that they determine the cause and in case the deposed Bishop desire the Roman Bishop to send one of his Presbyters it shall be in his power and if he will send some with his Authority to judge the cause with the other Bishops he may do it This priviledge shall be extended higher that inferiour Priests may appeal to the Roman See out of any Provinces that the causes of Bishops may be called to Rome and heard by him alone and this profitable Authority of receiving Appeals was pretended by Zosimus * Cod. Con. Ecl. Affr. in Conc. Carth. 419. from the Canons of the Nicene Councel though no such thing could be found in any of the Copies of that Councel in the Eastern Church as Cyril of Jerusalem and Atticus of Constantinople testified afterwards this priviledge was so heightned that all causes almost were drawn to Rome * Vrsperg in Phill. lmp. all jurisdiction hindred and causes were determined more according to mens gifts than thâ—ir rights If the Antients did show any respect to the Roman See allowing it the priviledge to be the first Seat and that Bishop to be first of all Priests so Justinian * Nov. 131. Cap. 2. determines according to the ancient Cannons that he be the chiefest of Bishops and the first Patriarch and have the first place in Councels before the other Patriarchs and I 'le add another priviledge which Pope Julius mentions * Socrat. li. 2. Cap. 13. as an Ecclesiastical Law that without the Roman Bishop no decrees should be made in Councels Now these priviledges shall be extended higher that all other Patriarchs shall be his Subjects * D st 22. Ca de Constant that by divine right the Bishop of Rome is head of the Church Caput Cardo à Domino non ab alio Apostolica Sedes constituta est sicut cardine ostium sic hujus Apostolicae Sedis authoritate omnes Ecclesiae reguntur * Dist. 22. c. Saâ—r Ecl. Rom. That it is of necessity to Salvation for every Humane Creature to be under the Roman Bishop saith Boniface who lived 1294. in the extravagant * Vna de major Obed. If the Ancient Church allowed him the priviledg to see the Canons of the Church put in Execution and as the first Seat to see that the Laws made by general Consent be Observed This Law shall be extended higher that he may dispense with the Laws made by general Councels unlesse it be in Articles of faith †Caus 25. Qu. 1. That no Councel can put Bounds to his power as Paschal the Second who was Pope 1099. Bragged that if the Council should add any Clausa irritans virt Should declare all dispensations to be Null and Invallid which are contrary to their Canons yet the Pope hath power to dispense in those cases as Victoria * Râ—lact 4. de pot Papae N. 4. prop. 4. saith Again if the Ancients did account the Vnion with the Roman Church to be the Test of Orthodoxnesse in Religion as Hierom tells Damasus I following no Chief but Christ am joyned in Communion to thy Blessednesse that is to the Chair of Peter and he that gathereth not with thee Scatereth that is who is not Christ's is Antichrist's because the Roman Church at that time was free from those Heresies under which the Eastern Church had groaned and therefore if they joyned with the Roman it was a sign that they Renounced the Errors which afflicted the Eastern and so it was Required by the Emperours * L. cunctos C. de Sum. trin that all should professe the Religion which it appeared that Damasus and Peter Bishop of Alexandria follow i. e. that according to the Discipline of the Apostles and the Doctrine of the Gospel we believe one Deity of the Father Son and Holy-Ghost Now what they spake of the present time the Roman Bishops pretend to be constant priviledges of that See for they lost no time to inhanse their own greatnesse Leo was hammering at it Hactenus fides Petri non defecit hitherto it hath not failed and he adds Nec defectura Creditur in Throno suo * Leo. Epist 9. ad Pat. Antioch that the Roman Church neither hath Erred nor shall Err †Greg. 7. li. 2. post Ep. 55. and in dissention about matters of faith be that shall take that side to which the Bishop of Rome adheres shall be secure for Christ hath prayed that Peters faith faile not The first ground of the priviledg was because that the Tradition of the Christian Doctrine concerning that point was preserved sincere in the Roman Church For the Emperours say they would have all the people to professe that Religion which S. Peter delivered to the Romans and which it appears Pope Damasus followed This afterwards the Popes claim as the fruits of Christs Prayer for S. Peter and the priviledge of their See By these Steps the Roman Bishop ascended to that height of Power he enjoyed what was either by consent or Custom either in honour of S. Peter or Respect to the Imperial Seat either for the greatnesse of the City the Eminency of many Bishops or the Orthodoxnesse in Religion while the World groaned under Arianisme ascribed to the Roman Bishop was afterwards challenged to be due by Divine right Then the Sister