to the publick received Doctrin of the Catholic Church but particular Opinions of some Catholic Divines as much disputed against by other Catholics as by Protestants 6. However to qualifie a little the admiration that many Protestants have of their new Champion or Hyperaspista as he calls it somthing must be said thiâ— hundred and one time to old allegations and new mistakes And first whereas in all points now in debate between us he so often repeats From the Beginning it was not so He did very well to fix a notion and conception of this word Beginning or a distinct measure of time after which only whatever Doctrins are broached ought in his opinion to be esteemed Novelties Novelties of so great importance as to justifie a separation from the external communion of all Churches both Eastern and Western And that is the time of the Apostles and so downward till the fourth General Council inclusively This he has don not out of a voluntary liberality but because an Act of Parliament obliges him wherein it is said That such persons Laicks or Ecclesiasticks to whom Queen Elizabeth shall by Letters patents under the great Seal of England give authority to execute any Iurisdiction spiritual or to correct any Errors Heresies Schisms c shall not in any wise have authority to adjudge any matter or caus to be Heresy but only such as heretofore have been determined to be Heresy by the authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Council wherein the same was declared Heresâ— by the express and plain words of the said Canâ—nical Scriptures or such as hereafter shall be judged to be Heresy by the High Court of Parliament with the assent of the Clergy in their Convocation 7. By this Proviso it appears that though in words the Doctor is more liberal to us than the Presbyterians and other Sects who will call all things Novelties which they think are not in express Scripture yet the Law would have allow'd him a greater extent for the might have enlarg'd the time beyond the four first General Councils to any succeding Council that in the Opinion of Commissioners judged Heresy by express Scripture or to future Acts of Parliament judging after the same manner but we are content with and thank him for his allowance 8. Only he must give us leave to propound a few Questions upon this occasion As first Does he submit only to the four first General Councils because they had an Authority inherent in them obliging him thereto Or because he judged their Decisions conformable to God's express word If the former then he must inform us why only four Councils have such authority which it seems the Church lost as soon as the Fathers at Chalcedon rose If the later then he deludes us and with Presbyterians Independents Quakers c. makes Scripture alone in effect th Rule of Reformation and Protestants only the Interpreters of that Rule Because the Statute tyes no further to any General Council than as that Council is believ'd to proceed according to express Scripture which whether it does or no who must be Judge Doctor Pierce To answer this Question well will be a great Master-piece I am sure his late immortal Archbishop found it a Task too hard for himself as shall be seen before we part too hard I say to resolve so that any rational man can be satisfied with 9. A second Question is Whether to judge of Heresy that is to determin authoritatively what is Heresy and what is conformable to Scripture be not an Act of Iurisdiction parely Spiritual and Pastoral though it seems to reside notwithstanding sometimes in Lay-Commissioners but ordinarily in the Parliament And this not being possible to be denyed then he must be further ask'd since by one of the 39. Articles it is affirmed That General Councils may and have err'd whether the English judge of Heresy be it the King as in the days of Henry the 8th and Edw. the 6th or the Parliament also as in Queen Elizabeths be infallible or no If he acknowledge it infallible he must resolve us whether the Supreme Temporal Authority with the assent of the Clergy be infalliâ—le only in England or in other Countrys also as Holland Swedland c. If the former he must shew what Promises our Lord has made to England alone If the later then it will follow that that may and certainly will be Heresy and contrary to Scripture in England which England it self confesses is not Heresy beyond Sea But if no such Authority be indeed infallible then it will follow that Decisions made by it do not oblige in Conscience and by consequence in his Opinion there is no Spiritual Authority on earth that does so I mean oblige not only to non-contradiction but to internal assent The consequences of which Position he may imagin and shal see anon 10. A third Question is Whether since Presbyterians and Independents and all such Reformed Churches following the Heresy of Aerius do directly oppose the Order of Bishops and their Iurisdiction that is the whole frame of God's Church manifestly asserted in the four first General Councils and as is here affirmed of Divine Right by expresse Scripture whether I say they be not according to this Rule formal Heretics or however Schismatics since to alter this Frame they relinquish'd both this Church and ours And especally for their denying the Supream Ecclesiastical or Spiritual Authority to be in Temporal Governors which yet the Statute tells us in effect is the fundamental Corner-stone of the English Church If all this do not render them Heretics or at least in the highest degree Schismatics what will become of this Act of Parliament and his Primitive Rule of Reformation If they be such what will become of the English Church which gives to Heretics and Schismatics the right-hand of Fellowship and acknowledges them holyChristianâ— Reformed Congregations And on the other side since notwithstanding the extremity of passion against Catholics if was never yet pronounced that Roman Catholics are Heretics nor possibly could by their own Rule and measute how comes it to passe that we alone are punish'd with death as Heretics and this meerly for Religion since we both often have justified and still are ready to justifie our Principles of Fidelity and Peaceableness beyond all exception which yet no other Diffenters from this Church though real Heretics and Schismatics either have or I fear will do 10. A fourth Question shall be how can the Preacher answer to God for abusing Scripture and mis-applying through the whole Sermon his Text to the prejudice of his Church He pretends that our Saviour's words are to be esteem'd the Pattern or Primitive Rule of Reformation and consequently as our Lord demonstrated Pharasaical Divorces to be illegal because Ab initio non fuit sic So the Dâ—ctor pretends to prove the Justice and Legality of
