must differ with a particular Church in Doctrine wherein She departs from the Catholick Faith but here we must take care not only of Schism but Damnation it self as Athanasius warns us Every one should therefore endeavour to satisfie himself in this great Question What is Truth or the true Catholick Faith To say presently that it is the Doctrine of the Roman Church is to beg a very great Question that cannot easily be given I should think Athanasius is more in the right when he saith this is the Catholick Faith c. in my opinion they must stretch mightily that can believe that the Catholick Faith without which no man can be saved and therefore which every man ought to understand takes in all the Doctrines of the Council of Trent Till the contrary be made evident I shall affirm after many great and learned men that he that believes the Scriptures in general and as they are interpreted by rhe Eathers of the Primitive Church the three known Creeds and the four first general Councils and knows and declares himself prepared to receive any further Truth that he yet knows not when made appear to be so from Reason Scripture or Just Tradition cannot justly be charged with Schism from the Catholick Faith Methinks those that glory in the Old Religion should be of this mind and indeed in all reason they ought to be so unless they can shew an Older and better means of knowing the Catholick Faith than this what is controverted about it we shall find hereafter in its due place In the mean time give me leave to Note that our more Learned and Moderate Adversaries do acquit such a man or Church both from Heresie and Schism and indeed come a great deal nearer to us in putting the issue of the Controversie very fairly upon this unquestionable Point They who first Separated themselves Mr. Knot in fid unm c. 7. s 112. p. 534. from the Primitive pure Church and brought in Corruptions in Faith Practise Lyturgy and use of Sacraments may truly be said to have been Hereticks by departing from the pure Faith and Schismaticks by dividing themselves from the external Communion of the true uncorrupted Church 2. Object Worship A second band of external Communion is 2 Worship Publick Worship in which Separation from the Church is notorious But here Publick Worship must be understood only so far as it is a bond of Communion and no farther otherwise there is no breach of Communion though there be difference in Worship and consequently no Schism This will appear more plainly if we distinguish of Worship in its Essentials or Substantials and its Modes Circumstances Rites and Ceremonies 'T is well argued by the Bishop of Calcedon that none may Separate from the Catholick Church or indeed from any particular in the Essentials or Substantial Parts of Worship for these are God's ordinary means of conveying his Grace for our Salvation and by these the whole Church is knit together as Christ's visible body for Divine Worship But what are these Essentials of Worship Surely nothing else but the Divine Ordinances whether moral or positive as abstracted from all particular Modes not determined in the Word of God Such as Prayer the reading the Holy Canon interpreting the same and the Sacraments therefore that Church that worships God in these Essentials of Worship cannot be charged in this particular with Schism or dividing from the Catholick Church Aud as for the Modes and particular Rites of Worship until one Publick Liturgy and Rubrick be produced and proved to be the Rule of the Catholick Church if not imposed by it there is no such bond of Union in the Circumstantial Worship in the Catholick Church and consequently no Schism in this respect Much less may one particular Church claim from another par in parem non habet imperium exact Communion in all Rites and Ceremonies or for want thereof to cry out presently Schism Schism Indeed our Roman Adversaries do directly and plainly assert that about Rites and Ceremonies the guilt of Schism is not concerned and that particular Churches may differ from one another therein without breach of Communion Though for a Member of a particular Church to forsake the Communion of his own Church in the Essentials of Worship meerly out of dislike of some particular innocent Rites seems to deserve a greater Censure But the Roman Recusants in England have a greater difficulty upon them to excuse their total Separation from us in the Substantials of our Worship at which they can pretend to take no offence and wherein they held actual Communion with us many years together at the beginning of Queen Eliz. Reign against the Law of Cohabitation observed in the Scripture where a City and a Church were commensurate contrary to the Order as one well observes which the Ancient Church took for preserving Vnity and excluding Schism by no means suffering such disobedience or division of the Members of any National Church where that Church did not divide it self from the Catholick And lastly contrary to the Common right of Government both of our Civil and Ecclesiastical Rulers and the Conscience of Laws both of Church and State But their pretence is Obedience to the Pope which leads us to consider the third great bond of Communion Government 3. Object Government Thirdly The last bond of Ecclesiastical external Government Communion is that of Government that is so far as it is lawful in it self and exerted in its Publick Laws This Government can have no influence from one National Church to another as such because so far they are equal par in parem but must be yielded by all Members of particular Churches whether National Provincial or truly Patriarchal to their proper Governours in all lawful things juridically required otherwise the guilt of Schism is contracted But for the Government of the Catholick we cannot find it wholly in any one particular Church without gross Vsurpation as is the plain sence of the Ancient Church indeed it is partly found in every Church it was at first diffused by our Vniversal Pastor and Common Lord into the hands of all the Apostles and for ought hath yet appeared still lies abroad among all the Pastors and Bishops of particular Churches under the power protection and assistance of Civil Authority Except when they are collected by just power and legal Rules into Synods or Councils whether Provincial National or General here indeed rests the weight of the Controversie but I doubt not it will at last be found to make its way against all contradiction from our Adversaries In the mean time we do conclude while we profess and yield all due obedience to our proper Pastors Bishops and Governours when there are no Councils sitting and to all free Councils wherein we are concerned lawfully convened we cannot be justly charged wiih Schism from the Government of the Catholick Church though we stiffly deny obedience to a Forreign Jurisdiction
