perchance in all parts of the habitable world at the same time (n) 1. Cor. 12.12 One it is but many members As the body is one and hath many members so is Christ (o) Chrysost in loc Pro Ecclesia posuit Christum for the Church he sets down Christ since the Church is his body (p) 1. Cor. 12.13 into which we are all baptized This body hath many members these members are diffused from sea to sea over the whole earth So the Church is in Greece Italy Spain France England Polonia and * Unus spiritus inesse omnibus infusus membris una anima meritò dicitur quia una in omnibus fides unus ab omnibus colitur Deus atque ex uno ore hymnos omnes concinunt Deo Ruffin hist l. 9. c. 10. whereever the Catholick faith and Apostolicall government are continued Thus we acknowledge Rome to be a Church as St. Paul did Corinth though an erroneous and superstitious Church You see now where you may communicate with the Catholick but it is left to your discretion to choose whether you will communicate with a reformed or a superstitious Church 24. Now to the second where I say That the Church of Rome and those in her communion and the Church of England are but severall members of the one Catholick Church You reply thus (q) n. 7. That I conceive cannot be 1. For the reasons inferred from the Articles of your Church as above 2. For that the Articles of faith of both Churches are directly contradictory as appears by many your negative Articles I look not upon your conceits but upon your reasons inferred from the Articles of our Church which are already satisfied § 12 13. And whereas you adde that the Articles of faith of both Churches are directly contradictory I hope it is not so If it be I am certaine one of these is no Church For then (r) 1. Cor. 3.11 we build not both upon the same foundation (s) Colos 2.19 we hold not the head from which all the body receives nourishment and is knit compacted together by joynts and bands Quid itaque relicto capite membris adhaeres Why then do you leave the head to cleave to the members corrupt putrified members He that builds upon the rock builds upon sure grounds (t) Aug. de verb. Domini Ser. 45. c. 7. Veni ergo mecum si vis superpetram noli mihi velle esse pro petra if then you befor the rock go along with me and seek not to be the rock to me Behold we build upon the rock we beleeve in God the Father in God the Son and God the holy Ghost I hope ye doe so too We also beleeve the Unity in Trinity and Trinity in Unity And do not ye so too Hitherto we are both upon the Rock We beleeve the * We devoutly professe and in all points follow the faith which is contained in the three Creeds that is to say of the Apostles of the Councel of Nice and of Athanasius The Protest of Bishop Scory c. Book of Mart. p. 2119. three Creeds and in the same sense the Primitive Church received them which ye doe not but give some of the Articles a new another sense Here then ye are beside the Rock 25. Thus we agree and yet not agree we agree in the foundation not in the superstruction in the letter not in the exposition And we are sorry to see you forget your selves so much as to infringe so memorable so necessary a Canon as that of the Councel of Ephesus which decrees that (u) Conc. Ephes Can. 7. It is not lawfull for any one to bring to write or compose any other Creed besides that which was agreed upon by those holy Fathers assembled in the holy Ghost at Nice He that offends in this kind against this Canon is deeply censured If a Bishop he is to be deprived of his Cure if a Clergy-man of his function but if a Lay-man he is to be turned out of the Churches communion But ye have imposed a new another Creed of Pius Quartus upon the Church which whosoever will not subscribe to he is at least no good Catholick w th you 26. Say not that these are expositions they are dangerous additions and though I cannot say ye have altered the letter yet I dare be bold to say ye have strangely alter'd the sense (x) Tertul. de Praescrip c. 38. auferendo proprietates singulorum verborum adjiciendo dispositiones non comparentium rerum by taking away the proper sense of severall words and by inserting imaginations of such things as have no footing in holy Writ Whereas we as we ought take the rule of Faith in the literall sense (y) Quae nullas habet apad nos quaesliones nisi quas haereses inferunt quae Haereticos faciunt Ib. c. 14. and that raiseth no controversies with us but such as heresies bring in and such as make Hereticks Your selves your own Church ye may charge with contradictions this Church ye cannot This is the plea we stand upon (z) Ib. c. 21. Communicamus cum Ecclestis Apostolicis quod nulla vel in nullo doctrina diversa hoc est testimonium veritatis we cannot but communicate with the Primitive the Apostolick Churches whose doctrine is in nothing different from