cause of all dis-unions and Schisms The unappealable Authority of general Councils acknowledged by Antiquity 1. IN this point of Schism to the end the Doctor may clear Protestants and lay the weight of so great a crime on the Catholick Church he argues thus Since besides corruptions in practice which yet alone cannot justify separation there were in the Roman Church so many corruptions in Doctrine likewise intrenching on Fundamentals the Schism could not be on the Chruch of Englands side which was obliged to separate so just a cause being given but on theirs who gave the cause of the separation Now that particular Nations have a power to purge themselves from corruptions without leave from the See of Rome appears 1. By the concession of the most learned Popish Writers 2. From the ancient practise of the Kings of England who were 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 3. Likewise from the Codes and Novels of Justinian the capitulare of Charlemagne and the endeavours of two late Emperours 4. From the examples of the Kings of Juda. He concludes that had the Pope been content with his Primacy of Order they would never have cast off the yoke which never had been put upon their necks whence appears sayes he that the Vsurper made the Schism This is the substance of his Discourse 2. In answering this I will proceed according to this method 1. I will shew out of Antiquity from the example of all orderly Governments from evident reason c. what obedience every Christian is obliged to perform to Church Governors in the obstinate refusal of which consists Schism 2. I will apply this to the present controversie between the English and Roman Church I will consider the validity of his allegations and leave it to any indifferent mans conscience to judge whether they are sufficient to justifie the separation 3. Touching the first Point I take it for granted that we both agree that our Lord has placed in his Church Ecclesiastical Governours to continue by a legitimate succession to the end of the world And that the exercise of their Authority consists partly in proposing Doctrines to be believed partly in making Laws for Discipline and Order And that the Doctrines are to be no other then such as either are expresly or at least in their immediate necessary Principles contained in Divine Revelation no innovation no change must be in them whereas orders for Discipline may according to the prudence of the Church sometimes admit alteration Likewise I believe we agree that this lawful Authority of Church Governours or Bishops may be differently exercised that is either by their single persons or in conjunction with others meeting in Synods Diocesan Provincial National Patriarkical and Oecumenical The Authority of which Synods is by degrees respectively encreased according to the quality of them the lowest degree among these being Diocesan and the Supream unappealable authority being in Oecumenical Synods To deny this in gross is to make them ridiculous Conventicles and the more plenary they are the more dangerous and destructive of unity will they be if they may be repealed by others less plenary 4. Thus far we agree but when we come to a precise declaration of the quality of that Authority by both sides agreed on in the general here we begin to differ wherefore to the end indifferent Readers may be enabled distinctly to view and judge on which side Justice and Truth lies I will besides what has already been said of infallibility plainly set down the Catholick Doctrine concerning this matter with the exceptions which the most learned Controvertists of the English Church have interposed against it 5. There is in St. Clements Constitutions a saying that to every Bishop is entrusted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Episcopal Office Vniversally In like manner St. Cyprian says Episcopatus unus est cujus a singulis in solidum pars tenetur The Episcopal Office is but one of which every Bishop holds his portion in common The meaning of which speeches is not that every particular Bishop is in regard of his Jurisdiction an Oecumenical Bishop But since the Church in general is truly and perfectly one Body each Bishop in it is so to administer his Charge as that he must have an eye to the whole Dioceses and Provinces c. are not to be esteem'd as so many Secular Principalities independent and absolute which can publish Declarations and Laws without any regard to their Neighbours profit or liking It is not so in the Church But every Bishop in executing his Episcopal Office ought much more to be sollicitous of the general Vnity Peace and Edification of the whole Church than of his own Diocese So that if any Law Custom or Doctrine in it be discordant from but especially if it condemn what is by Law in force in the Province Patriarchat or much more the Vniversal Church such a Law ought not to be made or being made ought to be Repealed 6. As for the Authority of Bishops in Synods particularly in declaring Doctrines for in that we are at present principally concern'd Such Authority may be conceived to extend it self either to the notout-ward-contra-Profession only or to the inward assent c. Between which two there is a great difference 7. The common received Catholick Doctrine teacheth that whereas in General Councils the only Tribunal which is by all acknowledg'd to be infallible there may be either 1. A Declaration of Traditionary Doctrines which formerly before such Declaration did not evidently and â—niversally appear to be Traditionary 2. Or a Decision of Debates about clear and immediate Consequences of such Doctrines In both these the Church is infallible Infallible I say not to enlarge Disputes beyond the present exigence at least in all points any way necessary to our Salvation and this grounded upon those sure Promises of our Lord made to these Guides of his Church mentioned before Cap. 9. 11 12. And hence such both Declarations and Decisions are to be not only not contradicted but submitted to by an internal assent the undiscover'd refusal of which assent though it doth not render the refusers Hereticks in the judgement of the Church as upon contradiction or refusal of assent would for Ecclesia non judicat de internis Yet since such Declarations and Decisions are alwayes attended either with express or at least imply'd Anathemas to contrary Doctrines the contrary internal Judgments are Heretical 8. Of the acknowledged Infallibility of the Representative Church in Declarations of Traditionary Doctrines we have sufficient Testimonies from Antiquity St. Athanasius quoted also by St. Epiphanius professes That he wonders how any one dares move a question touching matters defined in the Nicen Council since the Decrees of such Councils cannot be changed without errour Therefore they are unalterable and in our sense infallible Nor can there be any doubt but those matters defin'd were Ancient and Traditionary Doctrines And St. Augustin sayes The last Iudgment of
