Christ said to Peter thrice Feed my Flock in relation to his threefold Denyal that he that abjured him thrice might be adjured to Fidelity in his Pastoral Charge by this Advice repeated thrice He said it in the Presence of the Apostles that they that were scandalized with his fall might be confirmed by his Establishment and make use of the Instruction which also concerned themselves (b) Haec velut ad Petrū dicta sunt omnium communia Orig. in Matthaeum Tract 1. These words being spoken as it were unto Peter are common to all the Apostles saith Origen 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely in St. Matthew and Homer but in Plato (c) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Plato lib. 1. De Legibus who also useth the same words signifieth to rule but is as Budeus saith Pastorum more gubernare curare gregem To rule and take care of the Flock Pastour-like As the Father of Hippo emblazons it (d) Non te pascere cogita sed oves meas sicut meas pasce non sicut tuas gloriam meam in illis quaere non tuam Dominium meum non tuum lucra mea non tua August in Johannem Tract 123. Think not to feed thy self feed my Sheep feed them as my Sheep not as thine own seek mine Honour in them seek not thine seek my Dominion and not thine seek my Gains and not thine own No man ever denyed this Feeding this ruling of the Flock to St. Peter nor did Peter himself ever deny it to any other Pastour but said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Feed or if you will for it is the same word rule the Flock of God which is among you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 (e) 1. Pet. v. 2 3. taking the Oversight thereof not by constraint but willingly not for filthy Lucre but of a ready mind neither as 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 over-ruling or being Popes over God's Heritage but being Ensamples to the Flock Where you see St. Peter yields that to every Pastor which Christ yields to him But says Boniface Christ said to St. Peter Feed my Sheep Therefore he committed all his Flock to him What sequel more then in this Peter said to all Pastours Feed the Flock Therefore he committed the whole Flock to all Pastours Bishop Jewel (f) Defence of the Apologic of the Church of England page 92. Bishop Jewel challenges the Romanists to produce the Authority of one antient learned Father that ever made this Collection but ne 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quidem yet we deny not but St. Peter had Commission to feed and rule the whole Church but it was a joint Commission with the rest of the Apostles upon whom Christ breathed alike saying (g) John xx 22. 23. Receive the Holy Ghost whose Sins ye remit they are remitted and whose Sins ye retain they are retained gave them mission and commission alike in the same extent and latitude (h) Matthew xxviii 19. Go teach all Nations c. Whereupon St. Hierom (i) Hierom. Contra Jovinianum lib. 1. saith All the Apostles received the Keys of the Kingdom of Heaven and the Stability of the Church was built equally upon them all Gent. But though I should be forced to relinquish my hold from these Texts and the antient Commentaries and Glosses thereupon yet it is undeniable that the Fathers give St. Peter Primacy over the rest of the Apostles for St. Chrysostom (k) Chrysost in Matthaeum Homil. 83. Homil 87. Homil. 55. calls him Verticem Apostolorum the Head of the Apostles the Head and Pastour of the Church the Master of the World Ruler over all the World Minist So doth the same St. Chrysostom (l) Chrysost ad Rom. Homil. 18. call Elias Caput Prophetarum the Head of the Prophets yet had not Elias Primacy over Moses and all his Collegues He gives Paul (m) Nullus Paulum antecedit de ea re nemo omnium dubitat Chrysost de laudibus Pauli Chrysost in Genesin Homil. 7. in Genesin Homil. 11. Preheminence over all the rest over the World Paulus Magister Orbis Paul the Master of the World And from Generalities condescends to induction of particulars (n) Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium sed omnium quae sunt in toto orbe Chrysost in Johan Homil. 11. in Act. 53. Paulo tribuitur cura omnium Ecclesiarum non unius vel duarum vel trium Vnto Paul the charge of all Churches is given not of one or two or three Churches but of all the Churches that be in the world Gregory (o) Gregor 1 Reg. lib. 1. cap. 4. a Roman Prelate himself stiles Paul caput Nationum the Head of Nations Eleutherius (p) Epistola Eleutherii ad Episcopos Galliae Stow Chronic. another Bishop of Rome writing to the Bishops of France says Vniversalis a Christo vobis commissa est Ecclesia The Vniversal Church is committed to you by Christ Chrysostom (q) Chrysost in Epist ad Phil. Homil. 13. calls the Women of Philippi caput Ecclesiae the Head of the Church and salutes Theodosius the Emperour (r) Chrysost ad populum Antiochen Homil. 2. with this Encomium Summitas caput omnium supra terram hominum the Height and Head of all men upon Earth Yet neither had St. Paul nor the Gaulish Bishops nor the Women of Philippi nor Theodosius the Emperour Primacy over the Apostles or Superintendency over the whole Church Gent. But St. Ambrose saith (s) Ambros in locum cap. 24. Christus Petrum amoris sui veluti Vicarium reliquit Christ left St. Peter as the Vicar of his love which Attribute and Elogy is not given to any of the Apostles Minist He saith not expressly his Vicar but as his Vicar which Tertullian being Judge is the Holy Ghost's peculiar who speaking of Christ saith (t) Misit vicariam vim Spiritus Sancti qui credentes agat Tertull. De praescriptione adversùs Haereticos He sitting at the Right Hand of God the Father instead of himself sent the power of the Holy Ghost as his Vicar to direct them that believe But if St. Peter in a borrowed Sence may be termed Christ's Vicar the Stile is but the same Eleutherius of Rome gave Lucius first King of Britain And that Eusebius gives not onely the Apostles but all Ministers saying (u) Eusebius Episcopus Romanus Epist 3. 2. Cor. 5. Caput Ecclesiae Christus est Christi autem Vicarii Sacerdotes sunt qui vice Christi legatione funguntur in Ecclesia Christ is the Head of the Church and his Vicars are the Priests that do their Embassage in the Church in place of Christ Now the Collection would be wilde Eleutherius stiles King Lucius and Eusebius calls all Priests Christ's Vicars Therefore Lucius had and all Priests have Supremacy over the whole Church But I beseech you if it should be granted that Peter was Christ's Vicar in some peculiar
