Selected quad for the lemma: truth_n

Word A	Word B	Word C	Word D	Occurrence	Frequency Band	MI	MI Band	Prominent
truth_n	apostle_n	bishop_n	church_n	2,501	5	4.6398	4	true

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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A80756	The royal prerogative vindicated in the converted recusant convinced by Scripture, reasons, fathers, and councils, that the oath of abjuration (compared with those of allegiance, and supremacy) containeth nothing, but what may be lawfully taken by every pious Christian, and loyal subject; and that the known doctrine, and discipline of the Church of England, in opposition to Popery on the one hand, and all sects, and schisms on the other, is the safest way to peace and loyalty here, and salvation hereafter. To which is annexed The King's supremacy in all causes, ecclesiastical, and civil, asserted in a sermon preached at the assises at Monmouth before Sir Robert Hide, one of his Majestie's judges, March 30. 1661. / By John Cragge, M.A.	Cragge, John, M.A.	1661 (1661)	Wing C6790; Wing C6786; Thomason E2261_1; Thomason E2261_2; ESTC R210148	173,676	266

Sense supposito sed non dato what makes it for the Pope's Supremacy and Authority over the Catholick Church in general which is the Question Gent. It makes in this That Peter fixed his See at Rome and delegated his Plenipotentiary Power to the Bishops his Successours there that what Power he had he left it in Fee and hereditary to them Minist You speak much in little for this is (x) 2 Thess ii 7 8. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the mystery of that wicked one wherein is touched (y) Doctour Sclater upon Thessal pag. 94. First Temerarium a rash avouchment that Peter fixed his Episcopal See at Rome Secondly Erroneum a palpable mistake that he could delegate his Apostolick Power to Successours Thirdly Haereticum a notorious falsity little less then Fundamental that he actually invested the Bishop of Rome with his Apostolick Power derivative to all Posterity Gent. Will you deny that Peter fixed his Episcopal See at Rome when the Fathers so frequently call Rome the Seat of St. Peter Minist (z) Gildas pag. 2. Epist De excidio Britanniae So Gildas the Wise calls Britain St. Peter's Seat telling the British Priests Quod sedem Petri Apostoli inverecundis pedibus usurpassent that They had usurped the Apostle St. Peter 's Seat with unreverent Feet I hope you will not conclude hence that St. Peter fixed his Episcopal See in Britain which is as genuine Logick as the former That Peter was ever so much as at Rome you have neither Scripture Proof nor Presumption (a) Vellenus printed by Illyricus Vellenus with many others proves the contrary Consider but these Reasons impartially Whereas Peter is said to come to Rome the (b) Secundo anno Claudii Petrus Apostolus Romā venit qui annos aliquot anteà Antiochiae praedicaverat hic initium sumit Romana Ecclesia Carion Chronic. lib. 3. pag. 122. second year of Claudius and to reside there twenty five years which is till the last of Nero why doth St. Paul writing his Epistle to the Romans the last year of Claudius or first of Nero make no mention of Peter saying Rom. 1. 5 6. that They were called of Jesus by his Apostleship amongst all Nations Secondly In the last Chapter he greets and salutes near thirty eminent Saints at Rome with their Families and names not Peter which had been an irreverent oversight if he had been resident as Primate there Thirdly Claudius banished all Jews from Rome Peter was a (c) Galat. ii 7 8. Jew Fourthly (d) August in Epist ad Galat. cap. ii The Gospel of Circumcision that is to preach to the Jews wheresoever scattered was committed unto Peter but the Romans were Gentiles Vncircumcised Lastly The Antients that averr Peter's residence so many years at Rome contradict the Stories of the Acts of the Apostles and amongst themselves vary speaking the confused Language of Babel But admit Peter was at Rome will it follow he was fixed as Bishop there Gent. Doth not St. Augustine give a lineal Succession from Damasus who was Bishop at Rome in his time till St. Peter And Doctour Pocklington (e) Pocklington Sunday no Sabbath one of your own glories that he can derive his Pedigree from Augustine the Monk Bishop of Canterbury and from thence ascend the Scale of Primitive Succession till St. Peter Minist Not from Saint Peter as Bishop of Rome but as an Apostle who