Poverty distance of Place Le ts of temporal Magistrate or voluntary also out of some unlawful respect Which Absence of some few in comparison of the whole if it can hinder the necessary Generality of the Council it is probable that there will never want within the Confines also of the Church Catholick now spread thro the Dominions of several Princes of contrary interests some either Bishops or Secular Governours that are averse from the meeting of such Council in respect of some Circumstances belonging to it at least those of time place c. 3. For these reasons therefore 3 such Council seems to be unquestionably General not to say here that none less their such can justly be so where are present in person or by his Legates the Bishop of the Prime Apostolick See without whom no such Council can be held and by their Lieutenants at least all or most of the other Patriarchs such as are in Being and have some considerable part of the Church Catholick subjected unto them It is said most of them for the presence and concurrence of all of them was not thought necessary neither in the third nor fourth of the allowed General Councils And the Representatives of a considerably major part of the Catholick Provinces and more especially the Representatives of the largest and most dignified of these Provinces 4. In the Absence of some Patriarchs or chief Churches in such Council or in the presence there only of a smaller number of Delegates from the greater and more numerous Provinces and of a greater number from other less as five or six Bishops only delegated from the Western Churches were present in the Council of Nice or in any other deficiency of the representment of the greatest part of the Church Catholick in this Assembly yet when the Decrees and Acts of such smaller part being sent and made known to the Absent are both confirmed by the Bishop of Rome the Primate of the Patriarchs and of the universal Church and accepted also by the much major part of the Catholick Provinces tho these be not accepted by some others of them such Council ought either to be received as General or as equivalent thereto and the Acts thereof are obligatory to the whole Church Catholick For seeing that if all the Provinces had convened in one Place and Body the disagreeing votes of some Provinces in such Councils being fewer and lesser could not have justly hindred but that the contrary votes of the other much major part would have stood in force and obliged all to obedience then neither can their dissent out of the Council be rationally pretended to hinder the same And what engagement the several Provinces of the present Age have to such Council the same also all future seem to have for the same reason till an equal Authority to that which established such Ecclesiastical laws reverse them which in matters of necessary Faith will never happen So the Arian Churches of the fifth Age are as much obliged to the Definitions of the Nicene Council as those of the fourth And in any Age what means can there be of Preservation of Unity for matter of Faith in the Church Catholick if a few in comparison will neither be regulated by any one Person or Head Nor yet concluded by the much major part Here by acceptation of the much major part of Catholick Provinces is understood none other necessary then only a peaceful acquiescence in and conformity to the Decrees of such Councils and a not declaring against them tho such Acceptation proceed not so farr as to the passing of an Act to this effect in Provincial or National Synods For this last hath not been done to those Acts of Councils universally held General 5. To go yet a little further Considering the present Condition both of the Eastern Churches and of such Patriarchs as are yet left besides the Roman such now rather in name than in power the paucity poverty and illiterature necessitated by their great oppressions of their Clergy their incapacity to assemble themselves even in lesser Synods for consultation to say nothing here whether any of these Churches have declined from the former Definitions of the Church Catholick and so are become Heretical and so uncapable of sitting in Ecclesiastical Synods in these times a General Council such as ought to oblige may be well apprehended to receive narrower bounds than formerly And such a Council where those who are Catholick in Eastern Churches are wished for invited and if any come not excluded and to which all the Western Provinces yet flourishing in Religion and not obstructed from meeting are called and in which the Representatives of the greatest part of them joined with the Prime Patriarch are assembled such Council I say ought either to receive the denomination of General especially as to these Doctrines wherein the Eastern Churches consent or of the most General that the present times will afford or at least of a Patriarchal and lawful Superiour Council and so in the same measure accepted obligeth all the Provinces of the West to yield obedience thereto and therefore in such an Age for any Person or Church that is a Member of this Western Body to call for a larger Council than can be had is only an Artifice to decline Judgment and for any to Appeal to a future Council which can be no larger than that past to whose sentence they deny Submission what is this but to renounce the Authority they appeal to To which may be added that any Appeal to a future Council concerning such Controversies wherein one knoweth the unanimous Doctrine of the much major part of the present Christian Churches as well Eastern as Western to be against him seems bootless and affording no relief Because such Council can consist only of the Governours and so of the judgments of such particular Churches put to together and therefore such as the present Doctrine is of the major part of these Christian Churches and of the several Bishops presiding in them especially now after the cause reasons pretended demonstrations of the dissenting Party for so many years divulged pleaded considered such we may presume will be that of the Council For what can effect a Mutation of opinion in these Persons joined which altereth nothing now in them severed HEAD IX Concerning the Vnity of the Church and of its Government and Succession in respect of Seculars § 1 1. CAtholicks affirm That the Church and Civil Societies are two distinct Bodies Concerning the Unity of the Church and of its Government and Succession in respect of Seculars subject to their distinct Superiors and that the Church Catholick is but one in many States Again That the Civil State entring into the Body of the Church cannot thereby justly take from it any of its former Rights which are instated upon it by our Lord and which it did or might justly exercise in such Civil State before this State submitted it self to the
Christian Faith Nor yet the Church entring into any State take away any of the Civil Rights or Authority thereof which is given to the Governours of this State by God and which it was justly possessed of before the Church entred into it Takes away I say none of these Rights where Persons or Things formerly Civil do not by their Dedication to God become Sacred Nor the Church callenge any Temporal Right or Authority as to the use of the Secular Sword which the State doth not first invest it with α And That therefore these two Bodies may always without any jealousy most peaceably consist together Because the Principles of Christianity do most entirely secure and preserve all the Secular Rights of Princes And because in leaving only to Princes the use of the Temporal Sword the Church can never in any difference that happens be the invading but only the suffering Party § 2 2. Therefore 2dly in consequence hereof They hold That the Subordinations of Ecclesiastical Government such as are necessary for the exclusion of Heresies and Schisms and conservation of the Churches Unity Uniformity and Peace throughout several Nations And these which are instituted by Christ or his Apostles or are afterward established in the Church Catholick by Ecclesiastical Canons made by the chief Representative thereof I mean such Canons as can no way be justly pretended to do any wrong to the Civil Government They hold That such Subordinations of Church-Government cannot justly be changed nor the observance of such Constitutions be abrogated or prohibited by any Secular Supreme Christian or Heathen within their own Dominions § 3 3. Since it is clear That Christ sent his Ministers to preach the Gospel and do other meerly Ecclesiastical and Spiritual Offices in all Nations and in those Nations too then as now under some Supreme Civil Governor which Offices also those Ministers did accordingly perform for three hundred years tho the said Governors prohibited and opposed them So for Example the Apostles and other Church-Governors in those times assembled themselves in a Council at Jerusalem to consult and give orders throughout the Churches concerning the Abrogation of former Legal Ceremonses So St. Paul in those times gave Commission to Timothy for the of the Christian Church in Ephesus to Titus for the governing those in Creet to ordain Clergy thro the Cities there and in these Provinces to receive Accusations hear Witnesses promulgate the Doctrines formerly received silence False-teachers excommunicate Offenders c. 1 Tim. 1.3 5.19 2. Tim. 2.2 Tit. 1.5.11 3.10 And so he gave order also to them to hold publick Assemblies 1. Cor. 5.4 Heb. 10.25 for the common Worship of God and for the exercising of the forenamed Acts. And so the Successors of these first Church Governors also used the same authority for those three first Centuries in all dominions distributed into several Provincial and Parochial or Diocesan Governments tho the Secular Powers frequently resisted imprisoned executed the Church Officers for it These things therefore thus granted and allowed hence they infer that as a Heathen Prince cannot justly prohibit all Christian Clergy so neither can a Christian Prince amongst this Clergy justly prohibit all those whom only these Ecclesiastical Magistrates do judge Orthodox and worthy from professing and publishing the Orthodox Faith and otherwise officiating in Divine matters within his Dominions Else as where the Prince is Heathen Christianity cannot be propagated in his Territories against Infidelity so where the Christian Prince happens to be Heretical suppose an Arian as the Emperour Constantius was the Truth of Christianity cannot be preserved in his dominions against Heresy or where he Schismatical the Unity of the Churches Communion cannot be preserved against the Sects in his dominion For Confirmation of these three preceedent Theses see at large the Protestant Concessions in letter δ. To which is annexed an Answer to all their Pleas and Defences made by them for a lawful Reformation of Ecclesiastical Persons and Matters by the Secular Power § 4 4 Consequently to the Precedents seeing that as there are many temporal Jurisdictions descending on the Church originally from the Secular Power so there are also other spiritual Jurisdictions primitively belonging to and exercised by the Church and held from the donation of our Lord such as the forementioned viz. To hold publick Religious Assemblies to promulgate the Doctrines formerly delivered to administer the Sacraments of the Church to receive Accusations hear Witnesses in point of Heresy and Schism to bind absolve to silence False-teachers excommunicate obstinate Offenders and that in all Nations and within any Princes Dominions whatever They accordingly affirm 1. That no Secular Power can bestow or derive their spiritual Jurisdictions on any person but that to be in such dominions by any person lawfully executed these must first be conferred on him by the Clergy 2dly That the act only of some inferior Clergy against their