those Anathema's lawfull were they valid Or will he say those first Councils to which he professes assent usurped an Authority in this not of right belonging to them If those Anathema's were valid then the Councils had a just authority to oblige Christians to an internal belief of verities declared by them as the sence of Divine Revelation and this under the penalties of being separated from Christ And can any Authority but such as is infallible lay such an obligation upon Consciences under such a penalty But if those Anathema's were illegal and invalid then were the Fathers both of those Councils and of All others who still followed the same method not only impostors but most execrable Tyrants over the Souls of men 15. These Deductions surely are more effectual to demonstrate the Churches infallibility than any of his Quotations can be against it Here we have expresse Scripture and universal consent of Antiquity Nay here we have the concession of the more judicious Writers of the Church of England at least before their late restitution who seem to agree that in the Controversies between our Church and theirs they would certainly submit to a future lawful General Council Now could they lawfully make such a Promise and think such a Council could misguide them Therefore truly I cannot have the uncivility to judge that when one of your 39. Articles declares that some General Councils have err'd the meaning should be â— that any legal legitimate General Council has err'd but only som Councils that som Roman Catholics esteem to be General concerning which the Church of England is of another opinion And if this be the meaning the breach made by it may be curable 16. Now whereas the Doctor alleages as against this Point the concession of Baronius c. that Novatianism was hatch'd and continued two hundred years at Rome I cannot devise how to frame an Objection out of it Can no Church be Orthodox if Heretics rise and continue in the same City Is the English Church a Quaking Church because Quakers first began and still encrease at London As for Novatians at Rome he cannot deny but they were so far from being Members of the Roman Church that they were continually esteem'd Heretics and condemned by it 17. The like we say touching the Donatists Indeed his objecting the Arians has more appearance of reason and sense Ingemuit orbis c. The world says St. Hierom sadly groaned and was astonished to see it self on a sudden becom Arian that is after the Council of â—riminum But how was it Arian if it groaned c. for it could not be really Arian against its will But St. Hierom uses this expression because the great Council of Ariminum had seem'd to favour the Arian party against the Catholics And true it was that Catholic Bishops were indeed persecuted and many banish'd But not one of them chang'd their Profession of the Nicene Faith unlesse you will accuse Pope Liberius who for a while dissembled it and presently repented Besides the Canons at first made in that Council were perfectly Orthodox but afterwards by the Emperors Tyranny and subtilty of two or three Arian Bishops a Creed was composed wherein though the Nicene Faith was not sufficiently expressed Yet there was not one Article perfectly Arian but capable of a good sense to which may Catholic Bishops out of fear subscribed yet to nothing but what in their sense was true though defective in delivering all the truth but presently after being at liberty both themselves and all the rest renounced And after all there remained but three years of persecution for after that time the Arian Emperour Constantius dyed 18. Next concerning the objected Heresy of the Millenaries It is very unjust and a great irreverence in him to charge upon the Primitive Church the sayings of two Fathers and though one of them says All that were purely Orthodox that is such as he esteemed so because they were of his Opinion held that Doctrinâ— yet he thereby shews that his own Opinion was not universally embraced by the Church But the truth is there was a double Millenary opinion the one that interpreted the reign of Martyrs with Christ for a thousand years in base sensual pleasures banquets and women This was the Doctrine of the unclean Heretick Cerinthus as Eusebius and St. Augustin relate Against this St. Dionysius Bishop of Alexandria wrote an elegant Book as St. Hierom affirms And it is most deservedly detested by the Church But there was another Opinion that the Martyrs should reign a thousand years with Christ in all Spiritual delights and ravishing consolation in a blessed conversing with him And this Opinion might not unbecom Papias St. Ireneus and St. Iustin Martyr For St. Augustin and St. Hierom both professe themselves unwilling to censure it neither can the Doctor I believe shew that it was ever condemned by the Church 18. To his last Objection touching the communicating of Infants it is granted that in St. Augustin and Pope Innocent's time and many years after such was the common practice of the Church to communicate them Sacramentally but withal take notice it was onely in one species Again it is confessed that from that Text Nisi mandâ—caveritis carnem c. St. Augustin c. argue a necessity that Infants should participate of the flesh and blood of our Lord but this not Sacramentally but Spiritually by such a participation as may be had in Baptism This appears first From the constant Doctrine of St. Augustin c. the whole Church affirming that Baptism alone may suffice to the salvation of Infants 2. From his interpreting his own meaning in a Sermon quoted by St. Beda and Gratina His words are these None ought by any waies to doubt but that every Christian by being made a Member of Christ in Baptism thereby becomes partaker of the Boâ—y and Blood of our Lord and that he is not estranged from a Communion of that Bread and Chalice though being setled in the Vnity of Christs Body he should depart out of this World before he really eat of that Bread and drink of that Chalice For he is not deprived of the participation and benefit of the Sacrament whensoever that is found in him which is signified by the Sacrament 19. That therefore which the Church since and particularly the Council of Trent alter'd in this matter was nothing at all touching Belief For all Catholicks this day believe St. Augustin's Doctrine in that Point but onely an external practise of the Church And this was done out of a wonderful reverence to those Holy Mysteries which by frâ—quent Communions of Infants could not escape many irreverences and inconveniencies And many such Alterations even the English Church observes and justifies both in the administring of the Eucharist and Baptism too To conclude this matter For a further proof that these two instances about the Millenaâ—y Belief and Infant
easily misled Soulâ— should be instructed in their Duâ—ies both as Christians and Subjects by plain Catechisms and Instructions prudently and sufficiently with all plainnesse gather'd out of Scripture then that the Bible should be put into their hands a Book the tenth part whereof scarce concerns them to know and in which the several Points wherein they are concern'd are so dispersed in several places so variously and somtimes so obscurely and so dubiously expressed that all the learning and subtilty of Doctors since it was written till these daies have been exercised in enquiring comparing discussing several Texts and clearing the true Doctrine of them fit for the conception of vulgar capacities The whole Direction necessary to govern Pastors in their permiting others to read the Holy Scriptureâ— is fully and excellently containd in that on Text of the Second Epistle of St. Peter 3. 16. Wherein the Epistles of St. Paul there are certain things hard to be understood which the unlearned and unstable pervert as also the other Scriptures to their own perdition Two sorts of Reaâ—ers are here plainly forbidden by the Apostle for certainly none oâ— them who we know are apt to pervert the Scriptures should be permitted to read them Consider then how far these two words reach unlearned and unstable I doubt to ninety nine of every hundred in England Which if admitted not above one in a hundred were good discipline observ'd would be allowed to read the Bible Nor can it be Objected as usually Protestants do that the Scriptures are safely clear to every one in Fundamentals and mistakable onely in Points of lesser consequence since the very Text saies they are both hard to be understood and pervertible to the perdition of their Readers and if such Points as import Salvation or Damnation be not Fundamental I 'm utterly ignorant of the meaning of that word Let then the Learned and the steâ—dy Christian read and study and meditate thâ— Bible as often and as long as he will every Catholic will commend him but by no means should that liberty be given to the unlearned and unstable lest the Scripture it self condemn it as a boldnesse that may endanger their eternal Salvation And 't is observeable in King Henry the 8 th who after he had caused the English Bible to be publish't so as to be read by all without any restraint was forc't again after three years experience wherein he saw the many strange and horrid opinions rising among the ignorant people by occasion thereof by a new Act of Parliament to abridge the liberty formerly granted and to prohiâ—it upon the penalty of a months Imprisonment toties quoties that any Woman Husbandman Artificer Yeoman Servingman Apprentice or Iourny-man Labourer c. should read them to themselves or to others privatly or openly See Stat. 34 35. Hen. 8. 