challenged to be the Mother the fellow-Servant to be the Mistresse of all Churches and the Roman Bishop who was so often called by Cyprian his Brother and Collegue to be in effect the Lord and Master The Canons were trodden under foot the Authority of Bishops deprest and all things brought into confusion his flatterers and those that thrived by his greatnesse labouring still to advance his Power they cried him up to have Omnia jura in scrinio pectoris all Laws contained in his Brest * Const. provinc de â—emp ord gloss in C. 2. expresse Lanc. init jur Canon L. 1. tit 3. de Eccl. Const that he was above all Laws and his bare will a sufficient Reason and his decretal Epistles were equal not only to the Canons of general Councils but they were also Reckoned among the Canonical Scriptures and yet this Blasphemous saying fathered on S. Augustin lib. 2. de Doctrina Christiana * Distinct 19. in Canonicis is not expunged either by Thomas Manriques when he set forth the censures on the glosses by command of Pius Quintus or by Sixtus Faber Mr. of the Apostolick Pallace in his Censures published by command of Greg. 13 th 1580. nor did he only challenge a primacy in Spirituals but even in Temporals as Bonif. 8. in the extravagant †Extrar Vâ—â—a de major obedient saith that in the Churches Power are two Swords the Spiritual and the Temporal and so Pope Nicolas tells the Milanois that God gave to Peter the Key-keeper of Eternal life Terreni simul coelestis Imperij curam That he shall take the charge of
consent of the King the Lords Spiritual and Temporal the Approbation of the Universities the determination of the Convocation Thus it was carried on in the reign of his successor Edward 6 th When it was re-established under Queen Elizabeth it was in a regular way by a legal abrogation of those Statutes made in Queen Maryes time and the Revival of the Lawes made by King Edward with Synodical consent All which things are fully and Satisfactorily handled by Sir Roger Twisden and Dr. Heylin after the Re. establishment of the Reformation by Queen Elizabeth there were few or no Recusants known in England for many years as is constantly avouched by our Writers who lived near those times few of the Romish perswasion if at any time they went to Mass refused to be present at our service * Lord Cokes â—barge as Norwich 1606. and when afterwards Pius Quintus by his Bull had forbid those whom he called Catholicks to resort to our Prayers there appeared only few who adhered to the Romish Religion the Popes laboured hard to keep up their party here by founding Seminaries for the instructing of the English youth abroad and by frequent Missions of Priests hither to propagate and Defend the Romish Doctrine yet during the reign of Queen Elizabeth King James and King Charles the first Popery decayed till the troubles of our late warrs gave the Romish emissaries opportunity to pervert many unstable persons who either discontented with their sufferings at home or pinched with necessity or offended with the many Sects which the licentiousnesse of Warr had begot or couzened with pretenses of the Antiquity unity glory and splendor of the Romish Church or perhaps allured with the pleasing Doctrine and Opinions whereby many Romish Casuists gratifie Sinners revolted from us and whether the restauration of Peace and Order may reclaim those whose Sufferings and troubles alienated from us God only knowes There is great talk still of the increase of Popery the Papists striving to credit their cause by these reports of numerous Proselites though I hope it is not so as I see no reasonable ground that it should be so yet the reports of Enemies should at least alarum us to be as Active in maintaining our ground as they are in striving to gain it and unless we are weary of our Religion to shew as much zeal in defending as they do earnestness in assaulting This hath Occasioned the ensuing Discourse in which my desâ—gn is from the doubtfulness and perp'exity of the Romish Doctrine the Superstitious vanity of many allowed prastises in their Church the absurdities in their publique Offices and the contradictions betwixt their Prayers and Doctrins to disswade the fond Admirers of the Romish Religion and to endeavour to reclaim them who are ready to embrace their Errors for Catholick truth â—â—SSIVS MOLNA S. IGNATIVS LOYOLA SOCIETATIS IESV FVNDATOR VASQUEZ ESCOBAR Optabilir est Fur qua'm Mendax assiduus vtrique veró Perditionis hareditatem consequentur Eccles. 