ab aliis tanquam à majoribus sed contuli cum illis tanquam cum amicis paribus Glossa Ordinaria ad Galat. 2. I learned not of Peter and others as of my betters but I had Conference with them as with my equals and Friends So that this Distinction of extraordinary and ordinary Jurisdiction which gives Saint Peter a special Legislative Power is Scriptureless and a mere Popish Chimera Gent. Though there be no ground for it in Scripture yet it may be demonstrated from Tradition of the Church as the Cause from the Effect that St. Peter had this Power and delegated it to his Successours who without interruption have enjoyed it since Nil dat quod non habet as our Gerson once Chancellour of Paris avers saying (n) Sicut Christo collata est omnis potestas in coelo in terra sic eam Christus omnem Petro suisque Sucessoribus dereliquit Gerson De potestate Ecclesiae Consid 12. part 3. As all Power in Heaven and in Earth is collated upon Christ so Christ hath delegated it to Peter and his Successours Minist This is that third thing 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Haereticum a notorious falsitie which Franciscus a Victoria a Friar of your own and once Professour of Divinity in the Vniversitie of Salmantica confesses saying (o) Victor De potestate Ecclesiae Relect. 1. Sect. 1. 1. pag. 39. Glossatores Juris hoc Dominium dederunt Papae cum ipsi essent pauperes rebus doctrina The Glossers of the Canon-Law not Saint Peter gave the Pope this Dominion when they themselves were poor in estate and Petits in Learning Which Pope Zosimus (p) Zosimus in Concili Africano himself was conscious of when in that long contention with the Bishops of Africa touching his Supremacie he alleged not one word out of the Scriptures but only the Council of Nice which he himself had falsified And Meltiades (q) Meltiades in Epistola Ad Episcopos Hispaniae writing hereof to the Bishops of Spain claims it only by Custom not by Donation of Peter or Divine Right The Spring and Rise whereof Philip Mornay (r) Historia Papatus quibus gradibus ad id Fastigii enisus sit Philippus Mornaius Plessiacus in his Mystery of Iniquity or History of the Popedom discovers and is a Truth so clear that it extorts this Confession from Bellarmine (s) Bellarmin lib. 5. De Romano Pontifice cap. 9. Etiamsi nihil horum extaret abunde sufficeret praescriptio 800. Annorum nam etiam regna imperia per latrocinium acquisita tandem longo tempore fiunt legitima Though the Prescription of eight hundred years be sufficient for even Kingdoms and Empires gotten by robbery through continuance of time become lawfull Gent. This is a shrewd confession of so Learned a Cardinal and gives our cause a deadly blow There are four things wherein Supremacie consists First Reformation of the Church Secondly Calling of Councils and Synods Thirdly Promulgation of Church-Laws and Edicts Fourthly Receiving of Appeals and giving Decisions Have not Bishops of Rome exercised all these since the Apostles times According to Gerson (t) Sicut non est potestas nisi à Deo sic nec aliqua temporalis vel Ecclesiastica Imperialis vel Regalis nisi à Papa in cujus femore scripsit Christus REX REGUM DOMINUS DOMINANTIUM Gerson De potestate Ecclesiae Consider 12. part 3. As there is no Power but of God so neither any Temporal or Ecclesiastical Imperial or Regal Jurisdiction but of the Pope in whose Thigh Christ hath writ KING OF KINGS LORD OF LORDS Minist You shall finde upon Examination for all Gerson's Blasphemy that not one of these was exercised by the Bishops of Rome in the Primitive Times First Reformation of the Church by abolishing Idolatry Superstition and Heresie and placing of true Religion was practised by Constantine and all the godly Emperours his Successours The Emperour saith Eusebius (u) Tanquam communù Episcopus à Deo constitutus Eusebius De vita Constantini lil 1. cap 37. put down Idolatry established Christian Religion composed differences of Bishops suppressed Heresies and Schisms heard Causes of Religion and judged them in his own Person made Laws Decrees Edicts and Orders for Religion and all this as a common Bishop or Over-seer ordained of God This in special Constantine engaged to perform against the Fomenters of Arrianism and Fautours of Arrian Bishops saying (x) Pestium illarum audacia ministri Dei hoc est meá executione coercebitur Theodoret. lib. 1. cap. 19. The Boldness of such Bishops and others shall be brought in order by the execution of God's Minister that is my self And the sixth Toletan Council speaking of Chintillanus the King saith (y) Concil Toletan vi cap. 14. Nefas est in dubium deducere ejus potestatem cui omnium gubernatio superno constat delegata judicio It is an heinous Offence to call his Power not the Pope's into Question to whom it is apparent that the Government of all is delegated by the Divine Decree Secondly Calling of Councils and Synods was by the Authority of Emperours not Bishops of Rome As the four first General Councils were called by four Emperours The Nicene Council against Arrius by Constantine The Council of Constantinople against Macedonius by Theodosius the Elder The Council of Ephesus against Nestorius by Theodosius the Younger The Council of Chalcedon against Eutyches by Martian The Council of Sardis by Constans and Constantine And many more for many Centuries after Christ and that not as Bellarmine (z) Bellarm. De Cenciliis lib. 1. cap. 13. saith Authoritate Rapae By the Pope 's Authority which appears in that Leo Bishop of Rome made