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
assuming to himself such Authority over other Churches Here then are Seven of the Doctor 's Novelties confessed by Protestants themselves to have been the Doctrines of St. Gregory which the English here received with their Christianity which also sufficiently appears to those who are yet unsatisfied out of Bede's Ecclesiastical History of England written about an hundred years after St. Gregory of whom the same Oâ—iander also relates That he was involved in all the Romish Errors concerning those Articles wherein saith he we dissent at this day from the Pope And for the Two others of the Doctor 's Points 1. Publick Prayers in an unknown Tongue And 2. Infallibility himself confesseth the first of these to have been in Gregories time For thus he The Publick Prayers of the Romanists have been a very long time in an unknown Tongue even as long as from the time of Pope Gregory the Great And the second he must grant to have been pretended to before Gregory in that the Preacher allows the proceedings of the Four first General Councils for these required several Points not before determined to be believed by all Christians under pain of Anathema and also inserted them into the body of the Christian Creeds Which thing the Doctor sometimes thinks unreasonable that any fallible Authority should assume to it self For surely upon this ground it is that he condemns the Council of Trent for presuming to make new Articles of Faith though they have put none such in our Creeds 13. By which it appears that this Sermon and all the severity practis'd against us in consequence of it might as justly have been preach'd and executed against our first Apostles St. Gregory and St. Augustin the Monk as against us And if against them then against the Vniversal Church both Eastern and Western since it is evident that in St. Gregory's time they were in perfect Unity both for Doctrine and Discipline And consequently if such pretended new Articles can justifie the English Separation from the present Church the same Separation ought to have been made from the universal Church above a Thousand years since I might go higher but this is even too too much That man surely must have a prodigious courage who dares venture his Soul and Eternity rather upon Scripture interpreted by an Act of Parliament or the 39. Articles than by the Authority and consent of the Vniversal Church for so many Ages I will conclude this so important Argument of Schism by a closer Application which may afford more light to discover on which side the Guilt lyes And this shall be done by making some Concessions and proposing some other Considerations c. CHAP. XXIV Of Causal and Formal Schism or Separation and the vanity of their Distinctions Considerations proposed for a clear Examination on which side the Guilt of Schism lyes The manifest Innocency of the Roman Church 1. FIrst As to the Preacher's so commended Distinction of Causal and Formal Schism it is borrowed from the late Archbishop The former member whereof only he applies to the Roman Catholick Church the later to no body He must give me leave to propose to his Consideration a Saying or two of St. Augustin thus writing to the Donatists Si possit quod fieri non potest c. If any could have which really he cannot possibly a just cause for which he should separate his Communion from the Communion of the whole World How do you know c. Aâ—d again in the same Epistle There is the Church where first that Separation was made which you after perfected if there could be any just cause for you to separate from the communion of all Nations For we are certainly assured that no man can justly separate himself from the communion of all Nations because not any of us seeks the Church in his own Iustice or Holiness as you Donatists do but in the Divine Scriptures where he sees the Church really become as she was promised to be spread through all Nations a City on a Hill c. Hence it is that the same Saint though he wrote several Books against the special Doctrines of the Donatists yet whensoever he treats of their Schism he never meddles with any of their Opinions but absolutely proves their Separation unlawful from the Texts of Scripture and Promises of Christ which are absolute and unconditional So that the alledging Causes to justifie Separation for which there can be no just one is vain and fruitless And this way of Arguing is far more forcible against English Protestants than it was against the Donatists because all their sober Writers acknowledge the Church of Christ was and alwayes will be unerrable in Fundamentals and this as she is a Guide And further that the Roman is either this Church or at least a true Member of it 2. But Secondly whatever becomes of this Distinction his concession is That really a Formal Schism there is between us nay more that the Protestants made the actual departure and indeed they must put out their eyes who see it not The visible Communion between the now English Church and all other in being before it beyond the Seas is evidently changed and broken The same Publick Service of God which their first Reformers found in God's Church all the World over they refuse to joyn in for fear of incurring sin Most of the Ecclesiastical Laws every where formerly in force they have abrogated and without the consent of any other Churches have made new they were formerly Members of a Patriarchical Church which they esteem'd the only Orthodox Vniversal Church to the Government of this Common Body they acknowledged themselves subject And a denial of subjection to the Common Governors of this Body and especially the Supreme Pastor they judged to be a formal Act of Schism Lastly the common Doctrines of the Church they formerly embraced as of Divine Authority Traditionary only ancient and Primitive Now they called Apostatical Novelties Any of those changes conclude a Schism on one side or other but all of them more then demonstrate it A Schism then there is therefore one of the parties is guilty not of causing but of being Schismaticks properly formally Schismaticks Now would it not be hard for the Doctor to speak his conscience and declare once more at Court which of us two are properly Schismaticks It could not indeed be expected he should answer as a young maid did to my old Lady Falkland when she asked if she were a Catholick No Madam said she with a low curtesy if it please your Ladyship I thank God I am a Scismatick but withal his tongue would not readily pronounce Roman Catholicks to be Schismaticks from the English Reformed Church 3. That which is opposed to Schism is Catholick Communion We shew saith Saint Augustine by our Communion that we have the Catholick Church Therefore in discourse of Schism one while to talk of Innovations of Doctrine or of making a secession from
Catholicks pretends a double Design First Confidently enough to assert that the Doctrines in which we differ are on our parts meer Novelties and that Primitive Antiquity both of Scripture and the four first General Councils stands clearly for Protestants Secondly In consequence to this that not they but the Roman Church alone is guilty of Schism 2. As to the first Part he exemplyfies in these following Points of Catholick Doctrine which he saies are Novelties and undertakes to calculate the precise time of their Nativity 1. The Supremacy of the Pope 2. The infallibility of the Church 3. Purgatory 4. Transubstantiation 5. The Sacrifice of the Masse 6. Communion under one Species 7. Worship of Images 8. The Scriptures and publick Divine Service in an unknown Tongue 9. Invocation of Saints 10. The forbidding Mariage to Persons in holy Orders 11. The allowing Divorce for other causes besides Fornication 3. Then concerning the other part of his general Design about Schism he acknowledges that a real Schism there is but that the cause of it came from the Roman Church which made erroneous Novelties new Articles of their Creed which errours the Reformers were oblig'd in conscience to reject and reject them they did by warrantable and legal Authority So that though they separated from the then present visible Church yet they ought not to be called Schismatics but that Church is to be esteemed Schismatical which caused them to separate 4. This is in grosse the substance of what in his Sermon he alledges against Her that heretofore was this Churches Mother and a great proportion of whose kindnesse she still enjoyes the Roman Catholick Church Now considering with what triumphing applauses this Sermon was heard and with what a general greedinesse thousands of the printed Copies have been bought up even by those that formerly have not been curiously inquisitive after Court Sermons for any good they meant the Preachers Would not Protestants themselves in their hearts condemn Roman Catholicks if being confidently perswaded as truly for my part I am that there is not so much as one single allegation among all his replenish'd Margins that reaches home to a concluding proof of what he pretends to they should out of a treacherous fearfulnesse be utterly silent as acknowledging that now they have a prostrated cause And therefore if it be but onely out of fear of losing their good opinion somthing must be said by us to acquaint him with his mistakes 5. Now in my Remarks upon this Sermon I will follow his own order before summarily set down And both in the Points of Doctrine and Schism I will select his Arguments adjoining to each Point respectively the Quotations or Authorities of Fathers related to in the Margins And having done this I will sincerely discover the grounds upon which I think I can Demonstrate That he has neither rationally concluded any of our Catholick Doctrines to have been Novelties nor freed his own Church from the just imputation of Schism 6. And knowing very well what candor sincerity and charity Almighty God requires from those who undertake his cause and the cause of his Church I do here call Him as a witnesse upon my Soul that my purpose is studiously to avoid all cavilling distorsions either of Texts of Scriptures or the holy Fathers and much more those falsly called piaâ— fraudes corruptions of