1. Because saith the Preface of that Statue his Highness perceived that a great multitude of his Subjects most especially of the lower sort had so abused the Scriptures that they had thereby grown and increased in diverse naughtie and erroneous Opinions and by occasion thereof fallen into great Divisions and Dissentions among themselves And if you say the Opinions the King calls here erroneous were the Protestant Doctrines discovered by the Vulgar from the new light of the Scriptures you may see the very Opinions as the Bishops collected them in Fox pag. 1136. un-ownable by any sober Protestant or Christian. A thing perhaps not unworthy the serious consideration of the present Governors who have seen the like effects in these daies 5. But as for other Lay-persons of better judgement and capacities and of whose submission to the Churches Authority and aversion from Novelties sufficient proofs can be given our Ecclesiastical Governors are easily enough entreated yea they are well enough enclin'd to exhort them to read the Scriptures themselves in their vulgar Tongues and are forward to assist them in explaining difficulties and resolving doubts that may occurr 6. And now let Doctor Pierce speak his Conscience if he dare do it Is not this way of managing the Consciences of Christs Flock and this prudent dispensing of Scripture very desireable yea actually in their hearts here in England that it may be in practise among them But it is now too late Their first Reformers found no expedient so effectual to call followers to them out of God's Church as by wastfully powring this Treasure into their hands and accusing the Church for not doing so not fore-seeing or not caring if in future times that which was an instrument of their Schism from the true Church would be far more effectual to multiply Schisms from their false one For the making an ill use of Scripture by ignorant or passionate Laicks is not altogether so certain or probable to follow in the Catholic Church where men are bred up in a belief and most necessary Duty of Submission even of their minds to her Authority for the delivering of the only true sence of Scripture Whereas in such Churches as this in which not any one Person ever was or can be perswaded that the sence of Scripture given by them can challenge an internal assent from any or that it may not without sin be contradicted to give the Scripture indefinitly to all who can read or are willing to hear it read without a Guide to tell them the true sense which they are bound to believe is to invite them to ascend into Moses Chair which such Reformer's themselves have made empty and vacant for them 7. The second Part of this pretended Novelty concerns Public Praying in an unknown tongue which says he may be fetcht indeed as far as from Gregory the Great that is ever since this Nation was Christian But is as scandalously opposite to the plain sence of Scriptures as if it were done in a meer despight to 1. Cor. 14. 13. c. And besides Origen it is confess'd by Aquinas and Lyra that in the Primitive times the public Service of the Church was in the common Language too And as the Christians of Dalmatia Habassia c. and all Reformed parts of Christendom have God's service in their vulgar tongues so hath it been in divers places by approbation first had from the Pope himself 8. I will acknowledge to Dâ—ctor Pierce that this is the only Point of Novelty as he calls it of which he discourses sensibly and as it were to the purpose But withall I must tell him it is because he mistakes our Churches meaning For he charges the Catholic Religion as if one of its positions were That Gods publick Service ought to be in an unknown Tongue or as if it forbad people to understand it And truly if it were so we could never hope to be reconciled with that passage of Scripture out of St. Paul 1 Cor. 14. 13 c. But all this is a pure mis-understanding Therefore I desire him to permit himself for once to be informed how the
be a sin so unpardonable that no ignorance unless supposed such as is invincible which I fear much fewer then is ordinarily imagined of those who have any liberal Education can pretend to in that great evidence and light which they have of the continued succession unity of Doctrine perfect obedience to their spiritual Superiours penances and retirements from the world and several other signal marks of the One Holy Catholick Apostolick Church no ignorance I say no surreption provocation c. can excuse it Some may be more deeply guilty and obnoxious to a heavier damnation then others as Ring-leaders more then followers but damnation is by the Fathers generally denounced as the portion of all 4. The true Reason whereof may be deduced from the example of all other Governments whatsoever The greatest offence a Subject can commit against Monarchy is an actual attempt or rather the attempt executed by which Monarchy is disolved Inwardly to condemn the Laws of such a Government to entertain Principles which if put in practise would withdraw Subjects from their due Obedience is an offence of an high nature but the actual cantonising of a Kingdom and the raising in it Courts or Iudicatories independent on and opposite to the Common Tribunal of the Country is the utmost of all crimes both the Seducers and Seduced are not only deprived of the priviledges belonging to good Subjects but pursued by Arms as the worst of all enemies 5. It is so in God's Church The main thing our Creed teaches us to believe of it is its unity without which it is not a Church Now if Vnity then Order then Subordination of Governours c. what therefore is the great sin against this fundamental constitution of the Church but Schism a dissolving the Communion and connexion that the members of this great Body have among themselves and with relation to the whole We all willingly acknowledge that the great sin of the Synagogue the sin that fill'd up the measurâ— of the crimes of the Iews was their murdering our Lord. Now sayes St. Chrysostom We shall not merit and incurâ—d less cruel punishment if we divide the unity and plenituâ— of the Church the mystical Body of our Lord then those have done which pierced mangled and tore his own Body And the very like expression hath St. Cyprian 6. There are very few Heresies that is only such Errors as are formally destructive to those very few verities or Articles of Faith without an explicite belief whereof no man can be saved which do in themselves simply as false opinions universally destroy Salvation Indeed if they have the formality of Heresie joyned to them and be maintained with a knowledge that they are contrary to the sence and authority of the Church then they have involved in them something of Schism or at least they are in an immediate disposition to Schism and in that regard all Heresies though in Points of themselves less important are damnative But Schism alone though there be no Heresie joyned with it immediately divides from the Body of Christ and consequently from Christ himself 7. But may not ignorance excuse the guilt of Schism No on the contrary in some regard it aggravates it For though Pride and Malice be far greater in the Leading Schismaticks persons of wit and learning yet ignorant souls and ideots seem more to contradict human reason because the more ignorant they ought to know they are and being confessedly no Pastors the more ought they to submit their judgments to Authority and consequently the preferring their own conduct or the conduct and direction of particular men or Churches before the universal Authority of the Church the excommunicating as it were the whole Church of God the esteeming all Christians both Pastors and Flocks as Heathens and Publicans is a presumption so contrary to human nature and reason that their want of learning is that which will most condemn them I speak not now of persons absolutely ideots who scarce know there are any other Pastors or any other Church then their own who pretend not at all to pass their judgements on other Religions but know only what their Pastors teach them having no ability by reason of their condition to examine Scriptures and Churches For such no doubt may by their simplicity and absolute invincible ignorance escape the malignity of Schism But I speak of inferiour Tradesmen of Gentlemen and Gentlewomen who have a capacity of being rightly instructed and better informed of that spiritual authority to which they owe their subjection and yet who by their own perversness become troubleâ— of the Church and who because they caâ— read the Scriptures take upon them to judge of the sence of them both for themselves and their Pastors c. Such as these no doubt have drunk in the very gall of Schism by usurping an authority which express Scripture sayes belongs only to Pastors 8. Some learned persons particularly Doctor Steward attribute much to the temper of the English Church which he sayes is like St. Cyprians Neminem condemantes aut a communione separantes and this alone they suppose will exempt Protestants as it did St. Cyprian from the imputation and penalty of Schism to which other violent Calvinistical Congregations are more obnoxious But the case is not the same This indeed did exempt St. Cyprian because as St. Augustin sayes the Church had not then decided the dispute to whose decision St. Cyprian would certainly have submitted The case of Protestants is evidently different If a Province in England had withdrawn it self from the publick civil authority would this excuse serve them to say We do not intend to quarrel with those that continue in obedience to the King we mean neither him nor them any harm they shall be welcom to come among us if they will we will be good friends we will not meddle with their doings But we will be govern'd only by our own Laws and Magistrates c I believe not Their civility in their rebellion will not change the Title of their crime nor free them from the punishment due to it it may perhaps qualifie the Princes resentment but the civillest Treason is Treason 9. Being to examine the Doctor 's Plea touching the Point of Schism I thought requisite to premise this consideration of its heynousness that both he and my self also should consider it as the most important of all other in which the least mistake will prove mortal I will add a bold word and undertake to justifie it Though it were far more probable that the Catholick Church had been guilty of Innovation in all the Points mentioned by the Doctor yet since by the Protestants confession those Points are not fundamental their voluntary separating themselves from her Communion will be in God's esteem very Schism CHAP. XX. How the Preacher vainly endeavours to excuse his Church from Schism Of the Subordination of Church Governors and Synods The breach of their Subordination is the