Supplication (a) Supplicationi nostrae dignetur Imperator annuâ—â—c Leo. Epist 9. to Theodosius that he would call a Council in Italy but the Emperour called it at Ephesus and the Bishops of Italy could not come in time so that Eutyches his Heresie was there countenanced by means of Dioscorus Bishop of Alexandria Then Leo made a second Supplication (b) Leo Epist 24. and alledged the Tears of all the Clergy for to obtain a Council it Italy Then he solicited the Emperess Pulcheria (c) Leo Epist 26. to further his Supplicaon to the Emperour he wrote (d) Leo Epist 23. to the Nobles Clergy and People of Constantinople to join with him in Supplication to the Emperour yet could not obtain it in the time of Theodosius When Martian succeeded by the favour of Pulcheria a Council was called not in Italy but at Chalcedon Then Leo made a fresh Suit (e) Leo Epist 43. that the Emperour would command the Bishops of the Council that the Faith of the Nicene Council might stand in full force unaltered which the Emperour did at his Request and the Emperour's Oration (f) Oratio Martiani in Concilio Chalcedoneusi to that purpose is extant Now if Supplication
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-Mother-Church as receiving our Faith and Conversion thence Minist No for Britain received the Christian Faith in a manner as soon as Rome in the second year of Claudius and fourtie fourth year after the Nativitie Simon Zelotes an Apostle came hither to Preach the Gospel as Dorotheus witnesseth (x) Simon Zelotes peragratâ Mauritaniâ Afrorum regione Christum praedicavit tandem in Britannia ubi crucifixus occisus sepultus est Dorotheus in Synopsi Simon Zelotes having passed through Mauritania and the Regions of Africk at the last Preached Christ in Britain where he was Crucified Slain and Buried Nicephorus (y) Evangelii DoctrinaÌ„ ad Occidentalem Oceanum Insulásque Britannicas profert Nicephor lib. 2. cap. 40. also avouches that Simon having Preached to many Countries conveighed at last the Doctrine of the Gospel to the Western Ocean and British Islands With these Baronius (z) Baron ad diem 28. Octobr. and the Magdeburgenses (a) Magdeburg Centur. 1. lib 2. cap. 2. agree which Gildas the Wise summs up saying Interea glaciali frigore rigente Insula c. In the mean time while Claudius was raging with bloody War there imparted it self to this cold Iland removed off from the visible Sun further then other Countries that true and invisible Sun Christ which in the time of Tiberius Caesar had shewed himself to the whole World Theodoret Sophronius and Arnoldus Mirmannus (b) Arnoldus Mirmannus in Theatro quarto Neronis Anno Dom. 59. affirm Saint Paul to have passed to Britain the fourth year of Nero and there to have sâ—wn the Seed of Life To these I might add Aristobulus whom Saint Paul nameth in his Epistle to the Romanes recorded (c) Mirmannus in Theatro De conversione Gentium pag. 43. Doroth in Synops. Baron out of the Greek Martyrol ad diem 25. Matrii by Mirmannus Dorotheus and Baronius to have propagated the Gospel in Britain As also Joseph of Arimathea with his ten Companions who pitched in the Iland Avallonia where Glastenbury after was builded thence called in our ancient Records (d) Capgravius Polydore Virgil Cambden Harpesfiend Balâ—us Flemingus Scropus the Burial-place of the Saints none of these were sent from Rome nor had any dependence on it Gent. But the first Christian King of Britain Lucius required Eleutherius Bishop
Empire which hath been taken from Rome above twelve hundred years The seventh Head is (c) Novissimâ illius putà Pontisiâ—iâ— capitis vice qua demum â—ajularet Meretricem Mede supra that of the Popes which ever since succeeded the decaied Emperours and this is that which carries this Mystical Whore Fourthly These ten Horns of the Beast that the last Head was adorned withall are ten Kingdoms not known in Saint John's time but arising out of the dissolution of the Romane Empire 1st Vortimer of the Britains 2ly Hengist of the Saxons 3ly Childeric of the Franks 4ly Gunderick of the Burgundians 5ly Riciarius of the Alamans 6ly Gensericus of the Vandals 7ly Theodoricus of the Wisi-Goths 8ly Sumanus of the Alamans 9ly Theodemir of the Ostro-Goths 10ly Marcian of the Grecians These are characterized to be Contemporanean with this Apocalyptical Babylon Fifthly These ten Horns under the Banner of the false Prophet that fight against the Lamb are those ten Kingdoms that have fought under the conduct of the Pope against Christ but he rides on upon his White horse conquering and will conquer Which is so evident that Viega (d) Nobis etiam iliud dâ—cendum videtur cum Aretha Primasio Ambrosio Ansberto Haimone Idololatriam ejus verbis significari defecturamque esse Romam fide atque adeò futuram esse habitationem Daemoniorum ob execranda fiagitia Idololatriae superstitioneÌ„ Viega in locum after a long Dispute is forced to conclude that he is of the same judgment with Arethas Primasius Ambrose Ansbert Haimon that Idolatrie is signified and that Rome shall Apostate from the Faith and become an habitation of Devils for her execrable crimes and superstitious Idolarrie Thus you see this painted Strumpet described as if she had been Emblemed by Messallina Augusta in the Satyrist (e) Juvenal Satyr 6. Nuda papillis Constitit auratis titulum mentita Lyciscae Gent. Well you have made this more probable then I imagined prove also your last Position that The Romish Hierarchie is Antichristian and I will yield you the Church of Rome is not the true Church Minist I shall supererogate in this and prove that the Hierarchist or Bishop of Rome himselfe is Anti-Christ Gent. That will be strange News in the Vaticane where they are possest that Anti-Christ is a Jew of the Tribe of Dan that should sit in Jerusalem Minist That is a Fable which even your own Jesuits reject amongst whom Viega (f) In hâc multa sunt ad quae Visio invita repugnans trahitur Viega in Apocalyps xvii proclaims it can never be reconciled to the Apocalyptical Vision