either And both in my Answers and Objections I will alledge nothing but what I am perswaded is both pertinent and efficacious to conclude that for which it is produced that is I will bring nothing as a proof which I for the present think can be answered 7. I am inform'd that he in his Sermon made the like Protestation If he did I am very glad for his own sake that he forbore to print what he then spoke because though I must not charge him with wilful sincerity yet I believe he will find by this short Paper that he did neglect to make use of his best judgement and caution which certainly if ever was most requisite in a cause so important especially it being to be debated by one that professed to supply the place of God himself in his own House and who spoke to no meaner Person than the KING God's own Viceâ—erent 8. But whether the Preacher in his Sermon the subject whereof was nothing but Controversies and such as his Text neither invited much lesse compelled â—im to undertake or however to debate them with such Invectives and exulcerating digressions whether I say herein he expressed that respect and duty he owed his Majesty that is whether such a distemper'd Sermon was conformable to the Injunctions touching Preaching which his Majesty had lately commanded my Lord Archbishop to communicate to the Clergy I leave to the Preachers own Conscience If he resolved to transgresse those Orders so becomming a Prince who lov'd the peace of his Kingdoms and still feels so much by their disunions in Opinions yet in reason he might have abstained from letting the Court and Kingdom see that he had the courage to disobey the King to his own face The University-â—ulpit or some City Congregations where such behaviour is in fashion might well enough have contented him CHAP. III. Bishop Jewel's Challenge imitated by Doctor Pierce Primitive Reformers acknowledge Antiquity to stand for Catholics The Doctor 's notion of Beginning He is obliged thereto by an Act of Parliament 5 Eliz. Five Questions proposed touching that Notion 1. VVHat ground or motive the Preacher had to renew the vain brag of Bishop Iewel derided by his Adversaries and condemned by his Brethren it will be lesse difficult for us to imagin than for himself sincerely to acknowledge However that both that Bishop and He are singular in this matter of challenging the concurrence of Antiquity for themselves and imputing Novelty to the Catholic Church we have a cloud of Witnesses among the first Reformers both in grosse and by retayl through all the particular Points by him mentioned 2. In general let him consider what Melancthon writes Presently from the beginning of the Church the antient Fathers obscured the doctrine concerning the justice of Faith encreased Ceremonies and devised peculiar Worships In like manner Peter Martyr affirms That in the Church errours did beg in immediately after the Apostles times And that presently after their Age men began to decline from the Word of God And therefore so long as we insist upon Councils and Fathers we shall alwayes be conversant in the same errours In so much as Beza had the arrogance to write thus in an Epistle I have said more than once and I suppose not without reason that comparing the antient times of the Church even those immediately succeeding the Apostles with ours they had better Consciences but lesse Knowledge On the contrary We have more Knowledge but lesse Conscience This is my Iudgement c. These are esteem'd as learned Writers as the Reformation had They spent their lives in reading
do otherwise is not to observe the Canons but to follow our natural inclinations soon weary of such a burden And â—ow the Doctor may do well to consider what a Novelty he has found out to entertain his Auditors with especially since all the forecited Canons and Practices Which are within the time of the four first Councils were in force in England at the Reformation as England was a Member of the Western Patriarchat and therefore could not without a transgression of all Ecclesiastical Order be repealed by this single National Church much less could this Church without a criminal formal Schism make such a generally received practice a pretence for separation 16. His Allegation out of Clemens of Alexandria that some of the Apostles had wives is granted But did they after their executing their Office of Priesthood lie with them Did they leave any young Apostles behind them As for the Apostolick Canon which forbids Priests c. to cast off their Wives what would he infer from hence Does he think married persons are husbands and wives only in the night That which the Canon intended was that Ecclesiastical persons should not make their office a pretence to cast off the care of providing for their wives or to be divorced from them that is such as â—ere married and had wives before they entred into Orders who afterwards must not refuse cohabitation with them except when they officiate unless with their wives consent in the Eastern Câ—urches That the Priests under the Law were married cannot be denied since Priesthood necessarily descending by generation marriage was thereore necessary But sure he does not think such a carnal umbratick Priesthood is fit to be a Pattern for our Christian Priesthood wholly spiritual and withal Elective Yet he may take notice that even in that Legal Priesthood at the times when they solemnly attended on the Altar they had no Matrimonial Commerce with their wives They came not reeking out of their beds into Gods Sanctuary as may be gathered from 1 Sam. 2. 4. and the prohibition in Exod. 19. 15 22. Be ready the third day and cannot at your wives On which place St. Ambrose discourses thus Filios susceperunt id tanquam usu veteri defendunt There are Priests and Deacons in some secret places that defend their use of marriage by the Practice of old when the duty of sacrificing had its interval of dayes And yet then even the people were sanctified by abstaining from their wives two or three dayes before and washâ—d their garments that they might approach puâ—â— unto the Sacrifice Si tanta in figura observantiâ— quanta in veritate If the observation of châ—stity were so strict in the figure what ought iâ— to be in the truth Disce sacerdos atque Leviâ— quid sit lavare vestimenta tua â—t mundâ—m corpus 〈◊〉 lebr and is exhibeas Sacramentis 17. To conclude Celibacy to the Clergy being only injoyn'd by an Ecclesiastical Law as being a thing at the least no way repugnant to the Divine Law nay much recommended therein it is certainly lawful enough though from the beginning it had been otherwise For the Church hath liberty of making Laws concerning such things from time to time as she sees fit and her subjects are obliged to obey them CHAP. XVIII Of Divorce The Practice of the Roman Church manifestly mistaken by the Preacher 1. THe Doctors last Novelty is the Church of Romes allowing Liberty of Divorce betwixt man and wife for many more causes then the cause of fornication contrary sayes he to the Will of our blessed Saviour revealed to us without a Parablâ— as if they meant nothing more then the opening a way to rebel against him A heavy charge But for the Legality of it he alledges in the Margin an express Canon of the Council of Trent which whether he reads à toto or à toro says nothing at all to his purpose proper Divorce being therein not so much as thought of And he himself saw and proved it made nothing to his purpose yet serv'd his turn because Chemnitius a malicious Lutheran said falsely and ridiculously That the Papal separation from Bed and Board 〈◊〉 in many ways a dissolution of the Conjugal Tie He would â—ain have Maldonate thought to speak on his side too but it is apparently otherwise 2. Truly this is a Quarrel so properly al' Alamand that one would think the Doctor took only an occasion thereby to let the Court see his critical diligence in observing the false and true Impressions of the Canons of the Council of Trent in some of which he has read â— toto which makes no sence and in others a toâ—o which only could be the Councils â—xpression But we hope an undiligent Prinâ—ter who for all that may be good Roman Catholic shall not make the Roman Church it self causally Schismatical and thereby excuse the Preachers separation 3. It is pitty to lose time about such a trifle which I think never before this Sermon was by any English Protestant reckon'd among the pretended Criminal Novelties of the Roman Church Yet I may be mistaken for there are a world of Sermons and Treatisâ—â— like his in intrinsic value which never had the fortune to be made so current Howe're left he should be angry if so materlal a part of his Sermon be neglected a little pains shall not break squares between us 4. He may therefore take notice that in the businesse of Marriage there are among Catholic Writers distinguish'd four sorts of Separations 1. A Iewish Divorce which in Latin we seldom call Divortium but Repudium 2. A Christian Divorce properly so called 3. A Separation a toro 4. A Separation both a toro cohabitatiore 5. Touching the first if we have regard to the direct intention of God and his Servant Moses it was no other nor ought to have been put in practice upon other grounds then the Christian Divorce allow'd by our Saviour that is for Fornication only But by the permission in the Old Law there might follow that Divorce a second Mariage by either of the parties whether innocent or guilty Yet not upon every cause aâ— the Iews practisâ—d it but besides Adultery only propter turpitudinem for some notorious uncleannesse extreamly distastful Now notwithstanding such permission which was meerly for the hardness of Iewish hearts their Divorce â—or any other cause and especially their second Marriage after it was not excused from sin but only from a legal punishment And the principal motive was left worse effects as poysoning or any other way of murdering c. should be practised by the discontented party in case a total separation might not be permitted This Supremest Degree of Jewish Separation or Repudium does not intirely dissolve the Matrimonial Contract which being consummate of its own nature iâ— indissoluble for the parties being by Matrimony become One flesh and one Principle of a new stock cannot by any following act or