20 vers 25. Paâ—â— CHAP. I. The first Consideration I propose shall be from the doubtfulnesse and Vncertainty of many Doctrines in the Church of Rome IT is not Reasonable to Adhere to that Church which Commands us to believe under pain of damnation Doctrines which are uncertiane and dubious But the Church of Rome doth Require such things pro. In the Creed of Pius 4th * Bulla Pij 4th Super form Juram Profess fid There are several things Required as Conditions of Communion with that Church and which their Clergy are bound to swear that they truly Believe and will constantly defend and that they will take Care that they be taught to and Believed by those who are under their Charge and this also they Acknowledge to be the Catholick faith without which there is no Salvation But now many of these things which they are bound to hold according to the Letter of the Decree are Uncertain and Doubtfull and from their own Principles and Confessions will apear so 1. I instance in the Articâ—e that they acknowledge the holy Catholick Apostolick Roman Church to be the Mother and Mistrisse of all Churches But there is no Certainty of the truth of this Article for it is either meant of the Churches united under the Obedience of the Roman Bishop or else of the Particular Diocess of Rome It cannot be meant of the Universal Church which obeyes the Universal Vicar of Christ as Suarez phraseth it for all Churches are supposed by them members of that Universal Church and the Universal Church to be the Collection of all Churches Now it is improper to call the Universal Church A Mother of all Churches for all Churches are the same with the Vniversal Church and nothing can be called a Mother to it selfe Again it cannot be a Mistrisse of all Churches for it is only a Society of all Churches United together and Suppose all those Churches throughout the world of which this Universal Church is made I aske what is the Mistrisse to all these Churches either t is the Roman particular Church which I shall shew to be otherwise or else they must say that all these Churches United are a Mistrisse to all Churches when yet they suppose no other can be a Church but what is United with these which is absurd If they mean the particular Roman Church then first that cannot be a Mother of all Churches which in order of time was founded after some Churches unlesse wee could say the Mother might be born after the Daughter but the Roman Church was founded after the Church of Jerusalem and therefore St. Hierome * Com. in Iss 2. sayes the Church founded in Jerusalem begat the Churches of the whole world Ecclesia in Hierusalem fundata totius orbis Ecclesias seminavit and the Synodical Letter * Theodoret Eccl Hist. l. 5. 6. 9. from the Council of Constantinople to Damasus and the Western Bishops calls Cyril the Bishop of Jerusalem the Mother of all Churches Again the Roman Church was founded after the Church of Antioch where the Disciples were first called Christians Acts II. 26. Quae prima omnium ausa est proferre Christianum nomen atque Nascentis Evangelij gloriam praedicare saith Polidor Virgil * De Invent rerum l. 4. c. 2. I may ad after the Church of Britaine for Suarez * Defens Fidei Cathol l. 1. c. 1. confesseth it was from the first Rising of the Gospel and Baronius from some manuscripts in the Vatican affixeth it to the 35th year of our Lord which was near nine years before the founding of the Roman Church If then the Roman Church was founded after some other Churches it is then uncertain and doubtful how we can acknowledg it to be the Mother of all Churches and prosesse this as an Article of Faith without which there is no Salvation Secondly If it be not de fide that the Roman particular Church shall never err in matters of Faith then it
Imprimatur Tho. Tomkyns RR mo in Christo Patri ac Domino Domino Gilbert divina providentia Archiepiscopo Cantuariensi á sacris domesticis Ex Aed Lambethanis Oct. 31. THE UNREASONABLENESS OF THE ROMANISTS Requiring our COMMUNION With the present Romish Church Or a DISCOURSE Drawn from the perplexity and uncertainty of the Principles and from the Contradictions betwixt the Prayers and Doctrine of the present Romish church to prove that 't is unreasonable to require us to joyn in Communion with it LONDON Printed by T. R. for Richard Royston Bookseller to his most Excellent Majesty 1670. THE PREFACE AFter the Ascention of our Saviour the Apostles separated themselves for the Publishing of the Gospel through all the World and where they saw any likelyhood of a plentifull Harvest they bestowed there the greatest Paines in the Planting of the Christian Religion Their first care was for the converting of the Cities for the greater would draw after it the lesser and Religion settled in the Cities would sooner diffuse it self through the adjacent Villages By the same reason their Care was the Conversion of the Metropolis of the Roman World that from that head Religion might more opportunely be conveyed into all the members of that vast Empire And by its Authority and Example other Countries subject to that City might be moved to embrace the Faith Et cito pervios haberet populos praedicatio generalis quos unius teneret Regimen civitatis * Leo Serm. de Nat. Petri ◠Pauli In the Conversion of this place both the Doctor of the Gentiles and the Apostle of the Circumcision and Tertullian de praescriptionibus mentions also S. John bestowed their time and Labour Here they Preached