our selves obliged to the assent unto which is far more then not to contradict And this obligation is founded on the Infallible Authority which we acknowledge in the Catholick Church derived from the promises of Christ whose Spirit shall lead her into all Truth The denial of which assent we affirm to be formal Heresie and an open contradiction to which Authority is formal Schism 12. This we are taught concerning our Duty and Submission to General Councils And hereto we must add that considering the present distracted state of the Christian world and especially the Schism pertinaciously persisted in by the Eastern Patriarks who live under the Tyranny of the Turk and therefore will never probably be permitted to convene for the general Union of Christendom it is almost become impossible that such General Councils should now be assembled with all formalities as the four first were wherein all the five Patriarks were present at least by their Deputies Yet notwithstanding all this we cannot without infidelity doubt that God will be wanting to his Church to preserve it in Truth and Vnity Since therefore such an Oecumenical Council cannot be expected as was during the times of the Roman Empire the Supremest that can now be had ought to have the force and vertue of obliging which the former ones had the Anathemas of it must be as valid the Decisions of it as much to be submitted to and a renunciation of its Doctrine and Laws as heynously Schismatical as of any Council that ever went before Therefore Doctor Bramhal Lord Primate of Armagh in the Preface of his Reply to the Bishop of Chalcedon declaring that he submits himself to the Representative Church that is to a free General Council most rationally adds this clause or to so General as can be procured 13. Thus of General Councils As for inferior subordinate Councils though their Decrees touching Doctrines and Laws for Discipline are not unappealable yet an obligation in both these respects they impose on Christians living respectively within their Precincts The Decisions of a Provincial Synod are to be internally assented to except they be evidently erroneous or contradictory to those of a Superior Synod so that without Schism they cannot be openly contradicted Yet the same Decisions may be annulled by a Patriarchical Synod And all by an Oecumenical of which alone all the Decisions and Laws are irreversible because there is no Authority upon earth superior to it and in all Governments an inferior Authority can never reverse what hath once been established by a Superior especially if that establishment hath been actually submitted to For if a Provincial Synod could annul the formerly received Acts of a National or a National of a Patriarchical there must of necessity follow a Dissolution of all Government and Vnity as to the whole Catholick Church yet we profess in our Creed Vnam Catholicam Add to this that in all Synods the Major part alwayes must decide so that the fewer however they may be esteem'd the better or more learned must submit to them These likewise all use of meetings and consultations will be evacuated 14. This fundamental Rule of all Government and Vnity is the only true unering Touch-stone by which a judgement is to be made concerning Schism If Doctor Pierce can furnish us with a better let it be produced but that being impossible he must give us leave to make use of this to examin the cause between the Roman Catholick Church and all other Congregations that call themselves Reformed But indeed it is lost labour to apply such a Rule as this to any Calvinistical Independent or Fanatick Congregations because they renounce both all such Laws and the whole Authority and Offices of those that made them Therefore leaving them to the severe judgement of him who said Where are those my enemies that will not have me to rule over them I will consider the Controversie as the Preacher stated it between the Roman Catholick and English Protestant Churches I say as he hath stated it because being to treat of Schism he hath given the right notion of it and not mispent time and paper as some others have done with vain discourses of an Internal and External separation c. as if there were no danger in external Schism or dividing of Communion unless men also have with the Presbyterians c. lost all even appearance of charity to all Christian Churches before them damning all who believe that Artiticle of our Creed concerning the Unity and Authority of the Church CHAP. XXI The Fundamental RULE of Church-Government Limitations of the Authority of Gen Councils Their Grounds made by Arch Bishop Lawd Dr. Feild c. Of Points Fundamental and Non-fundamental Protestants allow not so much Authority to Gen. Councils as God commanded to be given the Iewish Sanedrim Of the pretended Independence of the English Church from the Example of Cyprus The foresaid fundamental Rule of all Government That no Laws can validly be repealed by an Authority Inferior to that by which they were Enacted is a Rule not now invented to serve our present purpose but written in the hearts of all mankind that consider what Government is and it is as to Church-matters particularly taken notice of by St. Augustine when he declares the Order that is in the Church and which alone can keep it in unity Particular Writings of Bishops saies he if any Error be in them may be corrected by others more learned or by Synods and Synods themselves assembled either in Provinces or Regions ought without any tergiversation to yield and submit to the Authority of Plenary Councils and oftimes former Plenary Councils may be corrected by other following Plenary Councils 2. This most Irrefragable Rule is that by which Schism may most certainly and undeniably be discovered And therefore though in gross it be admitted by Protestants I mean the wisest and most learned among them yet out of a necessity of maintaining the grounds of the English Reformation they put such restrictions exceptions to it as utterly take away all use of it For whereas S. Augustine makes the Supream Authority of the Church to reside in plenary or general Councils because he withal implies that such Councils may be corrected they therefore take the liberty to reject them at least in decisions in their esteem of less importance and by that means altogether inervate their Authority Not considering that in case the Decisions which he saies may be mended should regard matters of belief which perhaps upon better consideration may be expressed more commodiously and so as that they may be less liable to misconstruction yet it belongs not to any particular men or Churches to correct them but onely to succeeding Councils of equal Authority To demonstrate this I will here set down what Authority learned Protestants such as Doctor Field the late Arch-Bishop Lawd c. acknowledg in general Councils and withal how they circumscribe the same Authority 3.
