was not by telling them it was no sin but by shewing favour to the persons thus sinning because they allowed them maintenance 3. Again he will find that when they were accused by the Fathers for such errors it was ordinary with them to recriminate the Orthodox with the same things both for their frequent abstinences from flesh and some other Fruits and for their to some Persons at least recommending Virginity who in this matter were answered by them after the same manner as the Protestants objecting the same things are now by the Church Catholic See Chrysostom Ambrose and lastly Doctor Hamond on this place of Timothy understanding it of the same Heretics Lastly he will find that Faâ—stus the Maniches made the very same Objection to prove profess'd Chastity to be the Doctrin of Devils To whom St. Augustin thus answers I am now afraid in the behalf even of the Apostle himself lest he should seem to have introduced the doctrin of Devils into Iconium when by his Speeches be enflamed a young Maid already betrothed to a love of perpetual Virginity and when he pronounced damnation to Widows transgressing their Vow 12. To come home to the Celibacy of Priests in particular whereas the Doctor build much on the Authority of Paphnutius and the mind of the famous first General Council of Nice thereupon let him consider what an Author not partial he may be sure for the Roman Church has said of that Point that is The Patriaâ—e of Presbyterians Mr. Cartwright The Council of Nice says he did affirm and teach that to those who are chosen to the Ministry unmarried it was not lawful to take any wife afterward only being married before intrance into the Ministry it was lawful for them to use the benefit of that precedent Marriage And Paphnutius shews that not only this was before that Council but was an antient Tradition of the Church in which both himself and the rest of the Council rested for a motion being made by some in the Council that the married Presbyters such as were married before made Presbyters should after their Ordination be separated from their Wives this Paphnutius a Reverend Bishop and a Confessor though himself never married opposed saying Grave jugâ—m This was a heavy yoke c. and that perhaps such a strict rule of Continency could not be observed by all Clergy-mens wives But now mark what follows That it was sufficient that those who had entred into the Clergy before they had married Wives secundum veterem Ecclesiae traditionem according to the Churches antient tradition ' should afterward forbear from marrying But yet that none ought to be separated from his wife that he had married before when yet a Laick The story is in Socrates l. 1. c. 8. in Zâ—zomen l. 1. c. 22. Thus the Preacher gets not much advantage from Paphnutius 13. Now for as much as concerns the Controversie touching Marriage of Priests Bellarmin will grant That the vow of Continence was annexed to Holy Orders onely by the Churches Decree and consequently that it may be dispensed with Moreover that the Roman Church in several Cases hath permited the Grecian Priests the use of their wives to whom they were married before their Ordination And indeed considering the temper of the Eastern Countries far more enclin'd to such passions than that of the Europeans we find the Eastern Churches gave themselves far greater liberty than the Western Yet no antient Canon â—f either of the Churches can be â—ound that permitted Priests to contract Marriage after Ordination And even among the Grecians a cohabitation with their Wives was forbidden to Priests who attended the Altar 14. But what the universal belief and practise of the Western Churches was our Preacher may collect from the following Testimonies Therefore not to insist upon the generally esteem'd and resolved unlawfulnesse for Bishops and Priests after their Ordination to contract Matrimony of a dispensation from which not one example can be given It appears that a Matrimonial use of wives to the formerly married was forbidden 1. By the Second Council of Carthage express in this Point It was agreed unto by all the Bishops that Bishops Priests Deacons and such who dispense Sacraments should be Observers of Chastity and abstain even from their own wives that so what the Apostles taught and Antiquity observed we likewise may keep 2. The Second African Council thus decreed Whereas Relation was made of the Incontinence of certain Ecclesiastics though with their own Wives this Council thought good that according to former Decrees Bishops Priests and Deacons should contain even from their Wives which if they do not let them be removed from their Ecclesiastical Office As for other inferior Clarks they are not compell'd hereto But let every Church observe their own custom 3. Saint Ambrose witnesseth the same You says he who with pure bodies uncorrupted modesty and being estranged even from Conjugal conversation have received the grace of the holy Ministry know well that we must exhibit the same Ministry without offence without stain neither must we suffer it to be violated with any Matrimonial Act. This I have not omitted to speak because in certain remote plates some have prâ—created children when they exercised Priesthood And again the Apostle speaking of a Bishop sayes having children not getting them 4. Saint Hierom writing against Vigilantius sayes What shall the Churches of the East do What shall the Churches of Egypt do and of the See Apostolick all which receive Clerks either such as are Virgins or Continent or if they have wives such as cease to be husbands to them The like is said in the Conclusion of his book against Iovinian And he writes to Pamachius thus If married men like not this let them not be angry with me but with the holy Scriptures with all Bishops Priests and Deacons who know they cannot offer Sacrifice if they use the Act of marriage 5. We are wont says Saint Augustin to propose to them the continence of Ecclesiasticks who for the most part are compelled against their wills to undergo this burden and yet having received it they by Gods assistance bear it to their end I will conclude with the Spanish Council of Eliberis more ancient then St. Augustins time nay ancienter then the First General Council of Nice The Council hath thought good that it should be absolutely commanded to Bishops Priests Deacons Sub-Deacons to abstain from their Wives and not to beget children 15. That the Eastern Churches took to themselves anciently a greater liberty is to be understood not generally for in many of them aâ— great a strictness was observed as besides the forecited tâ—stimony of S. Hierâ—m concerning the Churches of the East and of Egypt appears from Origen Eusebius and Epiphanius who all require continence in Priests even from their wives if they have any And particularly S. Epiphanius says That to
a Church twelve hundred years since c. and perhaps charging us with causal Schism And on the other side to acknowledg that the actual departure was indeed theirs yet they are not Scismaticks they left the errors of Catholicks rather then them Is indeed to act the very part of the Donatists who as Saint Augustine sayes affirmed that the word Catholick was not derived from the universality of Nations but from the plenitude of Sacraments that is from the integrity of Doctrine And in another place writing to a Donatist Thou thinkest says he that thou hast spoken acutely when thou interpretest the Name Catholick not of Vniversal Communion but of observation of all Precepts and Divine Mysteries And hence it was that the Donatists call'd their Bishops Bishops of Catholick Verity not of Catholick Vnity as St. Augustine says in the same Epistle 4. I desire to know whether before their Reformation our Church was Schismatical or it began afterwards so to be If it was so before where was that Church from which we separated no where on earth sure And by consequence either a separation may be from no body or the whole Church failed the gates of Hell contrary to our Saviours promise prevailed against it Again if our Church became Schismatical after their deserting us because she would not immitate them or because she would communicate with those who held such Doctrines then it will follow since the Church that was then did in this nothing vary from it's predecessors in a former age that a Church remaining the same without any alteration at all may be the only true Church of Christ to day and the Synagogue of Satan to morrow These are Riddles unconceivable But to demonstrate that even in Protestants opinion we are not Schismaticks there needs only this Proof that generally Protestants yea even Hugenots acknowledge that Salvation may be had in Our Church which no man charging us with Schism can say if he knows the nature of Schism how grievous and unpardonable a crime it is that cuts off from the Mystical Body of Christ. 5. On the other side That the crime of Schism is truly and only to be charged on them besides the visible marks of leaving Communion changing Government Laws c. may be demonstrated thus There is no particular true Church which is a Member of the Catholick but thereby hath a power validly to excommunicate all those that desert her Communion transgress her Laws c. And whoever are so excommunicated by her are esteem'd excommunicated by all other Catholick Churches So that if another Bishop or Church after information of this shall receive them into their Communion that Bishop c. ipso facto incurs excommunicaion himself Which excommunication being according to the Laws of the Church is valid and ratified in Heaven Now suppose an English Bishop should excommunicate one of his Subjects for a total renouncing Episcopal Government and Ordination and the person so excommunicated should adjoyn himself to a Congregation of Presbyters in Scotland France Holland c. They would no doubt receive him and being so received he is even in the Bishop's own judgement in as undoubted though not so straight a way to Heaven as he was before because the Bishop himself acknowledges Presbyterian Congregations to be true Reformed Churches of God so that by their Excommunication he is not cut off from Christ but from preferments only The late Act of Vniformity doth far more validly excommunicate Non-Conformists then all their Bishops Courts CHAP. XXV The Doctor 's desire of Reconcilement and the conditions of it The necessary preparations thereto Of the Court and Church of Rome 1. AFter all the Doctors triumphant Invectives against the Catholick Church he yet concludes his Sermon in a less tempeâ—tuous stile He sayes he hath the Charity to wish for Reconcilement That they departed with higher Degrees of Indignation from the insolent Court then Church of Rome That Court which proudly trod upon Crowns and made Decrees with a non-obstante to Apostolical constitutions c. That they were called Protestants because they protested not so much against the Church as against the cruel Edict made at Worms c. But yet when they wish a Reconcilement they do not mean by compliance with any the least of our defilements but by our Harmony with them in being clean 2. If Doctor Pierce hath indeed the charity and if he doth any more then with his tongue say they wish for Reconcilement they that do so will not want a reward from God for so much charity And I doubt not there are a world of English Protestants with him who heartily wish the same And they that have charity will easily believe we wish so too So that both parties being so far on the way to agreement as to wish it the next step must be to endeavour to procure it Our frequent endeavours they know have been to little purpose We have oft in vain protested that our Doctrines practises c. have been misunderstood we still persist in the same protestation and perceive by this very Sermon that they are still misunderstood And whilst they are so that condition of Reconcilement which he makes is not unreasonable that they will have no Reconcilement by a compliance with our defilements Therefore to take away this misunderstanding let them obtain that for us which we yet could never be able to do a permission to be heard speak for our selves 3. We pass for Traitors but cannot obtain to be informed wherein our Treason â—ies nor what we must do to prove our selves no Traitors If the ackowledgement of his Majesties Supremacy in as high a degree as they themselves will allow with exclusion of all manner of Temporal Authority in any other be no Treason If the exposing our lives as willingly for Monarchy as they can do be no Treason If there be not any proof of faithfnl Allegiance which is refused to be submitted to by us what suspicion can they have that we are Traitors But our present a la mode Treason is that our Priests receive their Ordination from Rome and do not they so to I am sure we cannot anger them worse then to question or doubt whether the Church of England hath received her Mission Orders and Iurisdiction from the Roman Church 4. For our Doctrines I am perswaded if only this poor Answer fall into the hands of any ingenuous Protestants who will seriously consider the several Points so Tragically declam'd against by the Preacher they will think even the Church of England little beholding to him for his Sermon and Truth much less But since small effect can be expected from such 〈◊〉 Treatise as this bound up to his blundering method therefore unless it be their interest or as they may think their safety that our innocence should be stifled and oppress'd if they have the charity iâ—deed to wish for a Reconcilement let them procure for us a peaceable
