not dangerous to States On the contrary c. Protestants writing in favour of it 1. BUt as yet our Proofs of Primacy of Iurisdiction in the Successor of St. Peter though they reach to the Beginning in the latitude fixed by the Doctor and truly I am perswaded to an indifferent Reader will appear more credible than any his Margins furnish to the contrary Yet they may be continued till we come even to the Presbyterians Independants and Quakers Beginning too that is the Gospels themselves To demonstrate this we will make a short enquiry into the times of the Church before Constantin whilst it was a mere suffering Church incapable of conspiring either in or out of General Councils But withal a Church lesse dispersed and torn by Heresies or contentions among Bishops and therefore lesse needing this Preservative against Schisms Supreme Authority 2. In these holy peaceable times therâ—ore before Silvester I will content my self with two or three examples to prove the acknowledgement of such a Primacy And the first shall be of St. Melchiades the immediat Predecessor of Pope Silvester St. Augustin will afford us a Testimony of his care and authority extended into Africk whose words are Qualis ipsius Melchiadis ultima est prolata Sententia c. Such an one was the last sentence Melchiades himself pronounced in judgeing the cause of Donatus by which he would not have the boldnesse to remove from his Communion his Collegues the Catholic Bishops in Africa in whom no crime could be proved And having censured most deeply Donatus alone whom he found to have been the Original of all the mischief he gave a free choyce of healing the breaches of Scism to all the rest of his Followers being also in a readiness to send communicatory Letters to those subdivided Scismatics that were ordained by Majorinus a Donatist Bishop in so much as his Sentence was that in whatsoever Cities of Africk there were two Bishops dissenters a Catholic and a Donatist he should be confirm'd in the Bishoprick who was first ordained c. and that another Diocese should be provided which the other should govern O Son of Christian peace and truly Father of the Christian flock says St. Augustin 3. I will add to this three other examples in which though as to the use and administration of the Superintendency som Objections have been made yet they suffice to confirm the acknowledgement of such a Superintendency in the Pope as the Preacher denies The first is of Pope Stephanus contemporary with St. Cyprian and his fellow in Martyrdom concerning whom we read in Eusebius that he either inflicted or at least threatned excommunication to som of the Churches of Asia that held a necessity of Rebaptization after Baptism received by Heretics And in the same quarrel between the same Pope Stephaâ—â—s and St. Cyprian himself matters were almost brought to the like extremity yet neither did St. Cyprian though wonderfully sharp nor even that violent Cappadocian Bishop Firmilianus ever question the Popes Authority though as they thought unjustly employed 4. The other is extant in the same St. Cyprian who endeavour'd to peswade the Pope to depose Marcianus a Metropolitan Bishop of Arles siding with Novatian His words to Pope Stephanus about it are these Let Letters be directed from thee into the Province and to the people of Arlâ—s commanding that Marcianus be excommunicated and another put in his place And to the like purpose is another Epistle of his in a cause touching two Spanish Bishops upon mis-information restor'd by the Pope 5. The third is that so well known example of Pope Victor concerning whom Eusebius thus writes Victor endeavours to cut off from the fellowship of Communion the Churches of Asia as declining into Heresie and sends Letters by which he would divide them all indifferently from the Ecclesiastical Society c. But there are extant Letters of Bishops by whom Victor is sharply reproved as one that was carelesse of the commodity of the whole Church Particularly Ireneus reprehends him telling him that he did very ill to divide from the unity of the whole Body so many and so great Churches Now in such reproofs from Ireneus and even Polycrates an Asian Bishop himself the ring-leader of the party of the Quartâ— decimani against St. Victor it was not impuâ—ed to Victor that he exercised an usurped Authority over Bishops not subject to him but that the cause of exercising his just Authority was â—ot sufficiently weighty 6. Having proceeded thus far our last step shall be to the utmost degree the very beginning it self our Lord and St. Peter in the Gospels And here we will acknowledge what the Dâ—ctor saies that all the Twelve Apostles were equally foundations of the Churches building That the same Authority which was first given to St. Peter alone sustaining the person of the whole Church was afterward given to the rest of the Apostles that as St. Cyprian saies the same that St. Peter was the rest of the Apostles likewise were pari consortio praediti c. endowed with an equal participation of honor and power And as St. Hierom affirms that all Bishops in all places whether at Rome or Eugubium Canterbury or Rochester are of the very same merit c. But he will give leave to the Scripture to interpret it self and to the Fathers to interpret both it and themselves We grant therefore that all the Apostles and all Bishops their Successors enjoy the whole latitude of Apostolic and Episcopal Iurisdiction for as much as concerns the internal essential qualifications of either But for the external administration there may be and alwaies was acknowledged a subordination and different latitude in the exercise of the same authority both among the Apostles and Bishops Let him not find fault with this distinction for they themselves have occasion somtimes to make use of it to the like purpose Arch-bishop Whitgift in his Defence of the Answer to the Admonition affirms that Archbishops quoad