is a voluntary division of a Christian Church in its external Communion without sufficient cause 1. 'T is a Division 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Divisions or Act. Division in the Church particular Rents among you This division of the Church is made either in the Church or from it in it as it is a particular Church which the Apostle blames in the Church of Corinth c. 11. Though they came together and did not separate from the external Communion but divided in it and about it 2. Division is made also in the Church as Catholick Catholick or Universal and some charge the Church or Court of Rome as we shall observe hereafter herewith as the cause of many deplorable Rents and Convulsions in the bowels of it and indeed in a true sence all that are guilty of dividing either in or from a particular Church without just cause are guilty of Schism in the Catholick as the Aggregatum of all particular Churches There is division as well from as in the Church and this is either such as is improperly called Separation or properly or more perfectly so 1. Separation improperly so called we may term Negative which is rather a recusancy or a denyal of Communion where it is either due or only claimed and not due but was never actually given 2. 'T is properly so where an actual separation is made and Communion broken or denyed where it has wont to be paid 3. Or yet more perfectly when those that thus separate and withdraw their Communion from a Church joyn themselves in an opposite body and erect Altar against Altar SECT II. Subject of Schism THus of the Act of Schism Division Let us briefly consider the Subject of this division Subject which is not a civil or an Infidel Society but a Christian Church I do not express it a true Church for that is supposed For if it be a Christian Church it must be true otherwise it is not at all Some learned of our own side distinguish here of the truth of the Church Physically or metaphysically considered or morally and acknowledge the Roman Church to be a true Church or truly a Church as some would rather have it but deny it to be such morally and plead for separation from it only in a moral sence or as it is not a true Church i. e. as it is a false and corrupt Church not as it is a Church But finding this distinction to give offence and perhaps some advantage to our Adversaries at least for the amusing and disturbing the method of disputation and being willing to reduce the difference as much as I am able I shall not insist upon these distinctions I confess pace tantorum I see no danger in but rather a necessity of granting the Church of Rome to be a true Church even in a moral sence largely speaking as moral is distinguished from Physical or metaphysical and the necessity of this concession ariseth from the granting or allowing her to be a true Church in any sence or a Church of Christ For to say that a Christian Church is not a true Church morally yet is so really i. e. Physically or Metaphysically seems to imply that it is a Christian Church and it is not a Christian Church seeing all the being of a Christian Church depends upon its truth in a moral sence as I conceive is not questioned by either side And when we grant that the Church of Rome or any other is a true Christian Church in any sence we do mean that she retains so much of Christian truth in a moral sence as is requisite to the truth and being of a Christian Church Indeed the very Essence of a Christian Church seems to be of a Moral nature as is evident in all its causes its Efficient The preaching of the Gospel under divine Influence is a Moral cause the form living in true faith and Religion is moral its End and all its formal Actions in Profession and Communion are of a Moral nature and the Christians as they are Men are indeed natural Beings yet as they are Christians and the matter of the Christian Church and more as they are in a Society they fall properly under a Moral Consideration But how can a Church be true and not true and both in a Moral sence How can we own the Church of Rome as a true Church and yet leave her as a false Church and true and false be both taken Morally Very well And our Learned Men intend no other though they speak it not in these terms For to be true and false in the same Moral Sence doth not imply the being so in the same respects Thus the Church of Rome may be granted to be a true Christian Church with respect to those Fundamentals retained in her Faith and Profession wherein the being and truth of such a Church consisteth and yet be very false and justly to be deserted for her gross Errors in many other points believed also and professed by her as a Bill in Chancery may be a true Bill for the substance of it and so admitted and yet in many things falsely suggested it may be very false and as to them be rejected 2. The Church as the Subject of Schism may 1. Catholick be further considered as Catholick i. e. Absolute Formal Essential and as it lies spread over all the world but united in one common Faith From this Church the Donatists and other ancient Hereticks are said to have separated 2. As Particular in a greater or lesser number 2. Particular or part of the Catholick Thus the modern Separatists forsaking the Church of England are said to be Schismaticks 3. In a Complex and mixt Sence as the particular 3. Mix'd Roman Church pretending also to be the Catholick Church calls her self Roman Catholick and her Particular Bishop the universal Pastor In which sence the Church of England is charged with separation from the Catholick Church for denying Communion with the particular Church of Rome SECT III. Object of Schism 1. Faith THe third Point is the Object about and External Communion in which Separation is made Namely External Communion in those three great Means or Bonds of it Faith Worship and Government under that Notion as they are bonds of Communion The first is Faith or Doctrine and it must Faith be acknowledged that to renounce the Churches Faith is a very great Schism yet here we must admit two exceptions it must be the Churches Faith that is such Doctrine as the Church hath defined as necessary to be believed if we speak of a particular Church for in other Points both Authorities allow Liberty Again though the Faith be broken there is not Schism presently or necessarily except the external Communion be also or thereby disturbed Heretical Principles not declared are Schism in Principle but not in Act Hast thou Faith have it to thy Self 'T is farther agreed that we may and some times must