When there are many Popes the Church has many Heads When the Pope is Heritical the Church has such a Head as makes her deserve to be beheâ—ded Whatever advantage the Doctor expects from such a Discourse as this it must flow from a childish Cavil upon the word Head and whatever consequences he here draws from thence against the Pope may as well be applyed to all kind of Governors whether Ecclesiastical or Civil For they are all Heads within their Precincts A King is the Head of his Kingdom and a Bishop of his Diocesse When we call therefore the Pope Head of the Church we mean that among all Governors thereof he is the Supream in the sense before declared He is a Head but not so as Christ is in respect of his Mystical body who by his Spirit internally quickens and directs it The Pope is only an external ministerial visible Head and as it were Root of Vnity and Government All this no question the Doctor knew before to be our meaning and by consequence he knew that his inferences from thence were pitifully pedantic insignificant though many of his Court-hearers and Country-readers perhaps wonder there can remain a Papist in England unconverted after such a Sermon has been publish'd 15. When there is no Pope says the Preacher the Church wants a Head It is granted For sure he does not think it is a part of our Faith to believe Popes are immortal But yet for all that the Papacy is immortal The Government is not dissolv'd Succession is not interrupted It is a Maxim in our Law that Kings dye not that is the Regal Authority lives though Kings in their particular persons dye Nor is there any substantial difference as to this point between hereditary and elective Monarchy And in this sense we may say that Popes dy not nor Bishops Partly because when a Bishop or the Pope dys at least his Jurisdiction remains in the Chapter or Body of Electors Hence it is that in St. Cyprian we read Epistles of the Roman Clergy exercising authority beyond the Diocese of Româ— But principally because when an Ecclesiastical Superior dyes there remains by Christs Ordination a vis generativa or virtue in the Church to constitute another in his place and so to continue the Government There has been oft times a long vacancy in the Apostolic See as well as in Dioceses and Kingdoms After the death of Pope Fabian before there were any Christian Emperors the See was vacant for above a years space yet neither did St. Irenâ—us Optatus Epiphanius or St. Augustin when they objected the chain of Succession in St. Peters Chair esteem that thereby the Chain had been broken neither did any old Hereticks make use of such an argument to invalidate the Popes authority 16. But what shall we say to the Doctors next inference in a case of Schism when there are many Popes then says he the Church is become a Monster with many Heads But he is deceived As when after the death of a King several pretenders to the Crown appear there is still by right but one legitimate Successor all the rest are Rebels and Tyrants It is so in the Papacy In that case St. Cyprians Rule holds If the Church be with Novatian it was not with Cornelius who by a lawful Ordination succeeded Fabian Novatian therefore is not in the Church nor can be esteemed a Bishop of Rome Or if it be uncertain to which of them the right pertains so that some Nations adhere to one Head others to another it is a great calamity but yet the Church remains though wounded yet not wounded to death A General Council cures all 17. If the Pope according to Doctor Pierce his supposition should prove an Heretic he infers very improperly that the Church haâ— such a Head as makes her deserve to be beheaded For in that case the Pope is so far from remaining a Head that he is not so much as a Member of the Church but is deprived not only of the Administration but also the Communion of the Church as other Heretical Bishops are So that then there is a pure vacancy I shall not be so severe as to take notice of the unhansom not to say unmannerly terms the Doctor uses in expressing the last branch of this Objection 18. Thus much concerning the Doctors first pretended Novelty of the Roman Church the Popes primacy Now whether my asserting that Primacy or his denying it to be a Novelty and whether his proofs or mine are more concluding I leave to the Readers consciences He will excuse my dilating on this Point because therein I follow his own example for he tels his Majesty He has spoken most at large of the Popes supremacy and his reasons given for such Largenesse shall be mine too though I believe we shall have different meanings yet without equivocation even when we deliver our reasons in the same words For i. I also acknowledg the Popes supremacy to be the chief if not only hinge on which does hang the stress of more than Papal the Ecclesiastical Fabrick as being the Cement of the Churches unity 2. Because it is a point wherin say I likewise the Honor and safety of his Majesties Dominions are most concerned His meaning is that no danger is to be apprehended for England but only from that Point I am sure on the contrary that whilst such a Primacy purely spiritual was acknowledged in England the Church here was never torn in pieces with Schisms nor poyson'd with Heresies The Throne was never in the least danger upon that account never was a Sword drawn for or against it Some few little more than Paper-quarrels hapned between the English and Roman Court about matters not of Religion but outward Interests in which generally the Pope had the worst at last But the Honor and Safety of these Dominions were far from being prejudiced The Kings of France always have been and stil continu as jealous and tender of their temporal Regalities as ever any Princes were yet they account it one of the most sparkling Jewels of their Crown that they call themselves the eldest and most devoted Sons of the Catholic Church The acknowledging the Spiritual Primacy of the chief Pastor they find a greater honor and defence to them than many Armies would be because it preserves peace and unity in that Kingdom not by the terror of Swords drawn and Muskets charged in their Subjects faces but by subduing their minds and captivating their consciences to Faith and Obedience And let Doctor Pierce be assured without a Spiritual Authority which may have influence on the hearts of Christian Subjects all their preaching and Laws too will prove but shaking Bulwarks for supporting Monarchy 19. But we must not yet leave this passage without considering it a little better He saith That in the point of the Popes Supremacy of Iurisdiction the honor and safety of his Majesties Dominions are most concern'd his
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
and examining Antiquity and were as willing to make it speak on their sides as the Preacher was But as ill Consciences as they had they were convinced and forced publickly to confess that the Fathers were against them and focus And in particular Opposition to his Claim of Antiquity like Bishop Iewels for the first six Centuries Doctor Fulk is so far from concurring with him or Bishop Iewel that he is so choleric at the suspition of such a charge that he addresses himself to his Adversary in this civil language I Answer saies he if he charge me with confessing the continuing of the Church in incorruption for six hundred years next after Christ he lyeth in his heart 3. One passage there is of that famous Andreas Duditius which truly I cannot read without extream compassion and astonishment at the dreadful judgment of God and it may do Doctor Pierce much good if he sadly reflect on it Many years he had lived in great esteem for learning and prudence a Catholick Bishop of Petscben in Hungary called Quinque Ecclesiae present he was at the frameing the Decrees of the Council of Trent But at last falling in love with a Maid of honour in the Queen of Hungaries Court to marry her he quitted both his Bishoprick and Religion This poor man in his declining Age could not abstain from confessing in a Letter to Beza his unsatisfaction in his new Religion vainly hoping some either Cordial or Opiate for his distressed Conscience from one as deeply plunged and by the very same motives engaged in the same change I pray observe his words Si veritas est saies he quam veteres Patres c. If that be truth which the antient Fathers by mutual consent have professed it will entirely stand on the Papists side For if heretofore any Controversies out of a beat of Disputation arosâ— between the learned among them an end was presently imposed thereto by Decrees of Councils or even of the Pope alone But what strange people have we among us They are alwaies wandring toss'd with every wind of Doctrine and being hurried into the main Deep they are carried sometimes this way sometimes another If you would inform your self what their Iudgment to day is touching Religion you may perhaps come to know it But what it will be to morrow on the same Argument neither themselves nor you can certainly affirm Thus Duditius And what Cordial against this scrupulous Melancholly does Beza his good friend afford him Take it from himself Scio speciosum esse venerandae velustatis nomen c. I know the name of venerable Antiquity is very specious But whence shall we fetch the beginning of that Title but from the Prophets and Apostles For as for Writers that come after them if we will take their own advice we will believe them on no other terms but as far as they shall evidently make good what they deliver out of the Holy Scriptures That is in effect have but the Christian modesty and humility to prefer your own sense of Scriptures before all the Fathers and Councils of Gods Church and then nothing they say need to trouble you Antiquity venerable Antiquity will be on your side You may confidently say of all your Adversaries Doctrins From the Beginning it was not so 4. Many other Confessions of the like nature might be added but for brevity-sake I will content my self with onely one more and that is as it seems to me a secret acknowledgement of the Church of England in her publick Liturgy directly contrary to the Preachers pretension and applications of his Text by which she after a sort imputes Novelty to her self and confesses the Roman to be that Church which was from the beginning In the Order for Morning-prayer there are these Versicles and Responds V. O. Lord save the King R. And mercifully hear us when we call upon thee V. Endue thy Ministers with righteousness R. And make thy chosen people joyfull V. O Lord save thy People R. And bless thine Inheritance Then follows a Versicle for Peace Now these as almost all the other Prayers are mafestly translated out of the Roman Office But that which ought to be observed is That in the Roman Office there is a Versicle and Respond immediately following these and going before the Versicle for Peace which the English Church has studiously left out and that is this V. Be mindfull of thy Congregation O Lord. R. Which thou didst possess from the beginning Now the ground why this special Versicle or Prayer for the Church was left out is not so mysterious but it may be very probably guess'd at The first Reformers did not love to put God in mind of that Church which was from the beginning Or rather they were desirous the People should forget the Church which was from the beginning They had rather no Prayers at all should be made for the Church than for one that was from the beginning because apparently that could not be the Reformed Church of England whose beginning themselves saw 5. Notwithstanding such plain Confessions of these Pillars of Reformation yet the Doctor confidently stands with a little contraction and abatement to Bishop Iewel 's Challenge He indeed mentions 27. Points of which 22. are about circumstantial matters touching the Eucharist and two more of them viz. 1. That Ignorance is the Mother and Cause of true Devotion and Obedience 2. And that the Lay-people if he speaks of them in general are forbidden to read the Word of God in their own tongue are Calumnies The other are three indeed of the Preacher's points viz. 1. Supremacy of the Pope 2. Worship of Images 3. Common-prayers in a strange tongue though the only fault he can find in this last is That the later Church hath adhered too close to Antiquity that the hath not varied in the language of her Devotions from her Predecessors and after A. D. 600. continued to say her Prayers in the same Language she did before But then this Bishop as being somewhat better experienc'd in Antiquity than Doctor Pierce had not the confidence in this his Catalogue to reckon as Novelties either the Infallability of the Church Invocation of Saints Purgatory or Prayer for the Dead Celibacy of the Clergy or Sacrifice of the Mass. So much more courage had the Preacher than even Bishop Iewel himself Well between both all antiquity is for them and nothing but novelty on our side No doubt but his admiring and believing Hearers assured themselves that some never-before-examined Witnesses some hitherto unknown or un-observed Records had been found out by their learned and confident Preacher to justifie their deserted claim of Antiquity I mean by way of aggression and not simple defence But when the Sermon is publish'd nothing appears in the Text or Margins but Assertions and Quotations an hundred times before produced and as often silenced many of which too as he explains them have no regard