with his Collegues or Fellow-Apostles ordained Elders and Bishops of their times they succeeding Pastours and Teachers to the world's end Thus the Apostles divided the earth amongst them Saint Paul ordained Timothy at Ephesus Titus at Crete Saint John Polycarp at Smyrna and other Bishops of Asia Saint Bartholomew had his Successours in India Saint James in Spain yet Paul was no Bishop of Ephesus or Crete John of Asia Bartholomew of India or James of Spain The Apostleship was an Extraordinary Office which expired in the Twelve and was incommunicable to Posterity and would have been disparaged by Confinement to a particular Charge Thus Irenaeus (f) Irenaeus lib. 3. cap. Contra Haereses It is easie saith He for all men to see that will see the Truth the antient Traditions of the Apostles in the Church through the whole World and we can reckon those that were ordained Bishops of the Apostles themselves and their Successours also even until our selves Gent. (g) Confutation of the Apology of the Church of England Harding against Jewel page 95. Apostolick Power was twofold either extraordinary common to Saint Peter with the rest of the Apostles this expired in them and was incommunicable to Successours or ordinary which was Saint Peter's peculiar Privilege and this he bequeathed to his Successours Bishops of Rome Minist This is that Erroneum palpable Mistake maintained by Petrus de Palude who said (h) Nullus Apostolorum praeter Petrum factus est à Christo Episcopus alii Apostoli nullam potestatem jurisdictionis à Christo receperunt specialiter post Christi Ascensum fuit collata eis à Petro. Petrus de Palude De potestato Apostolorum Art 2. That None of all the Apostles save onely Peter was Bishop by Christ and that The rest of the Apostles received no Power of Jurisdiction at Christ 's hand but that specially after Christ 's Ascension it was given unto them by Peter Blasphemy worthy of tearing of Garments as highly prejudicial to Christ's Prerogative and contradictory to Scripture as Paul declares Gal. 1. 1. Paul an Apostle not of men neither by man but by Jesus Christ and God the Father Whereupon Saint Chrysostom (i) Paulus nihil opus habebat Petro nec illius egebat voce sed honore par erat illi nihil hic enim dicam ampliùs Chrysoft in Epist ad Galat. cap. 1. Comments thus Paul had no want of Peter nor had any need of his Suffrage or Allowance but in honour was his equal here I will say no more meaning he was in some Sense his Superiour And Saint Augustine (k) August in Epist ad Gal. cap. 2. makes Peter without any distinction Fellow and equal with the other Apostles avouching that Christus sine Personarum acceptione hoc dedit Paulo ut ministraret Gentibus quod etiam Petro dederat ut ministraret Judaeis Christ without any respect of Persons gave the same Authority to Paul to minister among the Gentiles that he gave to Peter to minister among the Jews Whence is gatherable that rather Saint Paul who writ to the Romans preached at Rome lived and dyed there should have had this ordinary Delegation if any then Saint Peter who was designed the Minister of Circumcision which he himself knew well when he said (l) Galat. ii 9. James Cephas that is Peter and John who seemed to be Pillars gave to me and Barnabas the right Hand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of Fellowship that is aequalitatis of equality saith the Gloss and further (m) Non didici

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-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 Doctrinā 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 s●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 Bal●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

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 M●●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) ● 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 incorrigi●●lem tradere Saeculari potestati permittere com●ur●re eum Bellarm. cap. 21. lib. 5. De la●c●● 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 Lit●●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 (ſ) 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