here they Suffered quibus Romanis Evangelium Petrus Paulus sanguine quoque suo signatum reliquerunt and both founded this Church a gloriosissimis duobus Apostolis Petro Paulo Romae fundatur constituitur Ecclesia * Tert. adv Marco◠li. 4. Both exercised here their Apostolical authority and by Epiphanius Heres 27. are both called Bishops of Rome †Irenae lib. 3. cap. 3. Both of them appointed Linus to that Bishoprick Fundantes instruentes Ecclesiam Lino Episcopatum tradiderunt * Irenae ibi The Faith of this Roman Church was famous throughout the World their Sufferings were great for they usually endured the first heat of the Roman fury Their Bishops for the first 300 years were most of them Crowned with Martyrdom Polydor Virgil * De invent rerum Li. 9. cap. 1. saith that seven only of 32 escaped the Church thus founded in the Imperial City was most observed and Eyed both by the Heathen and by the Christian By the Heathen it was so eyed that usually it became the mark of their fury and their Edicts of Persecutions were first executed in the City before they were transmitted into the remoter Provinces The Martyrs here were so numerous that it became the businesse of 7 Notaries to record their sufferings as Platina reports This Church was much eyed by the Christians being placed in the chief City The Faith of this Church like a Candle on a Hill was more conspicuous and its suffering was more observed than in Remoter places The Bishops of Rome were commonly the most Eminent like the choicest Soldiers placed in the Front of the Battle The Clergy here were very numerous according to the largenesse of the City for in Pontians time which was about the year 231. there were 236 Cardinal Priests as Polydor Virgil * D Invent rerum ◠4. cap. 9. reports from Guido Archidiaconus and Franciscus Zabarella and these he explaines to be such who had chiefly cure of Soules This Church being thus advanced by the dignity of the City the eminency of its founders and the worth of its members was accounted the chief Church the Chair of Peter the Apostolick See and Valentinian in an Epistle to Theodosius saith Antiquity hath given the Bishop of the Roman City a Principality of Priest-hood above all After that the World came into the Church and the Ensign of Christianity became the Banner of the Empire the Roman Church encreased in Dignity Revenue and Credit for the Christian Emperours out of their respect to Religion honouring the Bishops enlarging their Revenue and increasing their Dignity did shew more particular kindnesse to the Church of Rome where was the Seat of their Empire and which had gained such esteem for the merit of its Founders In short time the Riches of the Roman Bishoprick or'e-topp'd the neighbouring places the Pomp of their Bishops was suitable to the magnificence of the City Now Communion with the Roman Bishop was made the Test and Mark of Orthodoxnesse in Religion Now it was decreed by the Emperours that it should not be Lawful for the Bishops of Gallia or other Provinces to attempt any thing without the Authority of the venerable Pope of the Eternal City * Apud Baron an 445. n. 9. and in all things they hast'ned to increase the Authority and Honour of that See per omnia properamus honorem Authoritatem vestrae Sedis crescere saith Justinian * L. Seder C. de Sum. trin But now the Roman Church which by the favour of Emperours and affection of Prelates in reverence of S. Peter and respect to the Imperial Seat had gained this dignity and honour began to swell with higher aimes and to Aspire to greater Priviledges If the Councel of Calcedon would advance Constantinople to the second Patriarchship upon the same reason as the Fathers bad dignified Rome Propter imperium civitatis illius and would now give equal Priviledges to new Rome judging it reasonable that the City adorned with the Empire and Senate should enjoy equal Priviledges with the elder Rome * Conc. Calced Act. 16. then Leo epist 58. to the Empresse Pulcheria durst pronounce Consensiones Episcoporum sanctorum Canonum apud Nicaeam Conditorum Regulis repugnantes in irritum mittimus per authoritatem Beati Petri Apostoli generali prorsus definitione cassamus we do make the agreement of the Bishops repugnant to the Canons of the Council of Nice for so he conceived the advancement of Constantinople to be null and by the authority of the blessed Apostle Peter do make them void If the Councel of Sardis * Conc. Sardic Can. 3. n. 8. to honour the memory of S. Peter appoints in the case of a Bishop or Priest that if he think he hath good reason why the cause should be examined over again those who heard the cause should write to Julius the Roman Bishop and if he think fit it should be re-examined that it may be so and he may appoint Judges and if he does not think it fit to be re-examined then what he doth determine shall be confirmed Or in case of a Bishop deposed if he appeal to the Roman Bishop that Bishop if he thinks fit may write to the Neighbouring Bishops