Ministerium do not differ from other Pastors but touching Government page 303. And afterward page 386. Answering the same Argument out of St. Hierom who equals the meanest Bishop with the Pope he saies that they are equal quoad Ministerium but not quoad polittam 7. Let him take therefore an example illustrating this at home What Function what Act of Iurisdiction can my Lord of Canterbury exercise I mean according to their Tenets which the meanest of his subordinate Bishops cannot perform He can ordain Bishops and Priests So can they the former with him the other without him He can visit his Prâ—vince they their Diâ—cesse He can give the Holy Ghost by Confirmation So can they He can assemble a Provincial Council They a Diocesan He has a Canonical Authority over Bishops c. They over Priests He can absolve from Censures inflected by himself they can do as much Yet nothing of all this excludes him from
looked after that is of burying their Friends in such sacred places whereby their pious affection may appear to their Friends I see not what advantages may accreâ— hereby to the dead except this that whilst they call to mind where the Bodies of those who are dear unto them are laid they with their Prayers commend them to the same Saints as it were to Patrons that by them they may be helped with our Lord which also they might do although they could not inter them in such places Whensoever therefore the minde recounts where the body of some dear friend lies buried and streight the place occurs renown'd for the name of some Martyr the devotion of him who thus remembers and prayes forthwith commends this beloved soul to the same Martyr There was here in Hippo saith the same Father a certain old man called Florentius poor but pious and a Tailor by Trade He had lost his Cloak and had nothing wherewith to buy him another He prayed with a loud voice to the twenty Martyrs whose Monument here among us is very famous to reapparel him Some scoffing young men by chance being near hand over-heard him and at his going away followed him jeering him as if he had begged of the Martyrs fifty half pence to buy him clothes And afterward The Cook saith he cutting up the Fish found in the belly of it a gold ring which moved with pity and piety together he straightway delivered to the poor man saying See how the twenty Martyrs have furnished you with clothes De diversis Serm. 32. 33. unquestioned that I know of and which appear sufficiently to be S. Austins by comparing these with the conclusion of cap. 8. l. 22. de Civit. Dei A certain woman saith he there lost her son a sucking Infant being as yet a Catechumen only Full of faith she took the dead childe and ran to the memorial of the blessed Martyr Stephen and began of him to demand her son and to say Holy Martyr you see I have no comfort at all left me For I cannot so much as say that my son is gon before me to Bliss whom you know is utterly perished because dying unbaptized You see the cause of this my dessolate grief restore me my Son c. De Baptism l. 7. c. 1. and l. 5. c. 17. being compared This Father supposeth the Martyr Cyprian to know his affairs and in his handling that Controversie of Rebaptization contrary to St. Cyprians former judgment in which Point he presumes that Saint now fully illuminated yet hopes for his favour and requests the assistance to him herein of his Prayers Let him help us therefore saith he with his Prayers laboring here in in the mortality of this flesh as in a dark myst that by Gods help we may as much as we can imitate the good things that were in him 6. Upon these grounds Bishop Forbes grants that St. Austin doth allow Invocation of Martyrs commends Bishop Montagues candor in acknowledging it and there also censures Bishop Andrews for denying it in these words The Bishop of Ely wrongfully affirms that St. Austin disallowed the Invocation of Saints the contrary whereof is apparent in his Bood De curâ pro mortuis c. And afterwards he adds Truly I am sorry that so just a cause is given to Iohn Barclay of exposâ—ulating with the most learned Bishop of Ely who speaks thus concerning him Here I have a desire to tell the King of Great Britain's Almoner The King believes him and so do many others and yet he is as oft in fault as he makes others to be so Let him therefore consider how erroniously he denies that St. Austin approves the Invocation of Martyrs Adde to Bishop Forbers and Bishop Montague the Testimony of Dr. Fulk long ago in his Rejoinder to Bristow I acknowledge saith he St. Ambrose St. Austin and St. Ierom held Invocation of Saints to be lawful which is an Error And the Testimony of the Bishop of Spalato who numbers this Father among many others that allowed Invocation of Saints The Fathers saies he without any hesitancy either Invocate Saints or grant they may be invocated the Latin Hilary Ambrose Ierom Paulinus Maximus Prudentius Augustinus And the Testimony of Chemnitius also who upon the former Quotation taken out of St. Austin de Baptismo l. 7. c. 1. sayes Thus St. Austin speaks without ground of Scripture yielding to the times and common custom Yet for all this a confident pronouncing that St. Austin knew nothing of this Doctrine or Practice serv'd the Preachers turn Many of his Auditors knew nothing to the contrary and therefore believ'd him and according to his desire detested Roman Catholics the more for this Novelty And that was enough then but what will it be when the Righteous Judge shall call that Sermon to a second account CHAP. XVII Celibacy of Priests Vowes of Chastity The Doctrine and Practice of the Church in both Objections Answered 1. THe Doctors tenth pretended Noveltie is the Roman Churches prohibition of Marriage to Priests and others in holy Orders Which saies he is by some derived from the third Century by others from the eighth and in the rigour that now it is from Pope Gregory 7. and by Roman Catholics themselves 't is