this Vigilius or of any other Pope whatsoever only in general terms he sayes That some Popes have apostatiz'd which is nothing to this purpose 28. To the Question where your Church was before the Reformation Sect. 19. I suppose Mr. T. B. used not the word Reformation but by it I conceive youmean your separation from the Roman Church To this Question you say it was answered In the Catholique Answ I confess the answer is most true when you were a Church you were in the Catholique Church so also were formerly the Arrians Macedonians Pelagians Nestorians Entychians Donatists c. all these before their respective Reformation that is before they fell into Heresie and Schism were within the walls of the Catholique Church before their separation they were all in communion with the Church of Rome and therefore true members of the Church Catholique so likewise were you and as the Arians c. by forsaking the communion of the Church of Rome and opposing her doctine and faith cut themselves off from the communion of the Catholique Church and so ceast to be members thereof even so have you now ceast to be any Church at all by separating your selves from your Mother Church the Church of Rome with whom you had been in communion for the space of almost a thousand years together even from the first conversion of this Nation to the Christian Faith by S. Augustine to K. Henry the Eighth's apostosie 19. Before the Reformation you say we communicated with Rome and since we have not that 's no fault of ours ye will not suffer us to communicate with you unless we communicate with your errors Answ This is very fine who I pray shal judg of those errors Christ has made his Church Judg of your errours what Heretiques ever were there in the world that did not or might not have us'd the same Plea for their separation from Gods Church Was there ever any particular Church that presum'd to censme the doctrine of the Catholique Church Or was it not excessive pride if not madness in you to think that you were wiser then the whole Christian world had been for 1500. years before you Can you shew that in any age since the Apostlos the Catholique Church held and taught your doctrine can you prove that ever any particular Church or Nation taught or maintain'd the same nay I will go further can you produce any one man in any age from Christs Passion to Luthers Apostasia let him be of the Clergy or Laity either Catholique or Heretique that agreed with you in all points of your Faith and Doctrine wherein you now dissent from the Church of Rome if you cannot methinks your selves should condemn your selves for separating from that Church in whose Faith and communion all your Ancestorâ— for so many ages liv'd and died and imbracing a new Doctrine and that out of your owne judgement and fancy onely for which you have neither president nor authority 30. And yet I must confess that your Religion is not altogether now it is a Religion for the most part patcht up of old condemned Heresies though there were never any Heretiques before Luther that held all your Doctrine I know your ordinary pretence is to appeal â—o and to be judg'd by the Scripture but do you not first make your selves Judges of the Scripture do you not impose new senses and interpretations on Gods holy Word such as were never heard of before your Apostasie do you not against all reason interpret plain places of Scripture by obscure rather then the obscure by the plain and when by your corrupt translations false glosses and new interpretations you have made the Scripture speak what you please then you cry out The Scripture has given sentence for you against the Church of Rome I confess since you have made your selves Masters of the Holy Ghost you were very unwise if you would not make him speak as you would have him you have usurped a power that we dare not challenge we tremble at that fearful curse denounc't by S. Paul Gal. 1 against all those that shall teach new Doctrines We hearken to not consure the Church We imbrace her doctrine not charge her with errours But I would ask any reasonable man though there were no Obligation yet whether it were not more prudential for a man to build his salvation on the authority of the whole Church then of some particular persons not altogether agreeing amongst themselves and disagreeing from the whole world besides or whether it were not more reasonable to imbrace the doctrines and interpretations of Scripture that were universally receiv'd by the whole Church for 1500. years then those new doctrines and interpretations of Luther and his followers You confess that before your Reformation as you call it you communicated with the Church of Rome How came you to find that the Church wanted a Reformation and that in Doctrine for in matters of Discipline and manners you might have reform'd your selves and yet still have been in communion with the Church of Rome How came you to discover those errors which none in the whole Christian world besides your selves could perceive