For Anti-Christ must not sit at Jerusalem but be eminently visible in the Church wherefore the Apostle saith 2 Thess ii 3. Let no man deceive you by any means for this day shall not come except there come 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a falling away first and that man of sin be revealed that Son of perdition The Antients among whom Saint Augustine interpret this of Anti-Christ's falling from the Faith (g) Nulli dubium est eum de Anti-Christo ista dixisse August De Civitate Dei lib. 20. cap. 19. No man doubts saith he but the Apostle spake that of Anti-Christ Aquinas is of the same Judgment Gent. We deny not but it is meant of a defection from Faith and of Anti-Christ but how reacheth it the Pope may not Luther and Calvine be as well struck at here who Apostated from the Church of Rome Minist No for this Anti-Christ is further characterized 1 Timoth. iiii 1. that he shall depart from the Truth attending to spirits of errour and Doctrine of Devils What is that they shall forbid marriage and abstinence from meats which God hath created to be received with Thanks-giving When did ever Luther Calvin or any of their Followers so it is apparent the Pope forbids marriage to all in Holy Orders interdicts meats and that under penaltie of Death Saint Paul saith further 2 Thess ii 7. The Mysterie of iniquitie worketh onely he which now withholdeth will lett it till he be taken out of the way All interpret this of the exstirpation of the Romane Empire So expresly Tertullian (h) Donec de medio fiat quis nisi Romanus status cujus abscissio in decem Reges Anti-Christum superinduest tunc revelabitur iniquus Tertull. De resurrect carnis Till he be taken out of the way saith he till the Romane State be defalked whose division into ten Kingdoms will bring in Anti-Christ and then that Wicked one shall be revealed Cyril saith (i) Non priùs vemet Dominus quà m regni Romani defectus fiat appareat Anti-Christus qui interficiet Sanctos Cyril Carthus The Lord will not come before there be a defection of the Romane Empire and Anti-Christ appear who will slay the Saints Hilarie saith (k) Hisar contra Auxentium Anti-Christ shall come when the times of the Romane Empire shall be compleated and that he shall sit in the same Temple we now honour and shall be contrary unto Christ sub specie Euangelicae praedicationis under the pretext of preaching the Gospel and we know none except the Pope who hath risen by the fall of the Empire in so much that now the Imperial Seat Robes Crown Rents and all except the mere Title and spread-Eagle are his A Third Character of Anti-Christ is 2 Thess ii 4. that He shall sit in the Temple of God shewing himself as if he were God As the Heathen Emperours sate in the Capitol prescribing Rules to all captivated Nations so the Pope in the Vatican dictating Canons to all Churches So Saint Hierom (l) Anti-Christus simulabit se Ducent Foederis hoc est Legis Testamenti Dei. Hieron in Daâ— x. Anti-Christ shall fain himself to be Head of the Covenant that is of the Law and Testament of God And the Jesuits of Rhemes (m) Divines of Rhemes supra locum confess That Anti-Christ if ever he were in the Church shall be an Apostate or Renegado out of the Church and shall usurp upon it by Tyrannie and by challenging Religion and Government thereof so that he himself shall be adored in all the Churches of the world this is to sit in the Temple of God Gent. It is apparent that the Pope sitteth in the Temple of God and by his Superlative Grandeur overtops the Church But how doth that other part of the Character also belong unto him that he shews himself as if he were God Minist By assuming to himself with Herod the Name Attributes and Honour of God Christopher Marcellus used this Elogie to him in the second Lateran Council Tues alter Deus in terris Thou art a second God upon the Earth The Canonists stile him Dominum Deum Papam The Lord God the Pope It is their own expression (n) Dicere Dominum Deum nostrum Papam non potuisse statuere prout statuit Haereticum est Extravag Joan. xxii To
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 â— general Gaol-delivery of all Devils and damned Spirits and converts Hell â—â— 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 eluâ—â—â—e nos atque purgaâ—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 quà m rarissima sicbat mentio sed Graecis ad hunc usque diem non est creditum Purgatorium esse legat qui velit Graecerum â—â—crum Commentarios nullum qâ—â—â—â—m opinor vel rarissma 〈◊〉 Purgatorio sermonem inveniet Sed neque Latini somulomnes aâ— sensiâ—â— 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 prâ—â—â—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
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
whole Church Minist You gather Conclusions without Premises as erroneously though not as imperiously as did your Pope Boniface (i) Declaramus dicimus definimus pronunciamus omnino esse de necessitate salutis omni humanae Creaturae subesse Romano Pontifici De Majoritate obedientia who declared said defined determined and pronounced that it was of undoubted necessitie of Salvation for every humane Creature to be subject to the Bishop of Rome but it was from his not right understanding of those Texts whence as Saint Hierom (k) Hierom. in Matthaeum cap. 16. lib. 3. said of others Aliquid sibi de Pharisaeorum assumpsit supercilio He assumed something of the Luciferian Pride of the Pharisees For the Primitive Fathers who lived nearest the Fountain judged it no less then Blasphemie to interpret any mortal man as Peter was but onely Christ the onely Son of God to be this Rock So Gregory Nyssen (l) Gregorius Nyssâ—â—â— Testimoniis 〈…〉 ex Veteri Te 〈…〉 saith Tu es Petrus c. Thou art Peter and upon this Rock I will build my Church he meaneth the confession of Christ for he had said before Thou art Christ the Son of the living God Saint Hilarie saith (m) Haec est una felix fidei petra quam Petrus ore suo confessus est Hilar. De Trinitate lib. 2. cap. 6. This