dated but from Pope Calixtus But saies he both in the old and new Testament Priests were permitted to have Wives The Apostles were married Besides marriage of Priests was asserted by Paphnutius in the Council of Nice And by one of the Apostolic Canons And the forbidding of Marriage with Saturninus and the Gnosticks is worthily called by the Apostle the Doctrine of Devils 2. Indeed if the prohibition of Mariage to some certain states of men or women be the Doctrin of Devils the Preacher has reason rather to seperate himself from a Church that enjoyns such a Diabolical vertue as Continence than from a wife that will not permit it and who perhaps and therefore a great influence upon his zeal more warm in this Novelty than any of the rest Though it is not only permitted him but esteem'd meritorious to blaspheme the Church of God yet let him take heed how he blasphemes the Apostle who in the same Epistle out of which the Doctor quotes his Doctrin of Devils forbids marriage to Widows who had consecrated themselves to our Lord's service Younger Widows refuse says he for when they have begun to wax wanton against Christ they will mary Having damnation because they have cast off their first Faith What means this phrase They have cast off their first Faith saith St. Augustin Voverunt non red did eâ—unt They vowed perpetual continence but they kept not their vow and therefore they have damnation This is St. Augustin's constant Doctrin and interpretation of that place of the Apostle as may be seen by examining the quotations in the Margin The same is taught by St. Epiphanius St.
cause of all dis-unions and Schisms The unappealable Authority of general Councils acknowledged by Antiquity 1. IN this point of Schism to the end the Doctor may clear Protestants and lay the weight of so great a crime on the Catholick Church he argues thus Since besides corruptions in practice which yet alone cannot justify separation there were in the Roman Church so many corruptions in Doctrine likewise intrenching on Fundamentals the Schism could not be on the Chruch of Englands side which was obliged to separate so just a cause being given but on theirs who gave the cause of the separation Now that particular Nations have a power to purge themselves from corruptions without leave from the See of Rome appears 1. By the concession of the most learned Popish Writers 2. From the ancient practise of the Kings of England who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Likewise from the Codes and Novels of Justinian the capitulare of Charlemagne and the endeavours of two late Emperours 4. From the examples of the Kings of Juda. He concludes that had the Pope been content with his Primacy of Order they would never have cast off the yoke which never had been put upon their necks whence appears sayes he that the Vsurper made the Schism This is the substance of his Discourse 2. In answering this I will proceed according to this method 1. I will shew out of Antiquity from the example of all orderly Governments from evident reason c. what obedience every Christian is obliged to perform to Church Governors in the obstinate refusal of which consists Schism 2. I will apply this to the present controversie between the English and Roman Church I will consider the validity of his allegations and leave it to any indifferent mans conscience to judge whether they are sufficient to justifie the separation 3. Touching the first Point I take it for granted that we both agree that our Lord has placed in his Church Ecclesiastical Governours to continue by a legitimate succession to the end of the world And that the exercise of their Authority consists partly in proposing Doctrines to be believed partly in making Laws for Discipline and Order And that the Doctrines are to be no other then such as either are expresly or at least in their immediate necessary Principles contained in Divine Revelation no innovation no change must be in them whereas orders for Discipline may according to the prudence of the Church sometimes admit alteration Likewise I believe we agree that this lawful Authority of Church Governours or Bishops may be differently exercised that is either by their single persons or in conjunction with others meeting in Synods Diocesan Provincial National Patriarkical and Oecumenical The Authority of which Synods is by degrees respectively encreased according to the quality of them the lowest degree among these being Diocesan and the Supream unappealable authority being in Oecumenical Synods To deny this in gross is to make them ridiculous Conventicles and the more plenary they are the more dangerous and destructive of unity will they be if they may be repealed by others less plenary 4. Thus far we agree but when we come to a precise declaration of the quality of that Authority by both sides agreed on in the general here we begin to differ wherefore to the end indifferent Readers may be enabled distinctly to view and judge on which side Justice and Truth lies I will besides what has already been said of infallibility plainly set down the Catholick Doctrine concerning this matter with the exceptions which the most learned Controvertists of the English Church have interposed against it 5. There is in St. Clements Constitutions a saying that to every Bishop is entrusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Episcopal Office Vniversally In like manner St. Cyprian says Episcopatus unus est cujus a singulis in solidum pars tenetur The Episcopal Office is but one of which every Bishop holds his portion in common The meaning of which speeches is not that every particular Bishop is in regard of his Jurisdiction an Oecumenical Bishop But since the Church in general is truly and perfectly one Body each Bishop in it is so to administer his Charge as that he must have an eye to the whole Dioceses and Provinces c. are not to be esteem'd as so many Secular