Right or any right at all seeing they opposed it 2. That they did not believe the Infallibility of the Church of Rome 3. That they had no Tradition of either that Supremacy or Infallibility 4. That 't is vain to plead Antiquity in the Fathers or Councils or Primitive Church for either 5. That the Judgment of those 8 general Councils was at least the Judgment and Faith not only during their own times but till the contrary should be decreed by a following Council of as great Authority and how long that was after I leave to themselves to answer 6. That the Canons of those 8 first general Councils being the sence both of the ancient and the professed Faith of the present Church of Rome the Popes Authority stands condemned by the Catholick Church at this day by the ancient Church and the present Church of Rome her self as she holds Communion at least in profession with the Ancient 7. That this was the Faith of the Catholick Church in opposition to the pretended Supremacy of the Pope long after the eight first General Councils is evident by the plain Sence of it in the said Point declared by several Councils in the Ages following as appears both in the Greek and Latin Church a word of both SECT IX The Latin Church Constance Basil Councils c. THe Council of Constance in Germany long after of almost a thousand Fathers An. 1415 Say they were inspired by the Holy Ghost and a General Council representing the whole Church and having immediate power from Christ whereunto obedience is due from all Persons both for Faith and Reformation whether in the Head or Members this was expresly confirmed by Pope Martin to be held inviolable in Matters of Faith vid. Surium Concil Const 99. 4. Tom. 3. Conc. Their great Reason was the Pope is not Head of the Church by Divine Ordinance as the Council of Calcedon said a thousand years before Now where was necessary Union and Subjection to the Pope where was his Supremacy Jure divino where was Tradition Infallibility or the Faith of the present Church for the Pope's Authority Concil Basil Bin. To. 4. in Conc. Basil initio The Council of Basil An. 1431. decreed as the Council of Constance Pope Eugenius would dissolve them the Council commands the contrary and suspend the Pope concluding that who ever shall question their power therein is an Heretick the Pope pronounceth them Schismaticks in the end the Pope did yield and not dissolve the Council this was the Judgment of the Latine Church above 1400 years after Christ and indeed to this day of the true Church of France and in Henry the Eighth's time of England as Gardner said the Pope is not a Head by Dominion but Order his Authority is none with us we ought not to have to doe with Rome the Common Sence of all in England Bellarmine saith that the Pope's Subjection to De Conc. li. 2. c. 14. General Councils is inconsistent with the Supreme Pastorship 't is Repugnant to the Primacy of Saint Peter saith Gregory de Valentiâ yet nothing Anal. fid l. 8. c. 14. is more evident than that General Councils did exercise Authority over Popes deposing them and disposing of their Sees as the Council of Constance did three together and always made Canons in opposition to their Pretensions Yea 't is certain that a very great Number if not the greater of the Roman Church it self were ever of this Faith that General Vid. Dr. Hammond's dispute p. 102. Councils are Superior have Authority over give Laws unto and may justly censure the Bishop of Rome Pope Adrian the Sixth and very many other Learned Romanists declared this to be their Judgment just before or near upon the time that Henry the Eighth was declared Supreme in England So much for the Latine Church SECT X. The Greek Church African Can. Synod Carth. Concil Antiochen The Faith of the Greek Church since THat the Greek Church understood the first General Councils directly contrary to the Pope's Supremacy is written with a Sun-beam in several other Councils 1. By the Canons of the African Church Can. 27 The 27th Canon forbids all Transmarine Appeals threatens such as make them with Excommunication makes order that the last Appeal be to the proper Primate or a General Council to the same effect is the 137 Canon and the Notes of Voel upon these Canons put it beyond question that in the Transmarine Appeals Tom. 1. p. 425. they meant those to Rome as it is expressed the Church of Rome and the Priests of the Roman Church 2. Const Concil Antiochen This Council is more plain it saith if any Bishop in any Crime be judged by all the Bishops in the Province he shall be judged in no wise by any Other the Sentence given by the Provincial Bishops shall remain firm Thus the Pope is excluded even in the case of Bishops out of his own Province contrary to the great pretence of Bellarmine ibid. 3. Syn. Carthag Can. 4 This Synod confirmed the twenty Canons of Nice and the Canons of the African Councils and then in particular they decreed ab Vniversis Si Criminosus est non admittatur again if any one whether Bishop or Presbiter that is driven from the Church be received into Communion by another even he that receives him is held guilty of the like Crime Refugientes sui Episcopi regulare Judicium Again if a Bishop be guilty when there is no Synod let him be judged by twelve Bishops Secundum Statuta Veterum Conciliorum the Statutes of the Ancients knew no reserve for the Pope in that Case Further no Clergy-man might go beyond the Seas viz. to Rome without the Advice of his Metropolitan and taking his Formatam vel Commendationem The 28 Canon is positive that Priests and Deacons shall not Appeal ad Transmarina Judicia viz. to Rome but to the Primates of their own Provinces and they add Sicut de Episcopis saepè constitutum est and if any shall do so none in Africa shall receive them and Can. 125. 't is renewed adding the African Councils to which Appeals are allowed as well as to the Primates but still Rome is Barr'd The Sence of the Greek Church since Now when did that Church subject it self to Rome in any Case our Adversaries acknowledg the early contests betwixt the Eastern and Western Churches in the point of Supremacy where then is the Consent of Fathers or Vniversality of time and place they use to boast of Bellarmine confesseth that An. 381. to the time of the Council of Florence viz. 1140 years the Greek Church disclaimed subjection to the Pope and Church of Rome and he confesseth they did so in several general Councils And he doth but pretend that this Church submitted it self to Rome in the Council of Florence An. 1549. for the contrary is evident in that they would not yield that the Pope should choose them a Patriarch as Surius