accident but only Death become two again so as to be in the same capacity as they were before they were married And for this reason the Iews though permitted to marry afterward yet sinned in so doing against the primary Precept of God Those whom God hath joyned let no man separate 6. Much lesse does the second species of Separation or the proper Christian Divorce dissolve this tye The only lawful cause of which Separation is by our Savior allow'd and by the Catholic Church acknowledged to be Fornication that is indeed Adultery under which are likewise comprehended as our most learned Doctors say other more grievous sins of unnâ—tural Lusts. And the reason why only such sins may not must cause such a perpetual separation is because they alone are directly contrary to Conjugal Faith By this separation whensoever it is caused by the crime of the one party neither of them not the innocent party are permitted to betake themselves to a second Marriage for then they could no be reconciled but by a new Marriage And here the Preacher may do well to consider what 〈◊〉 Patron he has betaken himself to which 〈◊〉 Chemnitius who against our Saviours Law as all Antiquity and the practice of the Englisâ— Reform'd Church interpret it contends for the lawful Marriage of the innocent party so teaching formal Adultery This separation for such a legal cause is perpetual that is the innocent persons may deprive the others of the right they have over their bodies and are in a free condition even after the faulty persons repentance whether or no to receive them again into their former condition Neither can it be imputed to the innocent person if the criminal should by such a separation fall into the sin of adultery 7. The other two Separations not Divorces one whereof is only a toro from the Bed the other from Cohabitation also may be made for other causes besides fornication As for sâ—m very infectious diseases for almost irreconcileable quarrels for attempts of killing or wounding one another c. Such Separations are not so perpetual as Divorces each of the parties being bound assoon as these impediments of conjugal conversation are removed to return as before to a Matrimonial Amity and Correspondence And till then I would ask the Doctor whether he have the courage to admit into his Bed or even his house a Serpent not only full of venom but ready and attempting to kill him with it Or if he have not this courage whether he will acknowledg such a separation so necessary even to the preservation of life to be a Divorce damnable because not for fornication What he will answer I know not But what he must if he go about to maintain his Assertion I am certain will be very irrational 8. Let him reflect on the practise of his own Church where he cannot but have heard of the common distinction of Divorces A Vinculo Matrimonii à mensa toro these two are both allow'd in England now I ask the Doctor of which does our Saviour speak If he say of the first then clearly the Husband of an Adultresse may marry again which is contrary to the Law if he say of the second still â—e contradicts his own Law which every day allows a separation for other Causes besides that of Fornication Can we believe the Doctor never read the ordinary Cases wherein Diâ—orses are granted as Pre-contract Fear Frigidity Consanguinity c. all which dissolve the very Marriage it self and yet in all these the Marriage was valid till actual divorce and the children shall bear the Fathers name and inherit his lands if there never happen an actual divorce this the wise men of our Nation do and never think they open a way to rebel against Christ. Something like this for the second branch of the distinction St. Paul himself does and sure he cannot be opposite to the will of our Saviour If says he the Vnbeliever depart let him depart a Brother or Sister is not subject in such cases that is the Innocent may remain separate and why may not the laws of a Nation regulate that liberty which the Apostle allows to every private Person or why may not a General Council determin such points as well as the laws of a particular Nation Thus I conceive it clear'd that You and We are in this particular either Both innocent or Both guilty CHAP. XIX Of SCHISM The unpardonableness of that Crime acknowledged by Antiquity c. No cause or pretence can excuse it 1. HAving followed the Doctor through all his vainly pretended Novelties of Doctrine We are at last arrived to the most concerning Point of all Schism Most concerning certainly for there is not any one of the fore-mentioned Doctrines which in themselves considered would absolutely destroy Souls though they erred about them But Schism alone whatsoever Error of Doctrine yea though no Error of Doctrine were either indeed or pretended to be a cause of it will be inevitably damning to every Soul guilty of it which damnation neither rectitude of Faith nor any good Works nor even Martyrdom it self will be able to prevent For this cause sayes St. Augustine our Christian Creed concludes with the Articles touching the Church because if any one be found separated from her he shall be excluded out of the number of God's Children neither shall he have God for his Father who will not have the Church for his Mother It will nothing profit such an one that he hath been Orthodox in belief done so many good works c. 2. This is a Truth generally testified by the ancient Doctors of God's Church and not at all questioned by the more sober Writers of the English Church who have written of Schism c. They all are ready in words at least to say with St. Denys of Alexandria That we ought rather to endure any torments then consent to the division of God's Church since the Martyrdom to which we expose our selves by hindring a division of the Church is no less glorious then that which is suffer'd for refusing to sacrificâ— to Idols And with St. Pacian Though the Schismatick Novatian hath been put to death for the Faith yet he hath not been crown'd Why not crown'd Because he dy'd out of the peace concord and Communioâ— of the Church separated from that commâ—â— Mother of whom who ever will be a Marlyâ— must be a Member And with St. Irenâ—us There cannâ—t possibly be made any Reformation of such importance as the mischief 〈◊〉 Schism is pernicious c. 3. But I do not find that Protestant Doctors have endeavour'd to penetrate into the true grounds why above almost all other sins a Christian is capable of committing Schism that is the setting up an Altar against an Altar or the relinquishing the external Communion of the Church the making Collects or Assemblies without yea against the consent of Bishops or Church Governours c. should
These agree that the Universal Church is infallible in fundamentals Hence says the Archbishop The visible Church hath in all ages taught that unchanged faith of Christ in all Points fundamental Doctor White had reason to say this c. Again The whole Church cannot universally erre in absolutely fundamental Doctrines therefore it is true also that there can be no just cause of making a Schism from the whole Church Again quoting Kickerman he saith That she cannot erre neither in the Faith nor in any weighty point of Faith And from Doctor Field he asserts That she cannot fall into Heresie c. That she may erre indeed in superstructions and deductions and other unnecessary Truths from her curiosity or other weakness But if she can erre either by falling away from the Foundation totally or by heretical error in it she can no longer be holy for no Assemblies of Hereticks can be holy And so that Article of the Creed I believe the holy Catholick Church is gone Now this holiness saith he Errors of a meaner allay take not away from the Church The same Archbishop likewise acknowledges that a General Council de post facto is unerrable that is when the Decisions of it are received and admitted generally by Catholicks 4. Thus far goes the Arch-Bishop attended by Doctor Field Doctor White c. But being necessarily obliged to maintain the separation of his own Church from the Roman c. he treating of that point extends most enormously the Errors of the Church in non-Fundamentals for then forgeting his former phrases of unprofitable curiosities unnecessary subtilties unnecessary Doctrines to which her curiosity or weakness may carry her beyond her Rule he saith The Roman Church held the Fundamentals literally yet she erred grosly dangerously nay damnably in the exposition of some of them That she had Errors though not Fundamental yet grating upon the Foundation c. Now what he speaks of the Roman is manifest must as well be applied to the Eastern Church too and so to the whole Church Catholick at Luthers discession for most of the Doctrines found fault with by Protestants in the Roman Church themselves see to have been and still to be taught by the Eastern c. with an accession on of other Errors from which the Roman is free 5. Hitherto these Writers speak of the Authority of the Church onely in generals The Church say they cannot Erre in Fundamentals She may Erre in non-Fundamentals But who is to discern between Fundamentals and non-Fundamentals And who is to judg of the Churches Error in non-Fundamentals Doctor Field will tell us to this purpose That no particular man or Church may so much as profess publickly that they think otherwise then has been determined in a general Council except with these three limitations 1. Vnless he know most certainly the contrary to what the Church has determined 2. If there be no gainsaying of men of worth place and esteem 3. If there appear nothing that may argue an unlawful proceeding And the Arch-Bishop briefly to this effect states the Point That General Councils lawfully called and ordered and lawfully proceeding are a great and awful representation and cannot erre in matters of Faith upon condition 1. That they keep themselves to God's Rule and not attempt to make a new one of their own 2. And they are with all submission to be observed by every Christian where Scripture or evident demonstration come not against them 6. These are their limitations and sure it was