before your separation there was no particular branch or member of the Catholique Church but was in communion with the Church of Rome How then came you to see that light which none besides your selves could see Was all the world besides you blind Had you only the Scripture Or could you only interpret them But why do I speak of you as of a company or multitude For though Time has now made the difference to be between the Protestants and the Church of Rome yet originally it was between Luther and the whole Church you in England as all other Protestants are but Luthers followers The Church then went one way and Luther another and you very wisely have forsaken the whole Church and followed Luther Do but examine this according to the principles of common prudence and then tell me Doctor whether you have done discreetly You have forsaken the whole Christian world and followed one man who neither had nor pretended to any extraordinary calling He never wrought miracle in confirmation of his new Doctrines or to manifest to the world that God had revealed that Truth unto him which for many ages had been totally obscur'd and unknown to the world It is then your fault now that you communicate not with the Catholike Church since it was your fault formerly that you forsook her to follow one man If you will forsake that single Apostate and return to your faith and obedience you shall soon be receiv'd the Churches armes are alwayes open to imbrace you Before your pretended Reformation according to your own confession Sect. 19 you communicated with Rome that is you acknowledged your subjection to the Apostolike Sea of Rome You confest the Bishop thereof to be the supream visible Head of Christs Church appointed by Christ himself to be so as St. Peters
visible in times of hottest persecution and so visible that we can even at this day point at it and that afterwards when it was more glorious it should become invisible to all eyes as that church must be which was distinct from the church of Rome and those in communion with her and that for so many hundred yeares transcends any mans understanding but D. Boughens 12. It is more then probable saith he that there were in this very Island 7000. soules that were not tainted with Popish errours but he brings not so much as a probable argument for it By Popish Errours he means the antient doctrine of the Roman Catholike Church but it is most improbable that there were so many as seven besides such as were condemn'd for Heretikes and confest to be such even by Protestants themselves that before Luthers Apostaâ—ie were separated from the Roman church for there was not so much as one man or woman that followed Luther or Calvin or any other Protestant whatsoever in their new Doctrine or imbrac't their new Reformation as you call it but had been before a profest Roman Catholike 13. It is enough for us sayes the Doctor to prove them to be errours to be against Scripture and the received sense of the antient church Answ For shame Doctor recall your words I am sure that this speech must proceed from much impudence or ignorance they were never yet prov'd to be errors against Scripture some indeed have barkt against Gods church and blasphemed her faith and doctrine as you have done in this Pamphlet wresting the Scripture to their damnable purposes and I am sure that of all men you will never be able to prove them so But what can be more apparent to the world then that all Antiquity confirms the doctrine of the Roman church and condemns yours 14. That which you say concerning the Popes Liberius Honorius and Jo. 22. shall be answer'd hereafter in a more proper place 15. But the Doctor is sure that he ha's manifested that the Church of Rome and those particular churches in her communion are not cannot be the Catholike Church Answ Indeed he ha's made it so manifest that no body can see it for if this conclusion The church of Rome and those particular churches in her communion are not cannot be the Catholike Church be either expresly or implicitly in any thing that he ha's said before I will then lay down the â—â—dgells and never lift up my hand more against D. Boughen 16. In his following discourse I conâ—esse the Doctor seems to say more then ever he said before viz. That the church of Rome and those in communion with her might be a Catholike but not the Catholike Church a part but not the whole Answ But good Doctor saying is one thing and manifesting another this must not be beg'd but prov'd all that he said before was that Rome was a particular church and this too was but only said not prov'd at all and now he at least seems to draw neerer to the question and say that the church of Rome and those particular churches in her communion are but a part of the Catholike Church and that therefore the Catholike Church is of a larger extent and comprehends within her bounds more churches then those only that are in communion with the church of Rome This is easily said but where are your proofs where is your