Canonical Superiors or of the minor part of Clergy against the major can be no legitimate act of the Clergy for conferring such spiritual Jurisdictions but the contrary to it is so § 5 And hence 5ly They gather That tho Princes for the greater security of their Civil Government and the many secular obligations which the Church hath to them may nominate and present to the Clergy and Ecclesiastical Magistrates such persons as they think most meet to receive from the Church these spiritual Jurisdictions within their dominions yet if any Secular Power should possess such person of these Jurisdictions in any Province either by his own sole authority or by the concurrence of some inferior Clergy or minor part of such Province whom the major part of the Clergy of such Province or the due Ecclesiastical Superiors to whom according to Church Canons the conferring of such Jurisdiction doth belong to judge uncapable or unfit and therefore refuse the collation of them on such a subject They affirm such an Act of the Prince or Clergy assisting him to be unlawful and that it must needs open a way to all Heresy and Schism and dissolve the Faith and Unity of the Church Catholick Neither can any such Person so introduced tho he be validly ordained justly exercise such spiritual Jurisdictions neither do all such people as know receive any salvifical benefit by his unlawful administration to them of the Church's Sacraments or at least of the Sacrament of Penance and Absolution by reason of a defect of a right disposition in the Suscipients and the great guilt they contract in applying themselves to such a Person unless this be done in a case of necessity when there is no Catholick Clergy to repair to for such Offices So had Novatianus ordained and adhered to by three or four Bishops been upon this setled by a Christian Emperor in the Apostolick Chair against Cornelius ordained and confirmed in these Jurisdictions by all the rest of the Body of the Roman Episcopal Clergy yet Novatianus would no less for this
have been still a Schismatick and an Usurper § 6 6. Hence also should a Christian Secular Power suppose Arian refuse to nominate and present any person to the Clergy to be admitted to such Office and Jurisdictions within his dominions save such as are Arians here the Church-Governors authorized by the Canons ought to take the same care for these Christian Provinces in such dominions in the times of Christian as they did in times of Heathen Princes in appointing such other Pastors over the Flocks of Christ there as will still preserve the Faith and Unity of the Catholick Church And should the Church-Governors de facto appoint none because they see the possession of such place is by violence hindred yet will he who in the manner aforesaid invades such office be as much an Usurper as if he entred upon a Chair already possessed when it is only by reason of him and such like that those men are kept out who might rightly possess it and it is to be reckoned the same delinquency as if such Chair had actually two Bishops § 7 7. They hold That to the Exercise of the Episcopal Function in any Province so that it may continue undevided from the Unity of the Church-Catholick and so that the Subjects of such Province may receive any benefit thereby two things are required according to the ancient Laws of the Church made for preserving Unity for ever 1. Three Bishops to confer the Order or in some dispensable cases one at least 2. The Consent at least non-opposition of the major part of the Bishops of the same Province to such Ordination and the Licence or Confirmation of the Metropolitan or yet higher of the Patriarch himself β it mattering little as to preserving the Church's Unity so long as the Metropolitans and their actions are subjected to their Patriarch whether one or both or the higher without the lower do ratify the Election of the Bishops So that any Ordination made by three or four Bishops of a Person wanting the foresaid Consent and Confirmation from Superiors tho it be valid the Order is frustrate from any Jurisdiction or lawful exercise thereof in the same manner as that of a true Bishop is frustrate when afterwards he is justly excommunicated as being given and received out of the Unity of the Church Catholick and as exposing the Church to all the divisions and factions which the Lust of two or three Ecclesiasticks assisted with a Secular Power seduced may please to set up § 8 8. It seems evident from Antiquity as likewise confessed by learned Protestants that as the Bishops could not exercise in any Diocess a lawful Spiritual Jurisdiction without the Metropolitans Licence and Confirmation so neither could the Metropolitan in any Province without that of the Patriarch γ. There seeming as great reason and necessity of this for preserving the Unity of the Church Catholick amongst the Metropolitans and Primates in the several Provinces thereof as amongst Bishops in the several Diocesses And therefore anciently these Metropolitans obtained also the consent of their Co-Metropolitans in other Provinces by the Literae Communicatoriae or formatae of those Bishops upon the sending to them a Copy of their Faith according as it was setled and professed in the several Articles thereof exclusively to Heresies in those present times and a Testimonial of their legitimate Election Which also may be said of the Patriarchs themselves who upon their sending the like Confessions and Informations received a Confirmation from the Primate of them the Roman Bishop and the other Co-Patriarchs § 9 9. As for the Supreme Bishop of the Catholick Church who therefore could not receive this his Authority and Jurisdiction from any Superior yet anciently neither was he conceived to have any lawful Jurisdiction unless possessed thereof by the designation and suffrage of the major part at least of the Clergy and Bishops of the Roman Province in later times for peace sake tranferred upon the Cardinals To which was usually added also the Communicatory Letters of other Patriarchs and Primates upon his professing to them if need were the Catholick Faith of his Ancestors and the legalness of his Election And if in latter times the manner of his Investiture with this Supreme Authority and Jurisdiction be not altogether the same yet since we find in all ages a major part of Christian Churches such as are guilty of no ancient condemned Heresy adhering to the Roman Bishop and Faith when as meanwhile several of the other Patriarchs have been condemned for Hereticks we may presume also that not only the Clergy of the Roman Province but all or at least a major part of the Governors of these Churches are and have been from age to age ready to afford the same Testimony to his just and Canonical Authority And these seem to be the necessary Foundations and Pillars that support the Unity of the Church Catholick α. α Bellarm de Rom. Pontif. 5. l. 3. c. Ex Scripturis nihil habemus nisi data Pontifici claves regni caelorum § 10 de clavibus regni terrarum nulla mentio fit Traditio Apostolica nulla Quando Rex fit Christianus non perdit regnum terrarum quod jam obtinebat Suitable to the Church Hymn Crudelis Herodes Deum Regem venire quid times Non eripit Mortalia c. And the same Cardinal quoting a Passage out of an Epistle of Pope Nicholaus Quicquid saith he Imperatores habent dicet Nicholaus a Christo eos habere Peto igitur vel potest summus Pontifex auferre a Regibus Imperatoribus hoc tanquam Summus ipse Rex Imperator aut non potest Si potest ergo est major Christo si non potest ergo non habet vere potestatem regiam Neither is any such power in Temporals absolutely necessary to the Church in order to Spirituals without the exercise of which power the primitive Church tho most grievously oppressed by Secular States yet enjoyed this Government in Spirituals perfect and entire And concerning the Obligation of the Clergy also tho sequestred to God's Service to the obedience of the Civil Laws of Princes together with their other Fellow Subjects Thus the same Cardinal De Clericis 1. l. 28. c. Clerici praeterquam quod Clerici sunt sunt etiam Cives Partes quaedam Reipublicae politicae igitur ut tales vivere debent civilibus legibus non sunt autem aliae ut nunc ponimus nisi quae a Politico Magistratu sunt latae igitur illas Clerici servare dehent alioqui magna perturbatio confusio in Republica oriretur c. quoting St. Chrysostome in 13. ad Rom. Christi Evangelio non tolli politicas leges ideo debere etiam Sacerdotes Monachos eis parere and parere not only in a directive but coactive way not only to be guided in their duty by the laws but forced to obedience of it But this Coaction to proceed not from the Civil but Ecclesiastical
to help themselves I cannot determine By what is said it may appear how improper the foresaid Instances are to prove in Christian Princes a Power to reform the supposed Errors of the Clergy in their Doctrines of Faith or Manners the second thing they have urged § 50 3. Again They urge That it is not fit nor safe that the Clergy should be able by their Constitutions and Synodical Acts to conclude both Prince and People in Spiritual matters until the Stamp of Royal Authority be imprinted on them Dr. Heylin Reformation Justified p. 86. Dr. Fern Exam of Champ. p. 295. Where were the Princes knowledge and assent required only on this account relating to the State that so nothing be passed in these Synods prejudecial to his Civil Rights it is willingly allowed but if required on another account relating to Religion that so he may prohibit and suppress so much of them as is not evidenced to him to be juxta legem Christi or as he apprehends is also against it of which thing he is not the Judge yet which hath been the Pretence of reforming Princes medling with the most speculative points in Divinity it seems not reasonable And thus an Heretical Prince will strangle as he pleaseth within his Dominions the Catholick Verities § 51 4. They urge the case of the Act of a National Clergy passing away their Spiritual Authority to a Sccular Prince 4. and investing him or whom he shall nominate and elect with that Power which formerly they enjoyed in their own capacity After which they say the Princes Act or their's he nominates have virtually the power of the Clergy or their Synod and do oblige as much as if they in terminis had agreed upon it To give you it in Dr. Heylin's words Reform Justified p. 89. The Kings of England saith he had a further Right as to this particular which is a Power conferred upon them by the Clergy whether by way of Recognition or Concession I regard not here by which the Clergy did invest the King with a supreme Authority not only of confirming their Synodical Acts not to be put in Execution without his consent but in effect to devolve on him all that Power which formerly they enjoyed in their own capacity amongst which Powers p. 85. he nameth this to reform such Errors and Corruptions as are expresly contrary to the word of God And to this we have a parallel Case in the Roman Empire in which the Supreme Majesty of the State was vested in the Senate and People of Rome till by the Law which they call Lex Regis they transferred all their Power on Caesar and the following Emperors which Law being past the Edicts of the Emperors were as binding as the Senatus-Consulta had been before The like may be affirmed of the Church of England The Clergy had self Authority in all matters which concerned Religion and by their Canons and Determinations did bind all the Subjects till by acknowledging King Henry the Eighth for their supreme Head and by the Act of Submission not long after follwing they transferred that Power upon the King and his Successors After which time whatsoever the King or his Successors did in the Reformation as it had virtually the Power of the Convocation so was it as good in