and will not rebel against the Government that God hath placed immediatly over us This fair respect the Church of England holds to the Communion both of the Catholick and all particular Churches both in Doctrine Worship and Government and the main exception against her is that she denies obedience to a pretended Power in the See of Rome a Power not known as now claimed to the Ancient Church a Power when once foreseen warned against as Antichristian by a Pope himself and when usurped condemned by a General Council And lastly such a Power as those that claim it are not agreed about among themselves But the charge of Schism falls after another sort upon our Roman Adversaries who have disturbed the Vniversal and all particular Churches by manifest violation of all the three bonds of external Communion The Doctrine and Faith by adding to the Canon of the Scripture Apocriphal Books by adding to the revealed will of God groundless Traditions by making new Creeds without the Consent of the present and against the Doctrine and practice of the Ancient Churches and as for Worship how have they not corrupted it by Substraction taking away one essential part of a Divine Ordinance the Cup from the Laity c. by additions infinite to the Material and Ceremonial Parts of Worship and by horrid Alterations of the pure and Primitive Worship to childish Superstitions and some say dangerous Idolatry Lastly As to Government they have plainly separated themselves both from the Ancient and present Catholick Church and all other particular Churches by usurping a Dominion condemned by the Ancient and that cannot be owned without betraying the Liberty of the present Church By exerting this Usurpation in unlawful and unreasonable Conditions of Communion and as it is said by Excommunicating for Non-obedience to these Impositions not only the Church of England but three Parts of the Christian World The proof on both sides we are to expect in due place SECT IV. The Conditions of Schism Causless Voluntary THe fourth and last thing considerable Condition in the Definition is the Condition which adds the guilt and formality of Schism to Separation which is twofold it must be Causeless and Voluntary 1. It must be voluntary Separation or denial Voluntary of Communion but of this I shall say nothing a greater man received a check from his Romish Adversaries for the proof of it saying who knows not that every sin is voluntary S. W Causless 2. It must be causless or as it is usually expressed without sufficient cause 't is a Rule generally allowed that the Cause makes the Schism i. e. if the Church give cause of Separation there is the Schism if not the cause of Schism is in the Separatist and consequently where the cause is found there the charge of Schism resteth I know 't is said that there cannot be sufficient cause of Separation from the true Church and therefore this Condition is needless but they ever mean by the true Church the Catholick Church 'T is granted the Catholick Church cannot be supposed to give such cause she being the ordinary Pillar of Truth wherein the means of Salvation can be only found therefore we rarely meet with any such condition in the Definitions of Schism given by the Fathers of the Ancient Church because they had to deal with Schisms of that kind that separated from the whole Church But hence to infer that we cannot have just cause to separate from the Church of Rome will be found bad Logick However if we could grant this Condition to be needless it cannot be denied to be true and the lawfulness of Separation for just cause is an eternal verity and if the cause be supposed just cannot be said to be unjust seeing there cannot be supposed a sufficient cause of Sin the Act is justified while it is condemned Besides it is not questioned by our Adversaries but there may be sufficient cause of separation from a particular Church then if at last we find that the Church of Rome is no more there is more than reason to admit this Condition in the present Controversie But the Cause must not be pretended to effect beyond its influence or Sufficiency Therefore none may be allowed to deny Communion with a Church farther than he hath cause for beyond its Activity that which is said to be a cause is no cause Hence we admit the distinction of partial and total separation and that known Rule that we may not totally separate from a true Church and only so far as we cannot communicate without sin The Reason is evident because the truth and very being of a Christian Church implieth something wherein every Christian Church in the very Foundation and being of it hath an agreement both of Union and Communion Far be it from us therefore to deny all kind of Communion with any Christian Church yea we franckly and openly declare that we still retain Communion out of fraternal charity with the Church of Rome so far as she is a true Church Only protesting against her Vsurpations and reforming our selves from those corruptions of Faith and Worship of which Rome is too fond and consequently the more guilty SECT V. The Application of Schism Not to our Church IF this definition of Schism be not applicable to the Church of England she is unjustly charged with the guilt of Schism If the Church of England doth not voluntarily divide in or from the Catholick Church or any particular Church either by separation from or denying Communion with it much less by setting another Altar against it without sufficient cause then the definition of Schism is not applicable to the Church of England But she hath not thus divided whether we respect the Act or the Cause With respect to the Act viz. Division We 1. In the Act. argue if the Church of England be the same for Substance since the Reformation that it was before then by the Reformation we have made no such Division for we have divided from no other Church further than we have from our own as it was before the Reformation as our Adversaries grant And therefore if we are now the same Church as to Substance that we were before we hold the same Communion for substance or essentials with every other Church now that we did before But for Substance we have the same Faith the same Worship the same Government now that we had before the Reformation and indeed from our first Conversion to Christianity Indeed the Modern Romanists have made new Essentials in the Christian Religion and determine their Additions to be such But so Weeds are of the essence of a Garden and Botches of the essence of a Man We have the same Creed to a word and in the same sence by which all the Primitive Fathers were saved which they held to be so sufficient Con. Ept. p. 2. Act. 6. c. 7. that in a general Council they did forbid all persons under
is no such ground of the Popes Authority over us as his Infallibility proved by Scripture or Tradition This proof I think was never yet so much as undertaken and may be expected Hoc opus est 'T is observed by Dr. Stillingfleet that there is but one eminent place in Antiquity produced on their side in the behalf of Traditions and that is out of St. Basil de sp sanc ad Amphilo But the Book with just reason is suspected Three of the Traditions mentioned in the place are the Consecration of the Person to be Baptized the standing at the Prayers until Pentecost and above all the Trine Immersion in Baptism The two first of these are not acknowledged by the present Church of Rome and the last by the very Council of Trent is pronounced not to be of Apostolical Tradition Here is not one word touching any Tradition for the Infallibility of the Church but indeed much reason against it For either the present Church at that time was actually deceived and took that to be Apostolical which was not so or the present Church in the Council of Trent took that not to be Apostolical which indeed was so and was actually deceived in her Judgment and determination to the contrary For those words of that Author parem vim habent ad pietatem unwritten Traditions have equal force to stir up Piety with the written word put the dilemma beyond exception as those known words of Hom. 29. de tri To. 1. the true Basil That it is a manifest falling from the Faith and an Argument of Arrogancy either to