to the publick received Doctrin of the Catholic Church but particular Opinions of some Catholic Divines as much disputed against by other Catholics as by Protestants 6. However to qualifie a little the admiration that many Protestants have of their new Champion or Hyperaspista as he calls it somthing must be said thiâ— hundred and one time to old allegations and new mistakes And first whereas in all points now in debate between us he so often repeats From the Beginning it was not so He did very well to fix a notion and conception of this word Beginning or a distinct measure of time after which only whatever Doctrins are broached ought in his opinion to be esteemed Novelties Novelties of so great importance as to justifie a separation from the external communion of all Churches both Eastern and Western And that is the time of the Apostles and so downward till the fourth General Council inclusively This he has don not out of a voluntary liberality but because an Act of Parliament obliges him wherein it is said That such persons Laicks or Ecclesiasticks to whom Queen Elizabeth shall by Letters patents under the great Seal of England give authority to execute any Iurisdiction spiritual or to correct any Errors Heresies Schisms c shall not in any wise have authority to adjudge any matter or caus to be Heresy but only such as heretofore have been determined to be Heresy by the authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresâ— by the express and plain words of the said Canâ—nical Scriptures or such as hereafter shall be judged to be Heresy by the High Court of Parliament with the assent of the Clergy in their Convocation 7. By this Proviso it appears that though in words the Doctor is more liberal to us than the Presbyterians and other Sects who will call all things Novelties which they think are not in express Scripture yet the Law would have allow'd him a greater extent for the might have enlarg'd the time beyond the four first General Councils to any succeding Council that in the Opinion of Commissioners judged Heresy by express Scripture or to future Acts of Parliament judging after the same manner but we are content with and thank him for his allowance 8. Only he must give us leave to propound a few Questions upon this occasion As first Does he submit only to the four first General Councils because they had an Authority inherent in them obliging him thereto Or because he judged their Decisions conformable to God's express word If the former then he must inform us why only four Councils have such authority which it seems the Church lost as soon as the Fathers at Chalcedon rose If the later then he deludes us and with Presbyterians Independents Quakers c. makes Scripture alone in effect th Rule of Reformation and Protestants only the Interpreters of that Rule Because the Statute tyes no further to any General Council than as that Council is believ'd to proceed according to express Scripture which whether it does or no who must be Judge Doctor Pierce To answer this Question well will be a great Master-piece I am sure his late immortal Archbishop found it a Task too hard for himself as shall be seen before we part too hard I say to resolve so that any rational man can be satisfied with 9. A second Question is Whether to judge of Heresy that is to determin authoritatively what is Heresy and what is conformable to Scripture be not an Act of Iurisdiction parely Spiritual and Pastoral though it seems to reside notwithstanding sometimes in Lay-Commissioners but ordinarily in the Parliament And this not being possible to be denyed then he must be further ask'd since by one of the 39. Articles it is affirmed That General Councils may and have err'd whether the English judge of Heresy be it the King as in the days of Henry the 8th and Edw. the 6th or the Parliament also as in Queen Elizabeths be infallible or no If he acknowledge it infallible he must resolve us whether the Supreme Temporal Authority with the assent of the Clergy be infalliâ—le only in England or in other Countrys also as Holland Swedland c. If the former he must shew what Promises our Lord has made to England alone If the later then it will follow that that may and certainly will be Heresy and contrary to Scripture in England which England it self confesses is not Heresy beyond Sea But if no such Authority be indeed infallible then it will follow that Decisions made by it do not oblige in Conscience and by consequence in his Opinion there is no Spiritual Authority on earth that does so I mean oblige not only to non-contradiction but to internal assent The consequences of which Position he may imagin and shal see anon 10. A third Question is Whether since Presbyterians and Independents and all such Reformed Churches following the Heresy of Aerius do directly oppose the Order of Bishops and their Iurisdiction that is the whole frame of God's Church manifestly asserted in the four first General Councils and as is here affirmed of Divine Right by expresse Scripture whether I say they be not according to this Rule formal Heretics or however Schismatics since to alter this Frame they relinquish'd both this Church and ours And especally for their denying the Supream Ecclesiastical or Spiritual Authority to be in Temporal Governors which yet the Statute tells us in effect is the fundamental Corner-stone of the English Church If all this do not render them Heretics or at least in the highest degree Schismatics what will become of this Act of Parliament and his Primitive Rule of Reformation If they be such what will become of the English Church which gives to Heretics and Schismatics the right-hand of Fellowship and acknowledges them holyChristianâ— Reformed Congregations And on the other side since notwithstanding the extremity of passion against Catholics if was never yet pronounced that Roman Catholics are Heretics nor possibly could by their own Rule and measute how comes it to passe that we alone are punish'd with death as Heretics and this meerly for Religion since we both often have justified and still are ready to justifie our Principles of Fidelity and Peaceableness beyond all exception which yet no other Diffenters from this Church though real Heretics and Schismatics either have or I fear will do 10. A fourth Question shall be how can the Preacher answer to God for abusing Scripture and mis-applying through the whole Sermon his Text to the prejudice of his Church He pretends that our Saviour's words are to be esteem'd the Pattern or Primitive Rule of Reformation and consequently as our Lord demonstrated Pharasaical Divorces to be illegal because Ab initio non fuit sic So the Dâ—ctor pretends to prove the Justice and Legality of
General Councils every Patriark and Bishop is appointed to be chief in his proper Diocesse as the Bishop of Rome is the chief in his And a strict Injunction is laid on all the Bishop of Rome not excepted that they presume not to meddle in any Diocesse but their own And the chief Primacies of Order were granted to Rome and Constantinople not for having been the Sees of such and such an Apostle but for being the two Seaâ—s of the two great Empires Witnesse the famous Canon of the General Council of Chalcedon c. Nay the immediate Predecessâ—r of Boniface the third Pope Gregory the Great calls the Tiâ—le of Universal Bishop a wicked prophane and blasphemous Title importing that the times of Antichrist were at hand c. Further adding That if any one Bishop were universal there would by consequence be a failing of the universal Church upon the failing of such a Bishop Which is an Argument ad homines not easily to be answer'd whatsoever infirmity it may labour with in its self c. And upon that occasion he makes an excursion about the Pope's infallibility and his falling into Heresie c. nothing to the Point Lastly He concludes that Whosoever shall read at large the many Liberties of the Gallican Church and the published confessions of Popish Writers for more then a thousand years together touching the Papal Vsurpations and Right of Kings he will not deny that the Supremacy of the Pope is but a prosperous Vsurpation 3. This is the substance of his Discourse upon this Point of Novelty the Supremacy of the Pope In answering which he must permit me yet without any prejudice to the Cause yea rather for a better clearing of it not to bind my self to his Order Assuring him in the mean time that I will not purposely omit any thing material either in his Reasoning or Quotations 1. And first in general he must give me leave to tell him that by the Conclusion of the foregoing Discourse he has entirely enervated all that went before For by arguing and asserting That the Gallican Liberties and Popish writings against Papal Vsurpations do demonstrate that the Supremacy of the Pope 〈◊〉 but a prosperous Vsurpation He clearly shows that his fore-mentioned Reasons do not touch the Catholic Cause at all He acknowledges those Writers to have been Roman Catholics None can deny the French Church to be a Member of the Roman Catholic Church acknowledged for such by the Pope himself and professing a subjection to him as to the Supream Spiritual Pastor of God's Church Therefore it is evident that what they deny to the Pope is not simply his Supremacy in Spiritual matters which is all that will be required of Protestants but an extending of that Supremacy beyond what they conceive the received Ecclesiastical Canons do warrant and this the English may as well be permitted to do as the French 4. To the end therefore he may no longer mistake this so important an Argument I will clearly set down the Churches Doctrine concerning this matter This Doctrine is contained in that profession of Faith compiled by Pius 4. and extracted out of the Council of Trent I believe that the Pope is the Successor of St. Peter and Vicar of Iesus Christ on Earth I acknowledg the Holy Catholic Apostolic and Roman Church as the Mother and Mistress of all other Churches And more largely in the Decree with great circumspection framed in the Council of Florence and subscribed by the Greeks We do define that the Holy Apostolic See and Bishop of Rome does enjoy a Supremacy through the whole world And that the Same Bishop of Rome is the Successor of St. Peter Prince of the Apostles the true Vicar of Iesus Christ the Head of the Vniversal Church the Father and Teacher of all Christians and that in the Person of St. Peter he hath received from our Lord Iesus Christ full power to feed rule and govern the whole Church in such manner as is express'd in the Acts of Oecuminical Councils and the holy Canons This is the Decision of the Council of Florence The substance of the Doctrine of which Decree by which the Pope as Successor of St. Peter is acknowledg'd to have a Jurisdiction over all Christians to be regulated by the Ecclesiastical Canons is so received even in France notwithstanding all the Gallican Liberties that whoever denies it will not be esteem'd a Catholic See what Cardinal Palavicino writes touching the Cardinal of Lorrain and his French Bishops proceedings about this Point in the Council of Trent 5. This Jurisdiction the Preacher positively denies both to the Pope and St. Peter affirming It to be an impudent opposition both to the Letter and sense of our Saviours forecited precept Mark 10. But I heartily with Dr. Pierce would look well on this passage of the Gospel once more and ask his own reason though he should not be able to exclude all the fumes of passion from it Is Ecclesiastical Authority in Superiors and Subordination of Inferiors forbidden in this Text Will one that calls himself a Regular Son of the Church of England by vertue of this Text pronounce the Sentence of Decapitation according to his own pleasant expression upon his own Church whosoever passes for the Head of it whether his Majesty or my Lord of Canterbury On the contrary I dare pronounce that not the affecting but lawful exercising a Supremacy of Power and Iurisdiction is so far from being an impudent opposition to this Precept that it is establish'd by it For in this very Text expresse mention is made of some that are great yea some that are the chiefest And if he would have adjoyn'd the next Verse to his Quotation he would have published to the most ignorant of his Hearers of Readers his manifest abusing this passage of Scripture Our Saviour immediately adding For even the Son of man came not to be ministred unto but to minister Surely he will not deny but that our Saviour had Authority yea a Supremacy of Iurisdiction over the Church and only here proposes himself as a Pattern of humility to be imitated by his Apostles and their Successors And what were the Apostles Church Governors without question How then are they to imitate their Supream Governor In renouncing Superiority Did he himself do so By no means But as he did not glorifie himself to be an High Priest But he that said unto him thou art a Priest forever after the order of Melchisedech And being high Priest he did not forget his meeknesse and humility consistent very well with the vigour of Spiritual Jurisdiction In like manner his Apostles and all that succeed him are commanded not to affect Superiority and when they are lawfully invested with it not to exercise it with such an arrogant pride as Heathen Princes usually do 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Conc. Eph. 1. Can. 8. they must neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nor
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither ambitiously seek Superiority nor after a secular manner Lord it over the Flock of Christ. 6. And now let the Doctor say where is the impudent opposition of Supremacy and Iurisdiction both to the letter and sense of our Saviours Precept Such an Argument as this being Magisterially and confidently pronounc'd might for half an hour serve his present turn in the Pulpit But I wonder he could have the confidence to expose it to examination in Print 'T is time we come a little closer to examine this his first great Novelty CHAP. V. The Doctor obliged to acknowledge Submission due to the Pope's Authority as exercised during the four General Councils Of the Title of Universal Bishop It is not generally admitted at this day 1. HIs main Position in his forecited Discourse on this Argument is That a Supremacy of Iurisdiction challenged and exercised by the Pope as Successor of St. Peter is a visible usurpation ever since Boniface the Third to whom it was sold by the Tyrant Phocas that is it began about the year 606. never before that time having been acknowledged in God's Church To prove this all the foregoing Reasons and Allegations are produced by him From this usurpeâ— Authority his English Church forsooth hath made a Secession as he demurely Phrases it and not from any Authority if any were exercised by former Popes especially during the times of the four first General Councils A Primacy of Order he is content to allow him but by no means a Supremacy of Iurisdiction 2. Whatsoever Authority then the Predecessors of Pope Boniface the Third by consent of other Churches enjoy'd especially till the end of the fourth General Council he must grant is no usurpation and therefore a Legal rightful Authority from which without a formal Schism they could not withdraw themselves He will not surely say with one of their learned Bishops That they take from the Pope his lawful Christian Authority and give that only to the King not his unlawful and Antichristian So that the Controversy between us is reduced to this precise point Whether before Boniface the Third's time the Pope enjoyed a Supreme Iurisdiction over the Catholic Church This he denies On the contrary I here engage my self not only to prove he had it but moreover that not the least degree or Iota of Iurisdiction will be impos'd on them to acknowledge for enjoying the Communion of the Catholic Church more than the very same that Pope Boniface 's Predecessors within the times of the four first General Councils confessedly exercised I may adde that the new usurped Title as he says sold to him by Phocas did not give him neither did he pretend to by it any more authority than himself and his Predecessors formerly enjoy'd And this is I be able to make good then not all the water in the Sea will be able to wash off his Churches Schism by his own confession 3. Before I shew what Supremacy