a very great necessity that forced such wise and learned men to grant so licentious a liberty for annulling what ever hath been or shall be determined by the Supream Tribunal in Gods Church A liberty never heard or thought of from Doctor Pierces beginning I am certain A liberty manifestly destructive to all their own Articles Canons and Acts of Parliament For sure they will not say that these are of more sacred and inviolable Authority then those of the whole Church Do none pretend to know most certainly the contrary to those determinations or do none of worth place and esteem gainsay them when all the Christian world Reform'd and non-Reform'd except a little portion of England absolutely reject them Lastly does nothing appear that may argue an unlawful proceeding in Hen. the Eighths first Reformation or K. Edwards or Q. Elizabeths But there was no possible avoiding the concession of this liberty apparently ruinous to themselves because they have usurped it against the whole Church could not refuse it to any that would make use of it to destroy their own 7. Let us here briefly examine these Grounds laid by the Arch-Bishop c. viz. 1. The Church is unerrable in Fundamentals but subject to error in non-Fundamentals 2. The Decisions of General Councils are to be observed where Scripture or evident Demonstration come not against them 8. In these Assertions is included a Supposition not denied by Catholicks That even among Doctrines determin'd by the Church there are some which are in themselves fundamental others not so but yet withal those Doctrines which in themselves are not fundamental being once determin'd by the Church are necessary to be assented to by all Catholicks to whom they are so represented for in those circumstances Obedience is a fundemental duty But though Catholicks allow this distinction in general they withal profess it is impossible for any particular persons of themselves to determin among all the Churches Decisions and say this or this Point is necessary and fundamental the others not And the reason is because the terms Necessary Fundamental c. are relative terms when applied for that is necessary to be believed and known by one which is not so by another Many Doctrines are necessary to Churches for their well ordering which are not so to any single persons Parishes c. c. For this reason all Decisions of the Church are sacred to them no permission to question any of them is allow'd and by this means the Church is continued in unity and by assenting to all Decisions they are sure never to dissent from those that are necessary Whereas Protestants taking a liberty of discerning between fundamentals and non-fundamentals and of dissenting in non-fundamentals at least wherein they think the Church Catholick may be fallible though they have no Rule by which to judg so are besides a certainty of dis-union exposed to errours even in fundamentals 9. The ground upon which those learned Protestants conclude a fallibility even in the universal Church as to Doctrines not fundamental besides the manifest interest of their own Church is because the end why Christ made such promises of leading his Church into all Truth was lest the Gates of Hell should prevail against her which can be done only by Heresies against fundamental Doctrines and therefore God's assistance for other Points not fundamental is not to be presumed on 10. But though this Position in
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.
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
as shall be shewed And because new opinions arising do naturally cause debates and contentions from what causes soever they flow and contentions are apt to generate Schisms since likewise Ecclesiastical Lawes are made to be observed every where if any particular Church were Independent of the whole there could be no remedy against Divisions hence it is that the Holy Fathers do assert the necessity of a Supream Authority and assign thereto these Acts. 1. Either to determine or at least silence Disputes about opinions 2. In those which are called majores causae as wrongful Depositions of Bishops c. either by appeals or consultations to restore the Persons wrong'd and punish the wrong-doers 3. To take care that Discipline establish'd by received canons be every where observ'd 4. To judge when there is a necessity of convening in General Councils and thereupon to summon all Bishops and as far as the Authority of a common Spiritual Father may extend to oblige Princes to permit their respective Bishops to meet 4. These things thus premised now follow the Proofs demonstrating that before Boniface the thirds time suck like Acts of a Supream Authority were practised by his Predecessors and submitted to generally in the Church I must not write a Volume therefore I will select a few examples in all Ages which will at least recompence the Doctors Anti-quotations and when he shall require it many many more shall be added 5. To proceed therefore ascendendo St. Gregory the Great Predecessor of Boniface the third though he would not admit an Vniversal Episcopacy yet at the same time he challenged and exercised an Vniversal Superintendency Hence saies he t is notorious that the See Apostolic by Divine institution is preferr'd before all Churches And again more fully The care of the Church was committed to the holy Apostle and Prince of the Apostles St. Peter The care and principality of the Vniversal Church was committed to him and yet he is not called the Vniversal Apostle Again writing to the Bishop of Syracusa If any fault be found in any Bishops I know no Bishop that is not subject to the See Apostolic But when no fault exacts it we are all in regard of humility equal And this subjection saies he elsewhere both our most Religious Lord the Emperor and our Brother John Bishop of the same City do frequently protest And in an Epistle to Natalis Bishop of Salona If saith he any of the four Patriarks had committed such an act so great a disobedience would not have passed without great scandal Moreover in another Epistle he declares how he had reversed the judgment of the Church of Constaninople against a Priest of Chalcedon where he saies Dost not thou know that in the cause of John the Priest against our Brother and Collegue John of Constantinople he according to the Canons had recourse to the See Apostolic and that the cause was determined by our Sentence A world of like examples more may be added And in these a primacy of Iurisdiction is manifest which therefore by his own confession is no Vsurpation 6. In the next place the immediate Predecessor of St. Gregory Pope Pelagius the Second in the very same Epistle in which he condemns the presumptuous Title of Vniversal Bishop assumed by Iohn of Constantinople hath this passage writing to the Eastern Bishops The Apostolic See is inform'd that John Bishop of Constantinople out of this his presumption hath convoked you to a Synod whereas the authority of assembling general Synods is by a special priviledge deliver'd to the Apostolic See of St. Peter neither can we read of any Synod esteem'd to be ratified which was not establisht on the Apostolic Authority Therefore whatever you have decreed in your foresaid Conventicle by the Authority of St. Peter Prince of the Apostles and the Speech of our Saviour who gave to Blessed Peter the power of binding and loosing I do command all things determined by you to be void and repealed c. Again his not immediate Predecessor Pope Gelasius is a yet more full and convincing witnesse to the Popes Vniversal Iurisdiction upon this occasion Pope Felix the second who possessed St. Peters Chair next before him had been appealed and complain'd to by Iohn Patriark of Alexandria unjustly dispossess'd by Peter an Eutichian whom the Pope in a Synod of 42. Bishops excommunicated Moreover upon the complaints of the same Iohn he cited Acacius Bishop of Constantinople to appear And upon his contumacy excommunicated him likewise in this Form Take notice saies he that thou art deprived of Sacerdotal honor and Catholic Communion and moreover that thou art segregated from the number of the Faithful having lost both the Name and Office of Priestly Ministery being condemned by us by the judgment of the Holy Ghost and Apostolic Authoriâ—y Yet this Sentence not having been as the former was denounced in a Synod some Eastern Bishops found fault with it Whereupon his next Successor Pope Gelasius justifies his proceedings in an Epistle to the Bishop of Dardania he shews that when any Heretic has bin once condemned by a Synod as Sabellius c. there was need of convoking new Synods for the condemning his Followers And that this was the case of Acacius who communicated with Peter and Timotheus Bishops of Alexandria Eutychians which Heresie had been condemned in the Council of Chalcedon In consequence whereto he adds these Words Neither do we omit to signifie which the whole Church all the world over knows very well that the See of the blessed Apostle St. Peter has a power to loose whatsoever things shall be bound by the Sentences of any Bishops whatsoever as being the Church which has a right to judge every other Church neither is it permitted to any one to censure its judgment Seeing the Canons have ordain'd that appeals should be made to it from every part of the World Are these now marks onely of a Primacy of Order and not Supremacy of Iurisdiction 7. We will next enlarge a step to Pope Leo the Great who began his Seat in the year 440. and in whose time the General Council of Chalcedon was assembled How couragious and constant an Assertor he was of his Supream Iurisdiction most of his Epistles witnesse and almost all Protestant Controverâ—ists complain He in his 53d Epistle to Anatolius Bishop of Constantinople in the 54th to the Emperor Marcianus and the 55th to the Empresse Pulcheria vindicates the Derivation of his Authority not from the Imperial City but St. Peter Prince of the Apostles 8. Therefore whereas the Preacher calls to witnesse the famous Canon of Chalcedon decreeing to the Bishop of Constantinople an equality of priviledges with the Bishop of Rome not for any other reason then its having the good hap to be one of the two Imperial Cities If he had had a mind to dealingenuously he would have cal'd it an