Law as if the Clergy in their Convocation particularly and in terminis had agreed upon it Thus Dr. Heylin And upon this ground and title it was that the XLII Articles since reduced to XXXIX were first introduced into the Church of England being composed by certain Persons appointed by the Prince and then without any review or Confirmation of the Synod published as the Act thereof as appears by Philpot's Plea and arguing in the Synod 10. Mariae when the Clergy questioned these Articles and subscribed that they were wrongfully entitled to the Synod which had never passed them See for this matter Fox Act p. 1282. And Ib. p. 1704 Arch-bishop Cranmer's Tryal And Fuller's Hist Ecclesiast 7. l. p. 420. And Dr. Fern Exam. Champny p. 74. § 52 To all which may be answered That the Canons of the Church permit no such Translation of the Clergy's Authority to the Secular Power neither yet is the supreme Power of composing or changing Articles of Faith and Religion or making other Ecclesiastical Laws as to any Nation vested in the National Synod thereof as appears at length from the Sub-ordinations of Clergy both Persons and Synods in the Catholick Church which in several States is only one for preserving of the Churches Faith and Government for every in unity of which see more Head 6. Thes 1. c. 2 Discourse concerning the Guide in Controversies § 24. c. Consid on Council of Trent § 9. c. And so such National Synods cannot give away what they have not Nor were it so have they any Power of Alienating this Authority for which they are personally set a part from the rest of the world by our Lord with a successive solemn Ordination and of which well or ill managed they themselves must give account to our Lord No such Power of Alienation being contained in the original Grant thereof But if without such express Licence they can give away some Part to the Laity where also no necessity is pretended then why not any part of their office and so depute Laicks to ordain Ministers also and consecrate the holy Encharist To which may be added That no part of the Clergy Duty depends more on their personal Abilities and long preparation by study then this we speak of The composing of Articles and Canons the reforming of Errors c. Least of all therefore seems this committable to the Prince either that he himself should perform it whose Regal imployments require a far different Education or that he should delegate it to others by which the Clergy authorizeth they know not whom perhaps some persons heretical if such happen to be Favourites of the Prince to establish in Religion the Clergy knows not what for this Concession is made by the English Clergy without any Reservation of a Revisal § 53 5. They urge to give you it in Bishop Bramhal's words Vindic. of the Church of England 5. p. 257. ' That since the Division ' of Britain from the Empire i. e. since Brittain's being governed by Princes of its own who therefore in their Territories have the same Authority that the Roman Emperors formerly had in the Empire See Dr. Hammond Schism p. 124. No Canons are or ever were of force with us further then they were received and by their incorporation became Brittannick Laws Which as they cannot or ever could be imposed upon the King and Kingdome by a forreign Patriarch by constraint so when they are found by experience prejudicial to the publick Good they may as freely by the same King and Kingdome be rejected And so Dr. Hammond Of Schism p. 125. The Canons of Councils have mostly been set out and received
THE PREFACE BEcause the Doctrines of the Church are as by some wittingly mis-related so by many others ignorantly mistaken the Author thought it might be useful for the informing of those who are withheld from professing Truth only because they do not know it not because they hate it or prefer some secular interest before it to draw up some brief Catholick Theses as well negative as affirmative extending to most of the principal Points of Controversy between the Roman and Reformed Churches In which Theses he Professeth 1 That there is not any thing wittingly denied that is affirmed by any allowed Council 2 Nor any thing affirmed that is in any such Council denied Nor 3 any thing affirmed or denied here but what if not in Council yet in some Catholick Writers uncensured by the Church may be shewed to be so and all to be bounded within such a Latitude of Opinion as the Church indulgeth For the more evidencing whereof such Propositions as he conjectured might be by some less read and experienced any way doubted of whether acknowledged and received by Roman-Catholicks He hath confirmed either with the Testimonies of approved Catholick Divines or which might have more weight with some Readers the Concessions of Learned Protestants leaving only so many of these Theses unguarded as he presumed their own Perspicuity would secure But here 1 The Author pretends not that all is comprehended in these Theses which hath been delivered by Councils in all these Points because this he thought both too tedious a Task and needless since the main Points are here comprised and the intelligent Reader will discern That many of those omitted may be readily inferred by necessary consequence from those here expressed and since he who in these concurs with the Church's Judgment must needs so much reverence it as easily in the rest to resign himself to it Nor 2 doth he pretend that no Catholick Author of good esteem delivers the contrary to any Proposition here set down i. e. such of them as have not been the Determinations of Councils For the Church herein allows a Latitude of Opinions and he thought it sufficient to his Purpose to shew that none to be esteemed true Sons of the Church Catholick and right Professors of her Faith need to be of any other Perswasion then this here delivered and not that all are or must be of it And strange it were for any on this account only to desert the Church because he can produce some persons in it that hold a thing he conceives false or unreasonable whilst the same Mother indulgeth him to hold only that which he thinks rational and true For any therefore to gather a Body of such Testimonies except those of Councils against any of these Theses is labour lost so long as he cannot produce some obligation laid upon all to conform to such Opinions or follow such a Party and so long as the Church equally spreads her lap to all those who think or say otherwise Nay further could he produce some Catholick Author of good repute affirming the contrary to something here said to be the Doctrine or Faith of the Church or something here said to be contrary to it yet neither is this conceived to the purpose unless his saying it is so proves it to be so For a learned Author possibly for the greater reputation of his Doctrine may be too facile to entitle the Church to it either as supposing it deducible by some necessary consequence from some Decree thereof or as contracting the words of such a Decree to a more particular sense than the Council intended them or indeed had light either from Scripture or Tradition Apostolical precisely to determine and sometimes so it hath hapned that contrary opinions have both of them urged the same Church Decree couched only in more general Expressions as deciding the Controversy their own way But it is here reasonably desired That such Conciliary Decree it self be produced and well examined and those Authors put in the other Scale who are here shewed to maintain that to be well consistent with or also to be the Church's Doctrine which some others perhaps may pronounce contrary to it It not being the Author's Design in this Collection to shew that Roman Catholicks agree in all things here said but that none to be true Roman Catholicks need to hold or say any thing otherwise By this to remove out of the way that great Scandal and Stumbling-block of well-inclined but mis-informed Protestants who apprehend that such gross Errors in Faith and Manners as no sober and rational Christian can with a good Conscience subscribe are not only held and tolerated in the Roman Church but also by it imposed The Author hath also endeavoured in these Theses to descend so far to several particulars and circumstantials as that the intelligent may easily discern them applicable to the solution of most doubts such as are material and to the explanation of his meaning where to some Readers seeming ambiguous or obscure and they may serve them for a Comment or Exposition on most he hath written wherein his principal Design hath ever been Truth always preserved Unity and the Peace of the Church of God a design which can never be compleated whilst new Writings still succeed the former till by the Divine Mercy these present Dissensions arrive unto their just period CATHOLICK THESES On several Chief HEADS of CONTROVERSY HEAD I. Concerning the Church Her being a Guide 1. More General Concerning the Church her being a Guide 1. CAtholicks do affirm That our Saviour's gracious Promises of Indefectibility Matt. 16.18 19 -28.19 20. Jo. 14 16.26.-16.13 comp Act. 15-28 -1 Jo. 5.20.27 Matt. 18.20 comp 17 18. 1. Tim. 3 15 -2 Tim. 2.19 comp 16 17. Eph. 4.11.13 made to his Church are so to be understood not only that his Church shall never fail or fall away as to Doctrine or Manners if she do her duty as some expound them But also that his Church shall never fail to do her duty for what is necessary to Salvation and that these his words are not an hypothetical but absolute Prediction that his Church shall never fail 2. That such Promises belong to the Church Catholick as a Guide 3. That this indefectibility of the Church as a Guide doth extend to an inerrability as in all Fundamentals in which if it errs it is no more a Church So in all other points the contrary Tenents to which are dangerous to Salvation For there seemeth to be no reasonable ground of a Restraint of our Saviour's Promises made indefinitely narrower then this 4. Amongst the several ways whereby the Church Catholick may deliver her Judgment as a Guide whether by Messengers Communicatory Letters or Councils that consent of judgment or those Councils which are the most universal as the times and places are capable thereof and which are the most dignified also with the presence of the most eminent Church Magistrates convening therein