is the onely-blessed Rock of Faith which Peter confessed with his mouth and upon this Rock of Peter 's Confession is the building of the Church Where you see Peter and the Rock are two distinct things Cyril saith (n) Petra nihil aliud est quà m firma inconcussa Discipuli fides Cyrillus De Trinitate The Rock is nothing else but the strong and impregnable faith of the Disciple Saint Chrysostome (o) Supra hanc petram id est in hac fide confessione aedificabo Chrysost in Matthaeum Homil 55. goes on in the same Equipage Vpon this Rock that is to say upon this Faith and this Confession I will build my Church Saint Augustine speaks home (p) Augustinus De verbis Domini secundum Matthaeum Serm. 13. Petra erat Christus supra quod fundamentum etiam aedificatus fuit Petrus Christ was the Rock upon which foundation even Peter himself was builded And lest he should leave any in the Clouds he adds further in the person of Christ Non me aedificabo super te sed te aedificabo super me I will not build my self upon thee but I will build thee upon me And that no man might conceive that Peter was in any sence singularly this Rock or that he had the monopoly of the Keys which were first promised to him but performed in a Juncto with the rest of the Apostles Origen who lived nearer the Original tells us (q) Petra est quicunque est Discipulus Christi supra talem petram constituitur omnis Ecclesiastica Doctrina August ibidem He is the Rock whosoever is the Disciple of Christ and upon such a Rock all Ecclesiastical Learning is built (r) Quòd si supra unum illum Perrum existimas aedificari totam Ecclesiam quid dicturus es de Johanne filio Tonitrui Apostolorum unoquoque nuÌ„ audebimus dicere quòd adversus Petrum unum non praevaliturae sunt portae Inferorum an soli Petro dantur claves regni coelorum Orig. in Matthaeum Tract 1. If thou think that the whole Church is built onely upon Peter what wilt thou say of John the Son of Thunder and of every of the Apostles Shall we dare to say that the Gates of Hell shall not prevail onely against Peter or are the Keys of the Kingdom of heaven given onely unto Peter Seeing Saint Cyprian (s) Cyprian De simplicitate Praelatorum avers Hoc erant alii quod Petrus pari consortio praediti honoris potestatis The rest of the Apostles were the same that Peter was all endowed with the like fellowship both of honour and power That Saint Ambrose balancing them in Scripture-scales is at a stand Inter Petrum Paulum quis cui praeponatur of Peter and Paul whether of the two should be preferred before the other And if Gregory (t) Gregorius lib. 4. Epistol 32. who was a Bishop of Rome himself may be believed Petrus universalis Apostolus nonvocatur Peter is not called an Universal Apostle And for your Criticism that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 are Synonomous Budaeus (u) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Budaeus in Lexico denies it unless in a Dialect the Gospel owns not Whether our Saviour used the Hebrew or Syriak word Cephas is uncertain (x) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Aristoteles lib. 1. De Coelo cap. 11. text 110. and more certain if he did it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and concludes nothing amounting but to a fallacia aequivocationis in the one Language to a Paronomasia or collusion of words in the other And Christ's promise of the Keys to Peteter inferrs no more then Saint Augustine gathers from it Petrus pro omnibus dixit cum omnibus accepit Peter was the mouth and spake for the rest of the Apostles and received the promise with all the rest Now to concenter all these lines in one point If by the Rock be meant principally either Faith confessing and relying upon Christ the Rock himself or instrumentally the Apostles who were all Equal and by a joynt Commission received the Keys it comes far short of proving the Supremacie of Peter over the rest of the Apostles and the whole Church Gent. I have not what further to reply in that being mistaken in the Fathers which I see are unanimous against us yet before I surrender this Hold (y) Ajacis Clypeus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in which our Side most confides let me hear what you can say to the other Scripture whereby Christ commissioned Peter to Feed that is rule his Sheep and feed his Lambs and that thrice repeated in presence of the rest of the Apostles whence our Pope Boniface concludes (z) Dominus dixit generaliter Pasce oves meas non singulariter has aut illas ergo commisisse intelligitur universas De Majoritate obedientiâ— The Lord said generally unto Peter Feed my flock he said not specially Feed these or these therefore we must understand he committed all his flock to him Minist Your Premises are weak and Boniface his Conclusion consequentleess What can be more ridiculous then this Inference Christ said to Peter Feed my Sheep he said it thrice he said it in the Presence of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 signifies also to rule Therefore he gave him Supremacy over the Apostles It 's my Sheep indefinitely Therefore he gave him Power over the whole Flock or Vniversal Church Prince and People To answer St. Augustine (a) Augustin supra locum and the Primitive Fathers gave other reasons