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
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
their Testimony of Tradition must more then put to silence all contradiction of particular Persons or Churches it must also subdue their minds to an assent and this under the Penalty of an Anathema or cutting off from the Body of Christ which answers to a Civil death in the Law 9. If then an Obedience so indispensable was required to Legal Iudges who might possibly give a wrong sentence How securâ—ly may we submit our judgements to the Supream Tribunal of the Church And how justly will an Anathema be inflicted on all gainsayers of an Authority that we are assured shall never mislead us And the grounds of this assurance which the Preacher is not yet perswaded of are now to be discoverd 10. The true grounds of the Churcheâ— Infallibility are the words of Truth the Infallibility of the promises of Christ the Eternal wisdom of the Father These Promises are the true Palladium not of the Conclave but of the Vniversal Church Nor do we think Doctor Pierce such an Vlisses as to apprehend he can steal it away 11. We do not deny however that Infallibility and Omniscience are as he saies incommunicable Attributes of God It is God alone to whose Nature either lying or being deceived are essentially contrary because he is essentially immutable as in his Being so in his Vnderstanding and Will Yet the immutable God can preserve mutable Creatures from actual mutation God who is absolutely Omniscient can teach a rational Creature 〈◊〉 Truths necessary or expedient to be known So that though a man have much ignorance yet he may be in a sort omniscient within a determinate Sphere he may be exempted from ignorance or error in teaching such special verities as God will have him know and has promised he shall faithfully teach others Our Saviour as man was certainly infallible and as far as was requisite omniscient too So were the Apostles likewise whose writings Protestants acknowledge both to be infallible and to contain all Truth necessary to Salvation Good Doctor do you think it a contradiction that God should bestow an infallibility as to some things on a Creature What did our Saviour give St. Peter when he said I have prayed for thee that thy Faith fail not Thus the Doctor may see what a trifling Discourse he has made against Gods Church 12. Now the infallible promises of our Lord to his Church by vertue of which she has alwaies been believed to be in our sense infallible follow At least as many of them as may suffice for the present purpose 1. Our Saviour has promised his Apostles That he would be present with them alwaies to the end of the World Therefore since not any of them out-liv'd that age this infallible promise must be made good to their Successors 2. He has promised that When two or three of them meet together in his Name he will be in the midst of them Surely to direct them Therefore much more when the whole Church is representatively assembled about his businesse onely 3. He has promised that he will lead his Church into all Truth at least all that is necessary or but expedient for them to know 4. He has promised that Against his Church built upon St. Peter the Gates of Hell that is Heresie say the Fathers shall not prevail Therefore it shall be infallibly free from Heresie 5. He has commanded that Whoever shall not obey his Church shall be cut off from his Body as a Heathen and a Publican Therefore Anathema's pronounced by his Church are valid Our Lord indeed speaks of Decisions made by a particular Church in quarrels among Brethren Therefore if Disobedience to such Decisions be so grievously punished what punishment may we suppose attends such as are disobedient to Decisions of the Universal Church call'd by the Apostle The Pillar and ground of Truth made for the composing of publick Debates about the common Faith 6. To conclude the belief of the Churches Vnity is an unchangable Article of our â—reed Therefore certainly the onely effectual mean to preserve Unity which is an un-appealable and infallible Authority shall never be wanting in the Church 13. All these Texts and Prmises we by the example of the Holy Fathers and Authority of Tradition produce as firm Grounds of an Infallibility in the Universal Church representative which has an influence over the Souls of menâ— requiring much more than an external submission which yet is all that Protestants will allow to the most authentic general Councils We hope now Doctor Pierce will not fly to Mr. Chillingworths miserable shift and say that all these Promises are only conditional and depending on the piety of Church-governors For this is contrary to the assertion of all Antiquity which from these Promises argues invincibly against all Heretics and Schismatics who might otherwise on Mr. Chillingworths ground alledge as the Donatists did that the Church by the sins of some had lost all her Authority and that Gods spirit was transplanted from her into themselves Nor yet that he will use the plea of several other Protestant Writers somwhat more discreet who are willing to allovv those Promises absolute and to belong also to the Guides of the Church som or other that they shall in all ages continue orthodox but not alvvayes to the more superior or to the greater bodies of these assembled in Councils because thus they see their cause will suffer by it But this plea also is utterly unsatisfying For whenever the superior and subordinate Church-Officers or Ecclesiastical Courts shall contradict or oppose one another here the superior questionlesse is to be our Guide otherwise we have no certain rule to know who is so and therefore to these not the other in such cases must belâ—ng these promises where they cannot possibly agree to both 14. These promises now being Yea and Amen the Doctor must not seem to make our Lord passe for a Deceiver but apply them to his English Protestant Church since he will not allow them to the Catholic for to some Church they must be applyed But let him consider withal he must condemn St. Gregory who professed that he venerated the four first General Councils of the Catholic Church as the four Gospels He must condemn Constantine who in the first Council of Nice professed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c whatever is decreed in the holy Councils of Bishops that ought to be attributed to thâ— Divine will In a word he must by condemning all the General Councils of Gods Church condemn likewise which is more dangerous the Act of Parliament 1 Eliz. For manifest it is that all the Fathers in those Councils did pronounce many Anathema's against all those that would not submit to a belief of such and such Decisions of theirs in some of which were new expressions not extant in Scripture but devised by the Fathers then present as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now I ask Doctor Pierce were
mercifully than their sins deserve not to be doubted For this the universal Church observes as a Tradition of our Fathers that for those who are dead in the Communion of the Body and Blood of our Lord Prayers should be made when at the holy Sacrifice their Names are in their due place rehearsed and that it should be signified that the Offering is made for them And when out of an intention of commending them to Gods mercy works of Charity and Alms are made who will doubt that these things help towards their good for whom Prayers are not in vain offered to God It is not therefore to be doubted but that these things are profitable for the Dead yet only such as before their death have lived so as that these things may profit them after Death And again For Martyrs the Sacrifice is offered as a thanksgiving and for others as a propitiation 14. The Doctor cannot but know in his Conscience for he is no Stranger to the Fathers what a great Volume may be written to confirm this And that not one expression can be quoted against it Therefore whereas he said without any ground that Tertullian borrowed from Montanus I would ask him From whom did he borrow the omission of this charitable duty to the Dead but from the Heretie Aerius Nor is this to be considered as a voluntary courtesie don them which without any fault may be omited On the contrary St. Epiphanius will tell him the Church does these things necessarily having received such a Tradition from the Fathers And St. Augustin we must by no means omit necessary Supplications for the Souls of the Dead For whether the Flesh of the dead Person lye here or in another place repose ought to be obtained to his Spirit 15. If these Souls were believ'd to be in Heaven would it not be ridiculous If in Hell would it not be impious to offer the dreadful Sacrifice to make Supplications to be at charge in Alms for the obtaining them repose pardon of their sins refreshment of their sufferings a translation into the region of Light and peace and a place in the bosom of Abraham But if they be neither in Heaven nor Hell where are they then He cannot deny a third place unless he thinks them anihilated He will not say that third place is Purgatory because the Church calls it so But suppose the Church dispence with him for the Name I would to God he would accept of such a dispensation one pretence of Schism would quickly be removed 16. To conclude If all the Liturgies of the Church all the Fathers have not credit enough with him to perswade that this is no Novelty yet greater Antiquity for it he may find in the Iewish Church an expresse Testimony for which we read in the Book of Macchabees He will say it is not Canonical at least let him acknowledge it not to be a Romance and however the universal Tradition and practise of the Synagogue will justifie it From the Jews no doubt Plato borrowed this Doctrin and from Plato Cicero and from both Virgil. Nay even natural reason will tell him that Heaven into which no unclean thing can enter is not so quickly and easily open to imperfect Souls as to perfect nor have we any sign that meerly by dying sinful livers becom immediatly perfect 17. To fill his learned Margins he quotes