must needs be also the most supreme Guide of Christians 5. That therefore no inferior or subordinate Person or Synod when they are known to oppose this Supreme may be taken by particular Persons for their Guide in Spiritual matters 6. Nor yet a minor part of the Fathers in these supreme Councils differing from the rest or out of these Councils a minor part of Christian Churches opposing the rest may be followed as our Guide For so notwithstanding these Guides appointed us we are left in the same uncertainty for our way as if we had none except only when all of them unanimously agree and if of two parties opposite it is left to us to choose which we will to guide us it is all one for those points wherein these differ as if we were left to guide our selves HEAD II. Concerning the Church Catholick of several Ages her being equally this Guide Concerning the Church Catholick of several Ages her being equally this Guide 1. IT is affirmed That the Church Catholick of every Age since the Apostles and consequently the Church Catholick of this present Age hath the same indefectibility in Truth and authority in Goverment as that of any other Both these Indefectibility and Authority being as necessary for the preserving of Christianity in one Age as in another and that our Saviour's Promise of Indefectibility is made good to the Church Catholick of every Age taken distinctly Else his Promise that the Church of all Ages should not fail would sufficiently be verified if that of any one Age hath not failed 2. From hence it is gathered That the present Catholick Church of any Age can never deliver any thing contrary to the Church of former Ages in necessary matters of Faith or Manners 3. Supposing that in matters not so necessary the Catholick Church of several Ages should differ yet that the former having no more Promise of not erring herein then the later therefore a Christian hath no greater security of the not erring of the one then of the other and therefore ought to acquiesce in the Judgment of the present under whose regency and guidance God hath actually placed him 4. If for the performance of Christian Obedience there be any necessity to have such Points as these first decided viz. What former Councils have been lawful and obliging and what unlawful What are fundamental and necessary Points of Faith and what not necessary What is the Doctrine of the Ancient Church in such and such Controversies And what is the true sense of the Fathers Writings or of a Councils Decree If these I say or so far as these are necessary to be known by him it follows that in these a Christian ought also to submit to the Resolutions of the present Church Catholick so far as it hath or shall decide them unto him i. e. to the Resolution of the supremest Authority thereof that he can arrive to and herein to acquiesce For thus far he is secure that in things necessary she cannot misguide him And it seems unreasonable That when she is appointed his unfailable Guide in all Points necessary See Num. 1. Head 1. He not she should undertake to judge what Points are necessary and what not for this is in effect to choose himself in what particular Points she shall guide him and in what not Unreasonable when he is obliged to obey her Councils that He not she should decide of those Councils which are lawful and ought to be owned by her for this is in effect to choose what Councils he pleaseth to command his obedience and exclude the rest Unreasonable when he is to learn of her what is the Doctrine and true Sense of the Holy Scriptures that He not she should judge what is the Doctrine of Antiquity or the true sense of former Fathers or Councils and wherein the present Church accords with or departs from them i. e. that she that is his Judge in greater Matters may not be so in the less HEAD III. Concerning the necessary Tradition of the former Ages of the Church for all the Points of Faith that are taught in the present Concerning the necessary Tradition of the former Ages of the Church for all the points of Faith that are taught in the present 1. CAtholicks grant That every Article of Faith is to all later Ages derived either in express terms or in its necessary Principles from the times of the Apostles 2. And consequently That no Article of Faith can be justly received in any later Age which was not acknowledged as such in all the former i. e. either in express terms or in its Principles 3. But 3 it is not hence necessary that every Article of Faith professed in a later Age be professed also in express Terms in the former 4. Nor 4 that all those Articles that are professed by a former Age must needs be found in those Writers we have of the same Age For all their Writings are not now extant nor all that they professed necessarily written but only such things of which the Suppression of Sects instruction of the times or the Author 's particular design ministred occasion 5. As that Rule of Vincentius Lerinensis is allowed most true Illud tenendum quod ubique quod semper quod ab omnibus creditum est So this Nihil tenendum nisi quod ubique quod semper quod ab omnibus creditum est especially as it is restrained to and required to be shewed and verified in the Writers of former Ages and in these not in respect of Principles of Faith but all the deductions too is affirmed most erroneous and such as if the omnibus and semper be not confined to the Members only of the Catholick Communion one particular Church or Person in any Age Heretical will void the Catholick Faith HEAD IV. So also concerning the Canonical Scriptures Concerning the Canon of Scripture 1. CAtholicks do profess That as the Church Governors or General Councils can make no new Article of Faith See H. 5. Num. 2. So neither new Canon of Holy Scripture and that no Book can be part of these Holy Scriptures now which hath not been so always since the Apostles days But notwithstanding this 2. It must be granted 1 That in some former Ages and Churches fewer Books have been acknowledged and received as the Canon of Scripture than in some other later Churches and Ages and some Books by some in some Ages doubted of which now all accept 3. That where any such doubt ariseth the Governours of the Church have Power and Authority and that not more in one Age than in another to decide and declare what particular Books are to be esteemed and received as Canonical and descending to Posterity as such from the Apostles times and what not 4. All those Books are received by Catholicks as Canonical which the most or more General Councils See the Council in Trullo Can. 2. accepting the Council of Carthage as well as of
Laodicea Council of Trent Sess 4. under Paul the Third ratified in full Council Sess ult under Pius and accepted by all the Western Churches save the Reformed Or according to St. Austine's Rule De Doctrina Christiana 2. l. 8. c. In Canonicis autem Scripturis Ecclesiarum Catholicarum quam plurimum authoritatem sequatur Inter quas sane illae sunt quae Apostolicas sedes habent Epistolas i. e. communicatorias ab illis Ecclesus Apostolicis accipere meruerunt or the more and more dignified Churches Catholick have received and used for such 5. There is no more assent or belief required upon Anathema by any Council concerning those Books of the Canon which the Reformed call in question than this Ut pro Sacris Canonicis suscipiantur So Council Trid. Sess 4. Si quis libros ipsos c. pro Sacris Canonicis non susceperit Anathema sit But these words by some imposed upon that Council See Bishop Consin § 81. p. 103. Si quis omnes libros pari Pietatis affectu reverentia veneratione pro Canonicis non susceperit Anathema sit are not found there Next Concerning the Sufficiency of this Canon of Scripture as a Rule or that which contains in it the matter of the Christian Faith Concerning the sufficiency of the holy Scriptures for the Rule of Faith 1. Catholicks concede the holy Scriptures to contain all those Points of Faith that are simply necessary by all persons to be believed for attaining Salvation α to contain them either in the conclusion it self or in the Principles from which it is necessarily deduced And contend that out of the Revelations made in the Scriptures as expounded by former Tradition the Church from time to time defines all such points except it be such Practicals wherein the question is only whether they be lawful for the deciding of which lawfulness it is enough if it can be shewed that nothing in Scripture as understood by Antiquity is repugnant to them 2. But 2dly The sense rather then the letter being God's word they affirm that all such Points are not so clearly contained in the words of Scripture as that none can mistake or wrest the true sense of those words 3. And therefore 3dly They affirm the Church's Tradition or traditive Exposition of these words of Scripture necessary for several Points to be made use of for the discerning and retaining the true sense which under those words is intended by the Holy Ghost and was in their teaching delivered by the Apostles to their Successors wherein yet they make not the Tradition or delivering of this Sense but the Sense delivered that is the Scripture still for these Points their Rule or that which contains the matter of their Faith the oral expression or exposition thereof being only the same thing with its meaning or sense and why are the Scriptures quoted by them but because the matter is there contained 4. They contend that there are many things especially in the governing of the Church in the Administration of the Sacraments and other sacred Ceremonies which ought to be believed and practised or conformed to that are not expresly set down in the Holy Scriptures but left in the Church by Apostolical Tradition and preserved in the Records of Antiquity and constant Church-custome in several of which Protestants also agree with them in the same Belief and Practice β And amongst these Credends extra Scripturas is to be numbred the Article concerning the Canon of Scripture γ α S. Thom. 22.1 q. art 9. primus ad primum Art 10. ad primum In Doctrina Christi Apostolorum he means scripta veritas fidei est sufficienter explicata Sed quia perversi homines Scripturas pervertunt ideo necessaria fuit temporibus procedentibus explicatio fidei contra insurgentes errores Bellarm. de verbo Dei non scripto 4. l. 11. c. Illa omnia scripta sunt ab Apostolis quae sunt omnibus simpliciter necessaria ad salutem The main and substantial points of our Faith saith F. Fisher in Bishop White p. 12. are believed to be Apostolical because they are written in Scripture γ See Dr. Feild 4. l. 20. c. Dr. Taylor Episcopacy asserted § 19. Reasons of the University of Oxford against the Covenant published 1647. p. 9. Where they speak on this manner Without the consentient judgment and practice of the Universal Church the best Interpreter of Scripture in things not clearly expressed for Lex currit cum Praxi We should be at a loss in sundry Points both of Faith and Manners at this day firmly believed and securely practised by us when by the Socinians Anabaptists and other Sectaries we should be called upon for our Proofs As namely sundry Orthodoxal Explications concerning the Trinity and Co-equality of the Persons in the God-head against the Arians and other Hereticks the number use and efficacy of Sacraments the Baptizing of Infants National Churches the Observation of the Lord's Day and even the Canon of Scripture it self γ Dr. Field 4. l. 20. c. We reject not all Tradition for first we receive the number and names of the Authors of Books Divine and Canonical as delivered by Tradition Mr. Chillingworth 1. l. 8. c. When Protestants affirm against Papists that Scripture is A Perfect Rule of Faith their meaning is not that by Scripture all things absolutely may be proved which are to be believed For it can never be proved by Scripture to a Gain-sayer That the Book called Scripture is the word of God HEAD V. Concerning the perpetual use and necessity in all Ages of New Determinations and Definitions in matter of Faith to be made by the Church Concerning the necessity of the Church in several Ages her making new Definitions in matter Faith 1. IT is granted by Catholicks That all Points of Faith necessary to be known explicitly by every one for attaining Salvation are delivered in the Scriptures or other evident Tradition Apostolical or also all those of speculative Faith so necessary delivered in the Apostles Creed 2. Granted also That the Church Governours since the time of our Saviour and his Apostles have no power to Decree or impose any new Doctrine as of Faith or to be believed as a Divine Truth which was not a Divine Truth formerly revealed either explicitly in the like terms as they propose it or implicitly at least in its necessary principles and premises out of which they collect it Nor have power to decree or impose any new thing as of necessary Faith or necessary to be believed to Salvation that is necessary absolutely to be by all persons whatever some of whom may be blamelesly ignorant of what the Church hath defined after such Decree known or believed explicitely with reference to attaining salvation which was not so necessarily formerly 3. Yet notwithstanding this Catholicks affirm that there are many divine truths which are not explicitely and in terminis delivered in the Scriptures Apostles Creed