inter Epist illust person 147. And it is decreed saith the Church of Carthage we consult our Brethren Syricius Bishop of Rome and Simplicius Bishop of Milain Concil Carth. 3. c. 48. The like we have observed out of Origen Clemens Alex. Cyprian c. before Hence it follows that the Church and the Fathers before the Councils had no knowledge of the Popes Supremacy and we have a plain answer to all obscure passages in those Fathers to the contrary Besides whatever private opinion any of them might seem to intimate on the Popes behalf before 't is certain it can have no Authority against the sence and sentences of General Councils which soon after determined against him as hath appeared in every one of them in so express and indisputable terms in the very body of the Canons that it is beyond all possible hopes to support their cause from any circumstantial Arguments touching those Councils Yet these also shall now be considered in their order SECT II. Objections touching the Council of Nice answered LEt us begin with the Council of Nice consisting of 318 Bishops which is found so 1. General plain in two special Canons the one forbidding Appeals and the other limiting the Jurisdiction of the Provinces according to Custom against the Papal Supremacy that one would think nothing could be objected But Bellarmine will say something that was never said before Obj. 1 He saith the Bishop of Alexandria should have those Provinces because the Bishop of Rome was accustomed to permit him so to do Ans We have given full answer to this before but a learned Prelate of ours hath rendred it so senceless and shameless a gloss in so many and evident Morton grand impost p. 132 c. instances that I cannot forbear to give the sum of what he hath said that it may further appear our greatest Adversaries are out of their Wits when they pretend a fence against the Canons After the non-sence of it he shews its impudence against the Sun-shine Light of Story and Grammer because it is so evident that the words because the Bishop of Rome hath the same Custom are words of Comparison betwixt Alexandria and Rome in point of ancient Priviledge both from the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and three Editions now entred into the body of the Councils by their own Binius wherein the words are because the Church of Rome hath the like Custom Yet this were modesty Did they not know saith he that the Council of Calcedon did against the Will of the Pope advance the priviledge of Constantinople upon this ground of Custom The matter is so plain that their own Cardinal Cusan concord Catho li. 2. cap. 12. concludes thus We see how much the Bishop of Rome by use and custom of Subjectional Obedience hath got at this day beyond the ancient Constitutions speaking of this very Council Obj. 2 Bellarmine saith the beginning of that Canon in the vulgar Books is thus The Roman Church semper habet primatum mos autem perduret Ans The answer is 't is shameful to prefer one vulgar Book before all other Greek or Latine Copies and before the Book of the Pope's decrees set out at Paris an 1559. or the Editions sent by two Patriarchs on purpose to give satisfaction in this Cause which Bellarmine himself acknowledgeth lib. 2. de Rom. Pont. c. 13. In none of all which the word Primacy is to be found and consequently is foisted into that vulgar book But what if it were the bare Primacy is not disputed in the sence given of it by the Council of Calcedon It behoves that the Arch-Bishop of Const new Rome be dignified with the same Primacy of Honour after Rome Prerogativam dignitatis Zozom l. 7. c. 9. SECT III. 2. Gen. Council Objections touching the Council of Constantinople Answered NExt to the Council of Constantinople being 2. General the second General let us hear what is objected Obj. 1 They say themselves saith Bellarmine that they were gathered by the mandate of Pope Damasus Ans 1. What then suppose we should give the Pope as the Head of Vnity and order the honour of convening General Councils and of sitting as President in them What 's this to the Supremacy of Government or what more than might be contained in the Primacy that is not now disputed 2. But Bellarmine himself confesseth that those words are not in the Epistle of the Council as all Mandates use to be but of certain Bishops that had been at the Council 3. 'T is recorded that the Mandate from the Vid. Theod. l. 5. c. 7. Zoz l. 7. c. 7. Neeeph l. 12. Emperor gathered them together the Testimony will have credit before the Cardinal 4. Indeed the Pope sent Letters in order to the calling this Council but far from Mandatory neither were they sent to the Eastern Bishops to 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 require but to the Emperor Theodosius by way of Request for the obtaining Liberty to assemble a Synod Did he command the Emperor why did not Pope Leo afterwards command a general Council in Italy nearer home when he had intreated Theodosius for it with much importunity and could not obtain the time was not ripe for the Pope's Commands either of Emperors or Synods Obj. 2 It is also said that the Council acknowledged that the Church of Rome was the Head and they the Members in their very Epistle to Pope Damasus Ans Bellarmine confesseth this is not in their Epistle but the Epistles of the Bishops as before 2. If they had thus complemented the Pope it could not be interpreted beyond the Head of a Primate and their union with him in the same Faith 'T is evident enough they intended nothing less than a Supremacy of Power in that Head or subjection of Obedience in themselves as Members 3. This is evident in the very inscription of the Epistle which was not to Damasus only but joyntly to others thus Most Honourable and Reverend Brethren and Colleagues And the Epistle it self is answerable We declare our selves to be your proper Members but how That you Reigning we may Reign with you 4. The Sum is there were at this time two Councils convened by the same Emperor Theodosius both to one purpose this at Constantinople the other at Rome That at Rome was but a particular the other at Constantinople was ever esteemed a general Council Who now can imagine that the General was subject to the Particular and in that sence Members No the particular Church of Rome then was not the Catholick they humbly express their Communion We are all Christs who is not divided by us by whose grace we will preserve entire the body of the Church They did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as their word was their fellow Members which they stiled 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 their fellow Workers Obj. 3 This second Canon against the Pope was never received by the Church of Rome because Baron Binius