certain Contradictors of Bellarmin as the Bishop of Rochester Polydor Virgil Suarez and Thomas ex Albiis but since both Bellarmin himself and all his Contradictors agree with the Church in contradiction to the Preacher that there is a Purgatory what other inducement could he have to mention them unlesse it were that his Readers might see what his Hearers could not that he was resolved to pretend but was not able indeed to produce any thing to purpose against the Catholic Church CHAP. XI Of Transubstantiation or a Substantial Presence of our Lords Body in the Sacrament Iustified by the Authorities of the Fathers c. The Preacher's Objections Answer'd 1. THe three next supposed Novelties of the Catholic Church all regard the most holy Sacrament That blessed Mystery which was instituted to be both a Symbal and instrument to signifie and to operate Vnity is by the cunning of the Devil and malicious folly of men becom both the work and cause of Dis-union 2. Touching this Subject the first of the three Novelties the Doctor says is Transubstantiation So far from being from the beginning that it is not much above four hundred years old that it was first beard of in the Council of Lateran For in Pope Nicholas the Second's time the submission of Berengarius imports rather a Con then Transubstantiation But evident it is That it was never taught by our Saviour since he in the same breath wherewith he pronounced This is my Blood explain'd himself by calling it expresly the fruit of the Vins and there needs no more to make the Romanists ashamed of that Doctrin than the concession of Aquinas who says That it is impossible for one body to be locally in more places than one From whence Bellarmin angrily infers that it equally implies a Contradiction for one body to be so much as Sacramentally in more places than one 3. In order to the giving some satisfaction touching this matter I will as before set down the Churches Doctrin concerning this most holy Sacrament which will extend it self to all his three pretended Novelties In the Profession of Faith compiled by Pope Pius iv out of the Council of Trent it is said I profess that in the Masse there is offered to God a true proper and propitiatory Sacrifice for the living and Dead And that in the most holy Sacrament of the Eucharist there is truly and Substantially the Body and Blood together with the Soul and Divinity of our Lord Iesus Christ and that there is a Conversion or Change of the whole Substance of Bread into his Body and of Wine into his Blood which change the Catholic Church calls Transubstantiation Moreover I confess that under one of the Species alone whole and entire Christ and a true Sacrament is received 4. And if he will needs have it so let it be granted that the Latin word Transubstantiation begun commonly to be received among Catholics at the Council of Lateran Though there was a Greek expression exactly importing as much 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as old as his Beginning that is in the time of the first General Council But for God's sake let not a new word drive him out of God's Church as the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 did the Arians He may observe with Cardinal Perron that the Church only says the change made in the holy Sacrament is usually called Transubstantiation So that on condition he allow a real Substantial change the word it self shall not hinder us from being good Friends 5. The Doctor sees now what our Church holds concerning this Point
the Church had warrant and authority to do as she did he must prove that such an Authority could be extended only to private Persons or Fanilies and by no means to publick Congregations That the same was a whole Communion in a Chamber and but a half Communion in a Church That a sick man or one at Sea c. broke not the institution of Christ whilst he communicated under one kind but did break it when he was in health or upon firm ground 6. Till these things be proved by him which will be ad Graecas Calindas he must of necessity grant that here is no Noveâ—ty at all no change in the present Catholic â—hurch as to Doctrin And that the change which is made in external Disciplin is of so great importance that Protestants who would not have separated from her Communion if she had given them leave to break our Saviours Institution only privatly will renounce her because she thinks and knows that a privat House and a Church cannot make the same action both lawful and unlawful and therfore since she had authority within doors she cannot be deprived of it abroad 7. Nay further Doctor Pierce's task does not end here for though he should be able to prove all this yet if this be one of the provocations and causes of their separation he cannot justifie that separation till they have made a tryal whether the Church will not dispence with them as to this point of Discipline and after tryal been refused For surely he will not esteem Schism a matter so inconsiderable as to expose themselves to the guilt of it because others besides them are obliged and content to receive under one species whilst themselves are left at liberty They will not unnecessarily make tumults and divisions in the Church by disputing against others when they themselves are not concern'd Now that such a dispensation may possibly be had does appear in that the Church by a General Council hath either given to or acknowledged in her Supreme Pastor a sufficient authority to proceed in this matter according to his own prudence and as he shall see it to be prâ—fitable to the Church and for the spiritual good of those that shall demand the use of the Chalice 8. As for us Catholics we are bread up to the Orders established by Gods Church And being assured that our Lord will not forget his Promises and consequently his Church shall never mislead us to our danger we do not think it our duty to question the Churches prudence or set up a private Tribunal to censure her Lawes We are not sure we know all the Reasons that induced the Council of Constance to confirm a practise almost generally introduced by custome before Yet some Reasons we see which truly are of very great moment for that purpose to wit the wonderful encrease of the numbers of Communicants and wonderful decay of their Devotion From whence could not be prevented very great dangers of irreverences and effusion oft-times of the precious blood of our Lord considering the defect of providence and caution to be expected in multitudes little sensible of Religion It is probable likewise that the Heresie of Berengarius who acknowledged no more in the Sacrament than the meer signs of the body and blood of our Lord might induce the Catholics publickly to practise what the Primitive Church did privatly to the end they might thereby demonstrate that though they received not both the Signs yet they were not defrauded of being partakers of all that was entirely contained under both the Species which was whole Christ not his body only but also his blood c. CHAP. XIII Of the Sacrifice of the Masse Asserted Universally by Antiquity The true Doctrine concerning it explained 1. HIS sixth supposed Novelty which is the third that regards the blessed Sacrament is the Sacrafice of the Masse But how is this prov'd to be a Novelty Ipse dixit Not one Text not one Quotation appears in the Margin and why Alas where should he find any Since there 's not a Father in Gods Church from the very Apostles but acknowledged a Christian Sacrifice nor any old Heretick ever denyed it Nay who besides himself calls it a Noveltie I am sure Dr. Fulk expresly confesseth that Teâ—tullian Cyprian Austin Hierom and a great many more do witnesse that Sacrifice yea Sacrifice for the Dead is the Tradition of the Apostles And Mr. Ascham acknowledges that the Sacrifice of the Masse is so antient that no first beginning of it can be shewed Yet Dr. Pierce would fain have proved it to be a Novelty Gladly would he have applyed to this his From the beginning it was not so But could not find one Word in Antiquitie for his purpose However for all that it must not be omitted His Auditors would have wonderd to hear the Church accused and the clause touching the Sacrifice left out of the Indictment 2. To please therefore popular ears he named it as an ill thing But coming to print his Sermon he leaves that Margin empty For what could be in the Fathers to fill it It was not for his purpose to quote St. Ignatius's saying It is not lawful either to offer or to immolate the Sacrifice or 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 without the Bishop Which say the Centurists are dangerous words and seeds of Errors Or St. Ireneus who tells us that our Lord consecrating the Mystical Elements Taught us a New Oblation of the New Testament which the Church having received from the Apostles offers to God through the whole World Or St. Cyprian whose words are Who was more a Priest of the most High God then our Lord Iesus Christ Who offred a Sacrifice to God the Father and offred the very same that Melchisedech had offred that is Bread and Wine to wit his own Body and Blood c. and commanded the same to be afterward done in memory of him That Priest therefore doth truly supply the place and function of Christ and imitates that which Christ did who undertakes to offer according as he sees Christ himself offerd In which one Epistle he calls the Eucharist a Sacrifice seven times and above twenty times he affirms that the Symbols are offred in it 3. The truth is in the writings of Antiquity the celebration of these Mysteries is scarce ever call'd by other name but Oblation Sacrifice Immolation c. And because the Fathers may be said to speak figuratively and rhetorically the Canons also of the Church which ought to speak properly scarce ever use any other expression See the third among the Apostolic Canons The 58 th Canon of the Council of Laodicea The 20 th Canon of the first Council of Aâ—les The 40 th Canon of the Council of Cartâ—age And the 18 th Canon of the first General Coâ—ucil of Nice in which are these words The Holy Synod is inform'd that in some places Deacons administer the Euâ—harist to Priests