reject any point of those things which are written or to bring in any of those things which are not written make it justly suspitious that the Book extolling unwritten Traditions was none of his Bellarmine's three Arguments 1. The Fathers say the sentence of general Councils admits of no Appeal 2. Such as submit not to them are Hereticks 3. Such Sentence is Divine prove their Authority but not their Infallibility and the force of such Sentence is from Scripture Syst fid 1. c. 26. Nu. 2. or Reason or Miracles or approbation of the whole Church as Occham and Santa Clara after St. Augustine affirm Therefore the Fathers generally allow us liberty of examination and derogate Faith from all men beside the Apostles CHAP. XVII Arg. III For Infallibility from Reason 3 Reasons answered Point Argued Retorted 'T Is Confess'd that though Scripture and Tradition prove it not yet if there be indeed any sound Reason which is a kind of divine Law for the Pope's Infallibility that will go a great way But it doubtless ought to be very clear and strong reason that is able to carry it in so great a point without either Scripture or Tradition Let us hearken Perhaps we have Tradition offering its Service R. 1. to Reason in another form and the Argument may stand thus Tradition is Infallible but the Pope in the Church of Rome is the Keeper of Tradition therefore thereby the Pope is Infallible This Argument indeed hath countenance Ans from Antiquity For Iraeneus adviseth his Adversaries who pretended Tradition to go to Rome and there they might know what was true and Apostolical Tradition for there it was preserved But how could that father assure us that Rome would always be a faithful preserver of true Apostolical Tradition What security could he give to after Ages against innovations and additions to Tradition it self in the Church of Rome Remember what hath been said that Tradition can be thought infallible only in the substantials of Religion and consequently cannot protect either it self or the Church from additional errors in other things Besides in the Substantials of Religion the Protestant Churches have the benefit of Tradition as well as the Church of Rome and if that carry Infallibility with it our Church is infallible as well as the Church of Rome and consequently thereby hath a Right to govern it's self But the great Reason always gloried in is Reas 2 from the Wisdom and Prudence of our blessed Saviour who had he not intended to afford the assistance of Infallibility to the succeeding Pastors of his Church to lead them when assembled in a general Council he had built his Church upon the Sâ—nd as A. C. argues with his Grace of Canterbury Admit the necessity of this Assistance to the Ans Pastors of the Church what is this to prove the government of the Church in the Pope because of his Infallibility But if our Saviour should not have assured us that he will thus assist his Church in all Ages as you cannot shew how do you know he hath intended it and how unchristian is your Reason to impeach your Saviour with the inference of Folly and as at other times with Ignorance and imposture if he hath not Take heed hath not our Saviour built his Church upon the Foundation of the Prophets and Apostles and is this Sand in the Roman Sence Is not Christ himself the chief Corner-Stone Is he Sand too Doth not he that keepeth his Sayings build upon a Rock as firm as the decrees of a general Council Where hath our Saviour given us the least intimation that inherent Infallibility is the only Rock to secure the Church from Error Is there not sufficient ground to rely on the Doctrine of Christ had there never been a general Council What was the Church built upon the Sand only before the Council of Nice why did it not then fall in the Storms of Persecution Did not the Apostles commit the doctrine of Christ to writing Is not Tradition the great mean of delivering the Scriptures and all things needful to Salvation by your own Arguments may not the latter be done by Nurses and Tutors c. without a general Council and if there be lesser differences in the Church is the Foundation subverted presently and may not those lesser differences among Christians be healed with Argument or at least quieted and the peace of the Church preserved by the decrees of Councils without Infallibility how unreasonable is it to deny it We grant saith Doctor Stillingfleet Infallibility P. 259. in the Foundation of Faith we declare the owning of that Infallibility is that which makes men Christians the body of whom we call the Church we further grant that Christ hath left in that Church sufficient means for the preservation of it in Truth and Unity but we cannot discern either in Scripture Antiquity or Reason that such Infallibility is necessary for the Churches preservation by the Councils of succeeding Pastors much less a living and standing Infallible Judge as the Head of the Church But they say the Infinite Dissentions and Divisions Object R. 3. amongst those that deny it make this necessary How is it in the Roman Church are there Answ no Divisions there or is the sole Remedy Ineffectual yea are there no differences there about Infallibility it self the Manner and Subject of it are
Schism is a voluntary division of a Christian Church in its external Communion without sufficient cause 1. 'T is a Division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions or Act. Division in the Church particular Rents among you This division of the Church is made either in the Church or from it in it as it is a particular Church which the Apostle blames in the Church of Corinth c. 11. Though they came together and did not separate from the external Communion but divided in it and about it 2. Division is made also in the Church as Catholick Catholick or Universal and some charge the Church or Court of Rome as we shall observe hereafter herewith as the cause of many deplorable Rents and Convulsions in the bowels of it and indeed in a true sence all that are guilty of dividing either in or from a particular Church without just cause are guilty of Schism in the Catholick as the Aggregatum of all particular Churches There is division as well from as in the Church and this is either such as is improperly called Separation or properly or more perfectly so 1. Separation improperly so called we may term Negative which is rather a recusancy or a denyal of Communion where it is either due or only claimed and not due but was never actually given 2. 