palpably false The Church of Rome neither is nor ever was the Catholick Church once it was a sound Member thereof now not so much as a sound Member Dr. Rainolds (b) Rainolds in his Six Positions and others have unanswerably proved it Gent. What not the Romane the Catholick Church whose Faith (c) Rom. i. ◠〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is spoken of throughout the whole World and hath taken Possession thereof according to the Divine Poet Sedes summa Petri quae Pastoralis honoris Facta caput mundi quicquid non possidet Armis Relligione te net Minist The Romane Church at the best was but a particular Church not the Catholick or whole which Saint Paul clears saying Rom. i. 5 6. They had received Grace for Obedience to the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among all the Gentiles or all Nations 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 among whom are ye also But a Church which is but one amongst the rest cannot be the whole or Vniversal Church It is as absurd to say that the Romane is the Vniversal or Catholick Church as to affirm that England is the Vniversal World Therefore Saint Chrysostome descanting upon those Words saith (d) Romanis scribens qui velnt in totius orbis vertice constituti erant nihil prae reliquis Gentibus illis praecipuè adscribit Neque enim ideo quòd tum potentes erant regnabant plus rerum spiritualium eos habere dieit sed QuemadmoduÌ„ inquit omnibus Gentibus praedicamus ità vobis connumerans eos Scythis Thracibus Nisi enim hoc significare voluisset superfluum erat dicere In quibus estis vos Chrysost ad Rom. Homil. 1. Paul writing to the Romanes who were placed as it were in a sublime Turret of the whole world ascribes no special prerogative to them above other Nations for neither then because they were potent and bore rule did he say they had more of spiritual things but he saith As we Preach to all Nations so to you reckoning them with the Scythians and Thracians And unless this had been his meaning it had been superfluous to say Among whom are ye also Theodoret saith (e) Theodoret. super Rom. cap. i. He distinguished not them the Romanes as having Dominion over the world from other Nations but joyned them with them Eos non ut qui totius orbis terrarum Dominium obtinerent aliis Gentibus secrevit sed aliis commiscuit Gent. Though the Romane Church be not the Catholick or whole Church as the Head is not the whole Body yet as all the Members depend upon the Head and receive Animal Spirits thence so all the Members of the Catholick depend upon the Romane and communicate with it Hence Saint Cyprian (f) Cyptian lib. 4. Epist 8. calleth the agreement with the Bishop of Rome and communicating with him Catholicae Ecclesiae unitatem the firm holding the unity of the Catholick Church And writing to Antonianus in the same Book he accounteth it for one thing to communicate with Cornelius the Bishop of Rome and to communicate with the Catholick Church Minist The Antients were of another Judgement amongst whom Oecumenius (g) Oecumenius in Rom. cap. 1. pulls down the Romane Crest in his Commentary upon Rom. 1. 6. saying 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Ad modestiam revocat so Budaeus renders it He humbles or brings down their Wisdom the Romanes as if he had said Do not think that the Imperial City Rome hath more Prerogative then others but ye are called together with other Gentiles With whom accords Theophylact saying (h) Hic tollit eorum cogitationem de Primatu non enim inquit Alias antecellitis gentes tametsi imperium vobis usurpetis verum enim Perinde ac caeteris sic vobis praedicamus nè igitur turgeatis fastu Theophyl in Rom. cap. i. He takes away their Imagination of Primacy for Paul saith not Ye excell other Nations or the rest of the Gentiles although ye should usurp Rule to your selves but We preach even unto you as we do unto others lest therefore ye should swell with Pride There is not that dependance of other Churches with Rome as is of the Members with the Head The Members cannot live without the Head The Church was Catholick before Rome was a Member thereof and might continue so still though the Romane Church and the Hierarchie thereof were wholy extinct Your Paralogism taken from Saint Cyprian's Advice is Complicatio fallaciarum a Fardle of Fallacies First Non Causae ut Causae for the Essence of Catholick Vnion did not consist in Communion with the Roman Church Saint Steven with many thousand lived and dyed in the Unity of the Catholick Faith and never knew Romish Communion Secondly Fallacia accidentis for it is a thing Contingent and not necessary that to communicate with the Romish Church is to communicate with the Catholick Church Christ enjoins the Jews to hear the Scribes and (i) Pharisees were but Novel Intruders for Antigonus Sochaeus was the first who succeeded Simeon the Just being Coëtanean with Alexander the Great Godwin Hebrew Antiquities lib. 1. page 37. Pharisees which is more then to communicate with them and yet they were not Heads but unsound Members of the Jewish Church as appears by our Saviour's Caution Beware of the Leaven of the Pharisees The same Saint Cyprian that calls Agreement with the Bishop of Rome (k) Catholicae Ecclesia unitatem â—â—prian lib. 4. Epist Vnity of the Catholick Church reproves Cornelius and Stephanus both Bishops of Rome and told them that they were both deceived and would not therefore agree with them Gent. But we have been taught that There is no Salvation out of the Romane Church that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Pillar and ground of Truth 1 Tim. iii. 15. Whose Doctrine is spread over the Earth Minist There is Salvation to them that are baptized believe and repent Mark xvi 16. Act. ii 38. and which have all the ordinary means of Salvation 1 Tim. ii 4. but without Dependance upon the Church of Rome people may be Baptised Beleeve Repent and have all the ordinarie means of Salvation as appears by the Jews Acts ii 41. the Evnuch Acts viii 37. Lydia Acts xvi 14. many Gentiles Acts xiii 48. the Elect Lady and her children 2 John i. 2 4. the seven Churches of Asia Apocal. ii 3. all these Independents of that Church This is confirmed by Occham (l) Extrae ecclesiam auteÌ„ Romanam potest esse salus quemadmodum post Ascensionem Christi fuit salus antequam Romana Ecclesia inchoaretur Occham Dialog part i. lib. 5. cap. 23. one of your own Schole-men who proclaims that Out of the Romane Church may be Salvation as after our Saviour's Ascension there was Salvation before the Romane Church had any being And Aeneas Sylvius (m) Ante Concilium Nicenum quisque sibi vivebat parvus respectus habebatur ad Ecclesiam Romanam Aeneas Sylvius Epist 288. who was
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.