Right he acknowledgeth they cannot find it where it ought to be found in the Publick Decrees of the Church if a Divine Right he confesseth the Fathers denied it before the Council of Constance and he knows that Council condemn'd it Stapleton at length affirms that now no Catholick doubts but the Pope's Primacy is of Divine Right whence the heart of the Roman Cause is stabb'd by these clear and sharp Conclusions 1. Concl. That all Catholicks of the present Roman Church do now hold a New Article touching the Pope's Primacy not known to the Fathers before the Council of Constance An. 1415. and condemned by that Council as an Error 2. Concl. That therein the Faith of the present Roman Church stands counter to the Faith Decrees and Practices of all the first General Councils consisting of Fathers that flourished therein long before the Council of Constance i. e. in their own sence the Ancient Catholick Church You will find that the Evidence hereof ariseth not only from the Words of Stapleton but from the Decrees of all the first eight General Councils every one of them one way or other expresly declaiming that Supremacy which the Pope and his present Church would arrogate and in those Councils all the Fathers and the Catholick Church are confessedly concluded and consequently Antiquity Infallibility and Tradition are not to be found at Rome The Sum is the Church of England that holds the true Ancient Catholick Faith and the four first General Councils and hath the Evidence of four more in the Point cannot be blamed for rejecting or not readmitting a Novel and groundless Usurpation contrary to them all and contrary also to the Profession of the present Roman Church that pretends to believe that the Faith of the eight first general Councils is the Catholick Faith Imprimatur GUIL JANE R. P. D. HEN. Episc LOND Ã Sacris Domest Jan. 24. 1678. THE CONTENTS OF THE CHAPTERS and SECTIONS THe Introduction The Design The Controversie contracted into one point viz. Schism Page 1 CHAP. I. The Definition of Schism Sect. 1. Of the Act of it p. 3 Sect. 2. The Subject of Schism p. 4 Sect. 3. The Object of Schism 1. Faith p. 7 2. Worship p. 9 3. Government p. 11 Sect. 4. The Conditions Causeless Voluntary p. 14 Sect. 5. The Application of Schism 't is not applicable to us p. 16 In the Act. p. 17 Or Cause p. 19 Sect. 6. The Application of it to the Romanists p. 20 Sect. 7. The charge retorted upon them p. 21 The Controversie broken into two Points The Authority The Cause p. 23 CHAP. II. An Examination of the Papal Authority in England Five Arguments proposed and briefly reflected on p. 24 1. Conversion 2. Prescription 3. Western Patriarchate 4. Infallibility 5. Succession p. 25 CHAP. III. Of the Pope 's claim from our Conversion by Eleutherius Gregory p. 28 CHAP. IV. His claim as Patriarch Four Propositions laid down 1. The Pope was Patriarch of the West p. 32 2. He had then a limited Jursdiction p. 33 3. His Patriarchate did not include Brittain p. 35 4. A Patriarch and Vniversal Bishop inconsistent p. 37 CHAP. V. The Third Papal claim Prescription The Case stated p. 39 Their Plea Our Answer in three Positions viz. 1. The Pope never had possession absolutely 2. That which he had could never create a Title 3. However his Title extinguish'd with his possession p. 40 CHAP. VI. The Papacy of no power here for the first 600 years Augustine Dionoth in fact or faith p. 41. c. Sect. 1. No one part of Papal Jurisdiction was exercised here for six hundred years not Ordination till 1100 years after Christ c. nor any other p. 46 Sect. 2. No possession of Belief of his Jurisdiction then in England or Scotland p. 52 Sect. 3. This belief could have no ground in the Ancient Canons Apostolic Nicen. Milev c. p. 54 Sect. 4. Of Concil Sardi Calced Constantinop p. 56 Sect. 5. Arabick Canons forged not of Nice p. 60 Sect. 6. Ancient practice interpreted the Canons against the Pope Disposing of Patriarchs S. Cyprian S. Augustine 's sence in practice p. 63 Sect. 7. The Sayings of Ancient Popes Agathe Pelagius Gregory Victor against the pretence of Supremacy p. 69 Sect. 8. The words of the Imperial Law against him p. 90 Sect. 9. The Conclusion touching possession in the first Ages vix six hundred years from Christ p. 97 CHAP. VII The Pope had not full possession here before Hen. 8. I. Not in St. Augustine 's time nor after p. 100 Sect. 1. Not in St. Augustine 's time ibid. A true State of the question betwixt the Pope and the King of England in seven particulars p 102 Sect. 2. No clear or full possession in the Ages after Austine till Hen. 8. p 104 In eight distinctions of Supremacy ibid. The question stated by them p. 105 CHAP. VIII What Supremacy Hen. 8. took from the Pope the particulars of it with Notes upon them p. 107. c. CHAP. IX Whether the Pope 's possession here was a quiet possession till Hen. 8. as to the Point of Supremacy p. 109 Sect. 1. Of Appeals to Rome Three Notions of Appeal Appeals to Rome Locally or by Legates Wilfrid Anselm ibid. Sect. 2. Of the possession by Legates the occasion of them here their entertainment p. 117 CHAP. X. Of the Pope's Legislative power here before Hen. 8. Canons oblige us not without our Consent our Kings Saxon Danish Norman made Ecclesiastical Laws p. 126 CHAP. XI Of the Power of Papal Licenses c. in Edw. 1. 3. Rich. 2. Hen. 4. Hen. 5. Hen. 6. Hen. 7 ' s. time p. 133 CHAP. XII The Patronage of this Church ever in our own Kings by History by Law p. 140 CHAP. XIII Of Peter-pence and other payments to the Pope p. 149 First-Fruits p. 151 Payments extraordinary p. 154 Casual p. 156 CHAP. XIV The Conclusion of the Argument of Prescription 't is on our side p 158 On their side of no force p. 159 CHAP. XV. The Plea from Infallibility considered in its Consequence Retorted p. 161 Sect. 1. Scripture Examples for Infallibility p. 163 High Priest not infallible nothing to the Pope p. 164 Apostles p. 166 Sect. 2. Scripture-promises of Infallibility p. 167 CHAP. XVI 2. Argument for Infallibility viz. Tradition four Concessions three Propositions about Tradition Arguments Objections p. 171 c. CHAP. XVII The third way of Argument for Infallibility viz. by Reason three Reasons answered the Point argued Retorted p 177 CHAP. XVIII TheVniversal Pastorship its Right Divine or Humane this Civil or Ecclesiastical all examined Constantine King John Justinian Phocas c. p. 182. as to Civil Right CHAP. XIX His Ecclesiastical Right by General Councils the eight first to which he is sworn Justinians Sanction of them Canons Apostol allowed by the Council of Nice and Ephesus p. 190 Sect. 1. Canons of the Apostles p. 194 Sect. 2. 1. General Council of Nice Bellarmine