Scripture for it or where is your authority of Fathers or Councells for it can you or any man else shew that at any time between the times of the Apostles and Luthers Apostasie there was any particular church divided from the church of Rome and those in communion with her and yet acknowledged either by the church of Rome or any in communion with her or by any Catholique Father or any Catholique Councell to be a true member of the Catholike church if this cannot be shown as I am most certain it cannot why should we take it upon your word that the church of Rome and those in communion with her is not the Catholike Church but a part only thereof was there ever any particular church not in communion with the church of Rome that sent her Bishops and Prelats to any General Councel wherein the whole Catholike Church was represented or did ever any General Councell receive Bishops or permit them to sit and vote there that were sent from any such church or that would not acknowledge their subjection to the Bishop of Rome as the common Pastor and visible head of Gods church 't is very strange that there should be whole churches whole countryes and Nations all true members of the Catholike Church and so acknowledged that were not in communion with the church of Rome that is never acknowledged any subjection to the Sea or Bishop of Rome and yet that there should be no Records thereof that all these should be invisible to the world for these 1600. yeares together These are strong arguments against you Doctor what arguments you will hereafter bring for your selfe I know not but as yet I am sure you have brought none at all 17. I commend your wisdome in concealing the words of those Canons by you cited Sect. 10. for you plainly perceived that they made nothing for you That sixth canon of the Councel of Nice which seems most to strengthen your cause and ha's been so often objected by your party and so often answer'd ha's been prov'd upon diligent examination to make directly against you as appeares plainly Concil Calc Act. 16. 18. But the Doctor is much scandaliz'd at the maiming of the Lords Supper so that if there were no other cause then that he could not communicate with the Church of Rome Sect. 11. It seems Doctor Boughen cannot content himself with that wherewith the good Primitive Christians were all satisfied They could be contented to carry the blessed Sacrament to their houses and reserve it there for times of necessity under one Species They thought it sufficient to minister it to their sick under the Species of Bread onely to their children when that by some was thought necessary under the Species of Wine onely but the Doctor will have both or none None of the antient Fathers nor the most learned of all the Primitive Christians could ever find it in Scripture that Christ ordained the blessed Sacrament to be given in both kinds to all sorts of people but Doctor Boughen is so quick-sighted that he ha's discover'd that which the whole church for 1500. yeares together could not find out 19. But good Doctor how do we rob the Laity of Christs bloud if those creatures of Bread and Wine be after Consecration truly really and substantially chang'd into the body and blood of our blessed Saviour then those that receive his body receive his blood also for whosoever communicates under one Species only receives both the body and bloud And if there be no such change as I am sure according to your doctrine
unanimiter nobiscum conspirat Basil Epist 293. Here you see the whole Western Church vindicated from that Heresie which doubtless S. Hilary well knew Those then in France that retain'd their antient Faith kept themselves within the communion of the Roman Catholique Church from whose communion never yet any separated but Schismatiques and Heretiques 34. The nâ—xâ— Father of the Church that I mâ—et with is Arch-bishop Lawd as you are pleas'd to call him whose authority you have often cited which I cannot but wondâ—r at since he was so far from being a Father that he neither livâ—d nor died a Son of the Church but the Doctor out of that pretended Aâ—ch-bishops book charges â—hâ— Church of Rome with four opinions â—â—pugnant to thâ— plâ—in words of Scripture viz. 1. â—ransubstanâ—â—ation 2 Administration of the blessed Sacrament to the Laity in one kind 3. Invoâ—ation of Saints 4. Adoration of Images Answ Though it be not much pertinent to our present purpâ—se to examine these Dâ—ctâ—ines according to Scripture since the Doctor confâ—ssâ—s that the Church of Rome nâ—twithstanding her errors is a trâ—â— Church and a member of the one Catholique Sect. 12. yet because he bâ—lieves the Church of Rome is justly charged with thâ—se â—nsound and un-Catholike Doctrines as â—â— is pleased to caâ—â— them I could not pass them by but shall endeavour as briefly as may be to vindicate the Church of Rome from that foul and false câ—lumnie 35 First then Transubstantiation according to the Roman Catholike Doctrine is a true and real change of the total substance of Bread and Wine after and by viâ—â—ue of the words of Consecration pronounc't by the Priest into the true reall and substantial Body and Blood of Christ Let us now examine how this Doctrine is repugnant to the plain words of Scripture Our blessed Saviour saith Matth. 