Principalities independent and absolute which can publish Declarations and Laws without any regard to their Neighbours profit or liking It is not so in the Church But every Bishop in executing his Episcopal Office ought much more to be sollicitous of the general Vnity Peace and Edification of the whole Church than of his own Diocese So that if any Law Custom or Doctrine in it be discordant from but especially if it condemn what is by Law in force in the Province Patriarchat or much more the Vniversal Church such a Law ought not to be made or being made ought to be Repealed 6. As for the Authority of Bishops in Synods particularly in declaring Doctrines for in that we are at present principally concern'd Such Authority may be conceived to extend it self either to the notout-ward-contra-Profession only or to the inward assent c. Between which two there is a great difference 7. The common received Catholick Doctrine teacheth that whereas in General Councils the only Tribunal which is by all acknowledg'd to be infallible there may be either 1. A Declaration of Traditionary Doctrines which formerly before such Declaration did not evidently and â—niversally appear to be Traditionary 2. Or a Decision of Debates about clear and immediate Consequences of such Doctrines In both these the Church is infallible Infallible I say not to enlarge Disputes beyond the present exigence at least in all points any way necessary to our Salvation and this grounded upon those sure Promises of our Lord made to these Guides of his Church mentioned before Cap. 9. 11 12. And hence such both Declarations and Decisions are to be not only not contradicted but submitted to by an internal assent the undiscover'd refusal of which assent though it doth not render the refusers Hereticks in the judgement of the Church as upon contradiction or refusal of assent would for Ecclesia non judicat de internis Yet since such Declarations and Decisions are alwayes attended either with express or at least imply'd Anathemas to contrary Doctrines the contrary internal Judgments are Heretical 8. Of the acknowledged Infallibility of the Representative Church in Declarations of Traditionary Doctrines we have sufficient Testimonies from Antiquity St. Athanasius quoted also by St. Epiphanius professes That he wonders how any one dares move a question touching matters defined in the Nicen Council since the Decrees of such Councils cannot be changed without errour Therefore they are unalterable and in our sense infallible Nor can there be any doubt but those matters defin'd were Ancient and Traditionary Doctrines And St. Augustin sayes The last Iudgment of
and examining Antiquity and were as willing to make it speak on their sides as the Preacher was But as ill Consciences as they had they were convinced and forced publickly to confess that the Fathers were against them and focus And in particular Opposition to his Claim of Antiquity like Bishop Iewels for the first six Centuries Doctor Fulk is so far from concurring with him or Bishop Iewel that he is so choleric at the suspition of such a charge that he addresses himself to his Adversary in this civil language I Answer saies he if he charge me with confessing the continuing of the Church in incorruption for six hundred years next after Christ he lyeth in his heart 3. One passage there is of that famous Andreas Duditius which truly I cannot read without extream compassion and astonishment at the dreadful judgment of God and it may do Doctor Pierce much good if he sadly reflect on it Many years he had lived in great esteem for learning and prudence a Catholick Bishop of Petscben in Hungary called Quinque Ecclesiae present he was at the frameing the Decrees of the Council of Trent But at last falling in love with a Maid of honour in the Queen of Hungaries Court to marry her he quitted both his Bishoprick and Religion This poor man in his declining Age could not abstain from confessing in a Letter to Beza his unsatisfaction in his new Religion vainly hoping some either Cordial or Opiate for his distressed Conscience from one as deeply plunged and by the very same motives engaged in the same change I pray observe his words Si veritas est saies he quam veteres Patres c. If that be truth which the antient Fathers by mutual consent have professed it will entirely stand on the Papists side For if heretofore any Controversies out of a beat of Disputation arosâ— between the learned among them an end was presently imposed thereto by Decrees of Councils or even of the Pope alone But what strange people have we among us They are alwaies wandring toss'd with every wind of Doctrine and being hurried into the main Deep they are carried sometimes this way sometimes another If you would inform your self what their Iudgment to day is touching Religion you may perhaps come to know it But what it will be to morrow on the same Argument neither themselves nor you can certainly affirm Thus Duditius And what Cordial against this scrupulous Melancholly does Beza his good friend afford him Take it from himself Scio speciosum esse venerandae velustatis nomen c. I know the name of venerable Antiquity is very specious But whence shall we fetch the beginning of that Title but from the Prophets and Apostles For as for Writers that come after them if we will take their own advice we will believe them on no other terms but as far as they shall evidently make good what they deliver out of the Holy Scriptures That is in effect have but the Christian modesty and humility to prefer your own sense of Scriptures before all the Fathers and Councils of Gods Church and then nothing they say need to trouble you Antiquity venerable Antiquity will be on your side You may confidently say of all your Adversaries Doctrins From the Beginning it was not so 4. Many other Confessions of the like nature might be added but for brevity-sake I will content my self with onely