cause of all dis-unions and Schisms The unappealable Authority of general Councils acknowledged by Antiquity 1. IN this point of Schism to the end the Doctor may clear Protestants and lay the weight of so great a crime on the Catholick Church he argues thus Since besides corruptions in practice which yet alone cannot justify separation there were in the Roman Church so many corruptions in Doctrine likewise intrenching on Fundamentals the Schism could not be on the Chruch of Englands side which was obliged to separate so just a cause being given but on theirs who gave the cause of the separation Now that particular Nations have a power to purge themselves from corruptions without leave from the See of Rome appears 1. By the concession of the most learned Popish Writers 2. From the ancient practise of the Kings of England who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Likewise from the Codes and Novels of Justinian the capitulare of Charlemagne and the endeavours of two late Emperours 4. From the examples of the Kings of Juda. He concludes that had the Pope been content with his Primacy of Order they would never have cast off the yoke which never had been put upon their necks whence appears sayes he that the Vsurper made the Schism This is the substance of his Discourse 2. In answering this I will proceed according to this method 1. I will shew out of Antiquity from the example of all orderly Governments from evident reason c. what obedience every Christian is obliged to perform to Church Governors in the obstinate refusal of which consists Schism 2. I will apply this to the present controversie between the English and Roman Church I will consider the validity of his allegations and leave it to any indifferent mans conscience to judge whether they are sufficient to justifie the separation 3. Touching the first Point I take it for granted that we both agree that our Lord has placed in his Church Ecclesiastical Governours to continue by a legitimate succession to the end of the world And that the exercise of their Authority consists partly in proposing Doctrines to be believed partly in making Laws for Discipline and Order And that the Doctrines are to be no other then such as either are expresly or at least in their immediate necessary Principles contained in Divine Revelation no innovation no change must be in them whereas orders for Discipline may according to the prudence of the Church sometimes admit alteration Likewise I believe we agree that this lawful Authority of Church Governours or Bishops may be differently exercised that is either by their single persons or in conjunction with others meeting in Synods Diocesan Provincial National Patriarkical and Oecumenical The Authority of which Synods is by degrees respectively encreased according to the quality of them the lowest degree among these being Diocesan and the Supream unappealable authority being in Oecumenical Synods To deny this in gross is to make them ridiculous Conventicles and the more plenary they are the more dangerous and destructive of unity will they be if they may be repealed by others less plenary 4. Thus far we agree but when we come to a precise declaration of the quality of that Authority by both sides agreed on in the general here we begin to differ wherefore to the end indifferent Readers may be enabled distinctly to view and judge on which side Justice and Truth lies I will besides what has already been said of infallibility plainly set down the Catholick Doctrine concerning this matter with the exceptions which the most learned Controvertists of the English Church have interposed against it 5. There is in St. Clements Constitutions a saying that to every Bishop is entrusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Episcopal Office Vniversally In like manner St. Cyprian says Episcopatus unus est cujus a singulis in solidum pars tenetur The Episcopal Office is but one of which every Bishop holds his portion in common The meaning of which speeches is not that every particular Bishop is in regard of his Jurisdiction an Oecumenical Bishop But since the Church in general is truly and perfectly one Body each Bishop in it is so to administer his Charge as that he must have an eye to the whole Dioceses and Provinces c. are not to be esteem'd as so many Secular Principalities independent and absolute which can publish Declarations and Laws without any regard to their Neighbours profit or liking It is not so in the Church But every Bishop in executing his Episcopal Office ought much more to be sollicitous of the general Vnity Peace and Edification of the whole Church than of his own Diocese So that if any Law Custom or Doctrine in it be discordant from but especially if it condemn what is by Law in force in the Province Patriarchat or much more the Vniversal Church such a Law ought not to be made or being made ought to be Repealed 6. As for the Authority of Bishops in Synods particularly in declaring Doctrines for in that we are at present principally concern'd Such Authority may be conceived to extend it self either to the notout-ward-contra-Profession only or to the inward assent c. Between which two there is a great difference 7. The common received Catholick Doctrine teacheth that whereas in General Councils the only Tribunal which is by all acknowledg'd to be infallible there may be either 1. A Declaration of Traditionary Doctrines which formerly before such Declaration did not evidently and â—niversally appear to be Traditionary 2. Or a Decision of Debates about clear and immediate Consequences of such Doctrines In both these the Church is infallible Infallible I say not to enlarge Disputes beyond the present exigence at least in all points any way necessary to our Salvation and this grounded upon those sure Promises of our Lord made to these Guides of his Church mentioned before Cap. 9. 11 12. And hence such both Declarations and Decisions are to be not only not contradicted but submitted to by an internal assent the undiscover'd refusal of which assent though it doth not render the refusers Hereticks in the judgement of the Church as upon contradiction or refusal of assent would for Ecclesia non judicat de internis Yet since such Declarations and Decisions are alwayes attended either with express or at least imply'd Anathemas to contrary Doctrines the contrary internal Judgments are Heretical 8. Of the acknowledged Infallibility of the Representative Church in Declarations of Traditionary Doctrines we have sufficient Testimonies from Antiquity St. Athanasius quoted also by St. Epiphanius professes That he wonders how any one dares move a question touching matters defined in the Nicen Council since the Decrees of such Councils cannot be changed without errour Therefore they are unalterable and in our sense infallible Nor can there be any doubt but those matters defin'd were Ancient and Traditionary Doctrines And St. Augustin sayes The last Iudgment of the Church is
When there are many Popes the Church has many Heads When the Pope is Heritical the Church has such a Head as makes her deserve to be beheâ—ded Whatever advantage the Doctor expects from such a Discourse as this it must flow from a childish Cavil upon the word Head and whatever consequences he here draws from thence against the Pope may as well be applyed to all kind of Governors whether Ecclesiastical or Civil For they are all Heads within their Precincts A King is the Head of his Kingdom and a Bishop of his Diocesse When we call therefore the Pope Head of the Church we mean that among all Governors thereof he is the Supream in the sense before declared He is a Head but not so as Christ is in respect of his Mystical body who by his Spirit internally quickens and directs it The Pope is only an external ministerial visible Head and as it were Root of Vnity and Government All this no question the Doctor knew before to be our meaning and by consequence he knew that his inferences from thence were pitifully pedantic insignificant though many of his Court-hearers and Country-readers perhaps wonder there can remain a Papist in England unconverted after such a Sermon has been publish'd 15. When there is no Pope says the Preacher the Church wants a Head It is granted For sure he does not think it is a part of our Faith to believe Popes are immortal But yet for all that the Papacy is immortal The Government is not dissolv'd Succession is not interrupted It is a Maxim in our Law that Kings dye not that is the Regal Authority lives though Kings in their particular persons dye Nor is there any substantial difference as to this point between hereditary and elective Monarchy And in this sense we may say that Popes dy not nor Bishops Partly because when a Bishop or the Pope dys at least his Jurisdiction remains in the Chapter or Body of Electors Hence it is that in St. Cyprian we read Epistles of the Roman Clergy exercising authority beyond the Diocese of Româ— But principally because when an Ecclesiastical Superior dyes there remains by Christs Ordination a vis generativa or virtue in the Church to constitute another in his place and so to continue the Government There has been oft times a long vacancy in the Apostolic See as well as in Dioceses and Kingdoms After the death of Pope Fabian before there were any Christian Emperors the See was vacant for above a years space yet neither did St. Irenâ—us Optatus Epiphanius or St. Augustin when they objected the chain of Succession in St. Peters Chair esteem that thereby the Chain had been broken neither did any old Hereticks make use of such an argument to invalidate the Popes authority 16. But what shall we say to the Doctors next inference in a case of Schism when there are many Popes then says he the Church is become a Monster with many Heads But he is deceived As when after the death of a King several pretenders to the Crown appear there is still by right but one legitimate Successor all the rest are Rebels and Tyrants It is so in the Papacy In that case St. Cyprians Rule holds If the Church be with Novatian it was not with Cornelius who by a lawful Ordination succeeded Fabian Novatian therefore is not in the Church nor can be esteemed a Bishop of Rome Or if it be uncertain to which of them the right pertains so that some Nations adhere to one Head others to another it is a great calamity but yet the Church remains though wounded yet not wounded to death A General Council cures all 17. If the Pope according to Doctor Pierce his supposition should prove an Heretic he infers very improperly that the Church haâ— such a Head as makes her deserve to be beheaded For in that case the Pope is so far from remaining a Head that he is not so much as a Member of the Church but is deprived not only of the Administration but also the Communion of the Church as other Heretical Bishops are So that then there is a pure vacancy I shall not be so severe as to take notice of the unhansom not to say unmannerly terms the Doctor uses in expressing the last branch of this Objection 18. Thus much concerning the Doctors first pretended Novelty of the Roman Church the Popes primacy Now whether my asserting that Primacy or his denying it to be a Novelty and whether his proofs or mine are more concluding I leave to the Readers consciences He will excuse my dilating on this Point because therein I follow his own example for he tels his Majesty He has spoken most at large of the Popes supremacy and his reasons given for such Largenesse shall be mine too though I believe we shall have different