26. 26 and Maâ— 14. 22. This is my Body and This is my Blood The words are plain and being taken literally must necessarily import a change For that which was before Bread and Wine after our Saviours consecration is according to the proper and literal sense of the words the very Body and Blood of Christ Where is then the Repugnancy between this Doctrine and the plain words of Scripture Christ sayes of that which was Bread and Wine This is my Body and This is my Blood The Church of Rome sayes so â—oo Instead then of a Repugnancy here is a fulâ— consent and agreement between the plain wordâ— of our Saviâ—ur and thâ— Doctrine of the Church of Rome Well but the words are not to be taken literally but figuratively Be it so Then is this Doctrine of the Church of Rome repugnant at the most but to the figurative sense not to the plain words or literal sense of Scripture But to come closer If the Doctor can produce any one Text of Scripture that shall be but halfe as plain for the Metaphorical or figurative sense or that the Creatures of ' Bread and Wine are not really and substantially changed into the very Body and Blood of Christ after Consecration but retain their former nature and substance of Bread and Wine as these words of Christ are for such a change I' will then for my part give the cause and turn Protesiant too or any thing else that Doctor Boughen shall command me to be But if he cannot produce any such Text as most certainly he cannot then is the Doctâ—ine of the Protestants and not that of the Church of Rome repugnant to the plain words of Scripture 36 But to justifie your selves and to avoid the Catholike Doctrine of the real presence and Transubstatiation you thus interpret those words This is my Body c. viz. This is a signe or figure of my Body but what Scripture have you for it What authority What Catholique Father what Councel did ever give that interpetation of those words I confess if there be no true and real change of Bread and Wine into the substance of the Body and Blood of Christ in the blessed Sacrament then will I also admit of that interpretation For if there be no such change then of necessity those creatures of Brâ—ad and Wine can be but bare signes and figures onely of Christs Body and Blood But behold Gods Providence over his Church The Holy Ghost fore seeing the evasions and shifts that some men would use to delude the world and to poison the Church with their Heretical Doctrines in opposition to Gods sacred Truth has in St. Lukes Gospel 22. 19 20 utterly cut you off even from that very glosse and interpretation The words of the Evangelist are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Cup of the new Testament in my blood which Cup is shed for you These are the words in the Original Language of St. Lukes Gospel And though both in the Latin and English translation the Relative which may seem to refer to Blood as well as to Cup yet in the Greek it is very plain that it must refer to Cup. If then that which was câ—â—â—ain'd in the cup was that which was shâ—d for the sins of the world how could it be Wine oâ— a sign or figuâ—e â—â—ly of Christs bloud or any thing else but the true and real bloud of Christ For no sign oâ— sigure of bloud but Christs true and real precious bloud was shed for the sins of the world I will endeavour to make this Doctrine appear more plaine by this Syllogism That which was shed for the sins of the world was the true and real precious bloud of Christ But that which was in the cup was that which was shed for the fins of the world Ergo. That which was in the cup was the true and real precious bloud of Christ The Major Proposition cannot be denied without blasphemy the Minor is most plain by the words of the Text and therefore the conclusion must necessarily follow Here is no Fallacy Doctor in this Syllogism no more terms then ought to be in a Syllogism but to utterly debar you of your sign or figure I argue thus That which was shed for the sins of the world was not a sign or figure only of Christs bloud But that which was in the Cup was shed for the sins of the world Ergo. That which was in the Cup was not a sign or figure only of Christ's bloud Those words then 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is the Cup the New Testament in my Blood cannot admit of this interpretation This Cup is a sign of my Blood unless you will grant that a bare sign of Christ's bloud was shed for the sins of the world which is high blasphemy For it is very plain by the express words of the Text That the very Cup which was the New Testament in Christ's Blood was shed for the sins of the world wheâ—efore that Cup could not be a sign onely but the tru precious bloud of our Saviour Whâ—t say you Doctor who now