Oath of his fidelity which he hath engaged for the State of his Country and Nation or preservation of the safety of his Prince or shall attempt the death of his Sovereign or devest him of his Regal Power or by Tyrannical power usurp the Supremacy let him be Anathematized in the Sight of God the Father and Angels and be excommunicated from the Catholick Church which he hath prophaned Gent. What gather you from hence Minist I gather four things First That there hath been such an Oath exacted in former times Secondly That Oath very much resembles this of Abjuration Thirdly That that Oath was approved off and confirmed by several Councils Fourthly That the Violaters of that Oath were anathematized by the Ecclesiastical and otherwise severely handled by the Secular Power as the Stories of those times relate more at large Gent. But the Contents of that Oath was legal this illegal which ought not to be taken and being taken obliges not Our Canonists teach us that (k) Isiodore Can. 74. Votum non debet esse iniquitatis vinculum Vnjust Vows are not binding Minist That is the second thing I engaged to prove that The matter of this Oath is just and lawful which I will make good in every Circumstance if you will be pleased to recite it Gent. I have not the Copy of the Oath by me neither can I repeat it verbatim though my memory as I have too signal an occasion is retentive of the whole Substance of it Minist I shall repeat it for you having for mine own and others Satisfaction digested it into twelve Articles which in order run thus Article I. I A. B. do abjure and renounce the Pope 's Supremacy and authority over the Catholick Church in general and over my self in particular II. And I do believe the Church of Rome is not the true Church III. And that there is not any Transubstantiation in the Sacrament of the Lord's Supper or in the Elements of Bread and Wine after Consecration thereof by any Person whatsoever IV. And I do also believe that there is not any Purgatory V. And that the Consecrated Hoast Crucifixes or Images ought not to be worshipped neither that any Worship is due to any of them VI. And I also believe that Salvation cannot be merited by Works VII And I do sincerely testifie and declare that the Pope neither of himself nor by any Authority of the Church or See of Rome or by any other means with any other hath Power or Authority to depose the chief Magistrate of these Nations or to dispose of any the Countries or Territories thereunto belonging or to authorize any foreign Prince or State to invade or annoy him or them VIII I do sincerely testifie and declare that the Pope hath not any authority to discharge any of the people of these Nations from their obedience to the chief Magistrate or to give licence or leave to any of the said people to bear Arms raise tumults or to offer any violence or hurt to the Persons of the said chief Magistrates or to the State or government of these Nations or to any of the people thereof IX And I do further swear that I do from my hear abhorr detest and abjure their damnable Doctrine and Position that Princes Rulers or Governours which be excommunicated or deprived by the Pope may by virtue of such excommunion or deprivation be killed murdered or deposed from their Rule or Government or any outrage or violence done unto them by the people that are under them or by any other whatsoever upon such pretense X. And I do further swear that I do believe that the Pope or Bishop of Rome hath no authority power or Jurisdiction whatsoever within England Scotland and Ireland or any or either of them or the Dominion or Territories belonging to them or any or either of them XI And all Doctrines in affirmation of the said Points I do abjure and renounce without equivocation mental reservation or secret Evasion whatsoever taking the words by me spoken according to the common and usual meaning of them XII And I do believe no power derived from the Pope or Church of Rome or any other person can absolve me from this my Oath and I do renounce all Pardons and Dispensations to the contrary SO HELP ME GOD. (l) Duo sunt in unoquoque Juramento praecip●è advertenda alterum materia sive res illa in quae juratur alterum forma sive modus jurandi Dr. Andrews There are two things especially considerable in this as in every Oath First The res or matter that is sworn or abjured Secondly The modus or manner of abjuration The former is comprised in the ten first Articles the latter in the close or two last I shall God willing give you Satisfaction in order beginning with the first which is this The First Article I A. B. do abjure and renounce the Pope 's Supremacy and Authority over the Catholick Church in general and over my self in