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
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 neither ambitiously seek Superiority nor after a secular manner Lord it over the Flock of Christ. 6. And now let the Doctor say where is the impudent opposition of Supremacy and Iurisdiction both to the letter and sense of our Saviours Precept Such an Argument as this being Magisterially and confidently pronounc'd might for half an hour serve his present turn in the Pulpit But I wonder he could have the confidence to expose it to examination in Print 'T is time we come a little closer to examine this his first great Novelty CHAP. V. The Doctor obliged to acknowledge Submission due to the Pope's Authority as exercised during the four General Councils Of the Title of Universal Bishop It is not generally admitted at this day 1. HIs main Position in his forecited Discourse on this Argument is That a Supremacy of Iurisdiction challenged and exercised by the Pope as Successor of St. Peter is a visible usurpation ever since Boniface the Third to whom it was sold by the Tyrant Phocas that is it began about the year 606. never before that time having been acknowledged in God's Church To prove this all the foregoing Reasons and Allegations are produced by him From this usurpeâ— Authority his English Church forsooth hath made a Secession as he demurely Phrases it and not from any Authority if any were exercised by former Popes especially during the times of the four first General Councils A Primacy of Order he is content to allow him but by no means a Supremacy of Iurisdiction 2. Whatsoever Authority then the Predecessors of Pope Boniface the Third by consent of other Churches enjoy'd especially till the end of the fourth General Council he must grant is no usurpation and therefore a Legal rightful Authority from which without a formal Schism they could not withdraw themselves He will not surely say with one of their learned Bishops That they take from the Pope his lawful Christian Authority and give that only to the King not his unlawful and Antichristian So that the Controversy between us is reduced to this precise point Whether before Boniface the Third's time the Pope enjoyed a Supreme Iurisdiction over the Catholic Church This he denies On the contrary I here engage my self not only to prove he had it but moreover that not the least degree or Iota of Iurisdiction will be impos'd on them to acknowledge for enjoying the Communion of the Catholic Church more than the very same that Pope Boniface 's Predecessors within the times of the four first General Councils confessedly exercised I may adde that the new usurped Title as he says sold to him by Phocas did not give him neither did he pretend to by it any more authority than himself and his Predecessors formerly enjoy'd And this is I be able to make good then not all the water in the Sea will be able to wash off his Churches Schism by his own confession 3. Before I shew what Supremacy the Predecessor's of Boniface the Third exercised in the Church it will be convenient to enquire into the Bargain that He says Boniface made with Phocaâ— what he gain'd by it and why his Predecessors St. Gregory the Great and Pâ—lagius refused it The Patriark of Constantinople Iohn out of an humor of lightness and vanity proper to the Grecians assumed the Title of Episcopus universalis or Oâ—cumenicus Vniversal Bishop or Bishop of the whole World A Title that the Council of Chalcedon had in an Epistle given to Pope Leo but which his Successors like't not Certain it is that Iohn intended little more by it but to be a distinction of honor and preference above the other Eastern Patriarks For whilst he took that title he still acknowledg'd the Pope's Superiority not only of place but authority over him But being Bishop in a City wherein the Emperor of the world resided he thought it not unbecomming him to be called the Bishop of the world as the Emperor was the Governor Perhaps indeed his Successors if this ambition had been either approv'd or but connâ—v'd at by the West would have endeavour'd to make it not a meer empty Title but would have invaded an Authority which the Title might seem to warrant Hereupon Pope Pelagius and after him Pope Gregory the Great did vehemently resist this foolish ambition of Iohn though the Emperor himself to gain a dignity to his own City favor'd it in him 4. Now the Arguments that these two good Popes made use of against him did not so much combate Iohns present intention though his meer vain-glory and affectation of Novelty deserved to be repressed as the probable consequences of such a Title which might argue that besides himself there were no Bishops in the Church For if he were the Vniversal Bishop and the whole world his Diocess since by the Canons there can be but one Bishop in