the antient Catholique Faith So that in K. Edw. VI. days the Nation might be said to be heretical but the Church was even at that time Catholike otherwise it could not have been a church and in Q. Maryes daies both church and Nation were Catholique But you cannot prove that ever the Roman Nation much less the Roman Church was heretical since their first conversion to the Christian faith And if the Pope and with him all the bishops of Italy had at the same time forsaken the Catholique faith yet the Church of Rome might still have retain'd her prerogative of being the Mother church and Head of all particular churches in the world And though the Pope might have forfeited all his Ecclesiastical power and Jurisdiction and so ceast to be Head of the church yet the right of S. Peters Chair had always remained in the Church of Rome for since the bishop is not the church formally nor the church formally in the bishop the church cannot formally erre with the bishop neither must the church formally taken be there fore heretical because the bishop thereof is so Now I hope I have done with this â—edious and frivolous argument 65. That the Church of Rome imposes a new sense on the articles of the Câ—eeds is a meer calumny spoken gratis without any colour or shew of proof That the Church of Rome and you agree in the letter not in the Exposition is true The Church of Rome following the Exposition of the Universal Tradition and practise of the church and you your new phantastical and heretical Exposition but though you did agree with the Roman Church in the Exposition as well as in the letter yet could you not be excus'd from heresie because you oppose other Doctrines of Faith that are not contain'd in the three Creeds for not all points of faith that are necessary for all sorts of men to be believed are comprehended in the three Creeds either joyntly or severally 66. And whereas you charge the Church of Rome with imposing a new Creed of Pius 4. upon the church against a canon of the Councel of Ephesus I answer first That which you mean is but a profession of Faith wherein are contained certain Doctrines of faith that are not expresly comprehended in the Creeds It can no more properly be called a Creed then your book of Articles which is your Profession of faith and as not all but some certain persons only amongst you were bound by your Statutes to subscribe to that Profession so likewise not every man but some certain persons only are bound to subscribe to the other Secondly that Profession was agreed upon by the whole Councel and confirm'd by Pope Pius 4. It was neither compos'd nor commanded by the Pope alone but by him joyntly wiâ—h the Councel Thirdly there is not one Article of that Profession contrary or repugnant to any one article of the former Creeds and although this had been a new Creed as you call it yet had it not been against any canon of the Councel of Ephesus that Councel at the most for bidding only private persons to set forth or publish any Creed that should contain in it any Doctrine contrary to any article of belief in those former Creeds Neither indeed could the church in the Councel of Ephesus debar the church in future ages of that power and authority which the church in former ages assumed and exercised Why should it be more unlawful for the church assembled in the Councel of Trent to set forth a new form of Profession of Faith then it was for the church assembled in the Councel of Nice or Constantinople No Councel can rob the church of that power which Christ hath given her And by this Profession of Faith the Roman Church has neither alter'd the letter nor sense of former Creeds though you dare be bold to say She has strangely alter'd the sense I confess you are bold to say any thing but you have prov'd nothing 67. And whereas you say you take the Rule of Faith in the literal sense let us see to give but one instance since you make Scripture the sole Rule of your faith whether you take those words of our blessed Saviour Mat. 26. 26. Mar. 14. 22. and Luc. 22. 19. in the literal sense Our B Saviour there takes Bread and Wine and sayes This is my Body which is given or broken for you This is my Bloud which is shed for you which you thus interpret This is a sign only of my Body and this is a sign only of my Bloud You deny that the bread and wine which our B. Saviour took and blest was truly and substantially converted into his body and bloud and are not asham'd to say that the doctrine of Transubstantiation is repugnant to the plain words of Scripture Let all the world judg whether herein you take the Ruleâ— of Faith in the literal sense It is much more plain that you go against the very letter of the Gospel against the expositions of the antient Fathers both Greek and Latin the Declarations of Councels the antient and universal practise of the whole church which alwayes adored the B. Sacrament after consecration with divine worship 68. In Sect. 29. I meet with another absurd and impertinent distinction between errour in Faith and errour in matters of Faith as if errours in Faith and errours in matters of Faith were not all one They have hitherto been esteemed all one and that by those who have been far beyond you both in learning and judgment though your sharp understanding be able to divide and put a difference between them 69. Much like to this is that saying of yours Sect. 30. Every violation of the Faith cuts not off from the Catholique Church but a false opinion of God does How then is that of S. Paul true Heb. 11. 