginning since the time of the Apostles and therefore according to the principles of common Reason we ought to imbrace it as an Apostolical Tradition Were not all the churches in the world formerly united and subject to the Sea of Rome Does it not plainly appear in antient Records and Histories when the Eastern churches first separated from her communion and denied obedience to the Bishop of Rome Is it not apparent when and how often those pretended churches have been reconcil'd to the Roman Catholique Church Have not the Patriatchs of Constantinople themselves profest and acknowledg'd their obedience and subjection to the Bishop of Rome as S. Peters Successor and Supreme Head of Christs Church Was there ever any Society of men professing the name of Christ and divided from the Church of Rome that did not first separate themselves from her communion He then that is no Roman Catholique is none at all since by his Schisme he has cut himself off from the communion of the Catholique Church and to justifie his Schisme he must necessarily fall into Heresie by denying this Doctrine of Faith viz That the Roman Church is the Mother and Head of all churches and the Bishop thereof appointed by Christ as S. Peters Successor to be the Supreme Pastor and Governour of his Catholique Church I know you will deny this to be a Doctrine of Faith but you must then condemn the Fathers that taught it the Councels that declar'd it The learned Fathers of the Church S. Irenaeus li. 3. c. 3. S. Hierome Epist 57. S. Cyprian de Vnitat Eccles S. Basil concion de penitent S. Leo Serm. 1. in Natal Apostolor Petr. Paul Gelasius in decret cum 70. Episcopis S. Augustin Epist 92. as also the reverend Pastors of the church assembled in divers General Councels In the first General Councel of Nice Can. 6. in the Councel of Ephesus Act. 3. in the Councel of Calcedon Act. 16. and in the Epistle or relation sent to Pope Leo from the whole Councel in the Councel at Sardis Can. 3. could plainly see this Doctrine in Scripture and so might you too if you would but open your eyes and not onely there but in the Universal Tradition and practise of the church This Doctrine was receiv'd by the church of England for almost a 1000. years together without interruption How then come you to be wiser then all your Forefatheâ—s for so many ages You receiv'd the Scriptures from them and to think that they could noâ— inteâ—pret them as well as you is excessive pride and insolent madness A world of testimonies might be brought in confirmation of this Doctrine but it has been already so fully and so often prov'd by many learned Catholiques that it may be altogether unnecessary for me to add any further proofs especially since my intention is to contain my selfe within the bounds of â— short Râ—ply Wherefore the pretended Greek Church though it abhor and deâ—â—st your new Doctrines as damnable and Hâ—retical as appears evidently by the book entiâ—â—â—led â—â—remiae â—atriarchae 〈…〉 sententia definitiva â—â— Doctrâ—â—a Religione Wittenbergeâ—sium Theologorum c. An. 1586. is now no church at all as neither are you but a dead branch lop'd off by Schisme and Hâ—resie from the Tree of Life a corrupt member cuâ— off from Christs mystical body 33. But to justiâ—ie this your Schism you alledg certain Canons of the câ—uâ—ches which aâ—â—uâ—e you that every Provincial Synod is to order all things within the Province Answ If you mean by All things all things amiss in matters concerning manners and Discipline I can easily grant it but this will not satisfie you The Church you say did usually reform both in manners and faith by Diocesan and Provincial Councels Answ I confess the Pope has confirm'd the Acts and Decrâ—es of divers Provincial Councels even concerning matters of Faiâ—h as when they have condemn'd some apparent and notorious Heresie and anathematiz'd such Heretiques as have opposed either a Doctrine universally known and receiv'd by the whole church or els some Declaration and Definition of a former General Councel and this is all that you can gather either out of the African Code or the canons of any Councel either General oâ— Provincial As for the Code of the Universal Church by you cited you must know Doctor that it was compiled by Schismatiques and Heretiques who to diminish and derogate from the just Rights and Prerogatives of the Bishop of Rome have apparently falâ—iâ—ied divers canons of the Councel of Sardiâ— But that General Doctrines universally receiv'd and taught by the whole Catholique Church as Doctrines descending by Vniversal Tradition from Christ and his Apostles and declar'd to be such by General Councels should be censur'd and condemn'd first by one single person and afterwards by those only that followed him in his Apostasie and Heresie for damnable errors must necessarily appear to any reasonable and impartial spirit not onely most unreasonable and temerarious but sacrilegious and damnable yet this you have done charging the whole world with gross and damnable errors and alledging Scripture to prove them so to which you appeal to justifie your Apostasie making your selves the sole Judges and Interpreters thereof 34. But I meet with a testimony of S. Hilary of Poicteurs to prove that Rome was once not only distinct from but not so much as a part of the Catholique Church his words cited are these Quidam ex vobis firmissima fidei constantia intra communionem se me am continentes se à coeteris extra Gallias abstinuerunt And hence you conclude that the Church of France at that time communicated not with Rome unless we can prove Rome to be in France Answ This is much like your former consequences S. Hilary was not so simple as to think the whole Catholique Church was at that time confin'd to one Country or Nation he only commended the constancy of his Countrymen in persevering in the Catholique Faith and not communicating with the Arrians which swarm'd in divers places out of France If then by those words coeteris extra Gallias you would exclude all the world besides France from the Catholique Church you will but make your self ridiculous to the world in making that great Pillar of the Gallican Church speak that which all the world knows to be false for at that time neither the Church of Rome nor any Westerne Church was infected with Arrianism as appears plainly by S. Basil who was S. Hilaries Cretanean and a Bishop in the Eastern Church viz. of Cappadocia his wordâ— are these Vos par erat intelligere quod per Dei gratiam quamplurimi sint qui sidem tuentur Orthodoxam à Patribus Nicaenis secundum picâ—â—tis regulam traditam neque vos per Orientem soli sitis relicti at verò universus quidem Occidens vobiscum