These agree that the Universal Church is infallible in fundamentals Hence says the Archbishop The visible Church hath in all ages taught that unchanged faith of Christ in all Points fundamental Doctor White had reason to say this c. Again The whole Church cannot universally erre in absolutely fundamental Doctrines therefore it is true also that there can be no just cause of making a Schism from the whole Church Again quoting Kickerman he saith That she cannot erre neither in the Faith nor in any weighty point of Faith And from Doctor Field he asserts That she cannot fall into Heresie c. That she may erre indeed in superstructions and deductions and other unnecessary Truths from her curiosity or other weakness But if she can erre either by falling away from the Foundation totally or by heretical error in it she can no longer be holy for no Assemblies of Hereticks can be holy And so that Article of the Creed I believe the holy Catholick Church is gone Now this holiness saith he Errors of a meaner allay take not away from the Church The same Archbishop likewise acknowledges that a General Council de post facto is unerrable that is when the Decisions of it are received and admitted generally by Catholicks 4. Thus far goes the Arch-Bishop attended by Doctor Field Doctor White c. But being necessarily obliged to maintain the separation of his own Church from the Roman c. he treating of that point extends most enormously the Errors of the Church in non-Fundamentals for then forgeting his former phrases of unprofitable curiosities unnecessary subtilties unnecessary Doctrines to which her curiosity or weakness may carry her beyond her Rule he saith The Roman Church held the Fundamentals literally yet she erred grosly dangerously nay damnably in the exposition of some of them That she had Errors though not Fundamental yet grating upon the Foundation c. Now what he speaks of the Roman is manifest must as well be applied to the Eastern Church too and so to the whole Church Catholick at Luthers discession for most of the Doctrines found fault with by Protestants in the Roman Church themselves see to have been and still to be taught by the Eastern c. with an accession on of other Errors from which the Roman is free 5. Hitherto these Writers speak of the Authority of the Church onely in generals The Church say they cannot Erre in Fundamentals She may Erre in non-Fundamentals But who is to discern between Fundamentals and non-Fundamentals And who is to judg of the Churches Error in non-Fundamentals Doctor Field will tell us to this purpose That no particular man or Church may so much as profess publickly that they think otherwise then has been determined in a general Council except with these three limitations 1. Vnless he know most certainly the contrary to what the Church has determined 2. If there be no gainsaying of men of worth place and esteem 3. If there appear nothing that may argue an unlawful proceeding And the Arch-Bishop briefly to this effect states the Point That General Councils lawfully called and ordered and lawfully proceeding are a great and awful representation and cannot erre in matters of Faith upon condition 1. That they keep themselves to God's Rule and not attempt to make a new one of their own 2. And they are with all submission to be observed by every Christian where Scripture or evident demonstration come not against them 6. These are their limitations and sure it was a very great necessity that forced such wise and learned men to grant so licentious a liberty for annulling what ever hath been or shall be determined by the Supream Tribunal in Gods Church A liberty never heard or thought of from Doctor Pierces beginning I am certain A liberty manifestly destructive to all their own Articles Canons and Acts of Parliament For sure they will not say that these are of more sacred and inviolable Authority then those of the whole Church Do none pretend to know most certainly the contrary to those determinations or do none of worth place and esteem gainsay them when all the Christian world Reform'd and non-Reform'd except a little portion of England absolutely reject them Lastly does nothing appear that may argue an unlawful proceeding in Hen. the Eighths first Reformation or K. Edwards or Q. Elizabeths But there was no possible avoiding the concession of this liberty apparently ruinous to themselves because they have usurped it against the whole Church could not refuse it to any that would make use of it to destroy their own 7. Let us here briefly examine these Grounds laid by the Arch-Bishop c. viz. 1. The Church is unerrable in Fundamentals but subject to error in non-Fundamentals 2. The Decisions of General Councils are to be observed where Scripture or evident Demonstration come not against them 8. In these Assertions is included a Supposition not denied by Catholicks That even among Doctrines determin'd by the Church there are some which are in themselves fundamental others not so but yet withal those Doctrines which in themselves are not fundamental being once determin'd by the Church are necessary to be assented to by all Catholicks to whom they are so represented for in those circumstances Obedience is a fundemental duty But though Catholicks allow this distinction in general they withal profess it is impossible for any particular persons of themselves to determin among all the Churches Decisions and say this or this Point is necessary and fundamental the others not And the reason is because the terms Necessary Fundamental c. are relative terms when applied for that is necessary to be believed and known by one which is not so by another Many Doctrines are necessary to Churches for their well ordering which are not so to any single persons Parishes c. c. For this reason all Decisions of the Church are sacred to them no permission to question any of them is allow'd and by this means the Church is continued in unity and by assenting to all Decisions they are sure never to dissent from those that are necessary Whereas Protestants taking a liberty of discerning between fundamentals and non-fundamentals and of dissenting in non-fundamentals at least wherein they think the Church Catholick may be fallible though they have no Rule by which to judg so are besides a certainty of dis-union exposed to errours even in fundamentals 9. The ground upon which those learned Protestants conclude a fallibility even in the universal Church as to Doctrines not fundamental besides the manifest interest of their own Church is because the end why Christ made such promises of leading his Church into all Truth was lest the Gates of Hell should prevail against her which can be done only by Heresies against fundamental Doctrines and therefore God's assistance for other Points not fundamental is not to be presumed on 10. But though this Position in