put his trust in it as expecting any good from it as if he knew not what Divinitie Vertue or Sanctitie was in that carved piece of wood Notwithstanding because he had heard that such a scandalous imputation was by some misperswaded persons laid on the Church he would then and there undeceive them Thereupon he spit upon the Crucifix threw it scornfully to the ground and trampled it under his feet 14. You see Mr. Bagshaw what kind of Idolaters the Papists are Against this Idolatry let us see what expresse Scripture you can produce This is the great crime for which there can be no expiation but oppressions Imprisonments and Gallowses Now if what hath been here said give you no satisfaction in case you have a mind to reply do not practise your old way of snatching a phrase or expression out of a single Author a School-man or Controvertist making the whole Church answerable for one mans indiscretion But search what the Church her self has declared in the Council of Trent Imagines Christi c. in Templis praesertim retinendae c. Images of Christ c. ought to be reteined in Churches especially and due honor and veneration exhibited to them not that there is believed any Divinity or Vertue in them for which they ought to be worshipped or that they are to be petitioned for any thing or any confidence to be repos'd in them but because the honor exhibited to them is referred to the Prototypes they represent Dispute against this as well as you can and be assured you shall either be answered or told you are unconquerable CHAP. XV. The Roman Churches Prudence in restraining the too free use of Scripture from the Unlearned The miseries of this Kingdom justly ascribed to a defect in such Prudence Of Prayers not in a Vulgar Tongue The Causes and Grounds thereof That practise not contrary to St. Paul I. DOctor Pierce his next which is a double Novelty regards not any Doctrines but only a Point of Discipline in the Church which is The with-holding Scripture from the Vulgar and practising public Devotions in an unknown Tongue Concerning the former he saies The Scriptures were written in Hebrew the mother-tongue of the Iew and in Greek a Tongue most known to Eastern Nations And afterwards were translated into the Dalmatick by St. Hierom into the Gothick by Vulphilas into the Arminian by Chrysostom c. and the Vulgar Latin was anciently the Vulgar Language of the Italians c. 2. Truly the Doctor has if it be well consider'd made choice of a very proper season to renew a quarrel against the Roman Church upon this Point and to endeavour the engaging his Majesty in it as if the calamities already hapned both to the Royal Family and the whole Nation were either too little or not to be imputed chiefly to that Error He and all Christendom has seen the blessed effects that this prostituting Scripture to the passions and lusts of the rude and common people of all Conditions Ages and Sexes has wrought the last twenty years in this Kingdom What was it but Scripture as it was used and of which ill use themselves were the first causes and hereafter will never be able to prevent that justified Discontents against the Government both Civil and Ecclesiastical that put Swords and Guns into the hands of Subjects against their Kings and all that were faithful to them that dissolved the entire frame of the Kingdom that encourag'd men to Plunder and all manner of Rapines that Arraign'd and Murther'd our last most Excellent KING that endanger'd his now living Son our most gracious Kings life and forced him into a long necessitous banishment that has revived and given strength to old and new Monsters of Heresies to the astonishment of Man-kind some of which are no where else to be seen and the rest in no where place so venomous as in England Let but the Doctor remember how much mischief the perverse interpretation of this one Text which none but the ignorant could mistake produc't in this Nation Having a form of godlinesse but denying the power thereof How did this ring in their ears and stir them up to reject and hate all set-forms of Prayer How with this Text alone often repeated and industriously enlarged and zealously apply'd by the holy Lecturers were their very hearts set on fire to burn the grand Idol of the Common Prayer Book And yet after all this the Doctor makes or renews quarrels with the Roman Catholic Church because she is unwilling by imitating them to give a birth from her bowels to such mischiefs as these 3. Yet cannot be deny'd that Doctor Pierce was subtile for having a design in recompence of the service Roman Catholicks have done them to expose them to the common rage of all these Monsters he could not make choice of a subject more proper for his purpose than this in which alone they were all interessed not for the good they reap by Scripture but because without it they would not have the advantage to do half so much mischief 4. Yet must he not think he can so blind mens eyes but they know well enough that English Protestants are in their very Souls grieved That 't is now too late for them to eâ—deavor how they may imitate both the Prudence and Charity of Catholic Churches in the dispensing of Scripture Our Pastors do not as he wrongfully seems to charge them forbid the Translation of Scripture into Vulgar Tongues since there is scarce any Nation but hath it There are Catholic Translations of the Scripture into English French Dutch Italian Spanish c. for the use of those of the Laity who are by their Spiritual Guides judged such as that they may reap benefit and no harm by the reading thereof And what more doth the Preacher shew in the practise of the ancient times in saying that the Holy Scriptures were then translated into the Dalmatick Tongue by St. Hierom then I shew in justification also of the later times which he would here condemn in saying as truly that the Holy Scriptures are also found translated long ago in Wicliffs the Reformers time by the allowance and Authority of the Catholic Church of which thus Dr. Fâ—lk That the Scriptures were extant in English both before and after Wicliffs time and not of his Translation beside your conjecture out of Liâ—dâ—ood it is manifestly proved by so many ancient â—riters Copies of the English Bible differing in â—â—anslation yet to be shewed of which Wicleffs Translation could be but one Or in saying That the same Holy Scriptures have been Translated also of late since Luthers a second Reformer's time with the allowance of the same Church Catholic by the industry of the Rhemish Divines But Catholic Governors knowing how impossible it is for ignorant Persons to understand it and for passionate minds to make good use of it esteem it more conduceing to their edification and the common peace that such
truly Catholick was to extirpate all Innovations in Doctrine all transgressions of Discipline that swerved from the Decrees and Ordinations of the Church and no other 2. Surely the Doctor doth not think Christian Princes as such cease to be sons of the Church they must be saved as well as their Subjects and therefore are not dispensed from that speech of our Lord Qui vos audit me audit They are not Pastors but Sheep Yet Catholick Religion obliges us to acknowledge that their Civil power extends it self to all manner of causes though purely Ecclesiastical so as to make use of the Civil Sword in constraining even their Ecclesiastical Subjects to perform that duty which either the Moral and Divine Law according to the Churches exposition thereof or the Laws of the Church require Such a power yea a Supremacy in such a Power we acknowledge to be in Princes But withal we cannot find either in reason or Antiquity any ground to apply to Princes that Commission which our Saviour only gave to the Apostles and their Successors Sicut misit me Pater c. As my Father sent me so send I you Receive the holy Ghost c. Teach all Nations c. No promise hath been made to Princes that God's Spirit shall lead them into all Truth any other way then whilst they follow the direction of their Ecclestical Pastors to whom only that Promise was made 3. Nay that very Argument by which he would assert his cause is a Demonstration against him He sayes and that very truly Our Kings are as much as any in the world 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 they hold their Regal Authority immediately from God without any dependence on any other authority on earth The like must be said of other absolute Princes too Now this independency of Princes demonstrates that the regulation of their power in Ecclesiastical matters must of necessity be made according to an Authority and Iurisdiction purely spiritual common to them all which is in the Church For otherwise being independent and absolute they may perhaps be able to preserve a kind of Unity in their respective Kingdoms by forcing from their Subjects an Obedience to a Religion and Church-policy framed by themselves contrary to the Law of the Catholick Church But how shall the whole Church be preserved in Unity by this means Other Princes are independent as well as they and therefore may frame a Religion which they may call Reformation as well as they So that if there be not a spiritual Director and Ecclesiastical Laws common to them all and submitted to by all what will become of Vnity Which of these Independents will make himself a Dependent on another Shall there be Patriarchicall or General Councils of Kings meet together Who shall summon them In such Royal Synods there must be order which of them shall challenge a Primacy even of Order Doctor Pierce may see what consequences naturally and unavoidably flow from his Positions 4. Touching the Code and Novels of Iustinian and the practice of Charlemain for the Emperor Zenos 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 we leave to himself he may please to cast a serious eye on their Laws and will find they were all regulated by the Law of the present Church in their Times The Churches Faith and her Canons for Discipline they reduced into Imperial Laws to the end their Subjects might be more obedient to the Church more averse from innovations in Doctrine and irregularity in manners And doth all this suit with the case of English Protestants Can he