accusaverit Of which Canon thus Dr. Field p. 518. Patriarchs were by the Order of the 8th General Council Can. 17. to confirm the Metropolitans subject unto them either by the imposition of hands or giving the Pall. And l. 5. c. 37. p. 551. ' Without the Patriarchs consent none of the Metropolitans subject unto them might be ordained And what they bring saith he proves nothing that we ever doubted of For we know the Bishop of Rome hath the right of confirming the Metropolitans within the Precincts of his own Patriarchship as likewise every other Patriarch had And thus Bishop Bramhal Vindic. c. 9. p. 259. c. What power the Metropolitan had over the Bishops of his own Province the same had a Patriarch over the Metropolitans and Bishops of sundry Provinces within his own Patriarchate And afterwards Wherein then consisteth Patiarchal Authority In ordaining their Metropolitans or confirming them δ. δ Bishop Carleton in his Treatise of Jurisdiction Regal and Episcopal 4. c. p. 42. § 14 External Jurisdiction is either definitive or mulctative Authority definitive in matters of Faith and Religion belongeth to the Church Mulctative power is understood either as it is with coaction i. e. using Secular force or as it is referred to Spiritual Censures As it standeth in Spiritual Censures it is the right of the Church and was practised by the Church when without Christian Magistrate and since But coactive Jurisdiction was always understood to belong to the Civil Magistrate whether Christian or Heathen Ibid. 1. c. p. 9. As for Spiritual Jurisdiction standing in Examination of Controversies of Faith judging of Heresies deposing of Hereticks Excommunications of notorious and stubborn offenders Ordination of Priests and Deacons Institution and Collation of Benefices and Spiritual Cures this we reserve entire to the Church which Princes cannot give to nor take from the Church And by this Power saith he 4. c. p. 39. without Coaction the Church was called Faith was planted Devils were subdued the Nations were taken out of the power of darkness the world reduced to the obedience of Christ by this Power without coactive Jurisdiction the Church was governed for 300 years together But if it be enquired what was done when the Emperors were Christian and when their coactive Power came in The Emperors saith he p. 178. never took upon them by their Authority to define matters of Faith and Religion that they left to the Church But when the Church had defined such Truths against Hereticks and had deposed such Hereticks then the Emperors concurring with the Church by their Imperial Constitutions did by their coactive Power give strength to the Canons of the Church § 15 Mr. Thorndike Rights of the Church 4. c. p. 234. The Power of the Church is so absolute and depending on God alone that if a Sovereign professing Christianity should forbid the profession of that Faith or the Exercise of those Ordinances which God hath required to be served with The judgment of which Faith and Ordinances what they are Protestants also affirm to belong to the Clergy or even the Exercise of that Ecclesiastical Power which shall be necessary to preserve the Unity of the Church it must needs be necessary for those that are trusted with the Power of the Church not only to disobey the Commands of the Sovereign but to use that Power which their Quality in the Society of the Church gives them to provide for the subsistence thereof without the assistance of Secular Powers A thing manifestly supposed by all the Bishops of the ancient Church in all those actions wherein they refused to obey their Emperors seduced by Hereticks refused to obey them in forbearing to teach still and publish the Catholick Doctrine when prohibited by them and to suffer their Churches to be regulated by them to the prejudice of Christianity Which actions whosoever justifies not he will lay the Church open to ruine whensoever the Soveraign Power is seduced by Hereticks And such a difference falling out i. e. between Prince and Clergy in Church matters as that to particular persons it cannot be clear who is in the right It will be requisite saith he for Christians in a doubtful case at their utmost perils to adhere to the Guides of the Church against their lawful Sovereign tho to no other effect than to suffer if the Prince impose it for the Exercise of their Christianity and the maintenance of the Society of the Church in Unity See the same Author Epilog 1. l. 19. c. The contents whereof touching this subject he hath briefly expressed thus That that Power which was in the Churches under the Apostles can never be in any Christian Sovereign That the interest of Secular Power in determining matters of Faith presupposeth the Society of the Church and the Act of it And there he giveth reasons why the Church is to decide matters of Faith rather than the State supposing neither to be infallible Ibid. c. 20. p. 158. he saith That he who disturbs the Communion of the Church remains punishable by the Secular power to inflict temporal penalties not absolutely because it is Christian but upon supposition that this temporal power maintaineth the true Church And afterward That the Secular Power is not able of it self to do any of those Acts which the Church i.e. those who are qualified by and for the Church are qualified by vertue of their Commission from Christ to do without committing the sin of Sacrilege in seizing into its own hands the Powers which by God's Act are constituted and therefore consecrated and dedicated to his own service not supposing the free Act of the Church without fraud and violence concurring to the doing of it Now among the Acts and Powers belonging to the Church which he calls a Corporation by divine right and appointment he names these 1. l. 16. c. p. 116. The Power of making Laws within themselves and then I suppose of publishing them made among all the Subjects of the Church in whatever Princes Dominions else why make them of electing Church Governors of which see 3. l. 32. c. p. 398. and of Excommunicating and 3. l. 32. c. p. 385. The Power to determine all matters the determination whereof is requisite to maintain the Communion of Christians in the service of God and the Power to oblige Christians to stand to that determination under pain of forfeiting that Communion The Power of holding Assemblies which must be by meeting together in some place or other and by some Church Authority calling them Of which he speaks thus 1. l. 8. c. p. 53. I must not omit to alledge the Authority of Councils and to maintain the Right and Power of holding them and the obligation which the Decrees of them regularly made is able to create to stand by the same Authority of the Apostles And afterward I that pretend the Church to be a Corporation founded by God upon a Priviledge of holding visible Assemblies for the common Service
Rights and Estates That the Clergy pass nothing prejudicial to these Rights for which there is all good reason Again The Emperors saith he in making use of their Authority in Councils took not upon them to be infallible Judges of Doctrine but only that they might see and judge whether Bishops did propound nothing in their Convocations and Consultations but most of all in their Determinations to undermine the Emperors Authority to disturb the tranquility of the Common-wealth i. e. in their medling in civil affairs and to cross the Determinations of precedent Councils Thus King James § 26 King Charles in his last Paper in the Isle of Wight p. 3. Speaking of the several Branches of Episcopal Authority practised under Heathen Princes Tho the Bishops saith he in the times of Pagan Princes had no outward coercive Power over mens Persons or Estates as also no more have they now except from and during the Princes pleasure yet in as much as every Christian man when he became a Member of the Church did ipso facto and by that his own voluntary Act put himself under their Government So Christian men do still Princes and all They then exercised a very large Power of Jurisdiction in Spiritualibus In making Ecclesiastical Canons receiving Accusations conventing the accused examining Witnesses judging of Crimes against the Evangelical Law excluding such men as they found guilty of scandalous offences from the Lord's Supper enjoining Penances upon them casting them out of the Church receiving them again upon their Repentance c. I subsume the same making of Ecclesiastical Laws and Canons the same Examinations Excommunications and casting out of the Church c. are and must be allowed still in Christian States also being things which as Bishop Carleton Princes can neither give to nor take from the Church And therefore they must also be allowed all those means absolutely without which no such things can be done As convening keeping intelligence one with another Promulgation of their Acts and Decrees c. And when the Christian Prince or State becomes to them such as the Heathen were in his with-holding or prohibiting these necessary things then may they resume that behaviour as was practised formerly in Heathenisme i. e. do these things without the States leave or against its Prohibitions § 27 After this copious Account given you of learned and judicious Protestants touching so weighty a matter let us now look back upon them and see in what Posture things are left The Ecclesiastical Supremacy that is commonly attributed to the Civil Power seems to consist chiefly in all or in some one of these three 1. His strengthning and promoting the Acts of the Church and its Governors with the assistance of the Secular Sword and his making their laws the Laws also of the State One Branch of which power consequently is The opposing and suppressing by the hand of Civil Justice any such Ecclsiastical Acts of Inferior and Uncanonical and illegal Persons or Synods as go against the Superior and legal the Church being always the Judge in this matter what Acts are against and disowned by her which is indeed the Princes not opposing but defending the Church § 28 2. Or 2dly His opposing and abrogating some of the Churches Canons and Laws of Government in purely Spiritual and Ecclesiastical Affairs for in Civil all Princes Heathen also and Heretical may rescind any such Ecclesiastical Acts as do any prejudice to the temporal Power which God hath committed immediately into their hands as pretended contrary to the Law of Christ or to Christian liberty c. 3. Or 3dly His declaring and reforming against their Decrees in matters of Faith and Manners as some way contrary to God's Truth and the Doctrine of the Scriptures § 29 For the first of these It is an Ecclesiastical Supremacy or a Supremacy in Ecclesiastical matters which the Church hath never denied to belong to Secular Princes but as obliged to them for it and many Acts thereof may be and sometimes have been performed even by Princes Heathen or Heretical Many Instances thereof are collected by Mason De Ministerio Anglicano p. 313. in Nabuchadonosor Cyrus Darius under the Old Testament Tiberius Adrian Antoninus Pius c. And afterward of several of the Gothick Kings under the New For the other two These Protestant Authors forecited grant That so often as any Prince falls into Heresy or in general opposeth the Christian Faith the exercise of such Supremacy concerning matters of Faith and Church Government returns to the Church alone as it was in the Church alone before Constantine Again the judgment of Heresy and consequently when Princes are Heretical and so fallen from the exercise of any such Supremacy is by several of the former quotations See before § 21 22. c. granted to belong to the Church But suppose the Christian Prince to be also Catholick yet the limitations of several of the forecited Authors seem hardly to allow him any such Branches of Supremacy For touching Errors of Faith or Aberrations in the performance