the Predecessor's of Boniface the Third exercised in the Church it will be convenient to enquire into the Bargain that He says Boniface made with Phocaâ— what he gain'd by it and why his Predecessors St. Gregory the Great and Pâ—lagius refused it The Patriark of Constantinople Iohn out of an humor of lightness and vanity proper to the Grecians assumed the Title of Episcopus universalis or Oâ—cumenicus Vniversal Bishop or Bishop of the whole World A Title that the Council of Chalcedon had in an Epistle given to Pope Leo but which his Successors like't not Certain it is that Iohn intended little more by it but to be a distinction of honor and preference above the other Eastern Patriarks For whilst he took that title he still acknowledg'd the Pope's Superiority not only of place but authority over him But being Bishop in a City wherein the Emperor of the world resided he thought it not unbecomming him to be called the Bishop of the world as the Emperor was the Governor Perhaps indeed his Successors if this ambition had been either approv'd or but connâ—v'd at by the West would have endeavour'd to make it not a meer empty Title but would have invaded an Authority which the Title might seem to warrant Hereupon Pope Pelagius and after him Pope Gregory the Great did vehemently resist this foolish ambition of Iohn though the Emperor himself to gain a dignity to his own City favor'd it in him 4. Now the Arguments that these two good Popes made use of against him did not so much combate Iohns present intention though his meer vain-glory and affectation of Novelty deserved to be repressed as the probable consequences of such a Title which might argue that besides himself there were no Bishops in the Church For if he were the Vniversal Bishop and the whole world his Diocess since by the Canons there can be but one Bishop in a place it would follow that all others were only Bishops in name and by their Character had no other office but as his Substitutes depending on his will whereas the Apostles received their Office and Authority immediately from our Lord himself And so their Successors the Bishops would never acknowledge a receiving their Episcopal character and right of Iurisdiction from any but Christ himself For as in other Sacraments whoever administers Baptism whether an Apostle or an Heretic Baptismus solius Christiest says Saint Augustin And again Peter and Iohn sayth he pray'd that the Holy Ghost might come on those upon whom they imposed their hands they did not give the Holy Ghost Acts 8. They as his Substitutes apply the outward Element but the inward vertue of the Sacrament is administred only by our Lord himself And as a Subject that receives â—n Office of Iurisdiction from the King will not esteem he derives that Authority from the Person who presents him the Letters patents or invests him ceremoniously in the Office but only the King So though a particular Bishop be ordained by a Metropolitan a Primat a Patriarc or by the Pope himself and Iurisdiction given him they indeed are the Ministers of Christ to convey his Characters and Authority they assign him the place in which he is to exercise that Authority but the inherent Authority it self Christ only gives him 5. Upon these grounds Pope Pelagius thus argues Vniversalitatis quoque nomen c. Do not give heed to the name of Vniversality that John of Constantinople hath unlawfully usurped c. For none of the Patritriarks did ever make use of so profane a Title Because if the Bishop of Rome the Supreme Patriark be call'd an universal Patriark the Title would be taken away from the rest But God forbid this should happen c. It therefore John be permitted to take this Title the honor of all Patriarks is deny'd and probably he who is called Vnivâ—rsal will perish in his error and there will not be found one Bishop in the state of Truth The very same
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
infamous Canon surreptitiously made saith Liberatus after the departure of the Iudges the Senate and of the Legats of the See Apostolic and entirely nullyfied by the protestation of the said Legats and the Sentence of Pope Leo without whose consent according to the antient traditionary Law nothing made in any Council could oblige the Church A Canon this was so despised during that whole Age and more that the memory of it only remained in the Acts of that Council but it was not inserted among the other Canons for as it appears by the most antient Greek and Latin Copies of that Council by the collection of Dionisius Exiguus and by the Testimony of Theodoret Anagnostes a Grecian the Council of Chalcedoâ— publisht only twenty seven Canons whereas now this is reckoned the 28th Lastly A Canon this was that Anatolius Bishop of Constantinople by whose brigâ—ing with some Bishops and violence to others it was compiled was himself both ashamed and sorrow for it as appears by St. Leo's answer to him And of which Pope Gelasius forty years after affirms That the See Apostolic never consented to it the Emperor never imposed it Anatolius never made use of it and the whole matter was put in the power of the See Apostolic And therefore what the same See confirm'd remained in force and that which it receiv'd not could not have any firmnesse 9. Now because this enormous Canon was pretended to be only a renewing of a former Canon made in the second General Council of Constantinople observe the false dealing of that Bishop and his Clergy in citing that Canon For whereas it was thus conceived Let the Bishop of Constantinople enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prerogatives of honor after the Bishop of Rome These renewers of this Canon at Chalcedon fraudulently thrust in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal priviledges As if excepting only the sitting in the second Chair he was to enjoy in the Church all the prerogatives of the See Apostolick A fancy which never entred into the minds of those former Bishops And indeed de facto after the fourth Council of Chalcedon the new Patriark by vertue of the exotic power given him presumed to summon all the other Patriarks and Bishops in the East to a Council An attempt repressed by Pope Leo. And no doubt when afterward the usurped the Title of Oecumenical Bishop they would not fear to give the same Title of Oecumenical to their Councils too 10. And as for the second Canon of that Council of Constantinople quoted in the Margin of the Sermon whereby the Eastern Patriarks are forbidden to meddle in Ecclesiastical affairs beyond the limits of their Provinces what is this to the Bishop of Rome He is not so much as named nor thought of in that Canon Neither was there ever any received Council in Gods Church that excluded him from an universal Iurisdiction which the Doctor sees was â—rcised by so many Popes at and after the Council of Chalcedon and he will see more before it CHAP. VII The Pope's Supremacy confirmed by a Law of the Emperor Valentinian Decrees of Pope's had antiently the force of Lawes Yet with restriction The Pope's Supream Iurisdiction confirmd by Examples in the Eastern Church Appeals to the See Apostolic decreed at Sardica where were present British Bishops Of the first Council at Arles where British Bishops likewise were present The sixth Canon of the Council of Nice explain'd 1. THere was an Imperial Law made by Valentinian the third who began his Reign A. D. 424. directed to the Bishops of France importing that Whatever had been and should be establish'd by the See Apostolick should have the force of a Law to them and all others And this the Emperor saies is Secundum veterem consuetudinem Moreover to shew the grounds of that Law he further saieâ— That the Supremacy of the See Apostolic has been established both by the merit of St. Peter who is the Prince of Episcopal Society and by the dignity of the City and by the sacred Authority of a Synod 2. Now if we shall consider the weight of such a publick Testimony and how Christian Catholick Emperors never made Lawes touching Ecclesiastical matters but by the advice of Bishops and for the corroborating of former Church Canons both touching Faith and Discipline and by no means for introducing of new ones we shall find a greater proof can scarce be produced against the Preachers pretention That between the times of the four first General Councils the Popes enjoyed only a primacy of Order and not Iurisdiction 3. Though this Law seems too excessively large commanding That whatever had been or should be c. Pope Leo who lived in the same Age limits the true sense of it when he commands That all the Decretals and Constitutions both of Pope Innocent and all other his Predecessors should be observed namely such as are publish't touching Ecclesiastical Orders and Canons Or as Pope Hilarius expresses it What ever Constitutions have been made by Popes for the quiet of all Gods Priests the observance of Discipline and taking away confusions 4. Examples of such publick Decrees of unquestion'd Authority even in the judgement of the most learned Protestants we finde made by Pope Zosimus Pope Innocent the First and Pope Siricius who governed the Church between the yeares 385. and 418. For as for the Decretals pretended to be made by antecedent Popes they do except against them and perhaps not without ground He will not expect I should transcribe those authentick Decrees to weary both him and my self unnecessarily He knows very well where to find them I will only adde that such Decrees were actually received as Laws by the Churches of Spain France c. Hence it is that in the fourth Council of Toledo the Bishops say For what is to be observed by us in such Cases Let us be informed by the Precepts of the Apostolick See and not follow our own but our common Fathers Instruction And the Council of Tours says What Bishop shall presume to act contrary to such Decrees as have proceeded from the See Apostolick Notwithstanding it was not forbidden to Bishops to consider and examin such Decrees for if they were made upon misinformation even Popes themselves have declared that the force of them should be suspended And much more if against the ancient Canons for saith Pope Zosimus ap Gratian. 25. q. 1. Even this Seat hath not Authority to constitute or change any thing contrary to the Statute of the Fathers 5. As for the more Primitive times preceding these I will content my self with a few examples but such and of so great weight that if the Preacher will be ingenuous they will even content him In the recounting of them it will not be necessary I should observe exactly the Order of times in each of them And the first shall be a passage of
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
their Epistle To our most holy Lord and Brother Silvester Marinus and the Synod of Bishops assembled together in the Town of Arles We have signified to your charity the things decreed by common Council to the end that all may know what they ought for the future to observe Here may be seen a Patriarchical council sending their Decrees to the Bishop of Rome as being the chief person from whom all Christians are to receive information of what they ought to believe and practise and by whom no doubt they were to be obliged thereto In which regard St. Martin Pope and Martyr makes this the Popes most proper Title that he is Custos Canonum Divinorum 14. At this Council were present three Bishops Representatives of the British Clergy Eborius Bishop of York Restitutus Bishop of Lonidon Adelphius Bishop of Maldon called then Colonia Londinensium with Sacerdos a Priest and Arminius a Deacon And the Canons of this Council were by Restitutus brought into Britany saith Bishop Godwin out of Bale By which also it appears that neither the Pope himself nor his place and authority in the Church were unknown nor un-acknowledged by the Britains long before St. Augustines days 15. And now it will be seasonable to answer the Doctors great Objection grounded on that famous 6 th Canon of the first Nicene Council by which he says Every Patriarch and Bishop is appointed to be chief in his proper Diocese as the Bishop of Rome is chief in his This is now to be examin'd The words of the Canon are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the antient Customs be still in force in Egypt Lybia and Pentapolis that the Bishop of Alexandria enjoy a Iurisdiction over them all In as much as such likewise is the custom of the Bishop of Rome In like manner both in Antioch and other Provinces let the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priviledges be preserv'd entire to every Church 16. The true sense of this Canon will best appear from the end for which it was enacted and that apparently was for the regulating and composing disorders begun in Egypt by Meletius Bishop of Lycopolis who rebelliously refused obedience to the Patriark of Alexandria presuming to ordain Bishops independently on him This Scismatical attempt the Council here represses commanding that according to the antient custom the Bishop of Alexandria should have entire Iurisdiction through all Egypt Lybia and Pentapolis And the Roman Bishop in his Patriarchat and may say in his Metropolitanship too is made the Patern according to which this Regulation is framed not in regard of his plenary right and universal Jurisdiction in the Church of God which I have shewed already and shall demonstrate the same yet further even in the times preceding this Council is extended to the whole world and was exercised over the Patriarcs themselves But only of the custom and practice of his calling Synods correcting manners and making ordinations according to his Patriarkal and Metropolitical Jurisdiction for those words in the sixth Nicene Canon Similiter autem apud caeteâ—as provincias In like manner in the rest of the Provinces that is those Provinces also that were not such where a Patriarc resided Honor suus unicuique servetur Let every one's Honor be preserved to him compared with the second Canon of the first Council of Constantinople and the eighth canon of the Ephesian Council shew clearly enough that not only Patriarkical authority but Metropolitical also is spoken of in this canon and the Roman Bishops authority also herein made a Pattern And upon this ground that the Canon intends not to equalize the Bishop of Alexandria with the Bishop of Rome in his full Jurisdiction the most learned Marca late Archbishop of Tholouse observes that those who object it against the