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
Communion are not at all conducing to the Doctors Design I will refer him to the Judgment of Doctor Ferne of some weight no doubt with him who expresly saies and proves by Reasons not unlike these That nothing can be concluded by those two Instances to the prejudice of the whole Church as if thereby might be proved that the whole Church Vniversally and in all the Members of it may be infected with Error in Points of concernment or prejudicial to the Faith CHAP. X. Of Prayer for the Dead It s Apostolic antiquity Purgatory necessarily supposed in it The Doctor 's Objections answer'd 1. HAving treated so largely of the Preachers two pretended Noveltys 1. the Primacy of Iurisdiction of the See Apostolic and 2. the Infallability of the Church in her General Councils I might rationally enough neglect examining the following particular Dogma's which he likewise charges with Novelty and betake by self to the point of Schism because if the Church have a spiritual obliging Iurisdiction taking its Original from the Chair of St. Peter and again if what the proposes to us to be believed she proposes validly under the penalty of being separated from Christ since it is manifest that she so proposes the said particular Doctrins not in her Councils onely but universal practise wherein her Infallability is with an equal Autâ—ority demonstrated they ought without contradiction be submitted to Neverthelesse having some reason to doubt that in case any of his Novelties be omited he or at least some of his over-credulous Readers will impute such an omission to a difficulty in disproving him I must be content to take a trouble on me which is therefore only necessary because many Protestants are unreasonable 2. His third pretended Novelty is the Doctrin of Purgatory which he says We have from Origen or at the farthest from Tertullian and he from no better Author than the Arch-Heretic Montanus Nor does Bellarmin mend the matter by deriving it from Virgil Tully or Plato 's Gorgias 3. It would have been a great courtesie both to his Hearers and Readers if he had inform'd them why he singled out a speculative Point touching Purgatory and omitted one of far greated importance because obliging to Practise also which is Prayer for the Dead His way of proceeding doubtlesse does not want a Mystery And he must give me leave to answer his Novelty of Purgatory by speaking scarce any thing at all of it but only telling him nakedly the Churches Doctrin about it and by insisting on the confessed Antiquity Apostolic Antiquity of Prayer for the Dead which being cleared I defie all his learning and skill unlesse he can disprove this to deny or so much as question on the other 4. Now the Doctrin of the Church concerning Purgatory and Prayer for the Dead is contained in this Decree of the Council of Trent There is a Purgatory and Souls detained there are helped by the suffraâ—es of the Faithfull that is by Prayers and Alms and most especially by the most acceptable Sacrifice of the Altar By which Definition the Church obliges all Catholicks no farther than simply to believe that there is a place or state of Souls in which they are capable of receiving help or ease by Prayers c. The Council tells us nothing of the position of this place nor what incommodities Souls find in it nor whether there be fire c. which are Points that St. Augustin says he could not resolve On the contrary it forbids at least out of the Schools all curious subtile Questions concerning it all discourses which are not for edification 5. Having represented the Churches Doctrine I will next transcribe the Form of her Prayers for the Dead extant in the Canon of the Masse Remember likewise O Lord thy Servants who have gone before us with the Sign of Faith i. e. Baptism and repose in the sleep of peace We beseech thee O Lord mercifully grant to them and to all that rest in Christ a place of refreshment light and peace through Christ our Lord. And after the Canon We beseech thee O Lord absolve the Soul of thy Servant from all chains of his sins to the end that in the glory of the Resurrection he may respire by a new life among the Saints and Elect through Christ our Lord. Now if it can be demonstrated that by the universal practise of the Primitive Church such Prayers as these were made for the Dead it unavoidably follows That the Souls for whom they are made are neither in Heaven nor Hâ—ll And if so where are they Doctor Pierce speak like an honest man 6. To demonstrate this let him view narrowly these passages of the Holy Fathers before and during the space of the first four General Councils St. Denis the Areopagite or whoever was Author of the Book of the Ecclesiastical Hierarchy and who by confession of Protestants liv'd within the second Century after the Apostles declares that the Priest does demand from the Divine goodnesse for the person departed a pardon of all sins through human frailty committed by him and that he may be conducted into the light and region of the living into the bosoms of Abraham Isaac and Jacob into a place from which grief sadnesse and mourning it banished And presently after he testifies that What he commits to writing concerning this Prayer pronounced by the Priest for the Dead he received by Tradition from his Divine Teachers the Apostles 7. Next Tertullian Let the faithful Widdow saies he pray for the soul of her Husband and make an oblation in the Anniversary day of his death begging for him refreshment and part in the first Resurrection And to prevent the Preachers Objection that the Father learned this from the Arch-Heretick Montanus let him answer for himself We make saies he Anniversary Oblations for the Dead and for the Natalitia of the Martyrs And presently he adjoynes Concerning these and the like Observances if you require the Authority of Scriptures you will not find any Tradition shall be alleged to you for the Author custom for the confirmer and Faith the Observer 8. After him follows his Schollar blessed St. Cyprian The Bishops saies he that went before us have ordain'd that not any one of our Brethren at his death shall name in his Will for an Executor or Guardian any Ecclesiastical Person and if any one shall do otherwise that no Oblation should be made for him and that the Sacrifice should not be celebrated for him at his death For such a one deserves not so much as to be named at the Altar in the Priests Prayer 9. Eusebius relates that at the Obsequies of the Emperor Constantine the People and Clergy unanimously sent up prayers to God not without tears and great groanings for the Soul of the Emperor Likewise Epiphanius disputing against the Heretick Aerius reckons this among his heresies as St. Augustin likewise does That he denyed