differ with a particular Church in Doctrine wherein She departs from the Catholick Faith but here we must take care not only of Schism but Damnation it self as Athanasius warns us Every one should therefore endeavour to satisfie himself in this great Question What is Truth or the true Catholick Faith To say presently that it is the Doctrine of the Roman Church is to beg a very great Question that cannot easily be given I should think Athanasius is more in the right when he saith this is the Catholick Faith c. in my opinion they must stretch mightily that can believe that the Catholick Faith without which no man can be saved and therefore which every man ought to understand takes in all the Doctrines of the Council of Trent Till the contrary be made evident I shall affirm after many great and learned men that he that believes the Scriptures in general and as they are interpreted by rhe Fathers of the Primitive Church the three known Creeds and the four first general Councils and knows and declares himself prepared to receive any further Truth that he yet knows not when made appear to be so from Reason Scripture or Just Tradition cannot justly be charged with Schism from the Catholick Faith Methinks those that glory in the Old Religion should be of this mind and indeed in all reason they ought to be so unless they can shew an Older and better means of knowing the Catholick Faith than this what is controverted about it we shall find hereafter in its due place In the mean time give me leave to Note that our more Learned and Moderate Adversaries do acquit such a man or Church both from Heresie and Schism and indeed come a great deal nearer to us in putting the issue of the Controversie very fairly upon this unquestionable Point They who first Separated themselves Mr. Knot in sid unm c. 7. s 112. p. 534. from the Primitive pure Church and brought in Corruptions in Faith Practise Lyturgy and use of Sacraments may truly be said to have been Hereticks by departing from the pure Faith and Schismaticks by dividing themselves from the external Communion of the true uncorrupted Church 2. Object Worship A second band of external Communion is 2. Worship Publick Worship in which Separation from the Church is notorious But here Publick Worship must be understood only so far as it is a bond of Communion and no farther otherwise there is no breach of Communion though there be difference in Worship and consequently no Schism This will appear more plainly if we distinguish of Worship in its Essentials or Substantials and its Modes Circumstances Rites and Ceremonies 'T is well argued by the Bishop of Calcedon that none may Separate from the Catholick Church or indeed from any particular in the Essentials or Substantial Parts of Worship for these are God's ordinary means of conveying his Grace for our Salvation and by these the whole Church is knit together as Christ's visible body for Divine Worship But what are these Essentials of Worship Surely nothing else but the Divine Ordinances whether moral or positive as abstracted from all particular Modes not determined in the Word of God Such as Prayer the reading the Holy Canon interpreting the same and the Sacraments therefore that Church that worships God in these Essentials of Worship cannot be charged in this particular with Schism or dividing from the Catholick Church And as for the Modes and particular Rites of Worship until one Publick Liturgy and Rubrick be produced and proved to be the Rule of the Catholick Church if not imposed by it there is no such bond of Union in the Circumstantial Worship in the Catholick Church and consequently no Schism in this respect Much less may one particular Church claim from another par in parem non habet imperium exact Communion in all Rites and Ceremonies or for want thereof to cry out presently Schism Schism Indeed our Roman Adversaries do directly and plainly assert that about Rites and Ceremonies the guilt of Schism is not concerned and that particular Churches may differ from one another therein without breach of Communion Though for a Member of a particular Church to forsake the Communion of his own Church in the Essentials of Worship meerly out of dislike of some particular innocent Rites seems to deserve a greater Censure But the Roman Recusants in England have a greater difficulty upon them to excuse their total Separation from us in the Substantials of our Worship at which they can pretend to take no offence and wherein they held actual Communion with us many years together at the beginning of Queen Eliz. Reign against the Law of Cohabitation observed in the Scripture where a City and a Church were commensurate contrary to the Order as one well observés which the Ancient Church took for preserving Vnity and excluding Schism by no means suffering such disobedience or division of the Members of any National Church where that Church did not divide it self from the Catholick And lastly contrary to the Common right of Government both of our Civil and Ecclesiastical Rulers and the Conscience of Laws both of Church and State But their pretence is Obedience to the Pope which leads us to consider the third great bond of Communion Government 3. Object Government Thirdly The last bond of Ecclesiastical external Government Communion is that of Government that is so far as it is lawful in it self and exerted in its Publick Laws This Government can have no influence from one National Church to another as such because so far they are equal par in parem but must be yielded by all Members of particular Churches whether National Provincial or truly Patriarchal to their proper Governours in all lawful things juridically required otherwise the guilt of Schism is contracted But for the Government of the Catholick we cannot find it wholly in any one particular Church without gross Vsurpation as is the plain sence of the Ancient Church indeed it is partly found in every Church it was at first diffused by our Vniversal Pastor and Common Lord into the hands of all the Apostles and for ought hath yet appeared still lies abroad among all the Pastors and Bishops of particular Churches under the power protection and assistance of Civil Authority Except when they are collected by just power and legal Rules into Synods or Councils whether Provincial National or General here indeed rests the weight of the Controversie but I doubt not it will at last be found to make its way against all contradiction from our Adversaries In the mean time we do conclude while we profess and yield all due obedience to our proper Pastors Bishops and Governours when there are no Councils sitting and to all free Councils wherein we are concerned lawfully convened we cannot be justly charged with Schism from the Government of the Catholick Church though we stiffly deny obedience to a Forreign Jurisdiction and will