6. Without faith it is impossible to please God Can a man violate Faith though but in some one point and yet be a Catholique who ever thought so besides your â—elf by the same reason one and the same man may be at the same time both Catholique and Heretique But to prove your new opinion you produce an antient testimony of S. Augustine de fid Symb. c. 20. Haeretiâ—i de Deo falsa sentiendo ipsam fidem violant quapropter non pertinent ad Ecclesiam Catholicam Heretiques by having a false opinion of God violate Faith it self wherefore they belong not to the Catholique Church Answ Here is now a fine proof if well examin'd You must know Doctor that the word Quapropter wherefore refers to the words immediately going before and then 't is plain that this testimony of the Father makes directly against you For if men be therefore cut off from the Catholique Church because they have violated the Faith then it necessarily follows that every violation of Faith cuts a man off from the Catholique Church But in favour to the Doctor let us once grant against all
Thus have we vindicated that expression of Roman Catholike from contradiction that denomination Roman added to the Church being as universall and having as large a signification as the word Catholike which not withstanding might have se med an unnecessary addition had it not been long since occasion'd by some Heretiques thereby to distinguish true from pretended Catholikes for those Heretiques well knew that they could neither justifie their new doctine nor draw people to their opinion but by usurping the name and tiâ—le of Catholikes therefore the word Roman was added to Catholike that those Heretiques that had forsaken the Communion of the Roman Church might not deceive the vulgar under the notion of Catholikes 3. And here by the way Doctor I desire you to observe that there was never any Schismatique or Heretique nor any Sect or Congregation of men professing the name of Christ divided from the Catholike Church but did either actually or originally seperate themselves from that Church which is now call'd and ever was since the Apostles times the Church of Rome and therefore must necessarily have formerly been in Communion with the same Church which is an argument unanswerable that there was never any Catholike Church distinct from that which is now call'd the Roman Church or Church of Rome 4. But in the examination of this discourse I have discover'd another fallacy in the Doctor which the Logicians call à dicto secundum quid ad dictum simpliciter For though the Church of Rome in some respect viz. as she is the particular Diocesse or Sea of the Bishop of Rome may be call'd a particular Church yet as she is the Center and Fountain of Vnity in whom all the particular members of the Church Catholike are united she is and may be truly and properly call'd the Catholike Church And now good Doctor the discovery of these two fallacies might serve for a full and sufficient answer to almost your whole book But let us proceed 5. Now the Doctor begins to muster up his arguments against the Church of Rome to prove she is not the Catholike Church And first If the Church of Rome sayes he he the Catholike Church where was the Catholike Church before She became a Church Here I expected the Doctor would have begun to speak sense but it will not be Let us then examine the Argument There was a time before Rome was a Church therefore at this time the Church of Rome and those in Communion with her for those words Doctor must not be left out though you are pleased to take little notice of them is not the Catholike Church Or thus There was a Catholike Church before Rome became a Church therefore now at this time the Church of Rome and those in Communion with her cannot be the Catholike Church What strange consequences are these as if the Catholike Church cannot take Her particular denomination from Rome though there were a Catholique Church before Rome was converted to the Christian Faith But to answer you in a word before S. Peter translated his chair from Antioch to Rome the Catholike Church could not take its denomination from Rome but afterwards it might and did and that denominanation of Roman it reâ—ains to this dâ—y and ever will till S. Peters Successor shall translate his Sea from Rome to some other City which in all probability neither you Doctor nor I shall ever live to see 6. But let us examine this argument a little further Mr. T. B. desires the Doctor