theirs This is such a testimony of the truth that it is above all exception And resolved I am with Gods blessing to be no longer of this communion then I shall be able to make this good 27. And whereas (a) n. 7. Mr. Hooker sayes That the Children of the visible Church are signed with this mark One Lord ONE FAITH one Baptisme I presume you make no doubt of this Neither can I think but that you are resolved whoever denies the Lord of life or renounceth the Catholick faith or is baptized into any other Baptism then that one which our Saviour instituted or is a second time baptized he is no childe of the visible Church since that hath taught us to beleeve one Baptism for the remission of sins He then that forsakes this faith forsakes the Church 28. Thirdly you adde that (b) Ib. I my selfe charge the Church of Rome with errors in matters of faith no lesse then in foure points viz. Transubstantiation Communion in one kinde Invocation of Saints and Adoration of images As if I were the first or the onely man that charged you with these errors whereas (c) Art 22 28 30. this is done by our whole Church and the Inditement is made good by that learned Archbishop of B. memory The Church saith that these doctrines are (d) Art 22. fond things grounded upon no warranty of Scripture but rather repugnant to the Word of God The Archbishop hath charged it home and you know not how to shift it off It would well therefore become a Christian Church to redress these and your other
errors that we and others who protest against these unwarrantable doctrines may communicate freely with you 29. (e) n. 7. You would therefore willingly hear how I distinguish between errors in matters of faith pertinaciously held and heresie What 's this to the point in hand This is but onely to tempt me into another discourse nothing to our purpose As there is great difference between error and pertinacy so is there also between errors in faith and errors in matters of faith Errors in faith are such as are against the Creed errors in matters of faith I understand to be such as concern the faith in points of lower moment that deny not the letter of the text but give and impose for by-ends some unwarrantable expositions unknown to antiquity Such is that which was (f) Cod. Eccles Vniver can 177 brought in by Charisius and such are yours which the Church of England nominates Though these with the former batter not the foundation yet they endanger the out-works and will in time make way to undermine some of the necessary forts 30. 'T is very true that an error in faith pertinaciously maintained is no lesse then heresie but we say not so of errors in matters of faith (g) Quid faciat Haereticum regulari quâdam definitione comp ehendi sicut ego existimo aut omnino non potâ—st aut difficillime potest Aug. Praefat. ad li. de Haeres St. Austin was very cautelous in defining an Heretick and I shall be wary how I determine what heresie separates from the Catholick Church And yet your Masters cannot deny but St. Cyprian not St. Austin as you mistake resolves thus (h) Cypr. Pompeio ep Haeresis Christi sponsa non est Heresie is not the spouse of Christ But every thing that is called heresie by you or error in doctrine with us will not separate from the Catholick communion St. Austin therefore limits it thus (i) Aug. de Fide Symb. c. 10. Haeretici de Deo falsa sentiendo ipsam fidem violant Quapropter non pertinent ad Ecclesiam Catholicam every violation of the faith cuts not off from the Catholick Church but a false opinion of God does beware of that take heed how you think amisse of the blessed Trinity or any person therein And in this sense is that of Tertullian to be understood (k) Tertul. de Praescrip c 37. Si Haeretici sunt Christiani esse non possunt where an heresie is against any person of the Trinity there 's no Christianity That Great Athanasius therefore tells us that (l) Athan. de Spiritu sancto p. 202. 203. this beliefe in the Father the Son and the holy Ghost Christ gave to be setled in the Church as a foundation to the Church the foundation of faith and the faith of the Catholick Church And (m) Ib p. 204. whoever divides the Son from the Father or reckons the holy Ghost among creatures he neither hath the Father nor the Son sed impius est sine Deo infideli deterior quidvis potius quam Christianus but he is an impious man without God worse then an Infidel and any thing rather then a Christian. And if no Christian no member of the Church * Hilar. Pict ad Constant Aug. p. 273. Catholicus sum nolo esse Haereticus Christianus sum non Arianus Thus far I dare goe with these Fathers but no further But if as you will have it every error in matters of faith pertinaciously held be an heresie and separate from the Catholick Church Rome hath been in an ill case for many yeers For those foure errors mentioned § 29. ye have held with pertinacy enough and yet are they by the Archbishop strongly proved to be errors though your stomachs be too high to retract them 31. But you would fain have me doe what our Church hath never done that is to charge your Church with heresie for say you (n) n. 7. if the Church of Rome be guilty of heresie she is no part of the Catholick Church But I never said she was guilty of heresie and till I have just cause to say so I shall forbear to say that she is no part of the Catholick Church And I shall be as tender as my betters have been to set down (o) Archbishop Lawd §. 