one more and that is as it seems to me a secret acknowledgement of the Church of England in her publick Liturgy directly contrary to the Preachers pretension and applications of his Text by which she after a sort imputes Novelty to her self and confesses the Roman to be that Church which was from the beginning In the Order for Morning-prayer there are these Versicles and Responds V. O. Lord save the King R. And mercifully hear us when we call upon thee V. Endue thy Ministers with righteousness R. And make thy chosen people joyfull V. O Lord save thy People R. And bless thine Inheritance Then follows a Versicle for Peace Now these as almost all the other Prayers are mafestly translated out of the Roman Office But that which ought to be observed is That in the Roman Office there is a Versicle and Respond immediately following these and going before the Versicle for Peace which the English Church has studiously left out and that is this V. Be mindfull of thy Congregation O Lord. R. Which thou didst possess from the beginning Now the ground why this special Versicle or Prayer for the Church was left out is not so mysterious but it may be very probably guess'd at The first Reformers did not love to put God in mind of that Church which was from the beginning Or rather they were desirous the People should forget the Church which was from the beginning They had rather no Prayers at all should be made for the Church than for one that was from the beginning because apparently that could not be the Reformed Church of England whose beginning themselves saw 5. Notwithstanding such plain Confessions of these Pillars of Reformation yet the Doctor confidently stands with a little contraction and abatement to Bishop Iewel 's Challenge He indeed mentions 27. Points of which 22. are about circumstantial matters touching the Eucharist and two more of them viz. 1. That Ignorance is the Mother and Cause of true Devotion and Obedience 2. And that the Lay-people if he speaks of them in general are forbidden to read the Word of God in their own tongue are Calumnies The other are three indeed of the Preacher's points viz. 1. Supremacy of the Pope 2. Worship of Images 3. Common-prayers in a strange tongue though the only fault he can find in this last is That the later Church hath adhered too close to Antiquity that the hath not varied in the language of her Devotions from her Predecessors and after A. D. 600. continued to say her Prayers in the same Language she did before But then this Bishop as being somewhat better experienc'd in Antiquity than Doctor Pierce had not the confidence in this his Catalogue to reckon as Novelties either the Infallability of the Church Invocation of Saints Purgatory or Prayer for the Dead Celibacy of the Clergy or Sacrifice of the Mass. So much more courage had the Preacher than even Bishop Iewel himself Well between both all antiquity is for them and nothing but novelty on our side No doubt but his admiring and believing Hearers assured themselves that some never-before-examined Witnesses some hitherto unknown or un-observed Records had been found out by their learned and confident Preacher to justifie their deserted claim of Antiquity I mean by way of aggression and not simple defence But when the Sermon is publish'd nothing appears in the Text or Margins but Assertions and Quotations an hundred times before produced and as often silenced many of which too as he explains them have no regard
arguments he knows St. Gregory makes use of in several Epistles both to the Emperor to Iohn himself and others which being already produc'd by him need not be repeated Yet for all this neither Pelagius nor St. Gregory notwithstanding their detesting this Title did therefore quit their right to the Vniversal Pastorship of the Church and their Iurisdiction over all both Bishops and Patriarks too nay they assert it in these very Epistles wherein they are most sharp against that Title as shall be shew'd 6. The reason of this 't is manifest the Preacher does not understand therefore let him not disdain to be inform'd The like Order that is observ'd in the Church of England he may conceive is observed in the Catholic Church that is that the same person may be both a Bishop an Archbishop and a Primat I will add also the Supreme head of the Church as the Archbishop of Canterbury is among Eccâ—esiasticks For as for his Majestys Supremacy in Ecclesiastical affairs it is not in this place to be treated of Now my Lord of Canterbury is just like other Bishops merely a Bishop in his Diocese of Canterbury He is likewise a Metropolitan in his Province to visit all Bishops in it but he is not a Bishop in the other Dioceses subject to him for in them none have Episcopal right but only the respective Bishops themselves which are not removeable by him unlesse they incur crimes that by the Canons deserve it Lastly he is a Primat over both Provinces that is the whole Nation yet without prejudice to the other Metropolitan in whose office of Visitation and Ordinations he cannot interpose though he have a power to summon him to a National Council c. And in this regard he may be stiled the Vniversal Pastor of England and by being so makes the Church of England to be one National Church which otherwise would have two Episcopal heads Yet if any one should stile him the Vniversal Bishop of England it would not be endured because he can exercise Functions properly Episcopal in no other Province or Diocese but his own By considering this well the Doctor may more clearly apprehend how matters stand in the Catholic Church 7. For though this Title of Vniversal Bishop taken in some sense might draw after it such ill consequences yet being apply'd to the Supreme Pastor of God's Church it might innocently signifie no more but such a general Superintendency as the Scriptures allow to St. Peter and the Canons of the Church also have acknowledged due to