justifie King Henry the Eighths Oath of Supremacy and Head-ship of the Church or King Edward the Sixths Reformatio◠legum Ecclesiasticarum or Q. Eliz. new Articles and Canons by these Laws of the Code or Capitulare Let the Emperor Iustinian pronounce his Sentence in this matter Sancimus vicem Legum obtinere c We ordain and command that the holy Ecclesiastical Rules declared and established by holy Councils shall obtain the force of Laws For their Doctrines we receive as the Holy Scriptures themselves and their Rules we observe as Lawes Add again to shew that the Laws enacted by him touching Ecclesiastical matters were intended not as Acts of an absolute Ecclesiastical Supremacy but as consequences of the Churches Authority he saies Our Lawes disdain not to follow the holy and Divine Rules of the Church These were indeed Lawes of Reformation fit for glorious Princes devout Sons of the Church to make but surely very incommodious patterns for the Preachers purpose 5. What the late Emperours Fardinand the first and Maximilian the second did neither his Sermon nor Margin tell us but onely that something was done which he it seems thought for his advantage I 'le tell him what it was Their Reformers in Germany were grown very powerful yet not so but that they made a shew of hearkening to some composition Those worthy Emperors for peace sake made several consultations with learned and moderate Catholicks some indeed too moderate as Cassander c. how the Church Doctrines and Ordinances might be qualified Hereupon divers expedients were proposed Treatises written c. by which the Emperors were in hope debates might be ended But how By betraying the present Churches Faith By renouncing the Popes Iurisdiction or consent to a composition Far otherwise For when they saw no agreement would please the Lutheran Electors and their Divines but such as was derogating from the Authority of the Supream Pastor and prejudicial to the Lawes of the Church they surceased all motions of reconciliation rather chusing to expose themselves to all the dangers that might come from their arms and Rebellion 6. Touching the many Kings of England as he sayes in Popish times whose actions in his opinion shewed that the work of Reformation belonged especially to them in their Kingdom His Margin indeed quotes the Names of fourteen of our Kings since the conquest as if he would have the world believe the pure Reformed Religion were almost six hundred years old But what Reformations were made by any of them either in Religion or Church-Discipline neither I nor himself can shew except by the last King Henry the Eighth who was indeed a Reformer of the new fashion 'T is true the former Kings had frequent quarrels with the Court of Rome touching Investitures procuring of Bulls for determining causes belonging to the Kings Courts usurping a disposal of Bishopricks and other Benefices c. But what is all this to Religion Such debates as these he may see at this day between the Roman Court and the Kings of France Spain c. in all which commonly the Pope is but little a gainer yet notwithstanding all these he will not sure deny but that the Kings of France and Spain and 't is as certain that all those former Kings of England except one were perfect Roman Catholicks not any of them ever did believe that their Supremacy could allow them to alter the
be a sin so unpardonable that no ignorance unless supposed such as is invincible which I fear much fewer then is ordinarily imagined of those who have any liberal Education can pretend to in that great evidence and light which they have of the continued succession unity of Doctrine perfect obedience to their spiritual Superiours penances and retirements from the world and several other signal marks of the One Holy Catholick Apostolick Church no ignorance I say no surreption provocation c. can excuse it Some may be more deeply guilty and obnoxious to a heavier damnation then others as Ring-leaders more then followers but damnation is by the Fathers generally denounced as the portion of all 4. The true Reason whereof may be deduced from the example of all other Governments whatsoever The greatest offence a Subject can commit against Monarchy is an actual attempt or rather the attempt executed by which Monarchy is disolved Inwardly to condemn the Laws of such a Government to entertain Principles which if put in practise would withdraw Subjects from their due Obedience is an offence of an high nature but the actual cantonising of a Kingdom and the raising in it Courts or Iudicatories independent on and opposite to the Common Tribunal of the Country is the utmost of all crimes both the Seducers and Seduced are not only deprived of the priviledges belonging to good Subjects but pursued by Arms as the worst of all enemies 5. It is so in God's Church The main thing our Creed teaches us to believe of it is its unity without which it is not a Church Now if Vnity then Order then Subordination of Governours c. what therefore is the great sin against this fundamental constitution of the Church but Schism a dissolving the Communion and connexion that the members of this great Body have among themselves and with relation to the whole We all willingly acknowledge that the great sin of the Synagogue the sin that fill'd up the measurâ— of the crimes of the Iews was their murdering our Lord. Now sayes St. Chrysostom We shall not merit and incurâ—d less cruel punishment if we divide the unity and plenituâ— of the Church the mystical Body of our Lord then those have done which pierced mangled and tore his own Body And the very like expression hath St. Cyprian 6. There are very few Heresies that is only such Errors as are formally destructive to those very few verities or Articles of Faith without an explicite belief whereof no man can be saved which do in themselves simply as false opinions universally destroy Salvation Indeed if they have the formality of Heresie joyned to them and be maintained with a knowledge that they are contrary to the sence and authority of the Church then they have involved in them something of Schism or at least they are in an immediate disposition to Schism and in that regard all Heresies though in Points of themselves less important are damnative But Schism alone though there be no Heresie joyned with it immediately divides from the Body of Christ and consequently from Christ himself 7. But may not ignorance excuse the guilt of Schism No on the contrary in some regard it aggravates it For though Pride and Malice be far greater in the Leading Schismaticks persons of wit and learning yet ignorant souls and ideots seem more to contradict human reason because the more ignorant they ought to know they are and being confessedly no Pastors the more ought they to submit their judgments to Authority and consequently the preferring their own conduct or the conduct and direction of particular men or Churches before the universal Authority of the Church the excommunicating as it were the whole Church of God the esteeming all Christians both Pastors and Flocks as Heathens and Publicans is a presumption so contrary to human nature and reason that their want of learning is that which will most condemn them I speak not now of persons absolutely ideots who scarce know there are any other Pastors or any other Church then their own who pretend not at all to pass their judgements on other Religions but know only what their Pastors teach them having no ability by reason of their condition to examine Scriptures and Churches For such no doubt may by their simplicity and absolute invincible ignorance escape the malignity of Schism But I speak of inferiour Tradesmen of Gentlemen and Gentlewomen who have a capacity of being rightly instructed and better informed of that spiritual authority to which they owe their subjection and yet who by their own perversness become troubleâ— of the Church and who because they caâ— read the Scriptures take upon them to judge of the sence of them both for themselves and their Pastors c. Such as these no doubt have drunk in the very gall of Schism by usurping an authority which express Scripture sayes belongs only to Pastors 8. Some learned persons particularly Doctor Steward attribute much to the temper of the English Church which he sayes is like St. Cyprians Neminem condemantes aut a communione separantes and this alone they suppose will exempt Protestants as it did St. Cyprian from the imputation and penalty of Schism to which other violent Calvinistical Congregations are more obnoxious But the case is not the same This indeed did exempt St. Cyprian because as St. Augustin sayes the Church had not then decided the dispute to whose decision St. Cyprian would certainly have submitted The case of Protestants is evidently different If a Province in England had withdrawn it self from the publick civil authority would this excuse serve them to say We do not intend to quarrel with those that continue in obedience to the King we mean neither him nor them any harm they shall be welcom to come among us if they will we will be good friends we will not meddle with their doings But we will be govern'd only by our own Laws and Magistrates c I believe not Their civility in their rebellion will not change the Title of their crime nor free them from the punishment due to it it may perhaps qualifie the Princes resentment but the civillest Treason is Treason 9. Being to examine the Doctor 's Plea touching the Point of Schism I thought requisite to premise this consideration of its heynousness that both he and my self also should consider it as the most important of all other in which the least mistake will prove mortal I will add a bold word and undertake to justifie it Though it were far more probable that the Catholick Church had been guilty of Innovation in all the Points mentioned by the Doctor yet since by the Protestants confession those Points are not fundamental their voluntary separating themselves from her Communion will be in God's esteem very Schism CHAP. XX. How the Preacher vainly endeavours to excuse his Church from Schism Of the Subordination of Church Governors and Synods The breach of their Subordination is the