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
according to the foresaid limitations One may be excused from assenting to Decisions of General Councils about Points not of necessary Faith in case they be gainsaid by men of worth place and esteem So that if any such persons do contradict General Councils whether in or out of the Council He mentions not ignorant men may lawfully join with them and in comparison esteem all other Pastors of God's Church to be of less worth place or esteem What a broad Gate yea how vast a breach have these Doctors with all their learning and prudence made in the walls of God's Church to let in all manner of confusion Can any Protestant now deny Smeâ—â—ymnuus Mr. Prinn the Rump Parliament to have been persons of worth place and esteem At least the generality of England once thought them so and themselves challenged those Titles and whilst they were the strongest enjoy'd them To what miserable straits a necessity of justifying the English Separation reduced such wise and learned men 4. In the third place according to the same Writers Position all manner of Decisions made by Councils both in necessary and unnecessary Doctrines cease to be obligatory in case something appears that may argue an unlawful proceeding in the Council out of passion interest want of liberty c. But still who shall be judges of Councils proceedings Among Catholicks when there are perhaps suspicions of some irregular proceedings yet if the Points decided be embraced by the particular Catholick Churches generally speaking they then have the force of unquestion'd Catholick Doctrines But as for those who are enemies to Councils in which their Doctrines have been condemn'd such will be sure to charge them with unlawful proceedings For did not the Arians urge that Plea against the Council of Nice The Nestorians against that of Ephesus The Eutychians against that of Chalcedon 5. This clause in all probability was put in to exclude the Authority of the Council of Trent against the proceedings of which therefore very loud and very unjust clamors were made by Protestants imputing especially to the Court of Rome many policies and attempts either to intimidate the Fathers of the Council or to induce them to favour and enlarge the Grandeurs of the Pope But who ever shall unpassionately read the History of that Council compiled by the most learned and eminent Cardinal Palavicino from authentick Records yet extant will be satisfied 1. That the liberty of the Bishops was only straitned by their own respective temporal Princes and not by the Roman Court 2. That the Pope was so far from gaining an access to his Authority that when a far greater number of the Bishops would have concurr'd thereto the Pope himself forbad it meerly because the French Bishops inconsiderable for their numbers did joyn to oppose it 6. But there is no necessity that Catholicks should trouble themselves with making Apologies for that Council 1. Because all the Doctrines of it opposed by Protestants as Novelties were manifest in the general Writings and Practise of the Western Church long before that Council and most of them in the Eastern 2. Because they are now actually embraced by all Catholick Congregations as Declared Doctrines of the Church in which case by the Archbishop's own Concessions they are to be esteem'd infallibly true 3. Because the principal Doctrines censur'd in the Preacher's Sermon had been expresly determin'd by former either General or at least Patriarkical Councils admitted in this Kingdom as Transubstantiation Veneration of Images Prayers not in a vulgar tongue Communion under one Species Celibacy of Priests the universal Iurisdiction of the Pope c. 4. And lastly because in condemning the Protestant Doctrines opposite to them the Bishops of the Council of Trent are found even by Padre Paulo's Relation no favourer of that Council unanimous in their Judgment which the Reader may there see if he please to examine their Votes concerning those Points Neither did nor needed the Pope or his adherents to use any artifice herein to gain the Suffrages of a Major part And this is in that History of his only pretended to be done in other matters of Contest among Catholicks themselves 7. Therefore it would certainly be much more for the good of Consciencious Protestants to reflect seriously on the method of their Reformations and then let them be Judges of the legality of their proceedings and the disinteressedness of their first Reformers I speak not now of Presbyterian Reformations which in all Countreys have been usher'd in with Tumults Rebellions Murders Rapines Dissolution of Monarchies c. but of the English Reformation only which though free from such horrible Crimes yet how legal it was how free from worldly and carnal Interests let their own Historians be Judges 8. And first This Relation is made of it in general by Dr. Heylin In Queen Elizabeths time saith he before the new Bishops were well setled I need not mind the Reader here that all her former Bishops save on had deserted her and the Queen assured of the affections of her Clergy went that way to work in Her Reformation which not only her two Predecessors but all the godly Kings and Princes in the Iewish State and many of the Christian Emperours in the primitive times had done before her in the well ordering of the Church and People committed to their care and government by Almighty God And to that end she published her Injunctions Ann. Dom. 1559. A Book of Orders 1561. Another of Advertisements 1562. All leading unto the Reformation with the Advice and Consent of the Metropolitan and some other Godly Prelats who were then about Her these were those newly Ordained the former Bishops being ejected by whom they were agreed on and subscribed unto before they were presented to Her But when the times were better setled and the first difficulty of her Reign passed over she left Church-work to the disposing of Church-men who by their place and calling were most proper for it and they being met in Convocation and thereto authorized as the Laws required did make and publish several Books of Canons c. Thus that Doctor the sum of which is That the Queen finding no foundation to build upon because all the Innovations begun by her Father and young Brother had been utterly demolished by her Sister Queen Mary and withal perceiving the main Body of her Clergy as well as her Bishops except such as the caused to be made de novo to be generally averse from her proceedings was fain to do all the Ecclesiastical work her self assisted with some of her New Bishops without the Concurrence of any Synodal Authority till having first by her Orders sufficiently purged the Clergy she saw she could securely now do Church-work by Church-men 9. But Mr. Fuller is more punctual in delivering the retail of these her first proceedings which he extracted out of the authentick Synodals 1559. He tells us then That in the beginning of her Reign the