his Successors and with such an innocent meaning as this Title was used long before in the 3d. Act of the Council of Chalcedon without any contradiction of the same Council to Pope Leo Boniface the Third did accept it from Phocas yet having done so it seems to me apparent that he neither exercised nor challenged the least access of Iurisdiction by it more than himself and his Predecessors had enjoy'd And of this the Doctor himself shall be Judge If he can find any proof to the contrary let him produce it and I will immediately recall what I have said 'T is true as appears in the History of the Council of Trent written by the Illustrious and learned Cardinal Palavicino that there was in that Council an earnest and constant opposition made by the French Prelates against naming the Pope Bishop of the Vniversal Church who in conclusion absolutely gained the silencing of that Title But this happened not because these denied to the Pope an Universal Superintendency over the whole Church or over all Churches taken disjunctively for this they willingly acknowledged but they opposed this Title only as the Universal Church might be taken in a collective sense that is to say as united in a General Council whereby a right of Superiority over a General Council may seem to be determin'd to the prejudice of the Decisions of the Councils of Constance and Basil which in this matter they allowed CHAP. IV. The absolute necessity of a Supreme Pastor in the Church Supremacy of Iurisdiction exercised by Pope Boniface the Third his Predecessors viz. St. Gregory P. Pelagius P. Felix P. Gelasius P. Leo. The 28th Canon of Chalcedon illegal Of the 2d Canon of the first Council of Constantinople 1. BEing now to demonstrate more than a Primacy of Order a primacy of Iurisdiction in the Predecessors of Boniface the Third extending it self to all Christians all particular Prelates and Churches yet a Supremacy not unlimited for then General Councils would be useless but sufficient to preserve unity in the Church I will first to make it appear reasonable declare the ground of the necessity of it which in brief is as the Preacher will find by the succeeding Testimonies of the Fathers because since General Councils the only absolute Supreme Authority Ecclesiastical either for want of agreement among Princes or by the inconvenience of the long absence of Prelates or great expences c. can very seldom be summon'd it would be impossible without an Ordinary constant standing Supreme Authority in the Church to prevent Schisms that is it is impossible the Church should subsist 2. For what effect against Schism can be expected from a meer Primacy of Order a 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a sitting at the upper end of the Table a priviledge to speak first or to collect Votes Therefore for a Protestant to deny a Primacy of Iurisdiction to be necessary to conserve unity as in a National Church so in the Vniversal is to give up his own cause to the Presbyterians For all the subtilty of human wit without such a Concession can never answer the arguing thus If according to the Doctrin of the Fathers there be a necâ—ssity of setting up one Bishop â—ver many Fresbyters for preventing Schism there is say they as great a necessity of setting up one Archbishop â—ver many Bishops and one Patriark over many Arch-Bishops and one Pope over all unlesse men will imagin that there is a danger of Schism only among Presbyters and not among Bishops Arch-bishops c. which is contrary to reason truth history and experience But what expedient now without such a primacy of Iurisdiction can the Presbyterians find out against the mischief of Schism Truly no other but by rejecting that Article of the Creed in which we professe the certainly visible unity of the Catholic Church that is by believing that Schism iâ— no such ill thing as that much care needs be used to prevent it But surely English Protestants not having blotted out of their Creed that Article since they acknowledge the constituting one Bishop necessary to the unity of a Diocesse c. will find great difficulty to shew a reason why one Governor is not as necessary to the â—nity of the whole Church to which only both unity and Indefectibility is promised and without which the unity of Provinces or Dioceses are but factions 3. Certain it is that the antient Fathers thought so
the great Saint Basil who writing to St. Athanasius about suppressing Arianism in the East hath these words It seems convenient to us to write to the Bishop of Rome to desire him that he would have regard to our affaires and interpose the judgment of his Decree c. Moreover that he would give Authority to sâ—m choice persons who may bring the Acts of the Council of Ariminum for the annulling of those things that were violently done there c. 6. Again when the Synod of Antioch about the year 343. assembled by Arians to the prejudice of the Council of Nice had framed a new confession of Faith it was argued of nullity saith Sâ—crates especially because Iulius Bishop of Rome was neither himself present nor sent any to supply his place Whereas saith he the Ecclesiastical Canon commands that no Decrees be established in the Church without the assent of the Bishop of Rome And this authority the same Pope Iulius asserts For writing to the Eastern Bishops who had condemned St. Athanasius he sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you ignorant this is the custom that you should first write to us and after that determin just matters there Therefore if there were any ill suspition against that Bishop of Alexandria you ought to have signified it in the first place to the Church here 7. Consonantly hereto Sozomen another Greek Historian saith expresly That there was received in the Church a Sacerdotal law declaring all things to be void that are done without the sentence of the Bishop of Rome Nay which is yet more this which for ought