of God's worship and service Dr. Field before § 20. saith That ordinarily and regularly Princes are to leave the judgment thereof to the Bishops and Pastors of the Church and in these things to judge according to their former resolutions or in any new matter whereof no former Definition hath been made the Prince saith Dr. Heylin before § 20. is to follow the new Resolutions that shall be made not of some few tho never so learned but of the whole body of his Clergy and by consequence to follow also not that but the Resolution of a higher Body of Clergy if this oppose that of his Clergy the one being necessarily subordinate to and conclusive by the other for preservation of the Unity and Peace of the Catholick Church So Bishop Bramhal grants That the Bishops were always esteemed the proper Judges of the Canons i. e. such as related only to Ecclesiastical not Civil matters both for the composing and executing of them Only to make these Canons Laws i. e. accompanied with a politick and coactive Power the Prince's Confirmation was required And Mr. Thorndike saith before § 15. That should the Prince forbid it yet the Church still ought to use that Ecclesiastical Power therein that shall be necessary to preserve the Unity of the Church of which necessity also they not the Prince are by our Lord constituted the Judges The like saith Dr. Taylor of the Subordination of inferior Clergy to their Superiors and Bishop Bishop Carleton before § 14. of the Ordinations of the Clergy and Institution and Collation of Benefices and Spiritual Cures that they are proper Laws and Rights of the Church not to be changed or taken away by Princes § 30 It seems too late therefore now or in Henry the Eighth's days to project a Repeal of any of those forementioned ancient Ecclesiastical Customes and Canons which we find made or practiced by the Church under the
By the Acts of some pious Emperors cassating the Decrees of some Ecclesiastical Synods as particularly Theodosius the Decrees of the second Ephesine Council 3. ε. ε By many precedents of later Christian Princes and amongst them the Kings of England before Henry the Eighth vindicating such Rights of Princes against the Pope But indeed none of these well examined will bear the weight they charge on them To α. The first Instance which is the main To α. Habuerunt Reges § 43 saith Bishop Andrews Tort. Tort. p. 379. in vetere Testamento primatum suum atque inde Nervi lacerti causae nostrae in novo autem deteriore jure non sunt It is willingly granted 1. That Princes may reform and that as Supremes in the exercise of their Civil Power in matters of Faith and Religion 2. May reform as Bishop Andrews would have it Ibid. p. 365. Citra Declarationem Ecclesiae without any Declaration of the Church at that time in Doctrines of the Church known and undisputed and formerly declared as those things the Kings of Judah reformed in were and justly are Princes blamed for any their neglect in this the duty of their Place and wherein their Secular Power is much more effective of a thorow Reformation than the Priest's 3. May reform the Clergy too such as sound in the Faith neglect their Duty or also are fallen from that Faith which is taught by that Church that is the Canonical Judge of such Controversies and Princes in punishing such Clergy are to be accounted Assistants to the Church 4. May reform this Clergy tho these a greater number than those professing the Catholick Faith because the legislative Church-power remains not in these separated and excluded tho the more but only in the whole or in the major part of the Catholick party easily discernable from the Apostates as were those deserting Moses's Laws and changing the former Divine Service and but a few at the first Only it is contended that never may Princes so reform against that Body of the Clergy which is the Canonical Judge of Controversies in matters of Faith nor can it beproved that the Godly Kings of Judah did so either that they reformed all the Priests or the High-Priest who was always their Guide in matters of Religion or reformed the People against them or reformed the People at least without them § 44 The chief Reformations were made by David Jehosophat Hezekiah and Josiah And in all these we find an Orthodox Clergy Co-adjutors and Con-reformers and the Prince rectifying nothing in them but with them and if the King's Actions appear in the Book of Kings or Chronicles more set forth than their's it is because it is an History of the Acts of the Kings not of the Priests When after the flourishing times of the Church under David and Solomon in Jeroboam's Reign Israel fell away yet the Priests and Levites revolted not with the People but leaving their Cities and Possessions went over to Judah See 2. Chron. 11.13 14. 13.9 15.9 and new Priests were made by Jeroboam for his new Worship Afterward we find these Priests and Levites assisting Jehosaphat in his Reformation 2. Chron. 17.7 8. and 19.8 9 10. In the times of Ahaz's Apostacy these Aaronical Priests were excluded the Doors of the house of our Lord shut up 2. Chron. 28.24 and new Priests not descended from Aaron called Chemarim consecrated with many Sacrifices and ordained for the new idolatrous Worship of whom see 2. King 23.5 Zeph. 1.4 Hos 10.5 Ezech. 44.8 To whom I will not deny but that some also of Aaron's race joined themselves But after this we find Hezekiah's Reformation in the very beginning of his Reign assisted with the Orthodox Clergy 2. Chron. 29.11 12. c. He opened the doors of the Lord saith the Text 2. Chron. 22.3 4 c. and brought in the Priests and the Levites viz. whom Ahaz had excluded not long before Afterwards these Priests of the Lord being excluded again from officiating in a greater persecution of Manasses Yet by him at last repenting we find them also restored and officiating in the Temple before Josiah's time 2. Chron. 33.16 And in the next Chapter 2. Chron. 34. Josiah perfected the Reformation which his Grand-father had begun by their Assistance and particularly by that of the High-Priest Hilkiah who also found in the Temple the Book of the Law this in those times at least entire being very rare and communicated it to the pious Prince who had neither seen it nor heard it read before this Eighteenth Year of his Reign and therefore must formerly have learnt God's Service and the true Religion to which he now so zealously reformed the People not from the Scriptures but from the Priests Neither were any of those Priests and Levites that assisted King Josiah such as had before Apostatiz'd under Manasses in that Josiah would permit none of those Levitical Priests who had formerly offered Sacrifices in the High-Places tho these to the God of Israel afterward to officiate at the Lord's Altar in Jerusalem but only indulged them their Diet with the rest of the Priests See 2. King 23.7.9 This Good King Josiah was the last Reformer And if the Clergy after this fell away in a much greater number so did the Princes too much more irrecoverably But in those times also when it is said 2. Chron. 36.14 That all i.e. very many as it is not unusual in Scripture of the chief of the Priests and of the People transgressed very much after all the abominations of the Heathen yet a remnant still there was that remained Catholick whom the rest now being Extra Ecclesiam King and People were obliged to obey in Spiritual matters a remnant I say Catholick as appears out of Ezekiel who began his Prophecy some few years before the Captivity where Ch. 44.15 The Lord having condemned the lapsed Priests or Levites to lower service saith of these But the Priests the Levites the Sons of Zadoc either of Zadoc mentioned 1. King 2.35 c. And 1. Chron. 6.8 or of Sadoc mentioned 1. Chron. 6.12 Grand-father to Hilkiah the High Priest in Josiah's time that kept the charge of my Sanctuary when the Children of Israel went astray from me they shall come near to me to minister unto me c. Some Priests therefore there were thro all those evil times whom God accepted and owned and who stood firm as to the Faith tho many of these guilty of great neglect of their Duty of Covetousness and several other Vices and particularly of undertaking to foretel Good things to a Wicked people instead of exhorting them to Repentance and of persecuting the true Prophets who foretold things bad which rendred them the frequent subject of the Prophet's complaints See Jer. 23. c. § 45 This that all the Princes Reformations in the State of Judah that are instanced-in were done with the Priest's consent and assistance none against them And if instead
renders them no longer any part of the Church Catholick nor Members of the Body of Christ 1. From whence they conclude 1. That a particular Person or Church differing or dividing from the whole in any one Point of Faith which is defined by the whole and their assent or belief required thereto cannot plead it self any more to be one Church with or a part of the Church Catholick because that it agreeth with it still in many or in all other Points of Faith As the Arian Churches agreeing in all other Credends save Consubstantiallity of God the Son with the Father became by this no longer a part of the Church Catholick 2. And likewise from hence they conclude that those who in their separation 1. first deny not the Church or Churches they separate from to be true Churches 2. Who profess themselves not to renounce an inward Communion with those departed from 3. Who renounce not external Communion neither if they may be admitted thereto on terms they can approve 4. Who exclude not those from whom they separate from their own external Communion that is if others will conform to them 5. Who do not set up any new external Communion at all 6. Lastly Who do not publickly contradict the tenents or customes of those Churches from which they separate Those I say who can plead all these things or themselves are not thereby cleared from Schisme because their Separation may be tho in none of these things yet otherwise faulty mentioned above and tho some Churches heretofore noted for Schisme have offended in some of these yet it hence follows not that those who offend in none of these are free from Schisme 3. Again they conclude from hence that those who refuse to conform to something which the Church Catholick requires of them that they may be Partakers of her external Communion and for this are by her thrust out of her Communion are guilty of Schism as well as those who before any Ejection voluntarily desert it Else Arians and many other Hereticks would have been no Schismaticks 4. Lastly That those who never were in the external Communion of the Church Catholick yet stand guilty of Schisme so long as upon the same reason upon which the others left it they do not return to it or cannot be admitted by it 4. They maintain That any particular person or multitude joined together dividing from the external Communion of all other particular visible Churches of the present Age and even from those of their own Church as well as from the rest viz. from so many of it as continue what they were and what the Separatists also were formerly must needs in this separate from the external Communion of the Church Catholick of the present Age for either all or some of these Churches which they separate from is so and do separate from their lawful Superiors for such is the Church Catholick in respect of any part and so is guilty of that sort of Schisme which cuts off from the whole 5. They affirm that the exercise of any sacred Function is to all Heretical or Schismatical Clergy tho never so truly or validly ordaioned utterly unlawful and the Sacraments and other Ordinances of the Church to the Receivers in such Church unbeneficial i. e. to so many as are conscious of the Schism or only thro a culpable ignorance nescient HEAD XI Concerning the Judgment and