meanings yet without equivocation even when we deliver our reasons in the same words For i. I also acknowledg the Popes supremacy to be the chief if not only hinge on which does hang the stress of more than Papal the Ecclesiastical Fabrick as being the Cement of the Churches unity 2. Because it is a point wherin say I likewise the Honor and safety of his Majesties Dominions are most concerned His meaning is that no danger is to be apprehended for England but only from that Point I am sure on the contrary that whilst such a Primacy purely spiritual was acknowledged in England the Church here was never torn in pieces with Schisms nor poyson'd with Heresies The Throne was never in the least danger upon that account never was a Sword drawn for or against it Some few little more than Paper-quarrels hapned between the English and Roman Court about matters not of Religion but outward Interests in which generally the Pope had the worst at last But the Honor and Safety of these Dominions were far from being prejudiced The Kings of France always have been and stil continu as jealous and tender of their temporal Regalities as ever any Princes were yet they account it one of the most sparkling Jewels of their Crown that they call themselves the eldest and most devoted Sons of the Catholic Church The acknowledging the Spiritual Primacy of the chief Pastor they find a greater honor and defence to them than many Armies would be because it preserves peace and unity in that Kingdom not by the terror of Swords drawn and Muskets charged in their Subjects faces but by subduing their minds and captivating their consciences to Faith and Obedience And let Doctor Pierce be assured without a Spiritual Authority which may have influence on the hearts of Christian Subjects all their preaching and Laws too will prove but shaking Bulwarks for supporting Monarchy 19. But we must not yet leave this passage without considering it a little better He saith That in the point of the Popes Supremacy of Iurisdiction the honor and safety of his Majesties Dominions are most concern'd his
Supremacy began with St. Peter his words are Among the Apostles themselves there was one chief that had chief authority over the rest to the end Schisms might be compounded And this he quotes from Calvin who said The twelve Apostles had one among them to govern the rest 26. I will now produce two who will give this whole Cause to the Pope The first is the so fam'd Melancthoâ— who writes thus As certain Bishops preside â—ver particular Churches so the Bishop of Rome is President over all Bishops And this Canonical policy no wise man as I think does or ought to disallow c. For the Monarchy of the Bishop of Rome is in my judgement profitable to this end that consent of Doctrine may be retain'd Wherfore an agreement may easily be established in this Article of the Popes Supremacy if other Articles could be agreed upon The other witnesse is learned Doctor Covel the Defender of Mr. Hooker he having shew'd the Necessity of setting up one above the rest in God's Church to suppresse the Seeds of Dissention c. thus applies it against the Puritans If this were the principal means to prevent Schisms and Dissentions in the Pâ—imitive Church when the graces of God were more abundant and eminent then now they are Nâ—y if twelve Apostles were not like to agree except there had been one chief among them For saith Hierom Among the twelve one was therefore chosen that a chief being appointed occasion of Schism might be prevenâ—ed how can they think that equality would keep all the Pastors in the World in peace and unity For in all Societies Authority which cannot be where all are equal must procure unity and obedience He adds further The Church without such an Authority should be in a far worse case then the meanest Common-wealth nay almost then a Den of Theives if it were left dâ—stitute of means either to convince Heresies or to suppresse them yea though there were neither help nor assistance of the Christian Magistrate Thus Dr. Pierce may see how these his own Primitive Reformers either joyn with us in this Point of Primacy or however they oppose him in calling it a Novelty begun by Pope Boniface the third CHAP. IX Of the Churches Infallibility The necessity thereof that she may be a certain Guide to Salvation And the grounds whereupon She claims it 1. THe Second pretended Novelty of Catholick Doctrine is the Infallibility of the Church called by the Preacher The Paâ—â—adium of the Conclave and derived from the Schollars of Marcus in Irenaeus or from the Gnosticks in Epiphanius Against which Infallibility his unanswerable Arguments are 1. Infallibility is one of Gods incommunicable Attributes 2. The Church not being omniscient must therefore be ignorant in part and consequently may fall into Error 3. It is confess'd by the great Champions of the Papacy that the Heresie of the Novatians was hatch'd in Rome and continued there almost two hundred years 4. Besides Arianism that over-spread the Church she was infected with the Heresie of the Chyliasts being deceived by Papias which Heresie found no contradiâ—â—â—â— for some Ages 5. Yea the whole Church in the opinion of St. Augustin and Pope Innocent during the space of six hundred years according to Maldonaâ— thought the Sacrament of the Eucharist necessary to Infants yet the Council of Trent is of a contrary mind 2. In order to the answering of this Discoâ—rse he will sure acknowledge that all Sect of Christianity agree in this that each of them has both a Rule of their Faith and a 〈◊〉 also But in both these there is difference among them To the Presbyterians Independents Anabaptists Quakers Socinians c. the only Rule is the Holy Scripture But both Catholicks and English Protestants though they acknowledge Divine Revelations to be their only Rule yet they admit certain universally received Traditions besides expresse Scripture 3. But as for the Guide from which we are to learn the true sense of this Rule the difference among the said Sects is far greater and more irreconcilable The Socinians will have Scripture interpreted onely by private reason a Guide evidently fallible and therefore not to be imposed on others The Independents Anabaptists Quakers and Presbyterians too pretend to an Infallible Guide Gods Holy Spirit but with this difference that the Independents Anabaptists and Quakers rationally acknowledge that this Guide is only to direct those that have it and perceive they have it but cannot oblige other men that have it not nor can be sure they have it Whereas the Presbyterians by an unexampled Tyranny at least in France do oblige themselves and their Posterity to a Profession that by a Divine Illumination they are taught to distinguish Canonicâ—l Books of Scripture from Apocriphal and by the same Guide to justifie all the Doctrines by which they dissent from all others And moreover by a most senslesse inhumanity will impose a necessity on all others to belie their own Consciences and acknowledge the same Guide though they have never wrought any Miracles which certainly are necessary to oblige others to believe and follow the internal Guidance of that Spirit to which they pretend 4. As for Dr. Pierce and the generality of English Protestants I speak of them now as hitherto they have bin for what they must be hereafter neither they nor I know a special Guide of theirs beyond Reason and Spirit for the finding out the sense of Scripture and judging of Traditions received by them is the Primitive Church or foure first General Councils But since those ancient Fathers are now past speaking and their Writings are as obnoxious to disputes as the Scriptures themselves a speaking Judge of the sense of all these I suppose is their Ecclesiastical Synods or Bishops when Synods are dissolved but principally those that are to make and determine the sense of Acts of Parliament And upon these grounds they finde themselves obliged to behave themselves differently to several adversaries For against Sects that went out from them they use the help of Catholick weapons the Authority of the Chuâ—ch Councils c. But against Catholics they renouncing the Authority of the present Church in her Supremest Councils of convening which the times are capable and in the interval of Councils in the major part of the Governours thereof united with him whom themselves acknowledge the prime Patriark will make use of a kind of private spirit or reason or the judgment of a most inconsiderable number of Church-Governâ—rs going against the whole Body of the Catholick Church and their chief Pastor but this as to assent only where it likes them and so will be their own selves Judges of what is the sense of Councils Fathers Scriptures and all And great difficultie they often find how to avoid being accounted Papists when they speak to Sectaries and being even Fanaticks when they Dispute with Roman Catholicks And truly the Doctors whole Sermon is in effect meerly Fanatick
For though he florish with Greek and Latinâ—quotations of Fathers joynd to Scripture which they do not yet since there is no visible Judge talk'd of in it but himself that is able to speak What is this but private spirit having little measure of the gift of Tongues more than Quakers have So that let them preach as much as they will the result of all Dispute between them and us must come to this Whether their last speaking Iudge in England or ours in the whole Catholic Church deserves better to be believ'd and rely'd on 5. It cannot be deny'd but that there is somthing of Truth in all these Sects The Guide which each of them respectively layes claim to is a justifiable Guide though being alone not sufficient For 1. To exclude Reason from guiding us would be to become Beasts 2. To exclude Gods Spirit from directing us would be to cease being Christians 3. To renounce the Testimony of Antiquity and Authority of General Primitive Councils would be an arrogant temerity unpardonable 4. And last of all to deny a judging determining power to the present visible Governors I mean those Governors and Synods which are Superior in respect of all other Governors or Synods Inferior would be to make all Heresies and Schisms justifiable Therefore not any of these partial Guides must be neglected Yet unlesse they all concur that which we take to be Reason and Inspiration and the sense of the Primitive Church may deceive and mis-guide us 6. Now it is only the Roman Catholic Church whose enâ—â—re Guidance proceedâ— from all these and the effect of which Guidance in full satisfaction to each mans Soul and universal peace in Gods Church which effects cannot possibly flow but from a complication