a place it would follow that all others were only Bishops in name and by their Character had no other office but as his Substitutes depending on his will whereas the Apostles received their Office and Authority immediately from our Lord himself And so their Successors the Bishops would never acknowledge a receiving their Episcopal character and right of Iurisdiction from any but Christ himself For as in other Sacraments whoever administers Baptism whether an Apostle or an Heretic Baptismus solius Christiest says Saint Augustin And again Peter and Iohn sayth he pray'd that the Holy Ghost might come on those upon whom they imposed their hands they did not give the Holy Ghost Acts 8. They as his Substitutes apply the outward Element but the inward vertue of the Sacrament is administred only by our Lord himself And as a Subject that receives â—n Office of Iurisdiction from the King will not esteem he derives that Authority from the Person who presents him the Letters patents or invests him ceremoniously in the Office but only the King So though a particular Bishop be ordained by a Metropolitan a Primat a Patriarc or by the Pope himself and Iurisdiction given him they indeed are the Ministers of Christ to convey his Characters and Authority they assign him the place in which he is to exercise that Authority but the inherent Authority it self Christ only gives him 5. Upon these grounds Pope Pelagius thus argues Vniversalitatis quoque nomen c. Do not give heed to the name of Vniversality that John of Constantinople hath unlawfully usurped c. For none of the Patritriarks did ever make use of so profane a Title Because if the Bishop of Rome the Supreme Patriark be call'd an universal Patriark the Title would be taken away from the rest But God forbid this should happen c. It therefore John be permitted to take this Title the honor of all Patriarks is deny'd and probably he who is called Vnivâ—rsal will perish in his error and there will not be found one Bishop in the state of Truth The very same
as shall be shewed And because new opinions arising do naturally cause debates and contentions from what causes soever they flow and contentions are apt to generate Schisms since likewise Ecclesiastical Lawes are made to be observed every where if any particular Church were Independent of the whole there could be no remedy against Divisions hence it is that the Holy Fathers do assert the necessity of a Supream Authority and assign thereto these Acts. 1. Either to determine or at least silence Disputes about opinions 2. In those which are called majores causae as wrongful Depositions of Bishops c. either by appeals or consultations to restore the Persons wrong'd and punish the wrong-doers 3. To take care that Discipline establish'd by received canons be every where observ'd 4. To judge when there is a necessity of convening in General Councils and thereupon to summon all Bishops and as far as the Authority of a common Spiritual Father may extend to oblige Princes to permit their respective Bishops to meet 4. These things thus premised now follow the Proofs demonstrating that before Boniface the thirds time suck like Acts of a Supream Authority were practised by his Predecessors and submitted to generally in the Church I must not write a Volume therefore I will select a few examples in all Ages which will at least recompence the Doctors Anti-quotations and when he shall require it many many more shall be added 5. To proceed therefore ascendendo St. Gregory the Great Predecessor of Boniface the third though he would not admit an Vniversal Episcopacy yet at the same time he challenged and exercised an Vniversal Superintendency Hence saies he t is notorious that the See Apostolic by Divine institution is preferr'd before all Churches And again more fully The care of the Church was committed to the holy Apostle and Prince of the Apostles St. Peter The care and principality of the Vniversal Church was committed to him and yet he is not called the Vniversal Apostle Again writing to the Bishop of Syracusa If any fault be found in any Bishops I know no Bishop that is not subject to the See Apostolic But when no fault exacts it we are all in regard of humility equal And this subjection saies he elsewhere both our most Religious Lord the Emperor and our Brother John Bishop of the same City do frequently protest And in an Epistle to Natalis Bishop of Salona If saith he any of the four Patriarks had committed such an act so great a disobedience would not have passed without great scandal Moreover in another Epistle he declares how he had reversed the judgment of the Church of Constaninople against a Priest of Chalcedon where he saies Dost not thou know that in the cause of John the Priest against our Brother and Collegue John of Constantinople he according to the Canons