11. n. 1. what errors in doctrine may give just cause of separation in this bedy or the parts of it one from another I have satisfied my selfe that the Reformation of this Church was Canonicall and is justifiable and that she was and is a very member of the Catholick in whose communion I have ever lived wherein also by Gods grace I am resolved to die And it were wisdome in you to see your Church justified from those foure errors before you enter into further controversies As for that (p) n. 7. which you produce out of the 11 Sect. there it is sufficiently proved that your Church hath most sacrilegiously robbed the Laity of Christs blood This is not denyed I take it therefore for confessed and hope your Masters will see it mended 32. Well if we will not declare yours to be no Church you will prove yours or ours to be no Church and upon these grounds (q) Ib. 4 ly say you Christs mysticall body is but one and although that body is made up of many members yet all those members must communicate one with another for if a member be separated but by schisme it is like an arm cut off from the body or a branch from the vine which make that arm or branch no part of the body or vine What though all this be granted will this make one of the two no Church I beleeve not That Christs mysticall body is but one the Scripture speaks more then once 1 Cor. 12.13 Eph. 1.23 Col. 1.18 That may not be denyed or questioned That this body is made up of many members is liwise testified Ro. 12.4 5. 1. Cor. 12.12 c. And we know all those members must communicate one with another and wherein (r) 1. Cor. 12.25 26. in the same care one for another in the same sufferings and rejoycings one with another We are not bound to communicate with you in the same ceremonies gesture superstition or error no more then the hand is bound to communicate with the foot in going the heels with the ears in hearing or either with the other in the gout or any other disease The difference between you us is this we love the body and hate the disease but you love the body so that ye love and foster the disease hate those that are not visited with the like contagion We communicate with you in the necessaries in Faith Hope and Charity as also in all things essentiall to a Church We beleeve the Scriptures and the three Creeds with you though not alwayes in the same sense Our hopes are the same with yours though we something differ in
according to your charge I did say that the Romane Church had grievously erred and in one fundamentall at least yet as then so now I am have been and ever shall be loath to deny her to be a true Church since without the Church no salvation If you will make her no Church or a false Church and put your selves out of all hope I can pity you but not help it Indeed the pride of that See is such she will be all or nothing either the Catholick or no Church It is not therefore to her content to yeild her to be a Church since that implyes no more then that she is a member of the whole Alas the Universall she cannot be (z) Sicut universa terra ex multis terris unviversa Ecclesia ex multis constat Ecclesiis Aug. de Civ Dei l. 13. c. 13. that consists of many Churches as the whole earth consists of many lands and countreys and yet but one Earth and one Church Neither of them is couped up or confined within the largest Continent For my part I professe with St. Austin that (a) Aug. contr Crescon Gram. l 3. c. 35. I am in that Church cujus membra sunt omnes illae Ecclesiae quas ex laboribus Apostolorum natas atque firmatas simul in literis canonicis novimus the members whereof are all those Churches which in Scripture we know to have been planted and confirmed by the Apostles industry And (b) Earum communionem quantum me adjuvat Dominus sive in Aphricâ sive ubicunque non deseram Ib. their communion with Gods assistance I shall never forsake whether in England or elsewhere unlesse these forsake the truth I shall never leave the Vniversall to side with any particular Church And I would advise your Masters to take heed lest while with the Dogge in the Fable they catch at too much they lose all 15. (c) Cyprian de unit Eccles The Church according to St. Cyprian is like a Tree whose boughs