of all these Guides Roman Catholics admit Reason to judge of the sense of Scripture as the Socinians do but they give due bounds to Reason nay they silence it quite when it would presume to judge of incomprehensible Mysteries and reject them because Philosophy cannot comprehend them When Reason has found out the sense of Scripture they with the Presbyterians and even Fanatics acknowledge it is Divine Inspiration that moves the Soul to assent thereto and embrace the verities contained in Scripture directing their actions accordingly But because the Devil can transform himself into an Angel of Light neither can there be any Guide more dangerous then false Inspirations they conclude that all such pretended Inspirations are indeed Diabolical Suggestions which are prejudicial to Honesty Virtue Piety and the common Rules of Obedience both Spiritual and Civil All Inspirations which which incite private uncommission'd persons to reform either Churches or State all that nourish Factions or Commotions in the Common-wealth All that beget Pride and an opinion of self-sufficiency or an humor of censuring others especially Superiors In a word whensoever the spirit of single Prophets refuse to be subject to the community of the Prophets that is Church Governors such Inspirations in Catholic Religion are rejected detested and sent back to the Infernal Father of them 7. Moreover Roman Catholics do willingly and confidently appeal to the Primitive Church the four first General Councils and the holy Fathers But universal experience demonstrating it impossible that any writing can end a Debate between multitudes of persons interessed and therefore not impartial or indifferent their last recourse is to the present visible Church which cannot declare her sense to us in any other way then as she is represented by her Pastors out of all Nations that is by a General Council All Catholics submiting to this Council not their tongues only but also their judgments by following the Church thus with humility shew that they are guided both by Reason Inspiration and Examples of Primitive Fathers Hence St. Austin sayes We receive the Holy Spirit if we love the Church if we rejoice in the name of Catholics and in the Catholic Faith And elsewhere Contra rationem nemo sobrius c. No sober man will admit an opinion against Reason no Christian against Scriptures no lover of peace and unity against the Church And this only is the Guide that we say and presently will demonstrate to be infallible 8. Now that the final Decision of all Controversies in Faith can only be expected from such a Guide and consequently that all Christians under pain of damnation are obliged never to contradict this Guide and alwaies to assent when it requires we are taught not by Reason only but God himself also and this in the Law of Moses The whole Nation of the Iews saith St. Augustin was as it were one great Prophet the policie of their Church was the Scheme of the Christian to the twelve Princes of their Families answer'd the twelve Apostles to the Seventy Elders the Seventy Disciples to the several Courts of Judgement our Ecclesiastical Synods to the great Sanhedrim a general Council and to the High Priest our Supreme Pastor Now for our present purpose the Ordinance that God made in the Jewish Church for deciding Controversies about the Law ran thus If there arise a matter too hard for thee in judgement c. that is as we find in 2 Chron. 19. 8. between blood and blood between Law and Commandment Statutes and Iudgements then shalt thou arise and get thee into the place which the Lord thy God shall chuse And thou shalt come to the Priests and Levites and to the Iudge that shall be in those dayes and enquire and they shall shew thee the sentence of Iudgement and thou shalt do according to the sentence which they shall shew thee c. Thou shalt not decline from the sentence to the right hand or to the left The man that will do presumptuously and will not hearken to the Priest or unto the Iudge even that man shall die and thou shalt put away the evil from Israel Upon those words in this passage unto the Iudge that shall be in those daies Ainsworth out of the Rabbins observes that if the high Synedrion had determin'd of a matter after another Synedrion rose up which upon Reasons seeming good unto them disannulled the former Sentence then it was disannull'd and Sentence passed according as seemed good to those later So that the present Authority was alwaies to take place and no Appeals to be made from it For if any Disputes against the Sentence of living speaking Iudges upon any pretence whatsoever either of a private exposition of the Law or the Authority of preceding Rabbies were allow'd there would never want Contentions and Schisms in the Synagogue And observe that in this obedience was implyed an assent or submission of Judgment For otherwise it would be against Conscience in case the party continued in a contrary opinion of the sense of the Law It is just so and alwaies has been so in the Catholic Church The present Superiors living and speaking must conclude all Controversies their Interpretation of Scripture and Fathers
their Testimony of Tradition must more then put to silence all contradiction of particular Persons or Churches it must also subdue their minds to an assent and this under the Penalty of an Anathema or cutting off from the Body of Christ which answers to a Civil death in the Law 9. If then an Obedience so indispensable was required to Legal Iudges who might possibly give a wrong sentence How securâ—ly may we submit our judgements to the Supream Tribunal of the Church And how justly will an Anathema be inflicted on all gainsayers of an Authority that we are assured shall never mislead us And the grounds of this assurance which the Preacher is not yet perswaded of are now to be discoverd 10. The true grounds of the Churcheâ— Infallibility are the words of Truth the Infallibility of the promises of Christ the Eternal wisdom of the Father These Promises are the true Palladium not of the Conclave but of the Vniversal Church Nor do we think Doctor Pierce such an Vlisses as to apprehend he can steal it away 11. We do not deny however that Infallibility and Omniscience are as he saies incommunicable Attributes of God It is God alone to whose Nature either lying or being deceived are essentially contrary because he is essentially immutable as in his Being so in his Vnderstanding and Will Yet the immutable God can preserve mutable Creatures from actual mutation God who is absolutely Omniscient can teach a rational Creature 〈◊〉 Truths necessary or expedient to be known So that though a man have much ignorance yet he may be in a sort omniscient within a determinate Sphere he may be exempted from ignorance or error in teaching such special verities as God will have him know and has promised he shall faithfully teach others Our Saviour as man was certainly infallible and as far as was requisite omniscient too So were the Apostles likewise whose writings Protestants acknowledge both to be infallible and to contain all Truth necessary to Salvation Good Doctor do you think it a contradiction that God should bestow an infallibility as to some things on a Creature What did our Saviour give St. Peter when he said I have prayed for thee that thy Faith fail not Thus the Doctor may see what a trifling Discourse he has made against Gods Church 12. Now the infallible promises of our Lord to his Church by vertue of which she has alwaies been believed to be in our sense infallible follow At least as many of them as may suffice for the present purpose 1. Our Saviour has promised his Apostles That he would be present with them alwaies to the end of the World Therefore since not any of them out-liv'd that age this infallible promise must be made good to their Successors 2. He has promised that When two or three of them meet together in his Name he will be in the midst of them Surely to direct them Therefore much more when the whole Church is representatively assembled about his businesse onely 3. He has promised that he will lead his Church into all Truth at least all that is necessary or but expedient for them to know 4. He has promised that Against his Church built upon St. Peter the Gates of Hell that is Heresie say the Fathers shall not prevail Therefore it shall be infallibly free from Heresie 5. He has commanded that Whoever shall not obey his Church shall be cut off from his Body as a Heathen and a Publican Therefore Anathema's pronounced by his Church are valid Our Lord indeed speaks of Decisions made by a particular Church in quarrels among Brethren Therefore if Disobedience to such Decisions be so grievously punished what punishment may we suppose attends such as are disobedient to Decisions of the Universal Church call'd by the Apostle The Pillar and ground of Truth made for the composing of publick Debates about the common Faith 6. To conclude the belief of the Churches Vnity is an unchangable Article of our â—reed Therefore certainly the onely effectual mean to preserve Unity which is an un-appealable and infallible Authority shall never be wanting in the Church 13. All these Texts and Prmises we by the example of the Holy Fathers and Authority of Tradition produce as firm Grounds of an Infallibility in the Universal Church representative which has an influence over the Souls of menâ— requiring much more than an external submission which yet is all that Protestants will allow to the most authentic general Councils We hope now Doctor Pierce will not fly to Mr. Chillingworths miserable shift and say that all these Promises are only conditional and depending on the piety of Church-governors For this is contrary to the assertion of all Antiquity which from these Promises argues invincibly against all Heretics and Schismatics who might otherwise on Mr. Chillingworths ground alledge as the Donatists did that the Church by the sins of some had lost all her Authority and that Gods spirit was transplanted from her into themselves Nor yet that he will use the plea of several other Protestant Writers somwhat more discreet who are willing to allovv those Promises absolute and to belong also to the Guides of the Church som or other that they shall in all ages continue orthodox but not alvvayes to the more superior or to the greater bodies of these assembled in Councils because thus they see their cause will suffer by it But this plea also is utterly unsatisfying For whenever the superior and subordinate Church-Officers or Ecclesiastical Courts shall contradict or oppose one another here the superior questionlesse is to be our Guide otherwise we have no certain rule to know who is so and therefore to these not the other in such cases must belâ—ng these promises where they cannot possibly agree to both 14. These promises now being Yea and Amen the Doctor must not seem to make our Lord passe for a Deceiver but apply them to his English Protestant Church since he will not allow them to the Catholic for to some Church they must be applyed But let him consider withal he must condemn St. Gregory who professed that he venerated the four first General Councils of the Catholic Church as the four Gospels He must condemn Constantine who in the first Council of Nice professed that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c whatever is decreed in the holy Councils of Bishops that ought to be attributed to thâ— Divine will In a word he must by condemning all the General Councils of Gods Church condemn likewise which is more dangerous the Act of Parliament 1 Eliz. For manifest it is that all the Fathers in those Councils did pronounce many Anathema's against all those that would not submit to a belief of such and such Decisions of theirs in some of which were new expressions not extant in Scripture but devised by the Fathers then present as the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Now I ask Doctor Pierce were