to shew him the Catholike Church distinct from the Church of Rome and those in Communion with Her The Doctor answers That there was a Catholike Church before Rome became a Church and therefore that was not the Roman Here the Doctor ha's spoke something though nothing to the purpose for who ever question'd that conclusion The Doctor ha's forgot himself again for his conclusion should have been this Therefore the Catholike Church was distinct from the Church of Rome and those in communion with her and then let us see what a fine argument here will be There was a Catholike Church before Rome became a Church therefore the Catholike Church was distinct from the Church of Rome and those in communion with her Very pretty Rome was no Church at all therefore the Church of Rome was distinct from the Catholique Church You must not say Doctor that I impose this conclusion upon you the argument is your own and you think it so strong that you urge it again Sect. 22. and though you have not thus set it down in expresse terms yet is it necessarily involv'd in your discourse 7. But I have not yet done with this monstrous argument Mr. T. B. desires the Doctor to shew him the Church Catholike distinct from the Church of Rome and those in Communion with her for the last 1100. yeares The Doctor answers that there was a Catholike Church before Rome became a Church Here we shall have another fine consequence There was a Catholike Church before Rome became a Church viz somewhat above 1600. years since Therefore the Catholike Church ha's been distinct from the Church of Rome and those in communion with her for thâ—se last 1100 years Most excellently concluded Mr. Doctor in brief the effect of the argument is this There was a time when Rome was no Church at all therefore for these 1100. years last past the Church of Rome and those in Communion with her have not been the Catholike Church Just so will I prove that D. Boughen has not been a Doctor of Divinity for these five years last past There was a time when D. Boughen was no Doctor at all therefore D Boughen has not been a Doctor of Divinity for these five years last past Into what a Labyrinth of absurdities has the poor Doctor cast himself 8. Let us now proceed to the next argument and sum it up as far as it is capable into a syllogisticall form If Rome be the Catholike Church then if she be Orthodox the Catholike Church is Orthodox if she be heretical or schismatical the whole Church must be heretical and schismatical but the Catholique Church was never heretical or schismatical and yet the Church of Rome has been miserably schismatical heretical schismatical as is to be seen in Platina Onuphrius when she had somtimes two somtimes three Bishops together a double a treble-headed a monstrous Church Therefore Rome cannot be the Catholike Church I am sure the Church of Rome was never so monstrous as this argument The Doctor is fallen so deep into a fallacy that he cannot tell how to get out M. T. B. demands one thing and the Doctor layes about him to prove another But let us examine the argument If by Rome you meane the particular Church or Sea of Rome first it is impertinent secondly I deny your consequence at least as to its latter part for the Catholike Church ha's not that necessary dependence on the particular Sea of Rome as
tenerent Wee thought fit c. that all our fellow bishops might stedfastly approve of and imbrace you and your communion that is the Catholique Churches unity and charity Is it not plaine by these words that the unity of the Catholique Church consists in the communion with the Bishop of Rome And if there be no Catholique unity but in communion with the Bishop of Rome it is apparently impossible that any one can be united to the Catholique Church that is not in communion with the Bishop and the Church of Rome Besides that the Church is built upon S. Peter and his Successors I have already fully proved Sect. 25. and Sect. 58. to which I will add one testimonie more out of S. Cyprian Epist ad Quintinum Nam nec Petrus quem primum elegit super quem aedificavit Ecclesiam suam c. For neither Peter whom our Lord chose to be the first and upon whom he built his Church c. The like words he has Ser. 3. de bon pat whosoever then forsakes the foundation cannot be part of the house or building The whole building rests upon the foundation wherfore he that is separated from the foundation is separated also from the building which is the house the Church of God And you must remember Doctor that S. Cyprian liv'd in the yeare of Christ 250. and therefore long within the first 500. yeares to which you have appeal'd Sect. 27. so that you must either confesse the Prorestants to be out of the communion of the Catholique Church and consequently schismaticall at the least or else you must revoke and renounce your appeale If you will say that the sense of the whole Church appeares not fully in the writings of particular Fathers you shall heare the confession and acknowledgment of 520. Fathers