commemoration of the dead which S. C. mentions for those who are gone before us with the signe of faith and repose in the sleep of peace and rest in Christ refreshment light and peace for the Romanists suppose the torments to be greater than the greatest torments of this life now how do they repose in the sleep of peace when they indure both a punishment of loss in the want of the sight of God and a punishment of sense how do they rest in Christ when they are perhaps in far greater torments than they in this life whereas Those who dye in the Lord rest from their labours * Rev. 14. 13. Thirdly Though the prayer runs that God would absolve him from his sins yet still there is no necessity that there should be a Purgatory for those prayers may suppose as you see many do the Soul yet to be in suspence and in its passage to Gods tribunal and that they use the commendatio animae at the buriall or Trentall which they did when the Soul just went out of the body so that these prayers rather signifie a prevention of punishment than any mitigation or ending of it or again these prayers may refer to the resurrection for it is not said absolve him from the bond of his sins that he may be presently released from Purgatory but that in the glory of the resurrection being raised among the Saints he may breath again and so we have such a prayer in the Pontifical which begins Deus cui omnia vivunt c. that God would command the Soul of his Servant to be received by the holy Angels and carried into the bosome of Abraham his friend and be raised at the last day and what ever faults by the deceit of the devil be incur'd thou of thy pitty and mercy wash away by forgiving them Here is a prayer for pardon but then 't is at the resurrection and thus though there are prayers for pardon yet still they are no way reconcileable with their Doctrine Thus I have finished the considerations which at present I intend and perhaps if occasion offer it self may add more my conclusion is a request to those who begin to entertain such fair opinions of the Romish Church that they would not exchange their Religion before they consider what they shall gain by the bargain I see many who did not much minde to understand the duties of their own religion much less to practice them are easily drawn over to the Romish party and when they live like Atheists at least to seem some body they pretend to be Papists I envy them not such Proselites who add nothing to the repute of any side but only number nor doâ—â—e loose any thing by such Renegado's whose practice disgraced their profession the Church is purer when the dregs are purged out Rome had at first wanted men to inhabite it if Romulus had not opened an Asylum and modern Rome would not be so much replenished if there were not a Sanctuary to shelter such converts 't is hardly any matter what religion men profess if their practice be not answerable and 〈◊〉 though they glory in their multitudes yet many who seem to be of their religion would prove if they were â—iâ—ted of none at all There are others well meaning persons who as in Charity I must judge are moved either through affection to peace or love to truth as they think to incline to the Romish Church these I do not condemn for their love to peace 'T is a noble design in imitation of the good Samaritan to poure Oyle and Wine into the Churches wounds and reconcile brethren who are at od's and God â—orbid but we should meet them for peaces sake so far as we can without prejudice to piety and truth but what benefit can we expect by our concessions when they pretend what ever we can judge from Scripture reason or Antiquity they cannot erre yea the least concession that they have erred or can erre oreturns their foundation destroies the Infallibility of their Church What hopes to reclaim them to moderation when those who mediate for peace are looked on as enemies Erasmus Modrevius and Cassander are in their account damnati authores and if they be not high flow'n Papists they account them though they die in the communion of their Church but only close Heriticks I do not condemn those who are inquisitive after truth and ready to imbrace that which is attended with sutable motives To these 〈◊〉 I offer these considerations whether 't is fit to adhere to that Church which requires all to believe those Doctrines as necessary to salvation which are uncertain and dubious to imbrace those for Apostolical Traditions which are not such to receive those Ecclesiastical rites for wholsome and good of which many are vain and foolish and cannot be excused from Superstition Let them consider whether it be fit to adhere to that Church whose sacred Offices contain many untruths and impieties and Lastly whose very prayers do in many things contradict their avowed Doctrine he that can swallow down such considerations and turn Romanist has as I may judg bidden adiew to his reason as well as Religion Soli Deo Gloria FINIS