Discovery of Heresy and Schism Concerning the Judgment and Discovery of Heresy and Schism 1. CAtholicks affirm That all maintaining of any Tenent contrary to the known Determination of the supremest judgment of the Church in matters which she declares of necessary Faith is guilty of obstinacy and so is Heresy Likewise that all voluntary departure from the external Communion of the Church Catholick upon what pretences soever of its erring in faith or manners is truly causeless the Catholick Church being our Guide in Spiritual matters as to both what is true and what is lawful to whom we ought to assent and submit and so Schisme But 2ly taking the Protestant Description of them viz. That Heresy is an obstinate Defence of Error contrary to a necessary Article of Faith and Schism a causless Departure or Separation from the external Catholick Communion and so also being causless from the internal Yet Catholicks urge this as necessary that there must be some certain Judge upon Earth authorized to decide whether such Error be against necessary Faith and whether the Defence thereof be to be interpreted obstinacy and whether such Departure be causless So that all the Subjects of the Church are to receive that to be Heresy or Schism which this Judge pronounceth to be so Else what none can know and judge of none can punish or separate from nor the true extent of the Church Catholick and its Distinction from the Heretical and Schismatical ever be discovered 3. It is most reasonable that in any differences of judgment concerning these amongst Ecclesiastical Magistrates or Courts of Judicature the most supreme for the time being must be the Judge to whom all ought to acquiesce Else if a particular Person or Church may undertake to judge these against Superiors Heresy and Schisme will remain equally undiscovered between these two contrary Judges as if there were none And Heretical and Schismatical Churches will still free themselves of it by their own Judgment and that Person or Church which contends for such Priviledge at any time gives great suspition that they are in such manner faulty 4. It seems clear that all separation of a particular Person or Church from the external Communion of all the rest will always by such Judge either be pronounced causless or the cause thereof be rectified and so the Division cease if these Churches that are departed from be the Judges of it For doubtless these if they should condemn themselves will also correct in themselves what they do condemn HEAD XII Concerning Submission of Private Judgments to this Church-Authority indicated in the former Heads Concerning Submission of Private Judgments 1. IT is conceded by Catholicks That no man can believe any thing at all or do any thing lawfully against his own judgment or conscience as Judgment is taken here for the final Determination upon reviewing the former Acts of the Intellect and upon considering all reasons as well those taken from Authority as those taken from the things themselves of what we ought to do 2. But notwithstanding this 2ly It is taken for granted That one following his own judgment in believing or acting is not thereby secure from believing amiss or acting unlawfully and therefore that every one is much obliged to take care of rectifying his Judgment or directing aright his Conscience 3. That the same Judgment may be swayed contrary ways by several Arguments viz. One way from the Argument drawn from Authority and another way from his private Reason and that when this happens he is no less truly said to
follow and do according to his own Judgment who judgeth it meet to follow Authority against his private Reason then he who judgeth it meet and so doth the contrary i. e. follow his own Reason and reject Authority or which is the same follow Authority meerly for the Reasons it giveth evidencing to him such a Truth Thus we without difficulty believe the Books of Scripture that are proposed us for such by sufficient Authority to be God's word when we find in them some seeming contradictions which perhaps our private Reason cannot reconcile And every one who believes that God hath commanded him an assent and submission of Judgment in Spiritual matters to his Ecclesiastical Superiors doth in yielding it follow his own Judgment even when in yielding it he goeth contrary to his own private Reason 4. It is freely conceded That supposing that one hath infallible certainty of a thing from private Reason or any other way whatever such person cannot possibly yield obedience of assent to any Authority whatever proposing the contrary to be believed by him 5. But notwithstanding 5ly It is affirmed by Catholicks That every one ought to yield assent and submit his Judgment even when by plausible arguments of private Reason otherways biass'd and sway'd in all Spiritual matters wherein such assent is required to the Authority of the Church and those Spiritual Superiors who are by Christ appointed in these matters the Guides of his Faith And also That none can ever have from private Reason an infallible certainty of the contrary of that which the Church enjoins him to believe 6. But supposing that such a certainty in some Points by some persons could be had yet 6ly If no more may plead freedome from obedience of assent to the Church's Authority than only those who pretend infallible certainty as nothing less than this seems sufficient to reject so great an Authority and so divinely assisted then the most part of Christians I mean all the unlearned at least unfit to read Fathers compare Texts of Scripture c. in matters controverted will always be obliged to follow this Authority tho against their private Reason And for the other since one may think himself infallibly certain who is not so for men of contrary opinions not unfrequently both plead it these seem to have as little humility so little security in relying thereon especially when so many others having the same Evidences and as these men ought to think better Judgments and having larger promises of Divine assistance and lastly appointed for their Guides shall apprehend so much certainty of as to decree the contrary 7. To one who as yet doubteth whether there be any Authority or amongst many pretending to it which of them it is to which God hath subjected him for the guidance of his Judgment in Spiritual matters to such a one the use of his private Reason in the Quest thereof is not denyed by Catholicks But 1st they affirm that such Guide being found here the use of his private Reason against such Authority ceaseth for those things wherein he is enjoined obedience to it which indeed are but few in comparison of those vast Volumes of Theological Controversies wherein private Judgment still enjoys its liberty 2ly That if by reason of a faulty search such Guide is not discovered by him none is therefore held excused from obedience to such Guide or licensed to use his liberty in both which he is culpably mistaken 3ly That as it is left to our reason to seek so that it is much easier for us by it to find out this Guide that is appointed to direct us than to find out the Truth of all those things wherein she is ready to direct us more easy to find out the Church than to understand all the Scriptures and that from the use of private Reason in some things none may therefore rationally claim it in all HEAD XIII Concerning the necessary Means or Motive of attaining Faith Divine and Salvifical Concerning the necessary means of attaining faith Divine and Salvifical 1. IT is certain that all Faith Divine or wrought in us by God's Spirit is infallible or that the Proposition which is so believed never is or can be false 2. Again Catholicks affirm that the Authority or proposal of the Church is a sufficiently infallible ground of the Christians belief for all necessary Points of Faith From which Infallibility in the Church which is clearly revealed in Scripture and by Tradition Apostolical delivering such Points unto them they also maintain a firm Faith is had among Catholicks of all those necessary Points which are not in Scripture or Tradition as to all men so clearly revealed Whilst others denying this Infallibility in the Church either miscarry in their Faith concerning some of these Points or can have no external firm ground of their believing them 3. Catholicks affirm also that a right Belief of some Articles of Faith profiteth not as to Salvation persons Heretical in some other But 4ly many learned Catholicks deny That a known Infallibility of the external Proponent or Motive of ones Faith or a certainty not from a firm adhesion of mind wrought by the Spirit whereby a man is without all doubt but from the Infallibility of the external means of his Faith that he cannot err is necessary that Faith may be truly Divine or Salvifical See Card. Lugo De Virtute fidei Dis 1. § 12. n. 247.251 252. Estius 3. Sent. 23. d. 13. § Layman Theol. Moral 2. l. 1. Tract 5. c. or consequently That such external motive or means for producing Divine Faith needeth to be to every man one and the same Or lastly That one cannot have Divine Faith in any one Article of Faith who culpably erreth in any other Next Concerning the necessity of an explicite or sufficiency of an implicite Faith Concerning explicit and implicite Faith 1. It is freely acknowledged by Catholicks that to some Articles of the Christian Faith an explicite or express Faith wherein the Article in its terms is particularly known and professed is necessary to all Christians that have the use of reason of what condition or calling soever But to how many Articles such Faith is necessary it is not easy punctually to determine 2. Catholicks teach that all Christians are obliged by what means soever afforded them to acquire an explicite Faith of all other Articles of Faith or Precepts of good Life which are any way either necessary or profitable to their Salvation so far as their capacities or callings do permit or also require them 3. That all Christians ought in general or implicitely to believe that whatever God hath revealed or the Church in her Definitions or Expositions of the Divine Revelations delivereth as matter of Faith and to be believed is to be believed and ought also to be ready explicitely to hold and profess whatever is at any time sufficiently proposed to them to be such And other implicite Faith than the