are many but the body one firmly rooted Ab arbore frange ramum fructus germinare non poterit break the best arme from this body it will bear no fruit for heaven the branch it self will wither and rot and come to nothing Hath that Church you speak of been heretofore a glorious and happy Church Glory not too much in that (d) Ro. 11.18 boast not over the rest of the branches that have been lesse successefull thou bearest not the root but the root thee thou art but graffed in as the rest were and (e) Ib. v. 17. with them thou partakest of the root and fatnesse of the olive tree Remember also though there be many branches yet there is but one originall one root that yeelds sap and life and fruit to every bough great or small Suppose thou be the top-bough yet rend not suffer not thy selfe to be rent from this body Take heed of this lest thou become fewell for that dreadfull fire 16. That the Church of Rome hath grievously and dangerously erred I need no witnesses but your own family Stapleton justifies that (f) Stapleton Relect. cont 1. q. 5. A. 3. there is scarce any sin that can be thought by man Heresie onely excepted with which that See hath not been foully stained especially from the 800 years after Christ. But (g) Stella in luc 22.31 Stella and (h) Almain l. 3. D. 24. q. 1. Almain grant freely that some of the Bishops of Rome did fall into heresie and so ceased to be heads of the Church And though some of that Churches errors at this day be dangerous to salvation yet (i) Archbishop Lawd §. 20. n. 23. that judicious Bishop I then spake of would not venture to set down what errors in doctrine may give just cause of separation in this body or the parts of it one from another Neither shall I by Gods grace be over-bold in this point 17. The points fundamentall are contained in the Creed which is as the Councell of Trent speaks (k) Concil Trid. Sess 3. Et fundamentum firmum unicum not the firm alone but the onely foundation And Bellarmine resolves that (l) Bellar. de Verb. Dei non Scrip. l. 4. c. 11. All things simply necessary for all mens salvation are expressed in the Creed and Deealogue If yee have erred in any of these and grown obstinate in this error yee are become an Hereticall Church in battering the foundation And yet we must take notice that (m) Archbish Lawd § 11. n 1. every thing fundamentall is not of a like neernesse to the foundation nor of equall primenesse in the faith For there are (n) The. 2 a. 2 ◠q. 1. Art 7. c. quaedam prima credibilia certain prime principles of faith in the bosome whereof all other Articles lie wrapped and folded up What ever Church denies or disbeleives any of these ceaseth to be not onely Orthodox but Catholick and so no member of the true Church since (o) 1. S. Jo. 4.3 every spirit that confesseth not that Jesus Christ is come in the flesh is not of God but is that spirit of Antichrist Now if yee have at any time denied (p) Ib. c. 5.20 this Jesus Christ to be the true God and eternall life ye were at that time no Church but an Antichristian Synagogue But this did Marcellinus and Liberius and John 22. all Bishops of Rome In those times therefore yee were no Church but an Antichristian Synagogue (q) Cypr. Pomp. Haeresis enim Christi Sponsa non est since Heresie is not the Spouse of Christ 18. If you doubt of the Minor Stella makes that good for he testifies that (r) Stella in luc 22.31 Marcellinus sacrificed to Idols that Liberius assented to the Arians that is he denyed our Saviour to be of one and the same substance with the Father and that John 22. affirmed that God the Son is greater then the Father and the Holy Ghost These batter and undermine the foundation which what ever Congregation does it apostatizeth and is no Church While then Rome did and beleeved thus neither she nor any of those that communicated with her in these or any of these heresies (s) Nulla societas fidei perfidiae potest esse Qui cum Christo non est adversarius Christi est Cypr. l. 1. ep 3. were so much as a Church much lesse the Catholick Church Especially since all these are contrary to the Creed and Catholick faith (t) Athan. Cre. which faith except every one doe keep whole and undefiled without doubt he shall perish everlastingly This Creed our Church appeals to whether Catholick or not Catholick this is the faith she desires to be saved by He that faithfully beleives this Creed is a Catholick but he that beleives it not is no Catholick neither can he be saved I am one of Athanasius his Catholicks and with Gods blessing I shall live and