particular Gent. How can I or any Catholick abjure the Pope's Supremacy over the Church in general or my self in particular Seing 't is an Article of our Creed (m) Symboli Tridentini Articulus primus and my Conscience tells me that which it did Sir Thomas More (n) Surius Commentar at his Tryal that having studied the point at least seven years I finde that the Truth thereof is sounded upon Fathers Councils Scriptures and Traditions with Prescription since the Apostles which demonstrates it to be of Divine Institution Minist You will fall short in all these and upon impartial Survey finde the Rise and Spring of it to be from novel Usurpation The Pythagoreans were so accustomed to Numbers that they fancyed the Ingredience of them in every Composure Your seven years study with Doway and Lovain's Education hath so moulded your imaginations that it hears no Melody but like that of Sappho's (o) Herodotus in the Woods (p) Clemens in Prooemio in Glossa Dominus Deus Papa your Pope's Supremacy Whence you make Scriptures and Fathers like Procrustes (q) Plutarch in vita Thesei his Bed what comes short you rack and stretch it to your meaning what is too large you curtail it by amputation Gent. I read Scriptures and Fathers with that Traveller's indifferency that Epictetus (r) Aulus Gellius Noct. Atti● requires in all that would finde the Truth and therein I discover First The Necessity of one Head to be constituted over the Catholick Church Secondly That St. Peter was that Visible Head and had Supremacy over the whole Flock of Christ and the rest of the Apostles Thirdly That he fixed his Seat at Rome and delegated his plenitudinem potestatis fullness of power to the Bishops his Successours there Fourthly That all Bishops of Rome have enjoyed it since Minist Not one of these Positions is true but comes from that spirit of lyes as shall appear in order First there is no necessitie of

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 am●●titur Perez P●●●a●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 Pridea●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 ●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 St●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

is not with Christ Thus you have Augustine's mature and setled resolution with the Juncto of the Catholick Church in traverse and countercheck to his private scruple if his Gent. The Doctrine of Purgatory was not in traverse and opposition to the (o) Quidam nullas poenas nisi purgatorias volunt esse post mortem August De Civitat Dei lib. 21. cap. 13. whole Catholick Church seeing Origen whom Perkins places in the year 230. avouches it Minist All that Origen avouches is not Catholick Doctrine for amongst many errours he proclaims ● general Gaol-delivery of all Devils and damned Spirits and converts Hell ●● self into a Purgatory Besides Origen's Purgatory hath no affinity or alliance with your Romish First Your Purgatory is pretended to be immediately after death Origen's after the Resurrection Secondly Yours onely of the Soul Origen's of the Body also as well as the Soul Thirdly Yours onely of some few that die in venial sins unsatisfied Origen's of all though eminent Saints and Martyrs Fourthly Yours onely of a purging fire in an higher vault of Hell Origen's of that universal fire that shall dissolve the Heavens at the last Trumpet joyned with the Sacrament of Baptism for these are his words (p) Vt ego arbitror omnes nos necesse est venire in illum ignem etiamsi Paulus aliquis sit vel Petrus Origen in Psalm 36. Homil 3. I suppose that all we must come into that fire yea although it be Paul or Peter and (q) Ego puto quòd post Resurrectionem ex mortuus indigebimus Sacramento elu●●●e nos atque purga●te nemo enim absque sordibus resurgere poterit neque ullam puto posse animam reperiri quae universis statim vitiis careat Origen in Lucam Homil. 