appears was only an unwritten Canon or Custom for no Council mentions it but deliver'd by Tradition even in the Eastern Churches was of such authority that the foresaid Emperor Valentinian makes it a Law-Imperial We decree says he that according to the antient custom nothing be innovated in the Church without the sentence of the Bishop of Rome Surely Dr. Pierce will acknowledge these Testimonies argue more than a Primacy of Order here is a Iurisdiction asserted extending it self beyond the Diocesâ—n Metropolitan or Patriarcal limits of Rome 8. I will add a few examples more when some Eastern Councils had deposed Athanasius Patriark of Alexandria Paul Bishop of Constantinople Marcellus Priâ—at of Ancyâ—a and Asclepas Bishop of Gaza The Bishop of Rome saith Sozomen to whom for the dignity of his Throne the care of all things does pertain restored to every one of them their own Church And he adds further That he commanded those who had deposed them to appear on a day appointed at Rome to give account of their judgement threatning that he would not leave them unpunish'd if they did not cease from innovating All this he did saith Theodoret not by usurpation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the Churches law 9. Again when the General council of Ephesus was entring into debate about the cause of Iohn Patriark of Antioch the Bp. of Ierusalem interposed affirming that according to the antient custom the Church of Antiochâ— as alwayes governed by the Roman Whereupon the whole Council remitted the judgement of that Cause to the Pope 10. Moreover when Dioscorus Patriark of Alexandria in the Scismatical Council of Ephesus had deposed Flavian Bishop of Constantinople Flavian appealed to the Pope And this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custom of Synods sayth the Emperor Valentinian 11. Two examples more I will the rather add because we of this Nation are particularly concern'd in them The first is taken out of the famous Council of Sardica assembled about twenty years after that of Nice This Council was by Iustinian called Oecumenical because though the Eastern Bishops departed before the conclusion yet the Canons of it were never rejected by them In the third and fourth Canons of this Council it was ordain'd upon a proposal made by the famous Osius of Corduba to this effect That in any Controversies between Bishops which could not be determined in their own respective Provinces the person aggrieved might appeal to the Bishop of Rome who might renew the Process and appoint Iudges And by a second proposal of Gaudentius a Bishop in case any Bishop deposed should make such an appeal till the Pope had determin'd the cause it was not permitted that another Bishop should be ordained in his place These Decrees the Council made to honor the memory of St. Peter the Apostle 12. Now at this Conâ—cil among other Bishops from all the Western Countreys some came out of our Britany as St. Athanasius an eye-witness assured us And therefore the General Superintendency of the Pope over all churches could not have been unknown in this Nation long before St. Augustin the Monk or the Saxons had possession here By which may appear the slightness of the late found Welsh paper though much bragged of in which the Abbot of Bangor is said to have refused the subjection to the Pope which St. Augustin requir'd of the British Bishops For what grosse ignorance was it in this Abbot if the Paper relate truth of him That after all that power exercised by that man called the Pope over the whole Church of God especially over the Western Provinces and so much respect return'd him from them after the presence of the British Bishops at so many famous Councils and after so many holy Bishops sent for the conversion of these Islands by the Bishops of Romes delegation he should be such a stranger to his person or authority or his titles after the year of our Lord 600 At which time also the Irish Bishops are found to have yielded all obedience to this Roman Bishop when the Britains thus denied it as appears Both in that they are said by venerable Beda the South-Irish at least to have returned very early to a right observation of Easter Ad admonitionem Apostolicae sedis Antistitis and also in that about this time they sent Letters to St. Gregory then Pope to know after what manner they ought to receive into the Church such as were converted from Nestorianism to whom he sends his Orders concerning it directed Quirino Episcopo ceteris Episcopis in Hybernia Catholicis as may be found in the Register of his Epistles 13. A second Monument wherein we Britains have a peculiar interest is that most antient first Council of Arles celebrated according to Baronius and Sirmondus assented to by Sir Henry Spelman in the year 314. about eleven years before the first Council of Nice The Canons of this Council are directed to the Bishop of Rome as appears by the first Canon in these words First concerning the Paschal observation of our Lord that it be observed by us upon one day and at one time through the whole world and that according to custom thou wouldst direct Letters to all And moreover in the head of the Canons is inserted this Breviary of