assuming to himself such Authority over other Churches Here then are Seven of the Doctor 's Novelties confessed by Protestants themselves to have been the Doctrines of St. Gregory which the English here received with their Christianity which also sufficiently appears to those who are yet unsatisfied out of Bede's Ecclesiastical History of England written about an hundred years after St. Gregory of whom the same Oâ—iander also relates That he was involved in all the Romish Errors concerning those Articles wherein saith he we dissent at this day from the Pope And for the Two others of the Doctor 's Points 1. Publick Prayers in an unknown Tongue And 2. Infallibility himself confesseth the first of these to have been in Gregories time For thus he The Publick Prayers of the Romanists have been a very long time in an unknown Tongue even as long as from the time of Pope Gregory the Great And the second he must grant to have been pretended to before Gregory in that the Preacher allows the proceedings of the Four first General Councils for these required several Points not before determined to be believed by all Christians under pain of Anathema and also inserted them into the body of the Christian Creeds Which thing the Doctor sometimes thinks unreasonable that any fallible Authority should assume to it self For surely upon this ground it is that he condemns the Council of Trent for presuming to make new Articles of Faith though they have put none such in our Creeds 13. By which it appears that this Sermon and all the severity practis'd against us in consequence of it might as justly have been preach'd and executed against our first Apostles St. Gregory and St. Augustin the Monk as against us And if against them then against the Vniversal Church both Eastern and Western since it is evident that in St. Gregory's time they were in perfect Unity both for Doctrine and Discipline And consequently if such pretended new Articles can justifie the English Separation from the present Church the same Separation ought to have been made from the universal Church above a Thousand years since I might go higher but this is even too too much That man surely must have a prodigious courage who dares venture his Soul and Eternity rather upon Scripture interpreted by an Act of Parliament or the 39. Articles than by the Authority and consent of the Vniversal Church for so many Ages I will conclude this so important Argument of Schism by a closer Application which may afford more light to discover on which side the Guilt lyes And this shall be done by making some Concessions and proposing some other Considerations c. CHAP. XXIV Of Causal and Formal Schism or Separation and the vanity of their Distinctions Considerations proposed for a clear Examination on which side the Guilt of Schism lyes The manifest Innocency of the Roman Church 1. FIrst As to the Preacher's so commended Distinction of Causal and Formal Schism it is borrowed from the late Archbishop The former member whereof only he applies to the Roman Catholick Church the later to no body He must give me leave to propose to his Consideration a Saying or two of St. Augustin thus writing to the Donatists Si possit quod fieri non potest c. If any could have which really he cannot possibly a just cause for which he should separate his Communion from the Communion of the whole World How do you know c. Aâ—d again in the same Epistle There is the Church where first that Separation was made which you after perfected if there could be any just cause for you to separate from the communion of all Nations For we are certainly assured that no man can justly separate himself from the communion of all Nations because not any of us seeks the Church in his own Iustice or Holiness as you Donatists do but in the Divine Scriptures where he sees the Church really become as she was promised to be spread through all Nations a City on a Hill c. Hence it is that the same Saint though he wrote several Books against the special Doctrines of the Donatists yet whensoever he treats of their Schism he never meddles with any of their Opinions but absolutely proves their Separation unlawful from the Texts of Scripture and Promises of Christ which are absolute and unconditional So that the alledging Causes to justifie Separation for which there can be no just one is vain and fruitless And this way of Arguing is far more forcible against English Protestants than it was against the Donatists because all their sober Writers acknowledge the Church of Christ was and alwayes will be unerrable in Fundamentals and this as she is a Guide And further that the Roman is either this Church or at least a true Member of it 2. But Secondly whatever becomes of this Distinction his concession is That really a Formal Schism there is between us nay more that the Protestants made the actual departure and indeed they must put out their eyes who see it not The visible Communion between the now English Church and all other in being before it beyond the Seas is evidently changed and broken The same Publick Service of God which their first Reformers found in God's Church all the World over they refuse to joyn in for fear of incurring sin Most of the Ecclesiastical Laws every where formerly in force they have abrogated and without the consent of any other Churches have made new they were formerly Members of a Patriarchical Church which they esteem'd the only Orthodox Vniversal Church to the Government of this Common Body they acknowledged themselves subject And a denial of subjection to the Common Governors of this Body and especially the Supreme Pastor they judged to be a formal Act of Schism Lastly the common Doctrines of the Church they formerly embraced as of Divine Authority Traditionary only ancient and Primitive Now they called Apostatical Novelties Any of those changes conclude a Schism on one side or other but all of them more then demonstrate it A Schism then there is therefore one of the parties is guilty not of causing but of being Schismaticks properly formally Schismaticks Now would it not be hard for the Doctor to speak his conscience and declare once more at Court which of us two are properly Schismaticks It could not indeed be expected he should answer as a young maid did to my old Lady Falkland when she asked if she were a Catholick No Madam said she with a low curtesy if it please your Ladyship I thank God I am a Scismatick but withal his tongue would not readily pronounce Roman Catholicks to be Schismaticks from the English Reformed Church 3. That which is opposed to Schism is Catholick Communion We shew saith Saint Augustine by our Communion that we have the Catholick Church Therefore in discourse of Schism one while to talk of Innovations of Doctrine or of making a secession from