some expressions of respect which we would use to the Person that would be ridiculous to the Picture as reverently to speak to him to beg his Prayers to God for us to ask a Question c. 8. Our last Enquiry shall be into the difference of regard if any there be to our Saviour's Picture and St. Peter's the former representing to us him that is both God and Man the later meerly Man However we shall find that the regard to both the Pictures is of the same species and nature that is only Sacred because a Picture we never look upon but as an instrument to put us in mind or to call to our memories an object And therefore it being of our own framing is not capable of any respect beyond that which is due to so material inferior a thing what ever the object represented by it be True it is that the internal affections and thoughts occasionally raised in our minds will be infinitely different for we shall think upon Christ with Adoration Love Resignation and Obedience due to God only Not so of St. Peter But the Pictures themselves will be treated by us as Sacred Pictures only that deserve a respect proportionable And since it is evidenâ— they are capable of a sinful dis-respect consequently a due respect may be paid to them I say may not alwaies ought to be For then it would never be fit to put on ones Hat c. in a Room where there hangs a Crucifix 9. To sum up briefly our meaning in this whole matter We find minds too apt to be distracted from meditating on Divine things Therefore we help our selvs by such as will call to our memories and fix our thoughts upon objects good for our Souls Such are holy Pictures both in times of prayer and out we find this benefit by them Being such sacred things we must renounce our reason if we deny a respect may be due to them But by honoring with an outward regard a Picture we intend only to give a testimony what respect we beat to the person or holy thing represented And though for want of variety of postures we shew some part of the same outward Reverence to the Pictures of St. Peter and our Lord yet that signifies we only venerate St. Peter as a glorious Saint yet a Creature but that we adore Christ as God And no man that sees or knows us can think otherwise So that unlesse it be a fin to show outwardly what we are oblig'd to think inwardly there is not the least fault committed 10. And now Mr. Bagshow give me leave to acquaint you with your mistakes First this respect called by the Church Honor and Veneration which we affirm may be payd to Sacred Images you call Worshipping of Images meerly to make in odious to your ignorant Proselites For worship is commonly taken to be that honor which is due only to God and which we abhor to give to Images But Secondly You give it an other name more abominable calling it Idolatry such as God punished in the worst of Pagans Once at least in your life speak your Conscience Do you think or only suspect that we Roman Catholics worship false Gods and true Devils Do we consider our Images as they did their Idols to which by Magical conjurations they annexed an evil Spirit to do wonders and to extort Devine worship from the seduced people Taketheed Sir how you persist in so unjust a Blasphemy against Gods Church A time will come that you will be called to a strict account for it It concerns you therefore to make some reparation 11. But after all this take notice that the Catholic Church though it declare that such a veneration may fitly be given to holy Images as common reason and human nature cannot chuse but allow Yet it commands none to afford them even so much You may be a Roman Catholic all you life and never be obliged to perform any external respect to an Image There is not in Catholic Countries a Groom or Kitchin-Maid so ignorant but would rather burn an Image then afford it any honor due to God only And shall those that think thus and do only what human reason generally approves and cannot hinder be esteem'd and publisht by you the only Christians in the World fit to be thrust out of all Christian Kingdoms and executed as Traytors though otherwise they be acknowledgâ—most faithful peaceable men and obedient Subjects Are you not afraid of In quo judicio judicaveritis judicabimini 12. You see Sir how sinee you will not admit of Authorities to justifie the Belief and Practise of Roman Catholics but only common sense and reason I have complyed with you And now in one world tell you that you must never hope to make any sober man believe that Roman Catholics are Idolaters or even faulty in the matter of Images till you can demonstrate 1. That it is unlawful to make use of our seeing faculty to put us in mind of God 2. That he dishonors the King that shall with reverence bare headed and in a kneeling posture receive a Letter or Mandate that comâ—â— from him 3. That it is a contempt of God to go through a Church with ones head uncovered 4. And that it is unlawful and irreligious to make a scruple of using a Leaf of the Bible in the house of Office 13. For a Farewel I will conclude this Point with a Story the truth whereof several Gentlemen Protestants too in this Town are able to justifie In the Year 1651. a devout Italian Friar being appointed to preach in the Great Dome at Padua the Arch-bishop present and having been informed that among his Auditors there were some English Protestants who in discourse had earnestly objected as you do Idolatry to Catholics He therefore that he might encounter such a scandal made choice of the Doctrine concerning Images for the subject of a great part of his Sermon And when he came to that Point holding in his hand a Crucifix he could his hearers That that Image did in one glance lively represent even to the most ignorant beholder our Lord Iesus God and Man and almost all the Circumstances of his most bitter and accursed death so patiently and willingly suffered for us Thereupon with great Passion and Rhetoric he magnified the love of our Lord hanging on the Câ—oss earnestly pressing his Hearers to return a proportionable Love and Duty to him And during this Discourse he often with great reverence and tenderness of affection embraced and devoutly kissed the Crucifix Having said much to this purpose after a little pause he pursued his Discourse telling them he could not believe or suspect that any one who had heard and seen what he had said and done could reasonably imagin that he had any intention to dishonor our Lord by that which he had done to the Crucifix which represented him much lesse that he adored it as if he thought it a kind of God that he
But he discourseth so as if the Christian Prince were herein infallible when yet he supposeth that all his Clergy may be herein deceived As if Queen Elizabeth understood the Scriptures and ancient Tradition aright in these Lawes whilst her Bishops and Convocation erred in both till she had new-moulded them Is not this a strange way to justifie a Church-Reformation For the Kings of Iudah it shall be spoken to by and by and as to what he urgeth concerning the power of Kings it is by no means denied that these have Supremacy proper to them to command obedience from all their Subjects and that as well from a Clergy-man as any other to the Lawes of Christ and his Apostles with the civil Sword and with temporal penalties a Supremacy to which the Church layes no claim But when any doubt or controversie ariseth what or which these Lawes be as there was in the beginning of Queen Elizabeths Raign in many points Secular Princes as well as others are Sons of the Church and are to learn this from the Expositions of their Spiritual Fathers the Church-Men I mean that body of them which hath the just and Superior Authority of deciding such controversies And let this suffice to shew the legality of the first proceedings of the Reformation in opposition to the unanimous Votes of the whole Clergy or of those therein who clearly had the decisive power of Ecclesiastical Controversies either concerning the sense of Scriptures or Truth of ancient Tradition 12. Then comparing this Reformation with the Council of Trent in regard of worldly or carnal interests let any indifferent man judge between them Was not the liberty obtained by King Henry the Eighth to bring into his Bed a new handsom Wife instead of his former vertuous Queen a very carnal Interest Was not his invading all the possessions and treasure of Monasteries a great secular Interest was not the dividing the said Lands among the Nobility and Gentry at very easie rates a very great interest In King Edwards daies was not the Protectors seizing on the remainder of Church-spoils a great Interest Was not the freeing of Clergy-men from a necessity of saying daily and almost howerly long Ecclesiaâ—â—ical Offices from lying a lone without bedfellows c. Matters of great both carnal and secular Interests Was not the exempting of all both laity and Ecclesiasticks from the Duty of confessing their sins and submitting themselves to penitential satisfactions from rigorous Fasts out of Conscience and Religion and other austerities a matter of considerable interest to flesh and corrupt nature Can any such interests as these be proved to have been operative in the Council of Trent How far all these interests of the world and flesh had influence on the first godly Reformers we may rationally suspect but God only knows and themselves long before