'T is properly so where an actual separation is made and Communion broken or denyed where it has wont to be paid 3. Or yet more perfectly when those that thus separate and withdraw their Communion from a Church joyn themselves in an opposite body and erect Altar against Altar SECT II. Subject of Schism THus of the Act of Schism Division Let us briefly consider the Subject of this division Subject which is not a civil or an Infidel Society but a Christian Church I do not express it a true Church for that is supposed For if it be a Christian Church it must be true otherwise it is not at all Some learned of our own side distinguish here of the truth of the Church Physically or metaphysically considered or morally and acknowledge the Roman Church to be a true Church or truly a Church as some would rather have it but deny it to be such morally and plead for separation from it only in a moral sence or as it is not a true Church i. e. as it is a false and corrupt Church not as it is a Church But finding this distinction to give offence and perhaps some advantage to our Adversaries at least for the amusing and disturbing the method of disputation and being willing to reduce the difference as much as I am able I shall not insist upon these distinctions I confess pace tantorum I see no danger in but rather a necessity of granting the Church of Rome to be a true Church even in a moral sence largely speaking as moral is distinguished from Physical or metaphysical and the necessity of this concession ariseth from the granting or allowing her to be a true Church in any sence or a Church of Christ For to say that a Christian Church is not a true Church morally yet is so really i. e. Physically or Metaphysically seems to imply that it is a Christian Church and it is not a Christian Church seeing all the being of a Christian Church depends upon its truth in a moral sence as I conceive is not questioned by either side And when we grant that the Church of Rome or any other is a true Christian Church in any sence we do mean that she retains so much of Christian truth in a moral sence as is requisite to the truth and being of a Christian Church Indeed the very Essence of a Christian Church seems to be of a Moral nature as is evident in all its causes its Efficient The preaching of the Gospel under divine Influence is a Moral cause the form living in true faith and Religion is moral its End and all its formal Actions in Profession and Communion are of a Moral nature and the Christians as they are Men are indeed natural Beings yet as they are Christians and the matter of the Christian Church and more as they are in a Society they fall properly under a Moral Consideration But how can a Church be true and not true and both in a Moral sence How can we own the Church of Rome as a true Church and yet leave her as a false Church and true and false be both taken Morally Very well And our Learned Men intend no other though they speak it not in these terms For to be true and false in the same Moral Sence doth not imply the being so in the same respects Thus the Church of Rome may be granted to be a true Christian Church with respect to those Fundamentals retained in her Faith and Profession wherein the being and truth of such a Church consisteth and yet be very false and justly to be deserted for her gross Errors in many other points believed also and professed by her as a Bill in Chancery may be a true Bill for the substance of it and so admitted and yet in many things falsely suggested it may be very false and as to them be rejected 2. The Church as the Subject of Schism may 1. Catholick be further considered as Catholick i. e. Absolute Formal Essential and as it lies spread over all the world but united in one common Faith From this Church the Donatists and other ancient Hereticks are said to have separated 2. As Particular in a greater or lesser number 2. Particular or part of the Catholick Thus the modern Separatists forsaking the Church of England are said to be Schismaticks 3. In a Complex and mixt Sence as the particular 3. Mix'd Roman Church pretending also to be the Catholick Church calls her self Roman Catholick and her Particular Bishop the universal Pastor In which sence the Church of England is charged with separation from the Catholick Church for denying Communion with the particular Church of Rome SECT III. Object of Schism 1. Faith THe third Point is the Object about and External Communion in which Separation is made Namely External Communion in those three great Means or Bonds of it Faith Worship and Government under that Notion as they are bonds of Communion The first is Faith or Doctrine and it must Faith be acknowledged that to renounce the Churches Faith is a very great Schism yet here we must admit two exceptions it must be the Churches Faith that is such Doctrine as the Church hath defined as necessary to be believed if we speak of a particular Church for in other Points both Authorities allow Liberty Again though the Faith be broken there is not Schism presently or necessarily except the external Communion be also or thereby disturbed Heretical Principles not declared are Schism in Principle but not in Act Hast thou Faith have it to thy Self 'T is farther agreed that we may and some times
pain of deposition to Bishops and Clerks and Anathematization to Lay-men to compose or obtrude upon any persons converted from Paganism or Judaism We retain the same Sacraments and Discipline we derive our holy Orders by lineal succession from them It is not we who have forsaken the essence of the Modern Church by substraction or rather Reformation but they of the Church of Rome who have forsaken the essence of the ancient Roman Church by their corrupt Additions as a learned Man observes The plain truth is this the Church of Rome hath had long and much Reverence in the Church of England and thereby we were by little and little drawn along with her into many gross errors and superstitions both in Faith and Worship and at last had almost lost our liberty in point of Government But that Church refusing to reform and proceeding still further to usurp upon us we threw off the Vsurpation first and afterwards very deliberately Reform'd our selves from all the corruptions that had been growing upon us and had almost overgrown both our Faith and Worship If this be to divide the Church we are indeed guilty not else But we had no power to reform our selves Here indeed is the main hinge of the Controversie but we have some concessions from our worst and fiercest Adversaries that a National Church hath power of her self to reform abuses in lesser matters provided she alter nothing in the Faith and Sacraments without the Pope And we have declared before that we have made no alteration in the essentials of Religion But we brake our selves off from the Papal Authority and divided our selves from our lawful Governors 'T is confest the Papal Authority we do renounce but not as a lawful Power but a Tyrannical Usurpation and if that be proved where is our Schism But this reminds us of the second thing in the Definition of Schism the Cause For what 2. The Cause interpretation soever be put upon the Action whether Reformation or Division and Separation 't is not material if it be found we had sufficient Cause and no doubt we had if we had reason from the lapsed state and nature of our Corruptions to Reform and if we had sufficient Authority without the Pope to reform our selves But we had both as will be evident at last Both these we undertake for satisfaction to the Catholick Church but in defence of our own Church against the charge of Schism by and from the Church of Rome one of them yea either of them is sufficient For if the pretended Authority of the Church of Rome over the Church of England be ill grounded how can our Actions fall under their censure Especially seeing the great and almost only matter of their censure is plainly our disobedience to that ill grounded Authority Again however their Claim and Title stand or fall if we have or had cause to deny that Communion which the Church of Rome requires though they have power to accuse us our Cause being good will acquit us from the guilt and consequently the charge of Schism Here then we must joyn Issue we deny the pretended Power of the Church of Rome in England and plead the justness of our own Reformation in all the particulars of it SECT VI. The Charge as laid by the Romanists THis will the better appear by the indictment of Schism drawn up against us by our Adversaries I shall receive it as it is expressed by