how to express the Catholick Doctrine in such words as might best instruct the people and prevent Hereticks from abusing them Hence it was St. Athanasius said We meet here not because we wanted a Faith i. e. were incertain what to hold but to confound those who go about to contradict the Truth Which Rule if Councils observe I think the Doctor would scarce refuse to obey them and our only difference in this point I hope is he thinks they do not observe this Rule and I think they do CHAP. XXVI The Preacher's boasting Catholicks cannot justly be obliged to shew from Antiquity Evidences of their Doctrines Conditions necessary to be Observed by the Doctor in case he Reply Of the Name Protestant 1. THus I have gone through and examin'd except to those who love to be contentious sufficiently all the pretended Novelties imputed by Dr. Pierce to the Roman Catholick Church I have likewise brought to the Test all the Allegations made by him either to excuse the English Churches Separation from the Roman Catholick or at least to perswade us not to call it Schism And it seems to me I have demonstrated him unsuccessful in both Nay more which is a great misery if he would consider it with that seriousness which Eternity deserves I think I have prov'd that the fearful crime of Schism will lye heavie upon his Church though he had shew'd all the Points by him mention'd to be Novelties And having done this I must say with St. Augustin Vtinam verba ista infuderim non effuderim But considering the present temper of this Age I doubt I shall have reason to fear according to the same holy Father's expression lest when I beg them to afford their ears they should make ready their teeth 2. However I hope the Doctor will no more be believed with any reason to complain as he doth in his Sermon of one remarkable infirmity in the Popish Writers They ever complain we have left their Church but never shew that Iota as to which we have left the Word of God or the Apostles or the yet uncorrupted and Primitive Church or the Four first General Councils Truly this Speech of his seems to me so vain and rash and shameless a boast that I cannot but blush for him when I read it and tremble for him when I see Truth so little consider'd by a Preacher sustaining God's Person as he pretended 3. But perhaps I understand not his phrase of shâ—wing that Iota as to which they have left c. If he mean we have not demonstrated their deserting Antiquity or that we believe not even since we have seen their Answers that our demonstrations are unanswerable there are extant whole Libraries of our Controvertists sufficient to overwhelm him Particularly before he say so again let him enquire out and consider a Book written by Simon Vogorius Counseller to the French King entituled An Assertion of the Catholick Faith out of the Four first Oecumenical Councils and other received Synods within that time Or even let him review what is quoted against him here concerning one of his own Points Celibacy of the Clergy out of the Four first General and several other as ancient Provincial Councils Before all which Councils there is found an Injunction of it as high as Calixtus his dayes about A. D. 220. which also Doctor Peirce mentions Doth not this prohibition of the Priests from Marriage amount to the magnitude of an Iota with him How comes it then to be one of his Grievances in this Sermon and that under no milder a phrase than the Doctrine of Devils Or will not such Antiquity pass for Primitive and Antiquity Antique enough to use his words Unless he will shrink up Primitive Antiquity from the 6th Age to the 4th from the 4th to the 3d. where few Writings being extant less of the Churches Doctrines and Customs can be shewn in them Or from the 3d to the 1st Age and the Apostles times as the Presbyterians in the Plea of Antiquity treat the Prelatists For on this manner even the most learned of the Protestant Writers when they are straitned with proofs are wont to retire So Bishop Iewel long ago made a bold challenge to be tryed by Antiquity for the first 600 years But after many hot Encounters between the Controvertists and after Antiquity better discover'd to the later Pens on the Protestant Party than to the first A. Bp. Lawd more cautious contracts the Protestants Challenge somewhat narrower to the Fathers of the first 400 years or thereabouts The Protestants saith he offer to be tryed by all the ancient Councils and Fathers of the Church within the first 400 years and somewhat further And since the A. Bp. Doctor Hammond makes his Plea of Antiquity yet shorter viz. for the Fathers of the first 300 years For the particular Doctrines saith he wherein we are affirmed by the Romanists to depart from the Vnity of the Faith we make no doubt to approve our selves to any that will judge of the Apostolical Doctrines and Traditions by the Scriptures and consent of the first 300 years or the Four General Councils And again We profess saith he to believe so much and not to be convinced by all the Reasons and Authorities and Proofs from Scriptures or the first Christian Writers those of the first 300 years or the Four General Councils Where by submission to the Four first General Councils he means only to the bare decisions of these Councils in matters of Faith concerning our Saviour and the Holy Ghost not obliging himself also to the Authority of those Fathers who flourished in the time of these Four Councils and sate in them For though the last of these Councils was held in the middle of the 5th Age yet he claims a tryal by the Fathers only to the end of the 3d Age. Again by this submission to the Writers of the Three first Ages only he bars most of the chief Fathers and all those that are more large and Voluminous from bearing any witness against Protestants and leaves scarse half a score Authors of Note now extant and several writing only some short Treatises or Epistles whereby they are content to try all the Doctrine and Discipline of Antiquity 4. But these were timorous Souls that would fain be thought to deal civilly with antiquity let us hear two or three bolder spirits that speak plain and freely What sayes Doctor Willet Let not your Majesty be deceived by the Popish Arguments of supposed antiquity as Joshua was with the old and mouldy bread of the Gibeonites and the reason is given for Anti-christ began to raign in the Apostles dayes in St. Pauls dayes What says Acontius Some of us are come to that that they will fill up their Writings with the Authority of the Fathers which I would to God they had performed with prosperous success as they hopefully attempted it c. I onely think this