this time feel God is not mocked 13. By what hath been hitherto said appears but even too clearly how that Fundamental Rule of all Government and subordination was utterly neglected in England at the time that the pretended Reformation was contrived and executed Here is a new and thorow moulding of a Church both a Doctrines and Discipline called a Reformation wherein all the Synodical Acts of this Church since Christianity entred among us are as to any obliging power by their Authority reversed wherein all the Decisions of Patriarchical Councils yea of Oecumenical Synods are call'd into examination all their Laws so far as seemed meet reform'd the whole regard that England had to all other Catholick Churches as a Member of the whole is utterly broken by one National Church Nay not so much but by one luxurious King by one Child and by one Woman even when the whole Body of the Clergy protested against it And yet after all this if Doctor Pierce may be believed thus to reform was to write after the Coppy which had been set to the Reformers in his Text by the blessed Reformer of all the World which was so to reform as not to innovate and to accommodate their Religion to what they found in the Beginning In the mean time accusing the Church of Rome as he expresseth it but indeed the whole Catholick Church as he must and as others grant of not only horrible corruptions in point of Practise but hideous errors in matters of Faith too such as trench upon Foundations 14. But the Preacher must not expect his confident asseveration without proof can seduce the judgement of any considering man to believe him against evidence and experience Nothing is more plain then that the Catholick Church by observing the foresaid Fundamental Rule is and will be eternally free from danger either of causal or formal Schism And as plain it is that no Churches can be separate from the Catholick Communion but by transgressing that Rule For if Diocesan Churches and Synods would submit to Provincial and Provincial to National and these to Patriarchical and all to Oecumenical how could Unity be dissolved But on the contrary if subordinate Councils shall take on them to reverse the Acts and Decisions of Superior ones especially of Oecumenical how can Schisms possibly be avoided And with what shew of reason can any particular Churches thus breaking Ecclesiastical Orders charge other Churches with Schisms because they will not break them too CHAP. XXIII An Answer to the Doctor 's Proofs alledged to justifie the lawfulness of the English Separation As 1. From the Independent Authority of our Kings 2. From the Examples of Justinian and other Emperors 3. From the practises of fourteen of our Kings 4. From the Examples of the Kings of Juda. In what sense New Articles of Faith are made by the Church in the Council of Trent 1. IT remains now that I answer the examples produced by the Preacher to justifie their Separation to be no Schism he sayes That by the concessions of the most learned Popish Writers particular Nations had still a power to purge themselves from their corruptions as well in the Church as in the State without leave had from the See of Rome This is willingly granted But do those Writers concede such a purgation as their first Reformers administred to this Kingdom not only without but against the consent of the See of Rome nor only of Rome but of the whole Catholick Church A Purgation from the whole Faith and Discipline in any thing they judged fit to be rectified that by the Authority of Councils and Laws of Princes had been received and in force ever since the Nation was Christian and by which they declared themselves Members of the whole Catholick Church On the contrary from the beginning of Christianity he will not be able to produce one example either of States or Princes except profess'd Hereticks such as the Emperors Constantius Valens Zeno c. that ever made any Laws to repeal any Doctrines declared or Disciplines established in the Church The Purgations conceded and executed by Princes
seen and felt too Edicts of another and far more bloody nature made against us Nay thanks to such Sermons we see at this day Edicts severe enough published and worse preparing not against Subjects in Arms and actual Rebellion as the Lutherans were against the Empire but against such as the Law-givers and Law-perswaders know mean no harm against such as would be both most watchful assisting to establish the peace of the Kingdom Edicts to draw all the remainder of blood out of our veinâ— which have been almost emptied in our Kings and Countries Cause though our hope is still in the mercy of our gracious Sovereign and the prudent moderation of those about him 16. Yet sanguinary Sermons are greater Persecutions than sanguinary Laws for Laws may and somtimes are qualifi'd by the equity of Judges and in particular those against Roman Catholics have often been allay'd by the gracious clemency of our Kings But the uncharitable Sermons that call for blood inspire fury into mens hearts make compassion esteem'd unlawful and the most savage cruelty the best Sacrifices of Religion The truth is Pulpits have been the Sources whence so much blood has flow'd in this Kingdom which Sources if they had been open'd by such as Smectymnâ—us whose vocation is Rebellion against the Princes and barbarous inhumanity to all that are not of their fiction Sustinuissemus utique and so we shall do still with the help of Grace by whose hands soever Almighty God presents us this Cup. Quod voluit factum est quod fecit bonum est Sit nomen Domini benedictum AMEN PSAL. 108. 3. 73. 2. Pro co â—t me dâ—ligerent detrahebant mihi Ego autem or aham Memento Congregationis tue quam possâ—disti AB INITIO FINIS The CONTENTS CHAP. I. OF Doctor Pierce's Sermon in general Sect. 1 2. What was probably the design of it 3 4. Catholicks persecuted though their best friends 6 7. CHAP. II. Page 8. Eleven Novelties charged on Catholics 2. Schism imputed is them 3. Why necesssary the Sermon should be refuted 4 5. The Answerers Protestation of sincerity 6 7. CHAP. III. Page 13. B. Jewels Challenge imitated by the Doctor 1 5. Primitive Reformers Acknowledgment 2 3 4. The Doctors Notion of Beginning 6. Questions proposed touching that Notion 8. 9 10 11. CHAP. IV. Page 29. The sum of the Doctors Discourse against the Popes Supremacy enervated by himself 1. 2 3. The Churches Doctrine therein 4. The Text Mark 10. 42. cleared 5 6. CHAP. V. Page 36. The Doctor obliged to acknowledge submission due to the Popes Authority as exercised during the Four General Councils 1 2. Of the Title of Universal Bishop 3 4 5. Not generally admitted at this day 6 7. CHAP. VI. Page 44. The absolute necessity of a Supreme Pastor in the Church 1 2 3. Supremacy of Iurisdiction exercised by Boniface III. his Predecessors 4 5 6 7. The 28. Canon of Chalcedon Illegal 8. Of the second Canon of the Council of Constantinople Sect. 9 10. CHAP. VII Page 54. The Popes Supremacy confirmed by a Law of the Emperor Valentinian 1 2. Decrees of Popes their Ancient force 3 4. The Popes Supreme Iurisdiction confirmed by the Eastern Church 5 6 7 8 9. Appeals to the See Apostolick decreed at Sardiea British Bishops present 11 12. Of the first Council at Arles 13 14. Sixth Canon of the Nicene Council explained 15. 16 17. CHAP. VIII Page 67. Proofs of the Popes Supreme Jurisdiction before first Council of Nâ—ce 2 3 5. How all Apostles and all Bishops equâ—l and how subordinate 6 7. St. Peter had more then a Primacy of Order 8. 9 10. Of St. Pauls resisting St. Peter 11 12. Objections Answered 13 15. The Popes Supremacy not dangerous to States On the contrary c. 18 20 22. Protestants writing in favour of it 25 26. CHAP. IX Page 89. The Churches Infallibility 2 3 4. The Necessity thereof 8 9. The Grounds whereon she claims it 10 12 14 15. Objections Answered 16 18. CHAP. X. Page 109. Prayer for the dead 3 4 5. It s Apostolick Antiquity 6 7 9. Purgatory necessarily supposed in it 11 12. Objections Answered CHAP. XI Page 121. Transubstantiâ—â—ion 2 3 4 6 8. Iustified by Authority of the Fathers 10. Objections Answered Sect. 12 14 1â— CHAP XII Page 137. Communion under one Species 2. â—onfirmâ—d by the practice of the Primitive Church in private Communions 3 4 5 6. No cause of Separation 7 8. CHAP. XIII Page 143. The Sacrifice of the Masâ— 1. Asserted universally by Antiquity 2 3 4. The true Doctrine concerning it explain'd 5 6 7. CHAP. XIV Page 151. Veneration of Images 1. The Churches Approved practice of it most suitable to reason 2 13. CHAP. XV. Page 163. The Churches prudence in restraining the too free use of Scripture from the unlearned 2. 4 5. Our late miseries justly ascribed to a defect in such Prudence 6. Of Prayer not in a vulgar Tongue 7 8. The Causes and Grounds thereof 9. 10. That Pracâ—ise not contrary to St. Paul 11 12 13. CHAP. XVI Page 178. Invocation of Saintâ— 2 3 4 5 6. Proved out of Antiquity 7 8 9 10. Concessions Deductions and Objections Answered â—1 adult CHAP. XVII page 201. Celibacy of Priests 2 3 4. Vows of Chastity 5 6. The Doctrine and Practice of the Church in both 9 10. Objections Answered 10 13 14 15 CHAP. XVIII page 219. Dovorce and the several kindes of it 2. 3 7. The Practice of the Roman Church manifestly mistaken by the Prâ—â—cher 8 to 17. CHAP. XIX page 225. Of Schism Sect. 1. The unpardonableness of that oâ—ime acknowledgâ—d by Antiquity 2 4 6. No cause or pretence can excuse it 7 8. CHAP. XX. page 233. The Preacher vainly endeavâ—rs to excuse his Church from Schism 3 4 5. and chapter 21. Sect. 15 16. Of the Subordination of Church-Governours and Synods 13 The unappealable Authority of General Councils acknowledged by Antiquity 8. Of the decisions of later Councils 9 10 11 12. CHAP. XXI page 249. The Fundamental Rule of Church Government 1 2 Limitations of the Authority of General Councils 5 6. Their Grounds made by A. B. Lawd Dr. Field c. 3 4. Of Points Fundamental and non 7 8 12 Protestants allow not so much Authority to General Councils as God commanded to be given the Saâ—hedrim 13 14. Of the pretended Independence of the English Church from the Example of Cyprus 17. CHAP. XXII page 265. Limitations of the Churches Authority by A. B. Lawd c. examin'd 1 2 3 4. Objections against the proceedings in the Council of Trent answered 5 6. Manifest Illegality in Q. Eliz. Reformation 7. 8 9 10 11â— Secular and carnal ends in it 12 13. CHAP. XXIII page 28â— The Doctâ—rs Proofs alledged 〈◊〉 justifie the English Separation answered 1 2. 1. From the independent Authority of our Kings 3. 2. From the Example of Justinian and other Emperâ—rs 4 5. 3. From the practice of fourteen of our Kings 6.