Temptation not from Religion 10. Thus we are Catholicks and our Church will prove so too We beleeve the holy Catholick Church we professe it is but one (q) Cypr. l. 4. ep 2. A Christo una as St. Cyprian speaks but one of Christs making though divided through all Nations into many members per totum mundum in multa membra divisa (r) Item Episcopatus unus Episcoporum multorum concordi numerositare diffusus Ib. So the Episcopacy is but one under that great (s) 1. S. Pet. 2.25 Bishop of our soules but it is diffused by the numerous consent of many Bishops One Church and one Bishoâ—rick and yet many Bishopricks which are called Churches and (t) Concil Nic. Diatyp 2. every Bishop is head as it were of that Communion or Church which is committed to his charge (u) Tertull. de Praescrip c. 20. These many Churches small or great una est illa ab Apostolis prima ex qua omnes are that one first Apostolicall Church of whom come all (x) Sic omnes primae omnes Apostolicae dum omnes unam probant unitatem Ib. Thus they are all prime all Apostolick while they all approve one unity (y) Ib. c. 32. This unity is by Tertullian placed in Faith and Episcopall succession Hitherto then we are right for those Churches that have this faith and this successive government (z) Ib. non minus Apostolicae deputantur pro consanguinitate doctrinae are equally Apostolick with those very Churches which were planted by the Apostles And in the Councel of Ephesus the appeal is not to the Bishop or Church of Rome for tryall of doctrine but to the (a) Vincent Lirin c. 42. consent of the most famous Catholick Bishops that were before them If Rome be judge the work is short we shall quickly have one Religion setled good or bad But the old rule is this (b) Ib. c. 3. Quod ubique quod semper quod ab omnibus that which hath been beleived in all places at all times by all the Fathers that is truly Catholick and nothing else for ought I know 11. This fully manifests that this Nationall Church is as much Catholick and Apostolick as can be desired And yet I cannot expect that this should work upon you who are obstinately prepossessed against all satisfaction I remember A.C. was not ashamed to publish in print (c) A.C. p. 54. that the Lady whom the two Bishops conferred with did not aske the Question as if she meant to be satisfied with hearing what either of them said And was it not is it not so with you Simon Magus will be the old man say St. Peter what he may And (d) 2. Tim. 3.8 as Jannes and Jambres withstood Moses so will your corrupt faction resist the truth come what can 12. But you have reason for what you say and this it is (e) n. 3. Because although I said the Church of Rome was a member of the Catholick yet the 19. Article of our Church sayes that the visible Church of Christ is a Congregation of faithfull men in the which the pure Word of God is preached and the Sacraments be duly administred according to Christs Ordinance in all those things that of necessity are requisite to the same What is here to displease you Is not all true Refute it if you can deny it if you have the face (f) Ib. But in divers other Articles our Church condemnes the Church of Rome for not preaching the pure Word of God And that 's it that offends you Sir we undertake not to judge your Church but her doctrine we condemne her errors and yet acknowledge her to be a Church (g) Apoc. 2.13 God blames the Church of Pergamos for enduring the seat of Satan within her Diocese as also (h) Ib. v. 15. for holding that odious doctrine of the Nicolaitans and yet grants her to be a Church such a one as it was St. Paul calls the Corinthians (i) 1 Cor. 1.2 a Church but (k) Ib. v. 11. c. 3. he blames their schismes (l) Ib. c. 5. their carnality (m) Ib. c. 11. their disorders in the Church (n) Ib v. 20 c. their prophaning of the Lords Supper and (o) Ib. c. 15.12 charges them with the heresie of the Sadduces Your errors were crept in among us and shall not we dare to call them errors and to teach our Country-men to avoyd them Foure of these that B. Martyr hath charged you with and proves them to be blasphemous fables and dangerous deceits as I acquainted you § 24. You read and turn over and take no notice of what you read This 't is to be led by other mens eyes and to see no further then your new Masters will give you leave 13. Justly we taxe you Art 30. for maiming the blessed Eucharist and for denying the Cup or Blood of the Lord to Lay men As if our Saviour had not shed it for them as much as for us and had not given it to them as well as to us What is the meaning then of these words (p) St. Mat. 26.27 Drink ye all of this or did not the Church of Christ understand what they did when they gave it to Priest and People And how can I communicate with them that will not suffer me to communicate with Christ according to his own Ordinance who deny me that which Christ hath commanded me to take In denying me the Cup ye admit me by halves in truth ye forbid me the Lords Table I withdraw not my selfe I have proved § 11. that in the judgement of the Catholick Church this Sacrament is to be administred to the Laity