Popes Primacy though they fortifie themselves even with Ruâ—â—inus his interposition of suburbicarian Churches will gain but little by it for it signisignifies no more but that the Bishop of Rome did ordain either immediately or by Commission all the Bishops in the Suburbicarian Churches so ought the Bishop of Alexandria to do in Egypt Lybia and Pentapolis 17. But though I mention this Version of Ruffinus because it is much applauded by our primitive Reformers and I expect Doctor Pierâ—e in his Reply will have recourse to it yet it is a most groundlesse and sencelesse Translation or rather corruption of the Canon His words are Vt apud Alexandriam in urbe Roma vetusta consuetudo servetur ut ille Egypti vel hic Suburbicariarum Ecclesiarum sollicitudiâ—em gerat Against which so much hath been written that it would be to lose time to repeat it especially to the Doctor who cannot be unacquainted with what Erasmus and Scalager have observed of the Interpreter that it is his custom to omit pervert and change the Text as he pleases and what Others with much Learning and Judgement have said to this interpretation Not to speak of the Bishop of Rome's jurisdiction as first Patriarc whereby the other Patriarcs were subordinate to him being obliged even in this matter of their own Ordinations to give him notice sending withal a Confession of their Faith upon the approbation whereof and of the legality of their Election and Ordination He confirmed them or otherwise deposed them of which many examples may be produced Whosoever hath but looked into Ecclesiastical History must confesse that His particular Patriarchat was far from being confined to the ten Suburbicarian Provinces subject to the Vicariat of Rome Nay it is manifest that it extended to the whole Western Empire which besides Italy France Spain Germany Britany the six Maritime Provinces of Africa c. contained Illyricum Macedon Epyrus Greece and the Islands near it And all this by the confessions of Adversaries Zonaras Balsamon c. writing on this very Canon Hence St. Basil calls the Bishop of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or chief of the Western Regious And St. Augustin says that Pope Innocent did preside over the VVestern Church And St. Hierom Let them says he condemn me as an Heretic with the VVest as an Heretic with Egypt that is with Damasus and Peter And Iustinian the Emperor affirms that all the Regions of the VVorld are subject to the five Patriarcs that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to VVestern Rome Constantinople Alexandria Thepolis or Antioch and Ierusalem Now unless Hesperia signifies the whole VVest to what Patriarc was France Spain Africa c subject If not to Rome how can all Bishops be said to be subject to five Patriarcs Hence the VVestern Bishops are by Theodores call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Sacrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VIII Proofs of the Popes Supreme Iurisdiction before the first Council of Nice How all Apostles and all Bishops equal and how Subordinate St. Peter had more than a Primacy of Order Of St. Paul's resisting St. Peter The Popes Supremacy
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
enjoying a special priviledge in the exercise of every one of these Acts and Functions or exempts them from Subordination to him as their Superior yea Supream Pastor Supream not in Order only but Iurisdiction Certainly the Doctor can easily apply this to St. Peter and the rest of the Apostles or to St. Peter's Successors and all other Bishops 8. Now if the Fathers may be believed is was a priviledge and a great one that St Peter for the merit of his Confession had Christs own Title as Christ was Governor of the Church given him of being called a Rock For in the Syrian language in which our Lord spake the words have no different termination as in the Greek or Latin Petrus Petra but the words were Thou art Gepha a Rock and upon this Gepha Rock I will build my Church It was a priviledge that Peter neither the eldest nor first chosen Apostle is alwaies in the Gospel first reckoned and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First It was a priviledge importing a greater latitude of Iurisdiction when after our Lord's Resurrection St. Peter alone had in the midst of the rest a Commission given him of indefinitly â—eeding Christ's Flock And after the Descent of the Holy Ghost was peculiarly appointed the Apostle of the Circumcision as St. Paul was of the Gentiles Yea that the Dedication of St. Paul's Office was performed by St. Peter who by immediate revelation was appointed to gather the first fruits of the Gentiles in the conversion of Cornelius and his house-hold c. 9. But why among such Governors as the Apostles was any Supereminency of Iurisdiction given to one man Certain it is there never was lesse necessity to provide against disobedience and dis-unions then among the Apostles every one of whom was guided by a Divine unerring light by which they knew all Truth and replenish'd with the Spirit of Charity and Vnâ—ty which exempted them from all ambitious envious or malicious designâ— Yet a Subordination not absolutely necessary to them was established among them for the succeeding Churches sake which without such order would in a very short time become a meer Babel Hence St. Hierom saies The Church was built upon Peter though true it is the same thing is done upon others and that the strength of the Church equally rests upon all But among the twelve one is chosen that a Head being constituted the occasion of Schism may be taken away 10. To the same purpose St. Cyprian notwithstanding the Sentence produced by the Preacher out of him That all the Apostles were pari consortio praediti honoris potestatis Yet in the very same Book saies Super unum aedificat Ecclesiam c. Our Lord builds his Church upon one Person And though after his Resurrection he gave an equal power to all the Apostles saying As my Father sent me so send I you Receive the Holy Ghost Whose sins you remit c. Yet that he might manifest unity he by his Authority disposed the Original of the same Vnity beginning from one And presently after Whosoever holds not the unity of the Church does he believe that he holds the Faith He that opposes are resists the Church he that forsakes the Chair of S. Peter upon which the Church is founded does he trust that he is in the Church In like manner St. Optatus at Rome saies he a Chair was placed for St. Peter to the end that unity might be preserved of all and for fear the other Apostles should challenge to themselves each one a particular Chair So St. Chrysostome Observe now how the same John that a little before ambitiously beg'd a preferment after yields entirely the Supremacy to St. Peter And again Christ did constitute Peter the Master not of that See of Rome alone but of the whole world 11. Now whereas the Doctor objects that St. Paul's contesting with St. Peter and resisting him to his face argues that he did not acknowledge any Superiority in him Let St. Augustin from St. Cyprian resolve us You see saies he to the Donatists what St. Cyprian hath said that the holy Apostle St. Peter in whom did shine forth so great a grace of Primacy being reprehended by St. Paul did not answer that the Supremacy belong'd to him and therefore he would not be reprehended by one that was posterior to him And he adds The Apostle St. Peter hath left to posterity a more rare example of humility by teaching men not to disdain a reproof from inferiors then St. Paul by teaching inferiors not to fear resisting even the highest yet without prejudice to Charity when Truth is to be defended 12. From all that has been said on this Subject it will necessarily follow that whatever Superiority St. Peter enjoyed and the Holy Fathers acknowledged was the gift of our Saviour only a gift far more beneficial to us then to St. Peter He was as St. Chrysostome saies Master of the World not because his Throne was establish'd at Rome but receiving from our Lord so supereminent an Authority he therefore made choice of Rome for his See because that being the Imperial City of the World he might from thence have a more commodious influence on the whole Church 13. Upon which grounds whensoever the Fathers make use of the Authority of his Successors Bishops of Rome against Hereticks or Schismaticks they consider that authority as a priviledge annexed to the Chair of St. Peter and only for St. Peters regard to the Sea of Rome This is so common in the Fathers writings that I will not trouble him with one Quotation Indeed Iohn of Constantinople when he would invade an equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort with the Pope did wisely to mention only the priviledge of the Imperial City because he could allege no other pretention for his Plea But St. Leo St. Gregory St. Gelasius c. produce their evidences for their Supremacy from Tues Petrus super hanc Petram c. from Pasce oves meas c. Nay St. Augustin and other Bishops of the Milevitan Council writing to Pope Innocent to joyn with them in condemning the Pelagians tell him their hope was those Hereticks would more easily be induced to submit to his Authority Why because of the splendor of the Imperial City No but because the Popes Authority was de Sanctarum Scripturarum authoritate deprompta deduced from the Authority of the Holy Scriptures 14. I might with reason enough yet I will not omit to take notice of Doctor Pierce's trivial reasonings against the Popes as he calls it pretended Headship because such being sitted to vulgar capacities and confidently pronounc'd do more mischief then those that have more shew of profundity and weight Thus then he argues If the Pope be head of the Church then the Church must be the Body of the Pope And if so then when there is no Pope the Church has no Head
Supremacy began with St. Peter his words are Among the Apostles themselves there was one chief that had chief authority over the rest to the end Schisms might be compounded And this he quotes from Calvin who said The twelve Apostles had one among them to govern the rest 26. I will now produce two who will give this whole Cause to the Pope The first is the so fam'd Melancthoâ— who writes thus As certain Bishops preside â—ver particular Churches so the Bishop of Rome is President over all Bishops And this Canonical policy no wise man as I think does or ought to disallow c. For the Monarchy of the Bishop of Rome is in my judgement profitable to this end that consent of Doctrine may be retain'd Wherfore an agreement may easily be established in this Article of the Popes Supremacy if other Articles could be agreed upon The other witnesse is learned Doctor Covel the Defender of Mr. Hooker he having shew'd the Necessity of setting up one above the rest in God's Church to suppresse the Seeds of Dissention c. thus applies it against the Puritans If this were the principal means to prevent Schisms and Dissentions in the Pâ—imitive Church when the graces of God were more abundant and eminent then now they are Nâ—y if twelve Apostles were not like to agree except there had been one chief among them For saith Hierom Among the twelve one was therefore chosen that a chief being appointed occasion of Schism might be prevenâ—ed how can they think that equality would keep all the Pastors in the World in peace and unity For in all Societies Authority which cannot be where all are equal must procure unity and obedience He adds further The Church without such an Authority should be in a far worse case then the meanest Common-wealth nay almost then a Den of Theives if it were left dâ—stitute of means either to convince Heresies or to suppresse them yea though there were neither help nor assistance of the Christian Magistrate Thus Dr. Pierce may see how these his own Primitive Reformers either joyn with us in this Point of Primacy or however they oppose him in calling it a Novelty begun by Pope Boniface the third CHAP. IX Of the Churches Infallibility The necessity thereof that she may be a certain Guide to Salvation And the grounds whereupon She claims it 1. THe Second pretended Novelty of Catholick Doctrine is the Infallibility of the Church called by the Preacher The Paâ—â—adium of the Conclave and derived from the Schollars of Marcus in Irenaeus or from the Gnosticks in Epiphanius Against which Infallibility his unanswerable Arguments are 1. Infallibility is one of Gods incommunicable Attributes 2. The Church not being omniscient must therefore be ignorant in part and consequently may fall into Error 3. It is confess'd by the great Champions of the Papacy that the Heresie of the Novatians was hatch'd in Rome and continued there almost two hundred years 4. Besides Arianism that over-spread the Church she was infected with the Heresie of the Chyliasts being deceived by Papias which Heresie found no contradiâ—â—â—â— for some Ages 5. Yea the whole Church in the opinion of St. Augustin and Pope Innocent during the space of six hundred years according to Maldonaâ— thought the Sacrament of the Eucharist necessary to Infants yet the Council of Trent is of a contrary mind 2. In order to the answering of this Discoâ—rse he will sure acknowledge that all Sect of Christianity agree in this that each of them has both a Rule of their Faith and a 〈◊〉 also But in both these there is difference among them To the Presbyterians Independents Anabaptists Quakers Socinians c. the only Rule is the Holy Scripture But both Catholicks and English Protestants though they acknowledge Divine Revelations to be their only Rule yet they admit certain universally received Traditions besides expresse Scripture 3. But as for the Guide from which we are to learn the true sense of this Rule the difference among the said Sects is far greater and more irreconcilable The Socinians will have Scripture interpreted onely by private reason a Guide evidently fallible and therefore not to be imposed on others The Independents Anabaptists Quakers and Presbyterians too pretend to an Infallible Guide Gods Holy Spirit but with this difference that the Independents Anabaptists and Quakers rationally acknowledge that this Guide is only to direct those that have it and perceive they have it but cannot oblige other men that have it not nor can be sure they have it Whereas the Presbyterians by an unexampled Tyranny at least in France do oblige themselves and their Posterity to a Profession that by a Divine Illumination they