's Body and blood are one thing before the blessing of the Priest but after the blessing they are changed and made other things Theodoret answers no For the mystical signs after the blessing of the Priest depart not from their own nature for they remain in their former substance figure and form the same Bread and Wine remains as before are understood and believed as before but he addeth They are also adored his meaning is They are reverenced or honoured for Theodoret was a Father of the Greek Church who adore not the Sacrament till this day yet would speak reverently of it as St. Augustine doth of Baptism saying (d) Baptisma ubique est veneramur August Epist 164. We honour or adore Baptism wheresoever it be I hope the Romists will not gather hence that Baptism must be worshipped It was the Counsel of Anastasius that (e) Dominica verba at tentè audiant fideliter adorent Athanas De Cons Dist 1. Apostolica Men should deligently hear and faithfully adore the Words of God yet Papists themselves give no divine Worship to sacred Oracles we may reverence and admire the Eucharist with (f) Venisti ad Altare vidisti Sacramenta posita supra Altare ipsum quidem miratus es creaturam tamen creatura solennis nota Ambros De Sacr. lib. 4. cap. 3. St. Ambrose yet give no divine Worship to it as the Wise men did the Stars Cognoverunt hanc stellam esse quae hominem Deumque signabat sed adoraverunt parvulum They knew saith St. Ambrose g Ambros in Lucam lib. 2. cap. 2. this was the Star that signified him unto them that was both God and Man but they adored the little one and not the Star Gent. But why may we not worship the Consecrated Hoast seeing it signifies represents and exhibits Christ who is to be worshipped Minist Because there is no worship due to it either by Divine Institution or otherwise that is free from Idolatry For as Theophilus being sometimes demanded Wherefore he would not adore the Emperour as the manner was then with divine honour made answer thus (h) Quia non est ad hoc institutus Imperator ut adoretur sed ut legitimo honore honoretur Theophilus contr Autolycum lib. 1. Because the Emperour is not appointed to that end he should be worshipped but that we should give him that honour that to him appertaineth so the Sacrament was not appointed to be worshipped but reverently to be received by Faith And as St. Augustine saith of the anointed Pillar so we may say of the consecrated Bread (i) Non sic posuit Jacob lapidem acutum ut veniret adoraret alioqui Idololatria est non significatio Christi August in Johan Tract 7. Jacob did not erect the anointed stone to the intent to come and to adore it otherwise it were Idolatry and not a signification of Christ Sulpitius (k) Sulpitius in Vita Martini relates of St. Martin that when the Devil appeared unto him and demanded Worship telling him he was Christ the holy man refused saying I cannot tell whether thou be Christ or no unless I see Christ in the same shape and form he was crucified in upon the Cross I will not adore him in any wise So we knowing not any warrant that Christ is essentially and substantially in the Sacrament dare not worship it for in all the Scriptures and holy Fathers we have neither commandment to force us nor (l) Quis tam stultus ut id quod vescitur credat esse Deum Cicero De natura Deorum example to lead us thereto Gent. If adoration of the Hoast be disowned both by Scriptures and antient Fathers how was it introduced into the Church or when began it Minist (m) Extravag De caiebrat Missar It is a thing lately devised by Pope Honorius about the year of our Lord 1226. afterwards increased by the new solemn Feast of Corpus Christi day about the year of our Lord 1264 and that by Pope Vrbanus and last of all confirmed for ever by multitudes of Pardons in the Council of Vienna by Pope Clement the Fifth (n) Cleme â— lib. 3. Tit. 16. â—â—pite Si Dominum Anno 1310. The Church of Asia and Graecia never received it until this day The matter is weighty and cannot be attempted without imminent danger to the soul for saith St. Hierome (o) Dum Sacramenta vielantur ipse cusus Sacramem a sâ—nt viâ—lâ—â—ur Hieron in Malacâ— cap. 1. While Sacraments are abused God himself whose Sacraments they are is dishonoured To give the honour of God to a creature that is no God is manifest Idolatry and all Idolaters saith St. John Apocalyp xxi 8. shall have their portion in the Lake that burneth with fire and brimstone Gent. But admit adoration of the Hoast in particular was introduced within these few Centuries yet worship of Crucifixes and Images in general is acknowledged by Protestants as (p) Andrews in Respons ad caput 18. Perronii Doctour Andrews (q) Casaubon in Exercitat Baronii ad Annum 24. Casaubon and (r) Montacutius in Respons ad Higham Appello Caesarem Montague to be very antient Minist Imagerie is twofold either Veneration largely taken which signifies an external regard and reverence of Pictures such as is given to Churches sacred Vessels and Ornaments of sacred places and this (s) Hoc nemo nostrum dicit Non esse colendas nec ullo modo suo modo coli probamus velut Imagines sed non religioso cultu Junius advers Bellarm. De Imag. cap. 11. Junius with the former quoted Authours confesses to be both antient and in their judgment innocent Or Adoration properly taken which signifieth an internal submission of soul to the acknowledging of some excellency an outward expression of the body by kneeling kissing censing holding up the hands Worshipping of Images in this manner by religious adoration either primary or secondary absolute or respective is not acknowledged to be antient or Calick Doctrine practised by Primitive Fathers But on the contrary it is a superstitious Dotage and remainder of Paganism as Cornelius Agrippa a Papist confesses saying (t) Qui quidem corruptus mos Gentilium falsa religio cùm ipsi ad Christi fidem converti caeperunt nostram quoque Religionem infecit in nostram Ecclesiam simulachrae Imagines multaque pomparum steriles ceremoniat introduxit quorum c. Cornelius Agrippa De vanitate Scientiarum The corrupt custom of the Gentiles and false Religion when they began to be converted to the faith of Christ infected also our Religion and introduced into our Church Pictures and Images and many barren pompous Ceremonies quorum nihil omnino fuit apud primos illos Christianos whereof there was not any thing among those primitive Christians Gent. Cornelius Agrippa in this as in other Points acts the part rather of a Satyrist then of a true Casuist what reason