the true God without a ◠Cr. 15. 3. Teaching Priest and without Law Vid. Dr. Still p. 239 c. 2. It is also argued from that Example of rhe Apostles under the New Testament that Ar. 2. Example H. T. they were assisted with an Infallible Spirit and Ans there is the same reason for the Pope But this is to dispose Gods Gifts and Wisdom by our own Reason The Apostles Infallibility attested with Miracles was necessary to the first Plantation and State of the Church and it no more followeth that therefore the succeeding Bishops must be insallible because they were so than that because Moses wrought miracles for the confirmation of the Law therefore the Sanhedrin should work Miracles for the ordinary Government of Israel according to the Law Besides what reason can be given why this priviledge of Infallibility should be entailed upon the Bishops of Rome more than other Bishops who succeeded the Infallible Apostles as well as the Pope What ground hath he to claim it more than they Or if they have all an interest in it what becomes of the Argument that the Pope is the universal Head and Governor of the Church because he is Infallible SECT II Arg. 2. From the Promises of Infallibility Ar. 2 GOd hath promised that his Church shall be preserved which Promise engageth his Infallible Assistance Therefore the Church by that assistance is always Infallible To this mighty purpose A. C. reasons with A. B. Laud. Ans God will certainly and Infallibly have a Church therefore that Church shall not only be but be Infallible in all her decrees de fide Is not this strong Reason God is Infallible therefore his Church is so a Church shall continue therefore it shall not Err Pray what Security doth the promise of the Churches Perpetuity or Infallibility as to Fundamentals give to any single Person or particular Church that they shall continue in the Christian Faith more than it did to seven Churches in Asia And where are they now The Argument will conclude as well God hath promised his Church shall ever exist upon Earth therefore Christians of which the Church consists shall never dye as well as never fall away For if the Promise be made to the Present Church in the Romanists sence it is made to the Individuals that make the Church 2. And that every particular Christian as well as every particular Church having an equal common interest in the promise of assistance is infallible If we should grant the Vniversal Church to be Infallible not only as to her Perpetuity but her Testimony which the Argument reacheth not yet it rests to be proved that the Church of Rome is the Catholick Church and then that the Pope is the Church of Rome in the same sence that the Church of Rome is the Catholick Church and that in the same consideration as the Catholick Church is Infallible But if we consider the particular Promises the Argument thence is so wide and inconclusive that one would think no considerate man could be abused by it These promises are such as concern the Apostles and Church in general or such as are pretended General to Apostles 〈◊〉 to dignifie St. Peter in special and above the rest Such as concern the Apostles and the Church Luc. 10. 16. Math. 28. 20. in general are these three He that heareth you heareth me c True while you teach me that is my Doctrine I am with you always to the end of the world True while you are faithful and teach whatsoever I command The Comforter Joh. 14. 16. the Holy Ghost shall abide with you for ever True also while you love me and keep my Commandments As the Condition is just before the Promise Now what are these Texts to the Pope or the Church of Rome in special They certainly that plead the Promise should not neglect the duty it were well if that was thought on The Popes special Friends insist on other promises more peculiarly designed as they would have them for St. Peter's Prerogative They are St. Peter these 1. The First is Math. 16. 18. Thou art Peter Text. and upon this Rock will I build my Church and the Gates of Hell shall not prevail against it An. But what is this to St. Peter's Infallibility The Church shall not be overthrown therefore St. Peter is Infallible What 's this to the Popes Infallibility The Gates of Hell shall not prevail against the Church therefore the Pope is Infallible Can God find no other way to preserve the Church but St. Peter's Infallibility and the Popes Infallibility Is this promise made to secure the Church under St. Peter and his Successors absolutely from all error How came St. Peter himself to fall then by denying his Master and to err about Act. 1. 6. the Temporal Kingdom of Christ And Popes to be Blasphemers Heretical Atheistical How came so many particular Churches that were under the Apostolick Chair if all were so at first to miscarry as those first Churches in Asia did But whatever is here promised to St. Peter is nothing to the Pope unless the Pope be indeed St. Peter's Successor and sit in his Chair the great point reserved for the last Refuge and shall there at large be examined The next Promise is Joh. 21. Peter feed my Text. 2. Sheep therefore the Pope is Infallible But must not others feed Christs Sheep and are they Infallible too 'T is acutely said that Peter was to feed the Sheep as ordinary Pastor the rest of the Apostles as extraordinary Ambassadors But doth this Text say so or any other Text How came it to pass that the ordinary Pastor should be greater than the extraordinary Embassadors How is it proved that this power of Feeding is Infallible only as in St. Peter or as such is transmitted to St. Peters Successor in a more peculiar manner than to the Successors of other Apostles And that the Pope is this Successor this must be considered hereafter their proof is not yet ready Another is Luke 22. 31. Simon Simon Satan Text. 3. hath desired to winnow thee but I have prayed that thy Faith fail not Viz. that thou perish not in Apostacy not that thou be absolutely secured from error nor thy pretended Successors And had not others the Prayer of Christ also Joh. 17. even all that should believe on him In a word what is this to the Pope that Peter should not utterly miscarry in the High-Priests Hall Unless it fignifie that the Pope may err grievously as St. Peter did though he hath no more the security of not failing in the Faith than every ordinary Christian hath But this trifling with holy Scripture provokes Rebuke and deserves no answer If any desire further satisfaction either upon these or other like Scriptures urged for the Popes or the Churches Infallibility let them peruse P. 254. c. Dr. Stillingfleet in defence of my Lord of Canterbury