one of the sharpest Pens and in the fullest and closest manner I bave met with viz. Card. Perron against Arch-Bishop Laud thus Protestants have made this Rent or Schism by their obstinate and pertinacious maintaining erroneneous Doctrines contrary to the faith of Roman or Catholick Church by their rejecting the authority of their lawful Ecclesiastical Superiors both immediate and mediate By aggregating themselves into a separate Body or company of pretended Christians independent of any Pastors at all that were in lawful and quiet possession of Jurisdiction over them by making themselves Pastors and Teachers of others and administring Sacraments without Authority given them by any that were lawfully impowered to give it by instituting new Rites and Ceremonies of their own in matters of Religion contrary to those anciently received throughout all Christendom by violently excluding and dispossessing other Prelates of and from their respective Sees Cures and Benefices and intruding themselves into their places in every Nation where they could get footing A foul Charge indeed and the fouler because in many things false However at present we have reason only to observe the foundation of all lies in our disobedience and denying Communion with the Church of Rome all the rest either concerns the grounds or manner or consequences of that Therefore if it appear at last that the Church of England is independant on the Church of Rome and oweth her no such obedtence as she requires the Charge of Schism removes from us and recoyls upon the Church or Court of Rome from her unjust Vsurpations and Impositions and that with the aggrevation of Sedition too in all such whether Prelates or Priests as then refused to acknowledge and obey the just Power and Laws of this Land or that continue in the same disobedience at this day SECT VII The Charge of Schism retorted upon the Romanists The Controversie to two Points IT is well noted by a learned Man that while the Papal Authority is under Contest the question Dr. Hammond is not barely this whether the Church of England be schismatical or no For a Romanist may cheaply debate that and keep himself safe whatsoever becomes of the Vmpirage but indifferently and equally whether we or the Romanist be thus guilty or which is the Schismatick that lies under all those severe Censures of the Scriptures and Fathers the Church of England or her Revolters and the Court of Rome Till they have better answered to the Indictment than yet they have done we do and shall lay the most horrid Schism at the door of the Church or Court of Rome For that they have voluntarily divided the Catholick Church both in Faith Worship and Government by their innovations and excommunicated and damned not only the Church of England but as some account three parts of the Christian Church most uncharitably and without all Authority or just cause to the scandal of the whole world But we shall lay the charge more particularly as it is drawn up by Arch-Bishop Bramhal The Church saith he or rather the Court of Rome are causally guilty both of this Schism and almost all other Schisms in the Church 1. By usurping an higer place and power in the Body Ecclesiastical than of right is due unto them 2. By separating both by their Doctrines and Censures three parts of the Christian World from their Communion and as much as in them lies from the Communion of Christ 3. By rebelling against general Councils Lastly by breaking or taking away all the lines of Apostolical
blessed Saviour was condemned by him and by this very Court of the Sanhedrin And when Israel had been for a long season without the true God without a 2 Cr. 15. 3. Teaching Priest and without Law Vid. Dr. Still p. 239 c. 2. It is also argued from that Example of Ar. 2. Example N. T. rhe Apostles under the New Testament that they were assisted with an Infallible Spirit and there is the same reason for the Pope But this Ans is to dispose Gods Gifts and Wisdom by our own Reason The Apostles Infallibility attested with Miracles was necessary to the first Plantation and State of the Church and it no more followeth that therefore the succeeding Bishops must be infallible because they were so than that because Moses wrought miracles for the confirmation of the Law therefore the Sanhedrin should work Miracles for the ordinary Government of Israel according to the Law Besides what reason can be given why this priviledge of Infallibility should be entailed upon the Bishops of Rome more than other Bishops who succeeded the Infallible Apostles as well as the Pope What ground hath he to claim it more than they Or if they have all an interest in it what becomes of the Argument that the Pope is the universal Head and Governor of the Church because he is Infallible SECT II Arg. 2. From the Promises of Infallibility GOd hath promised that his Church shall be preserved which Promise engageth his Infallible Ar. 2. Assistance Therefore the Church by that assistance is always Infallible To this mighty purpose A. C. reasons with A. B. Laud. God will certainly and Infallibly have a Church therefore that Church shall not only Ans be but be Infallible in all her decrees de fide Is not this strong Reason God is Infallible therefore his Church is so a Church shall continue therefore it shall not Err Pray what Security doth the promise of the Churches Perpetuity or Infallibility as to Fundamentals give to any single Person or particular Church that they shall continue in the Christian Faith more than it did to seven Churches in Asia And where are they now The Argument will conclude as well God hath promised his Church shall ever exist upon Earth therefore Christians of which the Church consists shall never dye as well as never fall away For if the Promise be made to the Present Church in the Romanists sence it is made to the Individuals that make the Church 2. And that every particular Christian as well as every particular Church having an equal common interest in the promise of assistance is infallible If we should grant the Vniversal Church to be Infallible not only as to her Perpetuity but her Testimony which the Argument reacheth not yet it rests to be proved that the Church of Rome is the Catholick Church and then that the Pope is the Church of Rome in the same sence that the Church of Rome is the Catholick Church and that in the same consideration as the Catholick Church is Infallible But if we consider the particular Promises the Argument thence is so wide and inconclusive that one would think no considerate man could be abused by it These promises are such as concern the Apostles and Church in general or such as are pretended General to Apostles to dignifie St. Peter in special and above the rest Such as concern the Apostles and the Church Luc. 10. 16. Math. 28. 20. in general are these three He that heareth you heareth me c True while you teach me that is my Doctrine I am with you always to the end of the world True while you are faithful and teach whatsoever I command The Comforter Joh. 14. 16. the Holy Ghost shall abide with you for ever True also while you love me and keep my Commandments As the Condition is just before the Promise Now what are these Texts to the Pope or the Church of Rome in special They certainly that plead the Promise should not neglect the duty it were well if that was thought on The Popes special Friends insist on other promises more peculiarly designed as they would have them for St. Peter's Prerogative They are St. Peter these 1. The First is Math. 16. 