in colours and preserved and it may well be thought that men in old times being not yet removed from the Superstition of their Fathers used after this sort to reverence them by an Heathenish Custom as their Saviours Whereby it is plain that the use of Images came not from Christ and his Apostles but from the Superstitious Custom of the Heathens neither were these in that age set up in any Church but in the open street for an Herb grew at the feet thereof Julian out of inveterate malice to Christ took down his Image and set up his own in the place thereof to affront the Lord of Life therefore it was darted with a Thunder-bolt from Heaven as an ominous presage of his ensuing ruine who prodigiously wounded and throwing out handfulls of blood cryed out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thou hast conquered O Galilean This will infer that Julian was punished for dishonouring Christ but will not prove that Images were then set up in Churches much less that they were adored for about that time the godly Emperours Valens and Theodosius gave out this Proclamation throughout all Christendom For as much as we have a diligent care in i Cùm sit nobis curae diligens in rebus omnibus supernt numinis religionem tueri signum Salvatoris nostri Christi nemini concedimus coloribus lapide â—liavè materia fingere sculpere aut pingere sed quocunque reperitur loco tolli jubemus gravissima poena eos mulctando qui contrarium Decretis nostris imperio quicquam tentaverit Constantinopol Concil Petrus Crinitus lib. 9. cap. 9. all things to maintain the Religion of the most high God therefore we suffer no man to fashion to grave or to paint the Image of our Saviour Christ either in colours or in stone or in any other kind of Metal or matter but wheresoever any such Image shall be found we command it to be taken down assuring our Subjects that we will most straitly punish all such as shall presume to attempt any thing contrary to our Decrees And before this time it was Arnobius his Plea against the Gentiles (k) Accusatis nos quod non habemus Imagines altaria non est dubium quin religio nulla sit ubi est simulaehrum Arnobius Contra Gentes lib. 2. pag. 214. Lactant. lib. 2. cap. 2. Ye accuse us that we have neither Images nor Altars out of doubt where there is any Image there is no Religion Gent. But suppose Images and their worship be interdicted by Scriptures Fathers and antient Councils yet they are consequent out of the Principles of Nature and Christianity for an Image is a distinct and lively Pourtraicture of some visible and corporal thing by its very aspect exciting the beholders to compassion Thus Virgil (l) Virgil. Aeneid 2. brings in Aeneas weeping at the sight of a painted Table discovering at Carthage the Trojan Wars Ovid (m) Ovid. Epist 13. personates Laodamia comforting her self with the waxen Image of her Husband Protesilaus in his absence Appian (n) Appian De bellis Civilibus lib. 2. emblazons the manner how the Friends of Julius Caesar brought his Statue in the same bloody Garb as he was wounded in the Senate thereby making a deeper impression upon the Roman Citizens to revenge his death then the most eloquent Oration could have done Minist Your Argument if any thing seemingly to the purpose in form sounds thus That which hath a natural inclination to move compassion ought to be adored But such are Images Your Proposition is manifestly false and your Assumption may be questioned And whereas you describe an Image a lively Pourtraicture of some corporal and visible thing I demand how this can be affirmed of the Images you make of God the Father and the Trinity which are incorporeal and invisible Clemens of Alexandria is so far from avouching an Image to be a lively Portraicture that the saith (o) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Clemens Alexand 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is a dead matter formed by a Work-man's hand but we use saith he no Image made of sensible matter but such onely as is perceived by understanding But methinks you are brought to a great dearth when for lack of other matter you are forced to produce Heathen Historiographers and Poets who as Athenaeus (p) 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Athenaeus saith have liberty to say and do what they please That Story of Terence (q) Suspectans tabulam quandam pictam ubi inerat pictura haec Jovem quo pacto Danae misisse aiunt quondam in gremium Imbrem aureum egomet quoque id spectare cepi c. Terent. in Eunucho in Eunuchus had been as concentrick to your purpose where in the Picture Chaerea seeing Jupiter in a Golden shower descending into Danae's Lap was encouraged to deflowre the Virgin committed unto his charge I grant Images do oftentimes vehemently move the minde diversly to sundry affections So Salust testifies that Quintus Maximus and Publius Scipio were inflamed with Nobility of courage to advance themselves to like adventures when they beheld their Ancestours Images But every thing that may delight or move the minde is not therefore (r) Quantum autem visibilia noceant ad invisibilia capienda et quantum amor corporearum rerum etiam bonarum ad spiritualia contemplanda ipse Dominus demonstrat dicens Ego veritatem dico vobis expedit vobis ut ego vadam si enim non abiero non mittam eam ad vos Agobard lib De pict imag Tom. 4. Bibliothec. meet for the Church of God much less adoration God's House is the House of Prayer not of gazing Therefore the antient Lacedemonians would not suffer any Image or Picture to stand in their Council-House lest the Senatours minds thereby should be drawn from instant imployments to extravagant imaginations That Counsel of the Wise man is conceived Canonical though the Book be Apocryphal Wisd xv 5. Aspectus imaginis dat insipienti concupiscentiam The sight of an Image in the unwise stirreth up concupiscence Gent. Christ to whom all adoration and worship is due became truly and verily man as visible and a spectable as any other man and consequently as imaginable that he may be figured by an Image no less truly and distinctly then another man That Story in Eusebius of Publius Lentulus is well known who sent a perfect Description of our Saviour to the Roman Senate Minist Conclusions borrow their strength from the Premises but these your Premises have no power to enforce the controverted Conclusion for although Christ be true Man and suppose Divine Providence had permitted a true Transumpt to have been taken in his life-time upon earth truly resembling the Prototype and transmitted till our times without alteration yet his painted or carved Image wanteth evident and undeniable right to represent him because such right presupposeth Divine Institution The same represents him and stands for him onely by humane