400 Bishops denied him Obj. This Decree was not lawfully proceeded in because the Legates of the Pope were absent Bel. l. 2. de Pont. c. 22. Ans The Legates were there the next day and excepted and moved to have the Acts of the day before read Aetius for the Council sheweth that the Legates knew what was done all was done Canonically Then the Acts being read the Popes Legates tell the Council that Circumvention was used in making that Canon of Priviledges and that the Bishops were compelled thereunto The Synod with a loud voice cryed Joyntly we were not compelled to subscribe After every one severally protest I did subscribe willingly and freely and the Acts are ratified and declared to be just and valid and wherein say they we will persist the Legates are instant to have the Act revoked because the Apostolical See is humbled or abased thereto the Fathers unanimously answered the whole Synod doth approve it This clear account we have in Bin. in Concil Calced Act. 16. p. 134 and 137. Bellarmine saith that the Pope approved all the Decrees of this Council which were de fide and doth not Bellarmine argue that the Popes Superiority is Jure divino and the present Church of Rome hold that his Supremacy is a point necessary to Salvation How comes it to pass that he would not approve this Decree or how can they esteem this Council general and lawful and swear to observe the decrees of it when 't is found guilty of Heresie in so great a point as the Popes Primacy But to end with this the very Title it self of Bishop of the Vniversal Church in the stile of those Ages signified certainly neither Supremacy nor Primacy Vniversal Bishop of the Church seem'd a dangerous Title importing universal Power over it and was therefore so much abhorred by Pope Gregory But the Title of Bishop of the Vniversal Church signified the care of the whole Church to which as Origen saith every Bishop is called Therefore Aurelius Fortunatianus Augustine are called Bishops of the Vniversal Church and many in the Greek Church had the same honourable Titles given them which signified either that they professed the Catholick Faith or as Bishops had a general regard to the good of the Catholick Church But your own Jesuite confesseth that Pelagius Azorius and Gregory both Popes have born witness that no Bishop of Rome before them did ever use the Stile of Vniversal Bishops However Vniversal Patriarch makes as great a sound as Universal Bishop yet that Title was given to John Bishop of Constantinople by the Bishops of Syria Cod. Authent Constitu 3. Obj. The custody of the Vine i. e. the whole Church the Council saith is committed to the Bell. de Pont. l. 2. c. 13. Pope by God Ans True so that Primitive Pope Elutherius said to the Bishops in France the whole Catholick Church Bin. Epist Eleuth is committed to you St. Paul also had the care of all the Churches but that is high which Greg. Nazian saith of Athanasius that he having the presidence of the Church of Alexandria may be said thereby to have the Government of the whole Christian World Sal. Tom. 16. in 1 Pet. 5. Now saith a Learned man we are compelled to ask with what Conscience you could make such Objections Bishop Morton in good carnest to busie your Adversaries and seduce your Disciples withal whereunto you your selves could so easily make answer Obj. We find no further objection against the other Councils worthy Notice Bellarmine argues the Popes Supremacy because the Synod of Const being the Fifth General Council complemented the Pope as his Obedient Servants nos inquit Praeses Apostolicam Sedem sequimur obedimus c. Bell. lib. 2. de pont c. 13. Though this very Council both opposed accused and condemned the Pope for Heresie which could not possibly consist with their acknowledgment of his Supremacy or Infallibility The same is more evident in the sixth seventh and eighth General Councils condemning the Persons and Judgments of and giving Laws to the Bishops of Rome to which nothing material can be objected but what hath been more than answered Binius indeed in his Tract de Prim. Eccl. Rom. gives us the sayings of many ancient Popes for the Supremacy pretended especially in two points The Power of Appeals challenged by Pope Anacetus Zepherinus Fabianus Sixtus and Symachus and Exemption of the first See from censure or judgment by any other power claimed by Pope Sylvester and Gelasius But these are Testimonies of Popes themselves in their own cause and besides both these points have been found so directly and industriously determined otherwise by their own General Councils that further answer is needless CONCLUSION THus Objections being removed the Argument from the Councils settles firm in its full strength and seeing both the ancient Fathers and the Catholick Church have left us their sence in the said Councils and the sence of the Councils is also the received and professed faith of the present Church of Rome it self who can deny that the Catholick Church to this day hath not only not granted or acknowledged but even most plainly condemned the pretended Supremacy of the Bishop of Rome Yea who can doubt but our Argument against it is founded upon their own Rock the very constitution of the Papacy it self as before hath appeared Therefore the Popes claim upon this Plea as well as upon any or all the former is found groundless and England's Deliverance from his foreign Jurisdiction just and honest as well as happy Which our good God in his wise and merciful Providence ever Continue Preserve and Prosper Amen Amen A Serious ALARM to all sorts of ENGLISH-MEN against POPERY from Sence and Conscience their OATHS and their INTEREST 1. THe Kings of England seem bound not only by their Title but in Conscience of their Ministry under God to defend the Faith and the Church of Christ within their Dominions against Corruption and Invasion and therefore against Popery They are also bound in Honour Interest and Fidelity to preserve the Inheritance and Rights of the Crown and to derive them entire to their Heirs and Successors and therefore to keep out the Papal Authority And lastly 't is said they are bound by their Oaths at their Coronation and by the Laws of Nature and Government to maintain the Liberties and Customs of their people and to govern them according to the Laws of the Realm and consequently not to admit the foreign Jurisdiction of the Pope in prejudice of our ancient Constitution our common and Ecclesiastical Laws our natural and legal Liberties and Properties 2. The Nobility of England have anciently held themselves bound not only in honour but by their Oaths Terras honores Regis c. to preserve together with the King the Territories and honours of the King omni fidelitate ubique most faithfully and to defend them against Enemies and Foreigners meaning especially the Pope