14. I think that after the Resurrection from the dead we shall need the Sacrament of Baptism to wash and purge us for no man can rise again without filth neither do I think there can be any soul found void from all manner of sin Gent. But though Origen was mistaken Purgatory as stated by the Roman Church hath been received as an antient Tradition Minist Your own Fisher Bishop of Rochester writing against Luther was more modest and ingenuous for he confesses that (r) De Purgatorio apud priscos nulla vel quàm rarissima sicbat mentio sed Graecis ad hunc usque diem non est creditum Purgatorium esse legat qui velit Graecerum ●●crum Commentarios nullum q●●●●m opinor vel rarissma 〈◊〉 Purgatorio sermonem inveniet Sed neque Latini somulomnes a● sensi●● hujus rei veritatem concepe runt Cum itaque Purgatorium tam serò cognitum atque receptum uni versae Ecclesiae suerit quis jam de Indulgentiis mirari potest quia in pr●●●ipiis nascentis Ecclesiae nullus fuerit earum usus Roffens Contra Luther Art 18. p. 496. Amongst the Antients there was either none or very seldom mention of Purgatory and that the Greeks to this very day do not believe it and whosoever shall read their ancient Monuments or Commentaries so far as he sees shall finde very seldom mention of Purgatory or none at all and the Latines in the Western Church did not receive the truth of this matter altogether but by little and little neither indeed was the faith either of Purgatory or Indulgences so needful in the Primitive Church as now it is Here you see he affirms five things whereof every one overthrows your Romish subterranean Gulf. First That There is no mention of it amongst the Antients Secondly That the Greeks deny it till this day Thirdly That it was late before the Latines received it Fourthly That they received it by little and little Fifthly That the faith of Purgatory was not needful in the Primitive Church Durand (s) Durand 4. d. 20. q. 3. is of the same judgement professing that Sancti Ambrosius Hilarius Augustinus Hieronymus minime de eis loquuntur St. Ambrose Hilarie Augustine Hierom spake nothing of them Purgatory and Indulgences And Alphonsus a Castro (t) Alphons Castro Contr. Haeres lib. 8. Inter omnes res de quibus in hoc opere disputamus nullae sunt de quibus vetusti Scriptores minus dixerint apud priscos nulla mentio Indulgentiarum Of all things discoursed in this work antient Writers speak nothing less then of Indulgences or Popes Pardons for purgatorial punishment for the Antients make no mention of them With them concurs (u) De Indulgentiis nihil expressè habemus ex dictis antiquorum Doctorum vel modernorum Antonin Summa Moral pag. 1. tit 10. cap. 3. Antonine Gent. But the Antients make frequent mention of Prayer for the dead which necessarily infers our Catholick Doctrine of Purgatory and Indulgences received from the Apostles Minist That Purgatroy and Indulgences were received from the Apostles is as true as that St. Peter said Mass in Rome with a golden Cope triple Crown and is a conclusion that hath no dependance on your premises which are (x) Quoties affertur pro vera causa quod vel nulla est vel tantùm causa per accidens aut dissimilis effectûs Fasciculus Praecept Logic. pag. 224. fallacia non causae ut causae assigning that for a reason which is no reason For St. Ambrose Dionysius and Epiphanius gave four other reasons besides Purgatory of which they never dreamed for praying for the dead First A continuation of the same affection towards them dead they had living Secondly Their imperfect bliss in soul without the body and Fellow-Saints Thirdly Imperfection in comparison of Christ Fourthly A meer thanksgiving for their departure in the true faith Thus St. Ambrose in his (y) Oratio Panegyrica pro Theodosio Valentiniano Ambros Funeral Orations made at the Funerals of Theodosius and Valentinianus two Emperours rejoyced for their sakes that they had already attained eternal felicity yet prays that God would grant them their desired rest in regard of their bodies and communion with all Fellow-Saints St. Basil and St. Chrysostome in their Liturgies make solemn Orisons thus (z) Offerimus tibi rationalem hunc cultum pro in fide requiescentibus Majoribus Patribus Patriarchis Prophetis Apostolis Praeconibus Evangelistis Martyribus Confessoribus c. praecipuè vero pro suavissima immaculatà supra omnes bonedicta Domina Dei para semper-Virgine Maria. Basil Chrysost We offer O Lord unto thee this reasonable service for them that rest in faith our Elders our Fathers the Patriarchs the Prophets the Apostles the Preachers the Evangelists the Martyrs the Confessours c. specially for the most holy without spot blessed above all our Lady Gods Mother and ever-Virgin Mary St. Cyprian (a) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Cyprian lib. 3. Epist 6. also saith Sacrificamus pro Martyribus We make Sacrifices of prayers and praises for the Martyrs Yet the Romists themselves will not conclude hence that the Patriarchs Prophets