18. Thou art Peter Text. and upon this Rock will I build my Church and the Gates of Hell shall not prevail against it But what is this to St. Peter's Infallibility An. The Church shall not be overthrown therefore St. Peter is Infallible What 's this to the Popes Infallibility The Gates of Hell shall not prevail against the Church therefore the Pope is Infallible Can God find no other way to preserve the Church but St. Peter's Infallibility and the Popes Infallibility Is this promise made to secure the Church under St. Peter and his Successors absolutely from all error How came St. Peter himself to Act. 1. 6. fall then by denying his Master and to err about the Temporal Kingdom of Christ And Popes to be Blasphemers Heretical Atheistical How came so many particular Churches that were under the Apostolick Chair if all were so at first to miscarry as those first Churches in Asia did But whatever is here promised to St. Peter is nothing to the Pope unless the Pope be indeed St. Peter's Successor and sit in his Chair the great point reserved for the last Refuge and shall there at large be examined The next Promise is Joh. 21. Peter feed my Text. 2. Sheep therefore the Pope is Infallible But must not others feed Christs Sheep and are they Infallible too 'T is acutely said that Peter was to feed the Sheep as ordinary Pastor the rest of the Apostles as extraordinary Ambassadors But doth this Text say so or any other Text How came it to pass that the ordinary Pastor should be greater than the extraordinary Embassadors How is it proved that this power of Feeding is Infallible only as in St. Peter or as such is transmitted to St. Peters Successor in a more peculiar manner than to the Successors of other Apostles And that the Pope is this Successor this must be considered hereafter their proof is not yet ready Another is Luke 22. 31. Simon Simon Satan Text. 3. hath desired to winnow thee but I have prayed that thy Faith fail not Viz. that thou perish not in Apostacy not that thou be absolutely secured from error nor thy pretended Successors And had not others the Prayer of Christ also Joh. 17. even all that should believe on him In a word what is this to the Pope that Peter should not utterly miscarry in the High-Priests Hall Unless it fignifie that the Pope may err grievously as St. Peter did though he hath no more the security of not failing in the Faith than every ordinary Christian hath But this trifling with holy Scripture provokes Rebuke and deserves no answer If any desire further satisfaction either upon these or other like Scriptures
for Primates over Provinces not for an universal Monarch either over the world or the whole Church 2. The Church cannot be propogated as Bell. argues without a universal Monarch to send Arg. 2 Preachers into other Provinces c. Who can doubt but that the Governors of any Ans Church have as much Power to send any of her members and have as much power in Pagan and Infidel Countries as the supposed Vniversal Bishop And if Hereticks can propagate their errors why should not the Orthodox the Truth without the Pope 3. 'T is necessary saith Bellar. that all the Arg. 3 faithful should have one Faith which cannot be without one chief Judge In necessaries they may in other things they Ans need not as appears sufficiently among the Romanists about this as well as other points neither could Peter himself with the help of the rest of the Apostles in their time prevent Heresies and Schisms These things are too weak to bear up the great power and Vniversal Monarchy pretended and indeed an impeachment of the wisdom and goodness of Christ if he have not provided such a Government for his Church as they plead a necessity of for the said ends The thing next to be enquired 2. Not from Scripture Prophesies Promises Metaphors or Example of High-Priest They affirm that the Scriptures evince an universal Monarchy over the Church but how is it proved The Prophecies and Promises and sundry Metaphors Arg. of a House Kingdom Body Flock c. prove the Church to be one in it self and consequently it must have one Supreme Governor We are agreed that the Church is but one and that it hath one Supreme Governor And Ans we are agreed that Christ hath the Supreme Government of it and that those Scriptures too signifie that he is such if we consider the Government to be Imperial as Hart confesseth to Dr. Raynolds And thus the Argument passeth without any harm but it still rests to be proved that the ministerial Governor is but one or that the Scriptures intend so or St. Peter or the Pope as his Successor is that one Governor over the whole Church 'T is true as our Saviour saith there is one Flock and one Shepherd but 't is as true which he saith in the same place I am that good Shepherd but as that one principal Pastor had many Vicars not Peter only but 12 Apostles to gather and feed the Sheep who were therefore sent to Preach to all Nations And did as it said divide the World into 12 Provinces respectively So that one great Monarch might have many Viceroy's if we may so call the future Bishops to govern the Church though in Faith but one yet in site and place divided 'T is no unreasonable thing that the King of Brittain and Ireland should Govern Scotland and Ireland which lye at some distance from him by his Deputations as before was hinted There was one High-Priest over the Church of the Jews and by Analogy it ought to be so Arg. 2 in the Christian Church Many things were in that Church which ought Ans not to be in this They were one Nation as well as one Church and if every Christian Nation have one High-Priest the Analogy holds well enough The making the Nations of the World Christian hath as experience shews rendred the Government of the Church by one person that cannot reside in all places very inconvenient if not impracticable Now if our Saviour foresaw this and hath ordered the government of the Christian Church otherwise than Moses had that of the Jews who shall say What hast thou done 2. It can never be proved that the High-Priest Vid. Ray. and Hart. p. 240. over the Jews was either called the Judge or had such Power over that Church as the Pope pretends over the Christian Lastly 't is not doubted but Moses was Faithful and Christ as faithful in appointing a fit Government for these great and distinct States of the Church But what kind of Government Moses appointed is nothing to the question unless it appear that Christ hath appointed the same The proper question is whether Christ hath appointed that the Christian Church should be governed by one universal Monarch let us apply to that The great issue is the instance of St. Peter 'T is affirmed that our Lord committed the Government of the Christian Church to St. Peter and his Successors the Popes of Rome for ever A Grant of so great consequence ought to be Ar. 3. Peter very plain the whole World is concern'd and may expect Evidence very clear 1. That Christ gave this universal Supremacy to St. Peter And 2. To the Pope as his Successor if either fail Roma Ruit SECT II. Of St. Peter's Monarchy Tu es Petrus Fathers abused VVE are now come to the quick The first great question is Whether Christ gave his Apostle St. Peter the Government of his whole Church This would be proved from Matth. 1 Scrip. Matth. 16 18. 16. 