and Mr. Pool's Treatise written on purpose upon this Subject CHAP. XVI II. Arg. For Infallibility viz. Tradition Concessions 4. Propositions 3. Arguments Objections Answered THat the difference may not seem wider than indeed it is we shall make way for our discussion of this Argument by a few but considerable Concessions 1. We yield that Tradition truly Catholick is Apostolical Truly Catholick that is in all the three known Conditions ab omnibus semper ubique For we cannot imagine that any thing should be believed or practised by all Learned Christians at all times and in all places as a point of Christian Religion that was not receiv'd as such either from Christ himself or his Apostles 2. We grant that Tradition hath been and ever will be both useful and necessary for the delivering down to the Faith of the Church in all succeeding Ages both the Canon of the Scripture and the Fundamentals of the Christian Religion The necessity hereof ariseth from the distance of Time and Place and must be supposed upon the Succession of Generations in the Church after the removal of the first Preachers and Writers and consequently the first deliverers thereof 3. We need not stick to agree that Tradition is Infallible if we abuse not the term too rigidly in conveying and preserving the substance of Religion which I was much enclined to believe before and am now much encouraged to express after I had read the learned and ingenious book of the Several ways of resolving Faith he concludes p. 129. the Necessaries to Salvation should ever fail to be practically transmitted from Generation to Generation is alike impossible as that multitudes of People should not in every Age be truly desirous of their own and their Posterities everlasting happiness seeing it is a thing both so easie to be done and so necessary to Salvation By the substance of Christian Religion I mean the Credenda and the Agenda or as he doth the Creed the Lords Prayer the Ten Commandments and the Two Sacraments 4. We may for ought I see to the contrary Gratifie the Author of Rushworth's Dialogues and the Abettors of that late new found Tradition of the present Church of Rome For every Church of Christ as such hath possession of the substance of Christian Religion and without it cannot be a Church And I am sure by this Concession the great Argument for Tradition is allowed and we are so far agreed in a main point I am troubled we must now differ but our Propositions shall be such as none that have weighed Antiquity can well doubt of them We affirm that whatsoever matter of Faith 1 Prop. or Practice is not derived from the first hands by Tradition Catholick as explained in the first Concession is not necessary to Salvation For 't is agreed if it were it would have been preserved by Tradition But it is against all Sence to believe that Tradition is sufficient to secure us from all Additions 2 Prop. to the first Faith or Additions and Alterations in Ceremonies and Worship or any thing that is not necessary to Salvation and herein indeed lies the Controversie for if Midwifes Nurses Parents and Tutors have as it is said Tradition in their hands and hold themselves obliged not to poyson little Babes as soon as they can receive Instructions accordingly and Tradition could not possibly admit or deliver any thing but what is necessary to salvation it were not possible for any Error to obtain in the Church or with any one Party or even Member of it but truth would be equally Catholick with Tradition and then Charity will not suffer us to believe that the Jews that kept the Law should be guilty of any vain Traditions contrary to our Saviour's Reproofs or that there should be any such Parties as Hugonites and Protestants in the World or such various Sects in the Church of Rome it self or so many Successive Additions to the Faith and Worship of that Church as none may have the confidence to deny have happened Vincentius speaks very truly saith Rigaltius and prudently if nothing were delivered by our Observ in Cyp. p. 147. Ancestors but what they had from the Apostles but under the pretence of our Ancestors silly or counterfeit things may by Fools or Knaves be delivered us for Apostolical Traditions and we add by zealously superstitious men or by men tempted as is evident they were about the time of Easter and Rebaptization in the beginning to pretend Tradition to defend their Opinions when put to it in Controversie It further follows that the Infallibility of the Pope or Court of Rome or Church in 3 Prop. Matters of Faith is no necessary Point of Faith because it is not delivered down to us as such by lawful i. e. Catholick Tradition this is the Point Now here we justly except against the Testimony of the present Oral Tradition of the Roman Church or Tradition revers'd because it cannot secure us against additions to the Faith It is no evidence that Tradition was always the same in that point it cannot bear against all Authentick History to the contrary That Popes and Councils and Fathers and the Church too have erred in their belief and practice is past all doubt by that one instance of the Communion of Infants for some hundred of Years together which is otherwise determined by the Council of Trent Yea that there was no such Tradition of the Pope's or the Church of Rome's Infallibility in ancient times is as manifest by the oppositions betwixt the Eastern and Western Churches which could not consist with such Tradition or belief of it And for the Church of England had she owned such Tradition her ancient Bishops would not have contended with and rejected his Messenger St. Austin and his Propositions together Neither can any considering man imagine that the Tradition of the Popes Infallibility is Catholick or generally received and believed in the Church of Rome at this day 'T is well known many of their eminent men renounce it and indeed the Pope himself doth not believe it or he does not believe that all his Doctors believe it For if he does believe both why does he not make use of his Talent and put an end to all the scandalous broils and Ruptures occasioned by the Doctrinal differences and Disputes among the several factions of his Church and have peace within his own Borders But this admits no Answer 'T is said by the Romanist that Universal Traditions are recorded in the Fathers of every succeeding Age and 't is reasonably spoken It behoves him as to the present point to shew us in some good Authors in every age since the Apostles this Tradition for Infallibility then indeed he hath done something which ought to be done But till that be done we must adhere that there is no such ground of the Popes Authority over us as his Infallibility proved by Scripture or Tradition This proof I think was never