are taught to distinguish Canonicâ—l Books of Scripture from Apocriphal and by the same Guide to justifie all the Doctrines by which they dissent from all others And moreover by a most senslesse inhumanity will impose a necessity on all others to belie their own Consciences and acknowledge the same Guide though they have never wrought any Miracles which certainly are necessary to oblige others to believe and follow the internal Guidance of that Spirit to which they pretend 4. As for Dr. Pierce and the generality of English Protestants I speak of them now as hitherto they have bin for what they must be hereafter neither they nor I know a special Guide of theirs beyond Reason and Spirit for the finding out the sense of Scripture and judging of Traditions received by them is the Primitive Church or foure first General Councils But since those ancient Fathers are now past speaking and their Writings are as obnoxious to disputes as the Scriptures themselves a speaking Judge of the sense of all these I suppose is their Ecclesiastical Synods or Bishops when Synods are dissolved but principally those that are to make and determine the sense of Acts of Parliament And upon these grounds they finde themselves obliged to behave themselves differently to several adversaries For against Sects that went out from them they use the help of Catholick weapons the Authority of the Chuâ—ch Councils c. But against Catholics they renouncing the Authority of the present Church in her Supremest Councils of convening which the times are capable and in the interval of Councils in the major part of the Governours thereof united with him whom themselves acknowledge the prime Patriark will make use of a kind of private spirit or reason or the judgment of a most inconsiderable number of Church-Governâ—rs going against the whole Body of the Catholick Church and their chief Pastor but this as to assent only where it likes them and so will be their own selves Judges of what is the sense of Councils Fathers Scriptures and all And great difficultie they often find how to avoid being accounted Papists when they speak to Sectaries and being even Fanaticks when they Dispute with Roman Catholicks And truly the Doctors whole Sermon is in effect meerly Fanatick
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
those Anathema's lawfull were they valid Or will he say those first Councils to which he professes assent usurped an Authority in this not of right belonging to them If those Anathema's were valid then the Councils had a just authority to oblige Christians to an internal belief of verities declared by them as the sence of Divine Revelation and this under the penalties of being separated from Christ And can any Authority but such as is infallible lay such an obligation upon Consciences under such a penalty But if those Anathema's were illegal and invalid then were the Fathers both of those Councils and of All others who still followed the same method not only impostors but most execrable Tyrants over the Souls of men 15. These Deductions surely are more effectual to demonstrate the Churches infallibility than any of his Quotations can be against it Here we have expresse Scripture and universal consent of Antiquity Nay here we have the concession of the more judicious Writers of the Church of England at least before their late restitution who seem to agree that in the Controversies between our Church and theirs they would certainly submit to a future lawful General Council Now could they lawfully make such a Promise and think such a Council could misguide them Therefore truly I cannot have the uncivility to judge that when one of your 39. Articles declares that some General Councils have err'd the meaning should be â— that any legal legitimate General Council has err'd but only som Councils that som Roman Catholics esteem to be General concerning which the Church of England is of another opinion And if this be the meaning the breach made by it may be curable 16. Now whereas the Doctor alleages as against this Point the concession of Baronius c. that Novatianism was hatch'd and continued two hundred years at Rome I cannot devise how to frame an Objection out of it Can no Church be Orthodox if Heretics rise and continue in the same City Is the English Church a Quaking Church because Quakers first began and still encrease at London As for Novatians at Rome he cannot deny but they were so far from being Members of the Roman Church that they were continually esteem'd Heretics and condemned by it 17. The like we say touching the Donatists Indeed his objecting the Arians has more appearance of reason and sense Ingemuit orbis c. The world says St. Hierom sadly groaned and was astonished to see it self on a sudden becom Arian that is after the Council of â—riminum But how was it Arian if it groaned c. for it could not be really Arian against its will But St. Hierom uses this expression because the great Council of Ariminum had seem'd to favour the Arian party against the Catholics And true it was that Catholic Bishops were indeed persecuted and many banish'd But not one of them chang'd their Profession of the Nicene Faith unlesse you will accuse Pope Liberius who for a while dissembled it and presently repented Besides the Canons at first made in that Council were perfectly Orthodox but afterwards by the Emperors Tyranny and subtilty of two or three Arian Bishops a Creed was composed wherein though the Nicene Faith was not sufficiently expressed Yet there was not one Article perfectly Arian but capable of a good sense to which may Catholic Bishops out of fear subscribed yet to nothing but what in their sense was true though defective in delivering all the truth but presently after being at liberty both themselves and all the rest renounced And after all there remained but three years of persecution for after that time the Arian Emperour Constantius dyed 18. Next concerning the objected Heresy of the Millenaries It is very unjust and a great irreverence in him to charge upon the Primitive Church the sayings of two Fathers and though one of them says All that were purely Orthodox that is such as he esteemed so because they were of his Opinion held that Doctrinâ— yet he thereby shews that his own Opinion was not universally embraced by the Church But the truth is there was a double Millenary opinion the one that interpreted the reign of Martyrs with Christ for a thousand years in base sensual pleasures banquets and women This was the Doctrine of the unclean Heretick Cerinthus as Eusebius and St. Augustin relate Against this St. Dionysius Bishop of Alexandria wrote an elegant Book as St. Hierom affirms And it is most deservedly detested by the Church But there was another Opinion that the Martyrs should reign a thousand years with Christ in all Spiritual delights and ravishing consolation in a blessed conversing with him And this Opinion might not unbecom Papias St. Ireneus and St. Iustin Martyr For St. Augustin and St. Hierom both professe themselves unwilling to censure it neither can the Doctor I believe shew that it was ever condemned by the Church 18. To his last Objection touching the communicating of Infants it is granted that in St. Augustin and Pope Innocent's time and many years after such was the common practice of the Church to communicate them Sacramentally but withal take notice it was onely in one species Again it is confessed that from that Text Nisi mandâ—caveritis carnem c. St. Augustin c. argue a necessity that Infants should participate of the flesh and blood of our Lord but this not Sacramentally but Spiritually by such a participation as may be had in Baptism This appears first From the constant Doctrine of St. Augustin c. the whole Church affirming that Baptism alone may suffice to the salvation of Infants 2. From his interpreting his own meaning in a Sermon quoted by St. Beda and Gratina His words are these None ought by any waies to doubt but that every Christian by being made a Member of Christ in Baptism thereby becomes partaker of the Boâ—y and Blood of our Lord and that he is not estranged from a Communion of that Bread and Chalice though being setled in the Vnity of Christs Body he should depart out of this World before he really eat of that Bread and drink of that Chalice For he is not deprived of the participation and benefit of the Sacrament whensoever that is found in him which is signified by the Sacrament 19. That therefore which the Church since and particularly the Council of Trent alter'd in this matter was nothing at all touching Belief For all Catholicks this day believe St. Augustin's Doctrine in that Point but onely an external practise of the Church And this was done out of a wonderful reverence to those Holy Mysteries which by frâ—quent Communions of Infants could not escape many irreverences and inconveniencies And many such Alterations even the English Church observes and justifies both in the administring of the Eucharist and Baptism too To conclude this matter For a further proof that these two instances about the Millenaâ—y Belief and Infant
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
A thing which neither any Canon nor Custom hath deliver'd that those who have no power of offering should give the Body of Christ to those who offer Whole volums may be transcribed to this effect I will only therefore refer him to St. Hierom on Titus and St. Chrysostom on the Acts where he will find the Eucharist not only a Sacrifice but a Sacrifice for remission of sins a Sacrifice for the Priest that offers a Sacrifice for the multitude a Sacrifice for the procuring of plenty c. sutably to the modern and ancient Liturgies 4. If after all this he will not allow any of these expressions in Doctors Canons Liturgies c. to be proper and litteral St. Augustin will contradict him Who saies Presbyters and Bishops are now in the Church properly called Sacerdotes sacrificing Priests And because the fancy which Protestants have entertained against the term Sacrifice Oblation c. proceeds from a mistake of the true sense in which the Church intends it for ordinarily the conception of a Sacrifice is supposed to import an immolation shedding of blood killing c. and no such matter appearing here but only a commemoration of a former real immolation and shedding of Christs blood therefore generally among all Sects divided from the Church the title of Sacrifice will not be endured 5. To prevent therefore for the future such a mis-understanding let them be pleased to take notice that all the Sacrifices of the Law were shadows and types of the Sacrifices of our Lord and the Legal Priest-hood a type of his Priest-hood But above all other Sacrifices and functions of Priest-hood those were most lively figures of our Lord which were perform'd on a certain day only once every year for the sins of the whole Congregation In the solemn celebration of which Sacrifice besides the immolation of it on the Altar the High Priest alone was appointed to carry of the blood of that Victime into the most holy place within the Veile and there to sprinkle it before the Propitiatory or Mercy-Seat This is that Sacrifice which St. Paul especially applies to our Lord and shews that Christ as a Victime was once and but once immolated on the Altar of the Cross for the sins of all mankind And that for the merit of his obedience to the death even of the Cross he was raised from death and made a Priest after the order of Melchisedech a Kingly Priest a Priest who had power given him in Heaven and Earth to apply the merits of his own Sacrifice And that the proper function of his Regal Priesthood was the entring with his immolated Body into the Sancta Sanctorum the highest Heavens there appearing before his heavenly Fathers Throne and presenting that most precious Victime to him This function of Priest-hood far more august than the immolation he does and will continually exercise to the end of the World By vertue of this he is made Head of the Church he has the power of sending the Holy Ghost c. and hereby he perfects Redemption 6. And withal knowing of what infinite value and vertue this function of his Priest-hood is he has been pleased to execute as it were by proxy the same function on Earth that himself immediately performs in Heaven For which purpose he has instituted Bishops and Priests to be not only his Ministers but Substitutes and Vice-gerents on Earth giving them power to consecrate and by cosecrating to place upon the Altar that very Body and Blood which was immolated on the Cross and is now present before his Father in Heaven This body and blood they Sacrifice this they offer this they with the People participate It is not a Sacrifice of immolation in that mistaken sense for nothing is slain the Victime suffers nothing It is but a Commemorative Sacrifice of Immolation But it is in the most proper rigorous sence an Oblation the very same of the very same body and blood that our Lord now offers in Heaven And the same vertue it has the same effects it produces propitiation remission of sins participation of the graces of Gods holy Spirit and all blessings both spiritual and temporal So that in a word as under the Law the Legal propitiation was said to perfected by the High Priests offring the blood in the most holy place So by this Oblation of Christs bood in the Heavenly Sanctuary perfect Redemption iâ— obtained and by the Commemorative Oblation of the same body and blood by his Priests in our earthly Sanctuaries an application of the benefit and vertue of that only meritorious Sacrifice once offered on the Cross is then procured unto us for remission of our sins and the donation of all other benefits spiritual and temporal 7. In regard of this sublime function of the Priest it is that the holy Fathers exalt his office before that of Princes yea even of Angels in this regard they call the oblation it self the most dreadful Mystery at which the Angels themselves assist with reverence and astonishment To which purpose I will content my self with only one or two passages of St. Chrysostâ—m When the Sacrifice saith he is brought out of the Quire Christ himself the Lamb of our Lord immolated When thou shalt hear the Deacons voyce crying Let us pray all in common when thou seest the Curtains and Veyls of the Gates drawn then think the Heavens are opened and the Angels descend And in an other place When the Priest has invâ—cated the Holy Spirit and perfected the Sacrifice full of terrour and reverence touching and handling with his Fingers him who is Lord of all things to how sublime a rank is he elevated c. In that time the Angels assist the Priest and all the Celestical powers send forth cryes of Ioy all the places about the Altar are filled with Quires of Angels in honour of him who is offered This we may have ground to believe if we only consider the super-eminent greatness of the Sacrifice then performed But moreover I have heard from the report of one who learnt the story from the mouth of an admirable old man to whom many revâ—lations of divine Mysteries have been revealed from Heaven How God was graciously pleased to honor him with a Vision of these things and how in the time of the Sacrifice he sau suddenly appear with as much splendor as human sight could support a multitude of Angels cloathed with white Robes encompassing the Altar and having their heads enclined in the same posture as we oft see the Souldiers in the presence of the Emperour Thus Saint Chrysostom CHAP. XIV Of Veneration of Images The Roman-Churches approved practise of it most suitable to Reason 1. THe seventh Novelty produced by the Preacher is the worshipping of Images but it being only named without any proofs or quotations I will spare them too And to shew that the term of worshipping is none of ours but invented by Protestants to render a most innocent