seen and felt too Edicts of another and far more bloody nature made against us Nay thanks to such Sermons we see at this day Edicts severe enough published and worse preparing not against Subjects in Arms and actual Rebellion as the Lutherans were against the Empire but against such as the Law-givers and Law-perswaders know mean no harm against such as would be both most watchful assisting to establish the peace of the Kingdom Edicts to draw all the remainder of blood out of our veinâ— which have been almost emptied in our Kings and Countries Cause though our hope is still in the mercy of our gracious Sovereign and the prudent moderation of those about him 16. Yet sanguinary Sermons are greater Persecutions than sanguinary Laws for Laws may and somtimes are qualifi'd by the equity of Judges and in particular those against Roman Catholics have often been allay'd by the gracious clemency of our Kings But the uncharitable Sermons that call for blood inspire fury into mens hearts make compassion esteem'd unlawful and the most savage cruelty the best Sacrifices of Religion The truth is Pulpits have been the Sources whence so much blood has flow'd in this Kingdom which Sources if they had been open'd by such as Smectymnâ—us whose vocation is Rebellion against the Princes and barbarous inhumanity to all that are not of their fiction Sustinuissemus utique and so we shall do still with the help of Grace by whose hands soever Almighty God presents us this Cup. Quod voluit factum est quod fecit bonum est Sit nomen Domini benedictum AMEN PSAL. 108. 3. 73. 2. Pro co â—t me dâ—ligerent detrahebant mihi Ego autem or aham Memento Congregationis tue quam possâ—disti AB INITIO FINIS The CONTENTS CHAP. I. OF Doctor Pierce's Sermon in general Sect. 1 2. What was probably the design of it 3 4. Catholicks persecuted though their best friends 6 7. CHAP. II. Page 8. Eleven Novelties charged on Catholics 2. Schism imputed is them 3. Why necesssary the Sermon should be refuted 4 5. The Answerers Protestation of sincerity 6 7. CHAP. III. Page 13. B. Jewels Challenge imitated by the Doctor 1 5. Primitive Reformers Acknowledgment 2 3 4. The Doctors Notion of Beginning 6. Questions proposed touching that Notion 8. 9 10 11. CHAP. IV. Page 29. The sum of the Doctors Discourse against the Popes Supremacy enervated by himself 1. 2 3. The Churches Doctrine therein 4. The Text Mark 10. 42. cleared 5 6. CHAP. V. Page 36. The Doctor obliged to acknowledge submission due to the Popes Authority as exercised during the Four General Councils 1 2. Of the Title of Universal Bishop 3 4 5. Not generally admitted at this day 6 7. CHAP. VI. Page 44. The absolute necessity of a Supreme Pastor in the Church 1 2 3. Supremacy of Iurisdiction exercised by Boniface III. his Predecessors 4 5 6 7. The 28. Canon of Chalcedon Illegal 8. Of the second Canon of the Council of Constantinople Sect. 9 10. CHAP. VII Page 54. The Popes Supremacy confirmed by a Law of the Emperor Valentinian 1 2. Decrees of Popes their Ancient force 3 4. The Popes Supreme Iurisdiction confirmed by the Eastern Church 5 6 7 8 9. Appeals to the See Apostolick decreed at Sardiea British Bishops present 11 12. Of the first Council at Arles 13 14. Sixth Canon of the Nicene Council explained 15. 16 17. CHAP. VIII Page 67. Proofs of the Popes Supreme Jurisdiction before first Council of Nâ—ce 2 3 5. How all Apostles and all Bishops equâ—l and how subordinate 6 7. St. Peter had more then a Primacy of Order 8. 9 10. Of St. Pauls resisting St. Peter 11 12. Objections Answered 13 15. The Popes Supremacy not dangerous to States On the contrary c. 18 20 22. Protestants writing in favour of it 25 26. CHAP. IX Page 89. The Churches Infallibility 2 3 4. The Necessity thereof 8 9. The Grounds whereon she claims it 10 12 14 15. Objections Answered 16 18. CHAP. X. Page 109. Prayer for the dead 3 4 5. It s Apostolick Antiquity 6 7 9. Purgatory necessarily supposed in it 11 12. Objections Answered CHAP. XI Page 121. Transubstantiâ—â—ion 2 3 4 6 8. Iustified by Authority of the Fathers 10. Objections Answered Sect. 12 14 1â— CHAP XII Page 137. Communion under one Species 2. â—onfirmâ—d by the practice of the Primitive Church in private Communions 3 4 5 6. No cause of Separation 7 8. CHAP. XIII Page 143. The Sacrifice of the Masâ— 1. Asserted universally by Antiquity 2 3 4. The true Doctrine concerning it explain'd 5 6 7. CHAP. XIV Page 151. Veneration of Images 1. The Churches Approved practice of it most suitable to reason 2 13. CHAP. XV. Page 163. The Churches prudence in restraining the too free use of Scripture from the unlearned 2. 4 5. Our late miseries justly ascribed to a defect in such Prudence 6. Of Prayer not in a vulgar Tongue 7 8. The Causes and Grounds thereof 9. 10. That Pracâ—ise not contrary to St. Paul 11 12 13. CHAP. XVI Page 178. Invocation of Saintâ— 2 3 4 5 6. Proved out of Antiquity 7 8 9 10. Concessions Deductions and Objections Answered â—1 adult CHAP. XVII page 201. Celibacy of Priests 2 3 4. Vows of Chastity 5 6. The Doctrine and Practice of the Church in both 9 10. Objections Answered 10 13 14 15 CHAP. XVIII page 219. Dovorce and the several kindes of it 2. 3 7. The Practice of the Roman Church manifestly mistaken by the Prâ—â—cher 8 to 17. CHAP. XIX page 225. Of Schism Sect. 1. The unpardonableness of that oâ—ime acknowledgâ—d by Antiquity 2 4 6. No cause or pretence can excuse it 7 8. CHAP. XX. page 233. The Preacher vainly endeavâ—rs to excuse his Church from Schism 3 4 5. and chapter 21. Sect. 15 16. Of the Subordination of Church-Governours and Synods 13 The unappealable Authority of General Councils acknowledged by Antiquity 8. Of the decisions of later Councils 9 10 11 12. CHAP. XXI page 249. The Fundamental Rule of Church Government 1 2 Limitations of the Authority of General Councils 5 6. Their Grounds made by A. B. Lawd Dr. Field c. 3 4. Of Points Fundamental and non 7 8 12 Protestants allow not so much Authority to General Councils as God commanded to be given the Saâ—hedrim 13 14. Of the pretended Independence of the English Church from the Example of Cyprus 17. CHAP. XXII page 265. Limitations of the Churches Authority by A. B. Lawd c. examin'd 1 2 3 4. Objections against the proceedings in the Council of Trent answered 5 6. Manifest Illegality in Q. Eliz. Reformation 7. 8 9 10 11â— Secular and carnal ends in it 12 13. CHAP. XXIII page 28â— The Doctâ—rs Proofs alledged 〈◊〉 justifie the English Separation answered 1 2. 1. From the independent Authority of our Kings 3. 2. From the Example of Justinian and other Emperâ—rs 4 5. 3. From the practice of fourteen of our Kings 6.