in both kinds I shall adde therefore with you that (q) n. 4. the Church of Rome doth neither preach the pure Word of God nor duly administer the Sacraments in those things that are of necessity requisite for the same This appears by our departure or as you name it our separation not from you but from your errors As you are a Church we communicate with you wherein ye are erronious we depart from you And in this we relie not upon our owne judgement but (r) In ipsa vetustate omnium vel certè penè omnium Sacerdotum pariâ—er Magistrorum definitiones sententiasque sectamur Vincent Lirin c. 3. submit to the generall resolution of the ancient Fathers The Jews at Gods command (s) Lev. 13.46 separated the leprous from the sound the clean from the unclean and so doe we Though (t) Num. 12.14 Miriam were Moses owne Sister yet did he withdraw himselfe and the whole Congregation from her while leprous But when she was healed of her foule disease both he and the rest communicated with her Cast off your leprous errors and we are for your communion 14. And whereas you adde that (u) n. 4. Archbishop Lawd says it is not lawfull to make
lead we know it by his Will give us that which ye received and not gilded stuffe in stead of gold If ye tender to us that which is unwarrantable we are resolved (b) Gal. 1.8 9. with the vessel of Election to denounce to you or any other an Anathema we shall not we must not endure novum dogma any new Article If new it can never be right (c) 2 Tim. 3.15 The Scripture is able to make us wise unto salvation that we set before us and are resolved by Gods grace to accept of nothing but what is deduced from thence or proved thereby according to the interpretation of the ancient Fathers and Councels While our Church does thus in spight of malice she shall be Catholick (d) Dediscam benè quod didicerunt non benè Vincent Lirin c. 25. If we chance to learn any thing contrary to this we are bound in Christianity to cast it by though it come from Rome and to (e) Ib. betake our selves into the bosome of our Catholick Mother as into the safest harbor There we are sure to find the living waters and tree of life 45. Your desire is behind but differing from the former Before your desire was to be shewn the Catholick Church distinct from the Church of Rome and those in her communion for the last 1100 years To this satisfaction is given § 29 32 c. But now (f) n. 9. your desire is to be showed the Catholick Church or the Church of England distinct from the Church of Rome and those in her communion for the last 1100 years or for so â—â—ng as I please to say the Church of Rome hath so grievously erred that we dare not communicate with her This desire of yours according to your own words is not nor by my Papers can he satisfied Is it not enough to manifest that your present errors are so grosse and grievous that we dare not communicate with the Church of Rome but we must look back to former centuries In my former Papers I have done it but you will not see it Other eyes I presume will discern this done § 32 33 34. in my former answer Of these you take little notice because you are resolved with the self-conceited Pharisee to be what you are And with (g) §. 11. that Lady I spake of you ask not this or any other question as if you meant to be satisfied with what is or can be said Surely we did not communicate with Rome in the time of Zepherinus Marcellinus Liberius Vigilius Honorius and those (h) Genebrard Chron. l. 4. Ann. 991. 50 Apostaticall Popes whom Genebrard speaks of And great reason for it since in those dayes ye separated your selves from the Church Catholick to side with Hereticks and worse if worse may be Then was this Church distinct from yours because yours was divided from that Church (i) 1. Tim. 3.15 which is the pillar and ground of truth If ye depart from the truth we shall and must depart from you (k) Hos 4.15 Though Israel transgresse yet must not Judah sin We must not be naught for company (l) Exod. 23.2 neither may we follow a multitude to doe evill Your Letters are answered and your desires I hope satisfied beyond your desire Your conclusion I like so well it shall be mine With you therefore I beseech Almighty God to look favourably into the souls deceived by devillish deceits that all hereticall impieties removed the hearts of them that erre may relent and return to the unity of his truth and become one fold under one shepheard Jesus Christ our Lord to whom with the Father and the holy Ghost be all honor and glory world without end Amen Placet vobis quaestio proposita Deus adjuvet ut placeat soluta Ecce quod dico ut liberet me vos 1. In una enim fide stamus in nomine Christi 2. in una domo 3. sub uno Domino vivimus 4. in uno corpore membra 5. sub uno capite sumus 6. uno spiritu vegetamur Aug. de Verb. Domini Ser. 63. c. 3. FINIS