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
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
our selves obliged to the assent unto which is far more then not to contradict And this obligation is founded on the Infallible Authority which we acknowledge in the Catholick Church derived from the promises of Christ whose Spirit shall lead her into all Truth The denial of which assent we affirm to be formal Heresie and an open contradiction to which Authority is formal Schism 12. This we are taught concerning our Duty and Submission to General Councils And hereto we must add that considering the present distracted state of the Christian world and especially the Schism pertinaciously persisted in by the Eastern Patriarks who live under the Tyranny of the Turk and therefore will never probably be permitted to convene for the general Union of Christendom it is almost become impossible that such General Councils should now be assembled with all formalities as the four first were wherein all the five Patriarks were present at least by their Deputies Yet notwithstanding all this we cannot without infidelity doubt that God will be wanting to his Church to preserve it in Truth and Vnity Since therefore such an Oecumenical Council cannot be expected as was during the times of the Roman Empire the Supremest that can now be had ought to have the force and vertue of obliging which the former ones had the Anathemas of it must be as valid the Decisions of it as much to be submitted to and a renunciation of its Doctrine and Laws as heynously Schismatical as of any Council that ever went before Therefore Doctor Bramhal Lord Primate of Armagh in the Preface of his Reply to the Bishop of Chalcedon declaring that he submits himself to the Representative Church that is to a free General Council most rationally adds this clause or to so General as can be procured 13. Thus of General Councils As for inferior subordinate Councils though their Decrees touching Doctrines and Laws for Discipline are not unappealable yet an obligation in both these respects they impose on Christians living respectively within their Precincts The Decisions of a Provincial Synod are to be internally assented to except they be evidently erroneous or contradictory to those of a Superior Synod so that without Schism they cannot be openly contradicted Yet the same Decisions may be annulled by a Patriarchical Synod And all by an Oecumenical of which alone all the Decisions and Laws are irreversible because there is no Authority upon earth superior to it and in all Governments an inferior Authority can never reverse what hath once been established by a Superior especially if that establishment hath been actually submitted to For if a Provincial Synod could annul the formerly received Acts of a National or a National of a Patriarchical there must of necessity follow a Dissolution of all Government and Vnity as to the whole Catholick Church yet we profess in our Creed Vnam Catholicam Add to this that in all Synods the Major part alwayes must decide so that the fewer however they may be esteem'd the better or more learned must submit to them These likewise all use of meetings and consultations will be evacuated 14. This fundamental Rule of all Government and Vnity is the only true unering Touch-stone by which a judgement is to be made concerning Schism If Doctor Pierce can furnish us with a better let it be produced but that being impossible he must give us leave to make use of this to examin the cause between the Roman Catholick Church and all other Congregations that call themselves Reformed But indeed it is lost labour to apply such a Rule as this to any Calvinistical Independent or Fanatick Congregations because they renounce both all such Laws and the whole Authority and Offices of those that made them Therefore leaving them to the severe judgement of him who said Where are those my enemies that will not have me to rule over them I will consider the Controversie as the Preacher stated it between the Roman Catholick and English Protestant Churches I say as he hath stated it because being to treat of Schism he hath given the right notion of it and not mispent time and paper as some others have done with vain discourses of an Internal and External separation c. as if there were no danger in external Schism or dividing of Communion unless men also have with the Presbyterians c. lost all even appearance of charity to all Christian Churches before them damning all who believe that Artiticle of our Creed concerning the Unity and Authority of the Church CHAP. XXI The Fundamental RULE of Church-Government Limitations of the Authority of Gen Councils Their Grounds made by Arch Bishop Lawd Dr. Feild c. Of Points Fundamental and Non-fundamental Protestants allow not so much Authority to Gen. Councils as God commanded to be given the Iewish Sanedrim Of the pretended Independence of the English Church from the Example of Cyprus The foresaid fundamental Rule of all Government That no Laws can validly be repealed by an Authority Inferior to that by which they were Enacted is a Rule not now invented to serve our present purpose but written in the hearts of all mankind that consider what Government is and it is as to Church-matters particularly taken notice of by St. Augustine when he declares the Order that is in the Church and which alone can keep it in unity Particular Writings of Bishops saies he if any Error be in them may be corrected by others more learned or by Synods and Synods themselves assembled either in Provinces or Regions ought without any tergiversation to yield and submit to the Authority of Plenary Councils and oftimes former Plenary Councils may be corrected by other following Plenary Councils 2. This most Irrefragable Rule is that by which Schism may most certainly and undeniably be discovered And therefore though in gross it be admitted by Protestants I mean the wisest and most learned among them yet out of a necessity of maintaining the grounds of the English Reformation they put such restrictions exceptions to it as utterly take away all use of it For whereas S. Augustine makes the Supream Authority of the Church to reside in plenary or general Councils because he withal implies that such Councils may be corrected they therefore take the liberty to reject them at least in decisions in their esteem of less importance and by that means altogether inervate their Authority Not considering that in case the Decisions which he saies may be mended should regard matters of belief which perhaps upon better consideration may be expressed more commodiously and so as that they may be less liable to misconstruction yet it belongs not to any particular men or Churches to correct them but onely to succeeding Councils of equal Authority To demonstrate this I will here set down what Authority learned Protestants such as Doctor Field the late Arch-Bishop Lawd c. acknowledg in general Councils and withal how they circumscribe the same Authority 3.
according to the foresaid limitations One may be excused from assenting to Decisions of General Councils about Points not of necessary Faith in case they be gainsaid by men of worth place and esteem So that if any such persons do contradict General Councils whether in or out of the Council He mentions not ignorant men may lawfully join with them and in comparison esteem all other Pastors of God's Church to be of less worth place or esteem What a broad Gate yea how vast a breach have these Doctors with all their learning and prudence made in the walls of God's Church to let in all manner of confusion Can any Protestant now deny Smeâ—â—ymnuus Mr. Prinn the Rump Parliament to have been persons of worth place and esteem At least the generality of England once thought them so and themselves challenged those Titles and whilst they were the strongest enjoy'd them To what miserable straits a necessity of justifying the English Separation reduced such wise and learned men 4. In the third place according to the same Writers Position all manner of Decisions made by Councils both in necessary and unnecessary Doctrines cease to be obligatory in case something appears that may argue an unlawful proceeding in the Council out of passion interest want of liberty c. But still who shall be judges of Councils proceedings Among Catholicks when there are perhaps suspicions of some irregular proceedings yet if the Points decided be embraced by the particular Catholick Churches generally speaking they then have the force of unquestion'd Catholick Doctrines But as for those who are enemies to Councils in which their Doctrines have been condemn'd such will be sure to charge them with unlawful proceedings For did not the Arians urge that Plea against the Council of Nice The Nestorians against that of Ephesus The Eutychians against that of Chalcedon 5. This clause in all probability was put in to exclude the Authority of the Council of Trent against the proceedings of which therefore very loud and very unjust clamors were made by Protestants imputing especially to the Court of Rome many policies and attempts either to intimidate the Fathers of the Council or to induce them to favour and enlarge the Grandeurs of the Pope But who ever shall unpassionately read the History of that Council compiled by the most learned and eminent Cardinal Palavicino from authentick Records yet extant will be satisfied 1. That the liberty of the Bishops was only straitned by their own respective temporal Princes and not by the Roman Court 2. That the Pope was so far from gaining an access to his Authority that when a far greater number of the Bishops would have concurr'd thereto the Pope himself forbad it meerly because the French Bishops inconsiderable for their numbers did joyn to oppose it 6. But there is no necessity that Catholicks should trouble themselves with making Apologies for that Council 1. Because all the Doctrines of it opposed by Protestants as Novelties were manifest in the general Writings and Practise of the Western Church long before that Council and most of them in the Eastern 2. Because they are now actually embraced by all Catholick Congregations as Declared Doctrines of the Church in which case by the Archbishop's own Concessions they are to be esteem'd infallibly true 3. Because the principal Doctrines censur'd in the Preacher's Sermon had been expresly determin'd by former either General or at least Patriarkical Councils admitted in this Kingdom as Transubstantiation Veneration of Images Prayers not in a vulgar tongue Communion under one Species Celibacy of Priests the universal Iurisdiction of the Pope c. 4. And lastly because in condemning the Protestant Doctrines opposite to them the Bishops of the Council of Trent are found even by Padre Paulo's Relation no favourer of that Council unanimous in their Judgment which the Reader may there see if he please to examine their Votes concerning those Points Neither did nor needed the Pope or his adherents to use any artifice herein to gain the Suffrages of a Major part And this is in that History of his only pretended to be done in other matters of Contest among Catholicks themselves 7. Therefore it would certainly be much more for the good of Consciencious Protestants to reflect seriously on the method of their Reformations and then let them be Judges of the legality of their proceedings and the disinteressedness of their first Reformers I speak not now of Presbyterian Reformations which in all Countreys have been usher'd in with Tumults Rebellions Murders Rapines Dissolution of Monarchies c. but of the English Reformation only which though free from such horrible Crimes yet how legal it was how free from worldly and carnal Interests let their own Historians be Judges 8. And first This Relation is made of it in general by Dr. Heylin In Queen Elizabeths time saith he before the new Bishops were well setled I need not mind the Reader here that all her former Bishops save on had deserted her and the Queen assured of the affections of her Clergy went that way to work in Her Reformation which not only her two Predecessors but all the godly Kings and Princes in the Iewish State and many of the Christian Emperours in the primitive times had done before her in the well ordering of the Church and People committed to their care and government by Almighty God And to that end she published her Injunctions Ann. Dom. 1559. A Book of Orders 1561. Another of Advertisements 1562. All leading unto the Reformation with the Advice and Consent of the Metropolitan and some other Godly Prelats who were then about Her these were those newly Ordained the former Bishops being ejected by whom they were agreed on and subscribed unto before they were presented to Her But when the times were better setled and the first difficulty of her Reign passed over she left Church-work to the disposing of Church-men who by their place and calling were most proper for it and they being met in Convocation and thereto authorized as the Laws required did make and publish several Books of Canons c. Thus that Doctor the sum of which is That the Queen finding no foundation to build upon because all the Innovations begun by her Father and young Brother had been utterly demolished by her Sister Queen Mary and withal perceiving the main Body of her Clergy as well as her Bishops except such as the caused to be made de novo to be generally averse from her proceedings was fain to do all the Ecclesiastical work her self assisted with some of her New Bishops without the Concurrence of any Synodal Authority till having first by her Orders sufficiently purged the Clergy she saw she could securely now do Church-work by Church-men 9. But Mr. Fuller is more punctual in delivering the retail of these her first proceedings which he extracted out of the authentick Synodals 1559. He tells us then That in the beginning of her Reign the