18. Thou art Peter and upon this Rock I will build my Church The Argument is what Christ promised he gave but in these words Christ promised to make Peter the Supreme Head and Governor of his Church therefore this Power was given him If this Argument conclude by this Rock Ans must be meant St. Peter and the words I will build my Church upon it must signifie the committing the Supreme Power of the Church to him For the First It is at least a controversie among the ancient Fathers and many of them do deny that by this Rock we are to understand any thing but that Confession which was evidently the occasion of this Promise and was made by Peter just before as St. Cyril Hilary Jerom Ambrose Basil and St. Augustine whose Lapsus humanus in it is reproved by Stapleton Princ. doct li. 6. c. 3. But I am willing to agree as far as we may and therefore shall not deny but something peculiar to St. Peter's Person was here promised though I believe it was a point of Honour not a Supremacy of Power what that was will appear by the thing promised I will build my Church that is upon my Doctrine preached by thee I will build my Church thou shalt have the honour of being a prime and principal Author of the Worlds Conversion or as Dr. Reynolds against Hart Peter was in order with the first who believed P. 60. and amongst those First he had a mark of Honour in that he was named Stone above his Brethren Yet as he so the Rest are called Foundations and indeed so were in both these Sences For the Twelve were all Prime Converts and converters of others and were Foundations in their respective Provinces on which others were built But they were not built one upon another and they had no other Foundation on which they themselves were built but Christ himself We are willing to any thing that the Sence of the words will conveniently bear but that
praescrip c. 36. 'T is most evident that Optatus calls the Chair of Peter one not because of any Superiority over other Apostolical Chairs but because of the Vnity of the Catholick Church in opposition to the Donatists who set up another Chair in opposiion Altare contra Altare to the Catholick Church Bellarmine well observes that Optatus followed the doctrine of St. Cyprian who said there is but one Church one Chair c. And out of St. Cyprian himself his meaning therein is manifest Cyprian to be no other than a specifical not numerical Unity He tells us plainly in the same place that the other Apostles were the same with Peter equal in honour and power He teacheth that the one Bishoprick is dispersed consisting of the unanimous multitude of many Bishops that the Bishoprick is but one a portion whereof is wholly and fully Head of every Bishop So there ought to be but one Bishop in the Catholick Church i. e. all Bishops ought to be one in Faith and Fellowship Vid. Cypr. de Vnit Eccles lib. 3. Epis 11. But is it not prodigious that men should build the Pope's Dominion upon the Doctrine of Saint Cyprian and Optatus The latter tells us roundly that whosoever is without the Communion of seven Churches of Asia is an Alien in effect calling the Pope Infidel and Saint Cyprian is well known to have always stiled Pope Cornelius Brother to have severely censured his Successor Pope Stephen contradicting his Decrees opposing the Roman Councils disclaiming the Pope's Power of Appeals and contemning his Excommunications A Council at Africk under Saint Cyprian as another wherein Saint Augustine sate rejected and condemned the Jurisdiction of the Pope over them as is frequently observed and why do men endeavour to blind the World with a few words of these great Fathers contrary to the known Language of their Actions and course of Life The sence of the words may be disputed but when it came to a Tryal their deeds are known to have shewed their mind beyond all dispute For Instance Ambrose calls Pope Damascus Ambr. Rector of the whole Church yet 't is known that he would never yield his Sences to the Law of Rome about Easter lib. 3. de sacr c. 1. for which the Church of Milain was called the Church of Ambrose 670 years after his death when the Clergy of Milain withstood the Legate of Leo 9. saying the Church of Ambrose had been always free and never yet subject to the Laws of the Pope of Rome as Baron notes An. 1059. Nu. 46. Many other Aiery Titles and Courtly Addresses given to the Pope in the Writings of the Fathers we have observed before to carry some Colour for a Primacy of Order but no wise man can imagine that they are an Evidence or Ground much less a formal Grant of Vniversal Dominion seeing scarce one of them but is in some of the Fathers and usually by the same Fathers given as well to the other Apostles and to other Bishops as to Peter and the Pope and so unfortunate is Bellarmine in his Instances that usually the very same place carries its Confutation It is strange that so great a Wit should so egregiously bewray it self to bring in Acacius Bishop of Constantinople submitting as it were the Eastern Church to the See of Rome because in his Epistle to Pope Simplicius he tells him he hath the care of all the Churches for what one Bishop of those times could have been worse pitch'd upon for his purpose who ever opposed himself more fiercely against the Jurisdiction of the Pope than Acacius who more boldly rejected his Commands than this Patriarch or stands in greater opposition to Rome in all History yet Acacius must be the Instance of an Eastern Patriarch's Recognition of the An. 478. n. 3. An. 483. n. 78. An. 484. n. 17. As they say See of Rome Acacius phrenesi abreptus as Baronius hath it adversus Rom. Pontificem Violenter insurgit Acacius that Received those whom the Pope Damn'd Acacius Excommunicated by the Pope and the very Head of the Eastern Schism this is the man that must witness the Pope's Supremacy against himself and his own and his Churches famous Cause and this by saying in a Letter to the Pope himself that he had the care of all Churches a Title given to Saint Paul in the days of Peter to Athanasius in the time of Pope Julius to the Bishops of France in time of Pope Elutherius and to Zecharias an Arch-Bishop by Pope John the first but conferred no Monarchy upon any of them I do not remember that I have yet mentioned the Titles of Summus Pontifex and Pontifex Sum. max. Pontifex Maximus which are also said to carry the Pope's Supremacy in them but it is impossible any wise man can think so Azor. Jesuit acknowledgeth these terms may have a Negative Sence only and Baronius saith they do admit Equality In this Sence Pope Clemens called Saint James Bishop of Bishops and Pope Epis 8â— Leo stiled all Bishops Summos Pontifices and the Bishops of the East write to the Patriarch of Constantinople under the Title of Universal Patriarch and call themselves Chief Priests Epist ad Tharasiam c. SECT X. The Conclusion touching the Fathers Reasons why no more of them A Challenge touching them No Consent of Fathers in the Point Evident in General Councils Reasons of it Rome ' s contradiction of Faith Pope Schism Perjury c. I Was almost tempted to have gone through with a particular Examination of all the Titles and Phrases which Bellarmine hath with too much Vanity gathered out of the Fathers both Greek and Latine on behalf of the Pope's Supremacy But considering they are most of them very frivilous and impertinent and that I conceive I have not omitted any one that can be soberly thought material and that all of them have been frequently answered by Learned Protestants and very few of them so answered thought fit to be replied to by our Adversaries I thought it prudent to excuse that very needless exercise and I hope none will account me blame-worthy for it but if any do so I offer Compensation by this humble Challenge upon mature deliberation If any one or more places in any of the A Challenge Ancient Fathers Greek or Latin shall be chosen by any sober Adversary and argued from as Evidence of the Pope's Supremacy as Successor to Saint Peter God giving me life and health I shall appear and undertake the Combate with weapons extant in our English Writers though they may not think that one or two or more passages out of single Fathers are sufficient to bear away the Cause in so great a Point seeing they themselves will not suffer the Testimony of many of the same Fathers to carry it for us in a Point of the least Concernment In the mean time I most confidently conclude that the Pope's Supremacy hath not the Consent of the