4. From the Example of the Kings of Judah 7 8. In what sense new Articleâ— of Faith are made by the Church in the Council of Trent 10. 11 12 13. CHAP. XXIV page 291. Of Causal and Forâ—al Schism and the vanity of their distinctions 1 2. Considerations for a clear Examination on which side the guilt of Schism lies 3 4. The manifest Innocency of the Roman Church 5. CHAP. XXV page 298. The Doctors desire of Reconcilement and the Conditions of it 1 2 3. The necessary Preparations to it 4 5. Of the Court and Church of Rome 6. CHAP. XXVI page 307. The Preachers boasting 1 2 3. Catholiâ—ks cannot justly be obliged to shew from Antiquity Evidences of their doctrines 6 7. Conditions necessary to be observed by the Doctor in case he Reply 8 9 10 12 13 14. Of the name Protestant 15 16. FINIS ERRATA PAge 11. line 15. read wllful 〈◊〉 p. 15. 〈…〉 Prov. 16. 7. Sanderson's Hist. pag. 349. out of the Records of the House of Commons 1640. Eccles. 9. Melanct. in 1 Cor. 3. Pet. Mart. 1. devotis p. 477. Id. ib. p. 490. Id. ib. p. 476. Beza Epist. Tâ—eol 1. Fulk in Rejoynd to Bristow page 4. Andre Duditius in Epist. Theol. Beza 1. Ibid. Common-Prayer-book Memento congregationis tuae Domiâ—e quam pâ—ssedisâ—i AB INITIO Stat 1 Eliz. Quest. 1. Quest. 2. Quest. 3. Quest. 4. Epist. Dedicaâ— Serm. pag. 10. Page 16. Page 17. Page 18. Ibid. Page 19. Ibid. Page 20. Page 21. Sess. 25. Concil Floren. Page 17. Mark 10. 45. Hebr. 5. 5. 6. 1 Pet. 5. A. D. 606. Pelag. 2 Epist. Card. Palav Hist. del Conc. de Trento lib. 19. c. 15 16 c. lib. 20. c. 3. 9 c. lib. 21. c. 4 c. Ius Divinum Ministr Evang. in Appâ—â—d prep 5. A. D. 590. Greg. M. lib. 2. all Indict 11. Ep. 3. Idem lib. 7. jud 2. Epist. 64. Id. lib. 7. jud 2 Epist. 64. Id. l. 2. Indict 2. Ep. 63. Id. l. 2. Ind. 10. Ep. 37. Id. l. 5. Indict 14. Ep. 24. A. D. 577. Pelag. 2. Ep. â— A. D. 494. A. D. 484. Felix 2. in Ep. ad Episc. Dard. A. D. 440. A. D. 451. Leo M. in Ep. 53. Idem Ep. 54. Idem Ep. 55. Serm. pag. 19. Liberat in Brev. cap. 13. Socrat. Hist. l. 2. c. 5. Theodor. Anag in Syng Can. Leo. Ep. 55. ad Anat. Gelas P. Tom. de Anathem Vinc. A. D. 381. Conc. Constantinop 1. Can. 3. Serm. pag. 18 Concil Const. 1. Can. 2. Novel Theodos. Tit. 24. A. D. 424. Ibid. Ibid. Leo in Decret T. 5. Hilar. P. in Ep. â—d Ep. Provinc Vien A. D. 385. to 418. Zosim in Decret c. 1. 2 Innocent in Decret c. 21. tit 45 46 47. Conc. Tolet. 4. Conc. Turon 11. Can. 20. Basil. Ep. 52. A. D. 343. Socrat. Hist. Eccles. lib. â— cap. 5. Apud Athanas Apol. 2. Sozom. Hist. Eccl. lib. 3. c 9. Novel Theod. tit 24. Sozom. Hist. Eccl. 〈◊〉 3. c. 2. Theod. Hist. Eccl. lib. 2. c. 4. Corâ— Eph. p. 2. 〈◊〉 5 in relatâ—d Calest Epist. ad Theodos in pâ—eamb Conc. Chalced. A. D. 345. Concil Sardic can 3 4. Athan. Apol. â— Hist. l. 3. â— 3. Greg. 9 ep 61. A. D. 314. Conc. Arlat can 1. Serm. pag. 18. Conc. Nicen. 1. can 6. De concord Sacerd. Imperii â— 7. n. 6. * Erasm Prâ—â—f in Hilar. ‖ Scalâ—g in Chron. Euseb. Baron Spond Annal. 325. Peron rep to K. Iam. c. 33. Basil. Epist. 10. August l. 1. cont Julian c. 2. Hieron Epist. 77. Justin. Novel 123. Theod. l. 5. c. 23. Socrat. l. 2. c. 29. A. D. 311. Aug Epist. 162. A. D. 258. Euseb. Hist. Eccles. lib. 7. c. 4. 6. Cypr. Epist. 75 Id. Epist. 67. Id. Epist. 68. A. D. 19â— Euseb. Hist. Eccl. Serm. page 18. Hierom. cont Jovin lib. 2. Cypr. de unit Ecclesiae Ibid. Ibid. Optat. cont Parm. lib. 2. Chrysost. in Act. Ap. cap. 1. hom 3. Id. in cap. 21. Joâ—n hom 87 Serm. page 17. August lib. 2. de Bapt. cont Donat. Ibid. August Ep. 92. Serm. Pag. 20. Cypr. Epist. 76. Epist. Ded. Ibid. Contrary to thâ— Statute 37 Hen. 8. c. 17. â— Ed. 6. c. â— Reform Leg. Ecclesiast c. De Offici Iurisdictione p. 190. Fulk against Bristows motives p. â—48 Whâ—tg Defence cap. 59. Ibid. p. 173. Centur. Eâ—ist Thâ—ol Epist. 74. Covel Exam. page 106 107. Ibid. Serm. pag. 8. Ib. page 22. Deut. 7 8 9. Ainsworth in Deut. 17. 9. Serm. page 22. Math. 28. 20. Math. 18. 20. Math. 16. 18 Math. 18. 17. Geg M. l. 1. Epist. 24. Act. Conc. Nicen. Dr. Hamond of 〈◊〉 sect â— n 1. sect n. 15. sect 13. n. 2. sect 14. n. 6. Bishop Bramâ—aâ—l Reply to Bishâ—p Chalced Prefaâ—e and Vindic. ca. 2. p. 9. Artic. 19. Serm. p. 22. Ibid. Hieron Euseb. Hist. Eccl. l. 3. Hierom. Aug. l. 2. de Civ D. c. 7. Aug Ibid. Hieron l. 4. Aug. l. 1. de pec merit cap. 20. Innocent in Epist. Aug. â—b c. 19. 21 22. lib. 2. cap. 28. c. Bed ad 1 Cor. c. 10. Gratian Consecr dist 2. cap. Qui passus est Dr. Fern in certain Consid. in Preface Serm. p. 8. Concil Trid. Sess. 25. Ibid. Can. Missae Memento 〈◊〉 Commun Dion Ar. de Eccles. Hierarchia c. ult Ibid. Tert. de Mon. cap. 10. Id. de Coron Mil. cap. 3. Ibid. cap. 4. Cypr. Ep. 66. Euse. de vit Const. l. 4. c. 71. Epiph. 3. haeâ—â—â— Ibid. Chrysost. in Ep. ad Philip. c. 1. hom 3. Id. hom in 1 Cor. c. 15. v. 46. Forb de Purâ—â— c. 3. §. 27. Spal l. 5. cap. 8. P. 9. Aug. Conf. l. 9. c. 11. Aug. Ser. 32. de verb. Apost Id. Enchirid. c. 110. Epiph. l. 3. haer 75. Aug. de cur pro mort c. 5. Serm. p. 9. Ibid. p. 23 24. Profess Fid. Pii 4. Calvin in â— Cor. cap. 11. 24. Casaub. â—p ad Card. Per. 1 Cor. 11. 29. Blondel Lâ—turg S. Basil. Cyril Hier. Catech. Myst. 5. Chrys. in 1 Cor. 10. hom 24. Optaâ— lib. 6. Cyâ—il Al. Ep. ad Calosyr Ambâ— de Spis lib. 3. cap. 12. Aug. in Psal. 98. 5. Id. Epist. 120. Luke 22. 14 18. lbid 10. 19 20. Matth. 26. 29. 〈◊〉 Serm. pag. 14. Serm. pag. 25. Greg. Nyss. orat Catech. c. 37. Serm. pag. 9. Ibid. pag. 25. Tertull. lib. 2. ad Uxo Cypr. l. de lapsis Ambr. orat 1. in obitu frat Aug. lib. 2. lit Petil. c. 23. Euseb. lib. 5. lib. 7. Beda in Mart. ad 15. August Niseph hist. lib. 18. cap. 6. Ambr. de ils qui Myster c. 9. Conâ—yl Eph. in Epâ—st ad Nestor August in Psal. 33. Cyril Alex. lib. 12. in Ioan. cap. 32. Conc. Tâ—id Sesâ— 22. in fin Serm. Pag. 13. Fulk conâ—ut of Purg. page 362 c. Ascham Apol. pro câ—na Dom. Ignat. Ep. ad Smirn. cent 2. cap. 4. Iren. l. 4. c. 32. Cypr. Epist. ad Cyril Hier. on Tiâ— cap. 1. Chrys. 21. hom Aug. lib. 20. de Civ