to the Catholick Faith as Heretical Princes for the Church hath as well need of using these her Privileges against Heretical Princes as Heathen otherwise the later may do her as much mischief as the former Next what is said here of calling Councils without such Princes consent I apply to the exercise of all those particulars which are allowed to be the Churches Rights and to have been exercised by her under Heathen Princes as in this Council assembled the making Decrees in points of Doctrine controverted and Canons for her Government The publishing and requiring obedience thereto from all her Subjects in whatever Princes Dominions and punishing with the Church Censures the Refractory § 22 And with these Church-Privileges and Practices not only as to Heathen but Heretical Princes Bishop Andrews Tort. Tort. p. 377. also seems well content Who in answer to Bellarmin saying the Authority alledged out of the New Testament to be given to Princes was to the Heathen who yet had no Primacy in Ecclesiasticals and therefore these places served nothing for proving such a Primacy grants neither Infidel Princes nor yet Christian if Heretical to have an Ecclesiastical Primacy over God's Church Primatum ad Reges infideles pertinere non probant these Texts Non sanc magis ad hos in novo quam ad Ahasuerum vel Nabuchodonosor in veteri Interim sit vel Infidelis sit vel Haereticus oretur pro co c. And Non id agitur ut Ecclesiae Persecutores Tiberii Caii Ecclesiae Gubernatores habeantur Tum demum vero Ecclesiae Gubernacula capessant cum conversi ad fidem fuerint fidem i. e. Christianam if Heathen Catholicam if Hereticks After him Mason De Ministerio Anglicano 3. l. 5. c. In case not only of Infidelity but of Heresy or yet if I mistake him not in any other eminent Defect of Sanctity denies to Princes at least the Exercise whatever remote Power he placeth in them of some branches of their Primacy Regibus saith he qui vel non sunt Christiani vel si Christiani non tamen orthodoxi vel si orthodoxi non tamen Sancti Primatus competit quidem sed secundum quid id est quoad authoritatem non quoad rectum plenum usum authoritatis quoad officium non quoad illustrem executionem officii None such therefore may execute any Ecclesiastical Primateship so as by vertue of it to do any thing against the Acts of the Clergy in Spirituals unless this Author seek some refuge in the Epithetes rectus plenus and illustris § 23 After the former Passages of Bishop Andrews and Mason See Dr. Hammond in his Answer to S. W. Schisme disarm'd p. 203. who to the Drs words Schisme p. 125. that the Canons of the Councils have mostly been set out and received their Authority by the Emperors replied That never was it heard that an Emperor claimed a negative voice in making the Canon of a Council valid which concerned matters purely Spiritual To which Dr. Hammond returns this For the appendage c I need not reply having never pretended nor seemed to pretend what he chargeth on me concerning the Emperors negative Voice in the Council what I pretended I spake out in plain words That the Canons have been mostly set out and received their Authority by the Emperors and this receiving their Authority is I suppose in order to their powerful Reception in their Dominions and this he acknowledgeth and so we are friends By Dr. Hammond's consent then A negative Voice the Prince hath not to reverse or contrary the Church Canons in Spiritual matters only thus he may be said to give Authority to them by causing a powerful reception of them in his Dominions Powerful i.e. by assisting the Church in the Execution of them with this coactive Power And elsewhere Answer to Schism disarmed p. 164. he grants in the Controversy of Erecting Metropoles That if the Prince exerciseth this Power so as to thwart known Canons and Customes of the Church this certainly is an abuse And afterwards saith It is invalid as doing wrong to another in those Priviledges he enjoys by the Canon § 24 Thus also Grotius Rivet Apol. discuss p. 70. well seen in the Imperial Rights not long before his death Imperatorum Regum aliquod esse officium etiam circa res Ecclesiae in confesso est At non tale quale in Saeculi negotiis ad tutandos non ad violandos Canones jus hoc comparaturs est Nam cum Principes filii sunt Ecclesiae non debent vi in matrem uti omne corpus Sociale jus habet quaedam constituendi quibus membra obligenter hoc jus etiam Ecclesiae competere apparet Act. 15.28 Heb. 13.17 Where he quotes Facundus saying of Martianus Cognovit ille quibus in causis uteretur Principis potestate in quibus exhiberet obedientiam Christiani And obedite Praepositis saith he etiam Regibus dictum § 25 I will conclude with the Sentiments of our two last most Gracious Sovereigns King James and King Charles the First in his Defence of the Right of Kings against Cardinal Perron p. 427 428. It is granted saith he That if a King shall command any thing directly contrary to God's Word and tending to the Subversion of the Church that Clericks in this case ought not only to dispense with Subjects for their Obedience but also expresly to forbid their obedience for it is always better to obey God than Man Howbeit in all other matters whereby the Glory and Majesty of God is not impeached it is the duty of Clericks to ply the people with wholsome Exhortations to constant obedience c. Therefore the Clergy are the Judges for Christ's Flock whatever Princes Subjects they be when the Prince commands any such thing which how it consists with another judgment of the Prince concerning the Doctrines of the Clergy whether these command any thing against God's Word a judgment not only discretive for himself but prescriptive also to his Subjects in prohibiting that no such Doctrine be taught to them by the Clergy I cannot divine unless there can be two ultimate Law-givers in the same matters over the same persons both whom delivering contrary things they may be obliged to obey Again a little before I grant saith he That it is for Divinity Schools to Judge How far the Power of the Keys doth stretch I grant again That Clericks both may and ought also to display the Colours and Ensigns of their Censures against Princes who violating their publick and solemn Oath The King speaks of Christian Princes Do raise and make open War against Jesus Christ he means in maintaining some Heresy and opposing his Church I grant yet again that in this case they need not admit Laicks Doth he not here also include Princes to be of their Council nor allow them any scope or liberty of Judgment yet all this doth not hinder Prince nor People from taking care of the preservation of their own
Heathen Emperors even against their frequent Edicts yet which could not then have been lawfully so used if any of these had encorached on Civil Rights in any of which Civil Rights the Heathen Prince might claim as much lawful Power as the Christian can And also which we find still continued by the Church under Christian Emperors without asking their leave to Decree such things or substituting their Decrees to their Authority or depending on their consent only with humbly desiring their assistance yet so as without it resolved to proceed in the Execution thereof as under Heathen of which we have many Experiments under the Christian Emperors when these Arian yet which things the Church could not lawfully have done were any of these entrenching upon the Princes Right now at least when Christian For Example the 6th Canon of Nice and 5th Canon of Constantinopolitan Council and 3d 4th 7th 17th Canon of Concil Sardic concerning the Subordinations and Appeals of Clergy would have been an usurpation of an unjust Authority if the Subordination of Episcopal Sees and Erecting of Patriarchs had belonged to the Prince When also we find them excluding Princes tho Christian and Catholick either from the judging in matters of Faith and from prohibiting here that any such Spiritual Food to use Bishop Andrews Expression Resp ad Apol. p. 332. should be set before their Subjects of which themselves first did not like the tast which surely is judging of the good or evil of such food or judging in meerly Ecclesiastical causes in any way of opposition or review of the Churches Decrees I mean the most supreme that may be had in it § 31 For these review the Canons mentioned but now and see that much noted Expostulation of St. Ambrose 2. l. Epist. 13. ad Valentin with the Emperor Valentinian presuming to examine Church Controversies and calling them before his Tribunal Quando audisti Clementissime Imperator in causa fidei Laicos de Episcopo judicasse Not Quando audisti imberbem necdum baptizatum ex matris arbitrio pendentem as Bishop Andrews Resp ad Apol. c. 1. p. 29. and others explain it but Quando auaisti Laicum applicable to any Secular Prince de Episcopo judicasse or if Bishop Andrews will dedisse idoneos cognitores i. e. if they such as Valentinian shall choose for idoneos if these chosen be not Bishops or Bishops of Valentinian's appointment and not his Canonical Superiors but then these Canonical Superiors are given for the Bishops Judges not by Vulentinian but by the Church But else who cannot see clearly that dare idoneos cognitores i. e. such as the Emperor thinks fit which Bishop Andrews pleads for as the Emperors right and ipse Imperator judicare which St. Ambrose denies comes all to one The same Father goes on Quis est qui abnuat in causa fidei in causa in-quam fidei Episcopos solere de Imperatoribus Christianis non Imperatores de Episcopis judicare Pater tuus vir Deo favente maturioris aevi dicebat Non est meum judicare inter Episcopos c. And thus St. Athanasius Ep. and Solitar vitam agent Expostulates with Constantius interposing as to the Churches Definitions about Arianisme and her Canons about judging and censuring of Bishops opposing such Bishops as he took for Enemies of the Divine Truth and countenancing those inferior Ecclesiastical Synods which he fancied to be in the right against the Superior and against the Canons Quando a condito aevo auditum est quod judicium Ecclesiae authoritatem suam ab Imperatore accepit aut quando unquam hoc a small number of Bishops joined with Constantius pro judicio agnitum est Plurimae ante-hac Synodi fuere multa judicia Ecclesiae habita sunt Sed neque Patres â—istiusmodi res Principi persuadere conati sunt nec Princeps se in rebus Ecclesiasticis curicsum praehuit And see his complaints following That he did abrogare Canones in decernendo Principem facere Episcoporum praesidere judiciis Ecclesiasticis which he calls there Abominatio Desolationis And the Reverend Hosius President in the Council of Nice writes to this Prince on the same manner Ibid. p. 456. Reformida diem Judicit ne te misceas Ecclesiasticis neque nobis in hoc genere praecipe sed potius ea a nobis disce Tibi Deus imperium commisit nobis quae sunt Ecclesiae concredidit neque igitur fas est nobis in terris imperium tenere neque tu thymiamatum sacrorum potestatem habes Imperator Nefas est enim as Theodosius see Conc. Ephesin writ to the 3d General Council when he sent Candidianus thither for the Preservation of Peace and Order but not ut cum quaestionibus controversiis quae circa fidei dogmata incidunt quicquam commune haberet qui Sanctissimorum Episcoporum Catalogo ascriptus non est illum Ecclesiastieis negotiis consultationibus sese immiscere § 32 Where note that the Contest of these Bishops with these Emperors is for their judging these Ecclesiastical matters where they had no power to judge not for judging them when having a lawful power not rightly for this later these Princes would easily have denyed as all secular Princes that oppose the Church do but could not so the former And who doth not see which is safer to trust the Bishop or Princes with the last Cognizance of Divine things And how much it concerns Christianity that Princes be not made as Bishop Andrews would have them Resp ad Bell. Apol. p. 332 the Discussers of the Clergy's Definitions whether contra legem Christi and the last Tasters of the Food prepared by the Pastors for Christ's Sheep that as this appears to them sweet or bitter good or bad so they may allow or forbid it to be ministred to their Subjects Constantius was the first of the Christian Emperors that assumed this pregustation and that he took for sweet and good proved very Poison to his Subjects and at last ended in Mahometanisme Mean-while no doubt but Princes may assist all the Churches Consults with their secular power may call them preside in them for keeping of Order restraining the Tumultuous and Refractory and seeing that particulars perform what the whole declares to be their duty as the only Supreme's there and elsewhere of all coactive Power This Right none can deny them Hitherto from § 14. I have collected and considered the Protestant Concessions in Confirmation of the Church's Rights in her Ecclesiastical judgments and other proceedings in pure Spirituals which are declared to be independent on and unrepeable by the secular power and I have given you greater store of them than at first I intended § 33 Now by these their Concessions one would think the door were shut fast enough against any pretended Reformation at any time entring into the Church by the secular Authority opposed to the Ecclesiastical Yet seeing that after this several pretentions are made and that not only