Religion of their Fore-Fathers even King Henry the Eighth for all his Headship never pretended so far Of this I dare accept as Judge even Sir Edward Coke himself and Balsamon likewise though a malicious Schismatick therefore the fitter to be quoted by him yet all he sayes is That the Emperor has an inspection over the Churches that he can limit or extend the Iurisdiction of Metropolitans erect new ones c. which whether by the ancient Lawes of the Church he can do or no is little for the Preachers purpose I am sure he is not able to prove it or if he could it is a Reformation which will not serve his turn 7. His last Examples of Reformations made by Princes is that of the Kings of Iuda in which indeed Religion it self was Reformed But withal the Doctor may do well to take notice 1. That those Kings are no where said to have reformed all the Priests or the High Priest or not to have found him as Orthodox as themselves 2. They are not said to have reformed the people against the Priests 3. Or without the Priests 4. Yea in several places we read they were by the Priests assisted in their Reformation And therefore Bishop Andrews who was willing to make as much advantage of this example against the Roman Church as might be says only that those Kings did reform citra or ante declarationem Ecclesiae but he saies not contra And to make good his citra or ante hath only the strength of the weakest of all Arguments a Negative thus There is recorded no such Declaration of the Church in Scripture ergo there was none The infirmity of which argument is much more visible if applied to such a short History as that of the Kings and Chronicles containing a relation of so many hundred years and chiefly of the actions of Kings not of the Clergy 8. It cannot indeed be denied but that in such publick changes the Power of Kings is more Operative and Illustrious then of the Priests because their Civil Sword awes more than the others Spiritual and therefore no wonder if their part in such Reformations is more spoken of especially in so very short a story But certainly according to Gods Institution the Priests lips are to preserve knowledge and it is from their mouths that Kings are to learn Gods Law and what they are to Reform because they are the Angels of our Lord. Now for Reformations or other Ecclesiastical Ordinances made by such Kings as David Solomon c. who besides a Regal Authority were Prophets likewise immediately inspired and so employed by God I suppose the Doctor will not draw such into consequence to justify the actions of a King Henry the Eighth the young child his Son or youngest Daughter no Prophets surely 9. To these examples alleged by Doctor Pierce but very insufficient to justify the English Reformation I will in the last place take notice briefly of one great motive which as he sayes set on work the English Reformers of happy Memory which was their observing that in the Council of Trent the Roman Partizans were not afraid to make new Articles of Faith commanded to be embraced under pain of Damnation as it were in contempt of the Apostles Denunciation Gal. 1. 8. 10. But to omit his contradictions charging us with hideous errors in Faith which yet he dare not say are Fundamental lest he ruine his own Church To omit his uncivil language to the Bishops of that Council persons of too honourable a quality to be called by a little Doctor contemners of the Apostles denunciation conspirators liable to a curse To omit his commending the first English Reformers our Kings c. that they consulted not with fleth and blood then which what could be said more unluckily to himself Did not our first Reformer consult sometimes with flesh and blood Was Henry the Eighth so wholly spiritual Do not your self confess that Sacriledge and Rebellion help'd Reformation To omit his petty Quibble that the Church of Rome is but the younger Sister to that of Brittain Directly contrary not only to many of his brother Divines but to the Head of his Church King Iames who in a publick Speech to his Parliament says I acknowledge the Church of Rome to be our Mother Church To omit all these and more I shall desire the Doctor to take notice that neither what the Church hath done in the Council is any Novelty nor is it a Novelty that the Churches Adversaries should make such an objection concerning which the Reader may please to review what has been said before chap. 20. Sect. 9. 10. 11. 11. Protestants must impute this to their first Reformers that the Church hath been forced to make such as they call them new Articles of Faith For what would they have advised the Council of Trent to do when the Churches ancient Doctrines and Traditionary practises were question'd and condemned by Innovators As yet such Doctrines c. having never formerly been opposed except by inconsiderable Hereticks Such as Iovinian Vigilantius c. whose Errors before any Council could take notice of them soon after they appeared withered away again were visible only in the consent and practise of Catholicks But now it was necessary to declare Conciliariter that they were unjustly question'd either of Error or Novelty Must there be no decisions in God's Church after the four first General Councils For fear of new Articles must liberty be given to new Heresies Old Articles such as the Church had formerly occasion from time to time to mention in her Creeds and Canons will not serve the turn explicitly to condemn them therefore new ones must be excogitated says the Council New ones that is Old ones further explained Or Old Practises newly declared to be Traditions 12. But surely these which are mentioned by the Doctor and related to in his margin are no new Articles Most of them had been expressly declared in former Councils and all were as old at least as Christianity in England For even St. Gregory who sent St. Austin hither to Preach the Gospel is accused by learned Protestants of all or most of these very Novelties which the Preacher objects Doctor Humphrey accuseth him and St. Austin the Monk Quod invexerunt in Angliam Purgatorium c. that they brought into England Purgatory Oblation of the salutary Host and Prayers for the Dead Relicks Transubstantiation To which Osiander adds That the same Gregory vehemently urged Celibacy of the Clergy Invocation and Worship of Saints nay that the Idolatrous Veneration of Images also was by him approved excused defended To which Carrion in his Relation of the state of the CHURCH in those dayes adds That when he tragically exclaim'd that he abhorred the Appellation of Vniversal Bishop yet at the same time he sufficiently declared his vehement desire of the thing which this Title signifies in his
Novelties we readily grant they are not obliged to subscribe them And it being supposed by the Archbishop c. that without such a certainty it would have been unlawfull for Protestants to question or censure such former Doctrins of the Church The Doctor is bound and â—here adjure him to declare expresly as in the presence of Him who is Supreme Head of the Church and will revenge severely all calumnious persecutions of it that he is demonstratively certain that in all these Points charged by him on the Church of later times as Novelties and Errors introduced since the four first Councils she is manifestly guilty and that nothing appears in this or any other Catholic book of his Acquaintance which deserves to be esteem'd so much as a probable proof to the contrary For my part I here protest on the other side that I find not any one concluding allegation in his Sermon nor believe there can any be produced which can warrant him to make such a Declaration 10. The second Condition is That in like manner he professe he can or hath demonstratively proved by Scripture or Primitive Antiquity the main grounds upon which they pretend to justifie their separation to be no Schism to wit these 1. That the universal Church â—epresented in a Lawful General Council may in points of doctrin not fundamental so mislead the Church by errors that a particular Church c. discovering such errors may be obliged to separate externally 2. That a particular Chrâ—stian or a Congregation Diocesan may lawfully reverse Decisions formerly made by a Nationaâ— Synod and assented to by it and that a Nationaâ— Council may do the like in regard of a Patriarchical or any of them in regard of an Oecumenical formerly accepted and admitted If these Assâ—riâ—ous he Innovations as in our perswasion they are it is clear they destroy all possible unity If they be not let some demonstrative Proofs and Examples be produced out of Antriquity that a reversing of such order and subordination has been practised and approved in the Catholic Church 3. That a particular Church c. in opposition to the Vniversal can judg what Doctrines are fundamental or necessary to all Persons 〈◊〉 Communities c. and what not And that a Catalogue of such Doctrines be given by the Respondent or demonstrative reasons alledged why such an one is not necessary 11. Thirdly if he will deny the Church of England has separated externally from the present Vniversal Church but only from the Roman then to make this good he is obliged to name what other visible Member of the Vniversal Church they continue in Communion with in whose public Service they will joyn or can be admitted and to whose Synods they ever have or can repair And since at the time of their first Separation they were only in Communion with the Roman-Catholic Church and the Members of it be must shew how when and where they entered into any other new Communion Lastly Since the English Church by renouncing not only several Doctrines but several Councils acknowledged for General and actually submitted to both by the Eastern and Western Churches hath thereby separated from both these he must find out some other pretended Members of the Catholic Church divided from both these that is some that are not manifestly heretical with whom the English Church communicates 12. A fourth Condition is that he must either declare other Calvinistical Reformed Churches which manifestly have no succession of lawflly Ordained Ministers enabled validly to celebrate and administer Sacraments to consecrate confirm preach God's Word c. to be no heretical or Schismatical Congregations Or if they be he must demonstrate how the English Church can acquit her self from Schism since her Bishops and Divines have authoritatively repaired to their Synods and a general permission is given to any Protestant Writers to acknowledg them true reformed and sufficiently Orthodox Congregations 13. The last shall be that he abstain from imputing to the Catholic Church the opinions or sayings of particular Writers The Church her self having sufficiently declared her Doctrines in her Councils especially that of Trent If he will combate against her there he has a fair and open field and charity requires that he affix to her Decisions the most moderate and best qualified sense Otherwise he will declare himself as one who is sorry his Mother should not be ill reputed Now in exchange I for my part am extreamly willing to proceed in the same manner with the English Church I would sain charge her with nothing but her own declared Doctrines and Decisions But truly I know not where to find them except only in the little Primmer and Catechism for Children For the 39. Articles being almost all Negatives may as well be reputed the Doctrines of Iewish or Turkish Congregations since these also deny the Sacrifice of the Masse Purgatory Infallibility of Councils c. other Reformed Churches have published reasonably large Professions of their Faith they have declared their own positive sense in almost all Points of Christian Belief as the Huguenots in France c. the Lutherans in Germany c only the English Church seems to have made a secret of her Faith upon what motive I am unwilling to guess 14. These Conditions in themselves so reasonable and even according to Protestants grounds also so necessary if the Replyer shall refuse to perform he will in the judgment of all discerning Readers be himself the Answerer and Conâ—uter of his own Reply and withall will shew it is not Truth or Peace he aims at but the satisfying his own or others interests passions and revenge against those who least deserve it All subterfuges all involved intricacies in answering all discourses which are not open candid and sincere will be confessions of guilt He may perhaps hide the weaknesse of his cause from credulous Women Trades-men or possibly the more unlearned part of our Gentry but to all considering Readers his Art of hiding will be his most manifest discovery Aristotle saies the Sepiâ— is the wisest of all Fishes because she conceals her self by casting forth round about her a black humour which hinders the sight of her But on the contrary Iulius Caesar Scaliger affirms she is of all Fishes the most imprudent Quia cum se putat latere prodit seipso latibâ—lo for the Fishermen are sure to find her under her inky humour 15. And now having finished our Answer to the substance wherein we differ let us conclude with the Name that distinguishes us He puts us in mind of the reason why the Lutherans and from them other Reformerd took the name Protestants for protesting against the bloody Edict of Worms Spires c. we find little ground why the Reformers in England should borrow that title Against what Armes or Armies did they ever protest What Edicts were made against them We Catholics might rather assume such a title if it were of any special honor having
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.
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