Lord the King do or in the least wise attempt to do any of the Premises viz. owning the Authority of the Pope by his answer touching his Right to Scotland so strange so unlawful prejudicial and otherwise unheard of though the King would himself See that famous Letter sent to the Pope the 29 of Edw. 1. taken out of Cor. Christi College-Library and printed this year at Oxford the reading of which gave the occasion of these Meditations 3. It appears further in the Sheet where you have that Letter that the Commons in Parliament have heretofore held themselves bound to resist the invasion and attempts of the Pope upon England though the King and the Peers should connive at them their words are resolute Si Dominus Rex Regni majores hoc vellent meaning Bishop Adomers Revocation from Banishment upon the Popes order Communitas tamen ipsius ingressum in Angliam nullatenus sustineret This is said to be recorded about the 44 of Hen. 3. 4. It is there observed also that upon the Conquest William the Conquerour made all the Freeholders of England to become sworn Brethren sworn to defend the Monarchy with their Persons and Estates to the utmost of their Ability and manfully to preserve it So that the whole Body of the people as well as the Lords and Commons assembled in Parliament stood anciently bound by their Oath to defend their King and their Country against Invasion and Usurpation 5. The present Constitution of this Kingdom is yet a stronger Bulwark against Popery Heretofore indeed the Papal pretensions were checkt sometimes in temporal sometimes in spiritual concerns and Instances But upon the Reformation the Popes Supremacy was altogether and at once rejected and thrown out of England and the consequence is an universal standing obligation upon the whole Kingdom by Statutes Customs and most solemn Oaths to defend our Monarchy our Church our Country and our Posterity against those Incroachments and that Thraldom from which we were then so wonderfully delivered and for this hundred years have been so miraculously preserved blessed be God Accordingly in our present Laws both the Temporal and Ecclesiastical Supremacy is declared to be inherent in the Crown and our Kings are sworn to maintain and govern by those Laws And I doubt not but all Ministers of the Church and all Ministers of State and of Law and War all Mayors and Officers in Cities and Towns corporate c. together with all the Sheriffs and other Officers in their several Countries and even all that have received either Trust or power from his Majesty within the Kingdom All these I say I suppose are sworn to defend the King's Supremacy as it is inconsistent with and in flat opposition to Popery In the Oath of Allegiance we swear to bear true Allegiance to the King and to defend him against all Conspiracies and Attempts which shall be made against his Person and Crown to the utmost of our power meaning especially the Conspiracies and Attempts of Papists as is plain by that which follows in that Oath and yet more plain by the Oath of Supremacy In which Oath we swear that the King is the only Supreme Governor in this Realm as well in all spiritual things and causes as temporal and that no foreign Prince or Prelate hath or ought to have any Jurisdiction Ecclesiastical within this Realm and that we do abhor and renounce all such We swear also that we will bear Faith and true Allegiance to the King and to our power assist and defend all Jurisdictions viz. Ecclesiastical as well as Temporal granted or belonging to the Kings Highness 6. Now next to Oaths nothing can be thought to oblige us more than Interest But if neither Oaths nor Interest neither Conscience nor Nature neither Religion nor self-Preservation can provoke us to our own defence what remains but a certain fearful expectation of judgment to devour a perjur'd and senseless Generation If either our joynt or several Interests be considerable how are we all concern'd 1. Is there any among us that care for nothing but Liberty and Mony they should resist Popery which would many ways deprive them of both 2. But if the knowledge of the Truth if the Canon of life in the holy Scriptures if our Prayers in our own tongue if the Simplicity of the Gospel the purity of Worship and the Integrity of Sacraments be things valuable and dear to Christians let them abhor Popery 3. If the ancient Priviledges of the Brittish Church the Independency of her Government upon Foreign Jurisdiction if their legal Incumbencies their Ecclesiastical Dignities if their opportunities and capacities of saving Souls in the continuance of their Ministries if their judgment of discretion touching their Doctrine and Administrations their judgment of Faith Reason and Sence touching the Eucharist if exemption from unreasonable impositions of strange Doctrines Romish Customs groundless Traditions and Treasonable Oaths And lastly if freedom from spiritual Tyranny and bloody Inquisitions if all these be of consequence to Clergy-men let them oppose Popery 4. If our Judges and their several Courts of Judicature would preserve their Legal proceedings and judgments and decrees if they would not be controlled and superseded by Bulls Sentences and Decrees from the Pope and Appeals to Rome let them never yield to Popery 5. If the Famous Nobility and Gentry of England would appear like themselves and their heroick Ancestors in the defence of the Rights of their Country the Laws and customs of the Land the Wealth of the people the Liberties of the Church the Empire of Brittain and the grandeur of their King or indeed their own honour and Estates in a great measure let them never endure the re-admission of Popery 6. Yea let our great Ministers of State and of Law and of War consider that they stand not firm enough in their high and envied places if the Roman Force breaks in upon us and remember that had the late bloody and barbarous design taken effect one consequence of it was to put their places into other hands And therefore in this capacity as well as many other they have no reason to be Friends to Popery 7. As for His Most Excellent Majesty no suspicion either of inclination to or want of due vigilance against Popery can fasten upon him and may he long live in the Enjoyment and under a worthy Sence of the Royalties of Monarchy and the honour and exercise of his Natural and Legal Supremacy in all Causes and over all Persons within his Dominions both Civil and Ecclesiastical his Paternal Inheritance of Empire and at last leave it intirely to his Heirs and Successors upon Earth for a more glorious Crown in Heaven And in the mean time may he defend the Faith of Christ his own Prerogative the Rights Priviledges and Liberties and Estates of his People and the defensive Laws and Customs of his Royal Progenitors And therefore may he ever manage his Government both with Power Care