assembled in the fourth Generall Councell at Calcedon in the yeare of Christ 451. who all unanimously acknowledge Pope Leo their head Their words are Quibus tu quidem sicut membris caput praeras Over whom that is the Fathers assembled in the Councell thou wert as the Head over the members And it is to be observ'd that this Councell was held in the Easterne Church and consisted for the most part of the Fathers of that Church wherein notwithstanding Pope Leo's Delegates sate in the uppermost Seat and took place of the Patriarch of Constant inople himself even in his own Patriarchate which would never have been permited had not the Pope's Jurisdiction extended to the Eastern as wel as the Western Churches About 50. yeares after the Councell did not the Eastern bishops acknowledge that it was necessary for all Christians to communicate with the bishop and Church of Rome you have heard Sect. 58. that Iohn Patriarch of Constantinople excluded al from the communion of the Catholique Church that were divided from the Apostolique sea of Rome which doubtlesse the great Patriarch of the East would never have acknowledged had it not descended by universall Tradition that the Bishop of Rome was appointed by Christ to be the supreme Pastor and Governour of the whole Church Examine all this Patriarch's letters written to Pope Hormisda and you shall find them all directed to the Pope after this manner Domino mâ—o per omnia sanctissimo And can any reasonable man imagine that so great a Patriarch would have stiled the Pope his Lord if his power in the Easterne Church had been absolute and independent on the sea of Rome In like manner Dorotheus Bishop of Thessalonica in the Eastern Church in his Epistle to the same Pope has these words Ista nunc scripsi Beato Capiti nostro per Patricium c. These things have I now written by Patricius to our Blessed Head By this it plainly appeares that in those dayes within the first 600. yeares of Christ the Bishop of Rome was acknowledg'd the Head of the Eastern Churches as well as of the Western and that by the Eastern Bishops themselves even by their cheife and Head-Bishop the Patriarch of the East who likewise as you have already heard confest that all Catholique Communion flowes from the Apostolique sea of Rome as the Head and Fountain thereof And what better interpreter of Scripture or more faithful preserver of Apostolique Traditions can therebe then the antient and universal practise of the Church To the practise of former Ages and Declarations of antient Councels let us joyn the definiâ—ions of later times viz. of the Councel of Florence in the year 1439. where the Patriarch of Constantinople was present in person and all the other Patriarchs either personally or by their Delegates Let us then hear the whole Church speaking in that Councel Item definimus Sanctam Apostolicam sedem Romanum Pontificem in universum Orbem tenere primatum c. Concil Florent Act. ult Also we declare that the holy Apostolique Sea and Bishop of Rome hath the primacy over the whole world and that the Bishop of Rome is S. Peters Successor who was chief of the Apostles and that he is Christ's true Vicar and Head of the whole Church the Father and Doctor of all Christians and that in S. Peter full power was given to him the Bishop of Rome by our Lord Jesus Christ to feed rule and govern the whole Church To this definition subscribed all the Patriarchs of the Church and amongst the rest the Patriarch of Constantinople himself You shall have his subscription as it is set down in the Acts of the Councel Joseph miserations divinâ Constantinopolis c. Florent An. 1439. I Joseph by the mercy of God Arch-bishop of Constantinople and new Rome and universal Patriarch because my life is almost at an end do therefore by the goodness of God according to my duty publish this my opinion to my beloved sons in this writing For all those things which our Lord Jesus Christs Catholique and Apostolique Church of Old Rome believes and imbraces I profess that I also do hold and believe and fully consent unto them And I grant that the blessed Father of Fathers and chief Priest the Pope of Old Rome is our Lord Iesus Christs Vcar and I deny not that there is a Purgatory for souls And note that this is the profession of a dying man past hope of life Here you see a concurrence of the later ages with the former Here you see all the churches of the world consenting to the Primacy and Jurisdiction of the Church of Rome Here you have seen the practise of the antient church the Declarations of former Councels and the Definitions of later then which nothing can better interpret Scripture or more faithfully preserve divine truths and Apostolical Doctrines to posterity Since then the Church of Rome is the Head and Mother-church of the world and consequently the Fountain of Unity whosoever shall separate himself from her communion cannot possibly be a member of the Catholique Church And since the Church of Rome by her power and Jurisdiction diffuses her self