had recourse to the See Apostolic and that the cause was determined by our Sentence A world of like examples more may be added And in these a primacy of Iurisdiction is manifest which therefore by his own confession is no Vsurpation 6. In the next place the immediate Predecessor of St. Gregory Pope Pelagius the Second in the very same Epistle in which he condemns the presumptuous Title of Vniversal Bishop assumed by Iohn of Constantinople hath this passage writing to the Eastern Bishops The Apostolic See is inform'd that John Bishop of Constantinople out of this his presumption hath convoked you to a Synod whereas the authority of assembling general Synods is by a special priviledge deliver'd to the Apostolic See of St. Peter neither can we read of any Synod esteem'd to be ratified which was not establisht on the Apostolic Authority Therefore whatever you have decreed in your foresaid Conventicle by the Authority of St. Peter Prince of the Apostles and the Speech of our Saviour who gave to Blessed Peter the power of binding and loosing I do command all things determined by you to be void and repealed c. Again his not immediate Predecessor Pope Gelasius is a yet more full and convincing witnesse to the Popes Vniversal Iurisdiction upon this occasion Pope Felix the second who possessed St. Peters Chair next before him had been appealed and complain'd to by Iohn Patriark of Alexandria unjustly dispossess'd by Peter an Eutichian whom the Pope in a Synod of 42. Bishops excommunicated Moreover upon the complaints of the same Iohn he cited Acacius Bishop of Constantinople to appear And upon his contumacy excommunicated him likewise in this Form Take notice saies he that thou art deprived of Sacerdotal honor and Catholic Communion and moreover that thou art segregated from the number of the Faithful having lost both the Name and Office of Priestly Ministery being condemned by us by the judgment of the Holy Ghost and Apostolic Authoriâ—y Yet this Sentence not having been as the former was denounced in a Synod some Eastern Bishops found fault with it Whereupon his next Successor Pope Gelasius justifies his proceedings in an Epistle to the Bishop of Dardania he shews that when any Heretic has bin once condemned by a Synod as Sabellius c. there was need of convoking new Synods for the condemning his Followers And that this was the case of Acacius who communicated with Peter and Timotheus Bishops of Alexandria Eutychians which Heresie had been condemned in the Council of Chalcedon In consequence whereto he adds these Words Neither do we omit to signifie which the whole Church all the world over knows very well that the See of the blessed Apostle St. Peter has a power to loose whatsoever things shall be bound by the Sentences of any Bishops whatsoever as being the Church which has a right to judge every other Church neither is it permitted to any one to censure its judgment Seeing the Canons have ordain'd that appeals should be made to it from every part of the World Are these now marks onely of a Primacy of Order and not Supremacy of Iurisdiction 7. We will next enlarge a step to Pope Leo the Great who began his Seat in the year 440. and in whose time the General Council of Chalcedon was assembled How couragious and constant an Assertor he was of his Supream Iurisdiction most of his Epistles witnesse and almost all Protestant Controverâ—ists complain He in his 53d Epistle to Anatolius Bishop of Constantinople in the 54th to the Emperor Marcianus and the 55th to the Empresse Pulcheria vindicates the Derivation of his Authority not from the Imperial City but St. Peter Prince of the Apostles 8. Therefore whereas the Preacher calls to witnesse the famous Canon of Chalcedon decreeing to the Bishop of Constantinople an equality of priviledges with the Bishop of Rome not for any other reason then its having the good hap to be one of the two Imperial Cities If he had had a mind to dealingenuously he would have cal'd it an
infamous Canon surreptitiously made saith Liberatus after the departure of the Iudges the Senate and of the Legats of the See Apostolic and entirely nullyfied by the protestation of the said Legats and the Sentence of Pope Leo without whose consent according to the antient traditionary Law nothing made in any Council could oblige the Church A Canon this was so despised during that whole Age and more that the memory of it only remained in the Acts of that Council but it was not inserted among the other Canons for as it appears by the most antient Greek and Latin Copies of that Council by the collection of Dionisius Exiguus and by the Testimony of Theodoret Anagnostes a Grecian the Council of Chalcedoâ— publisht only twenty seven Canons whereas now this is reckoned the 28th Lastly A Canon this was that Anatolius Bishop of Constantinople by whose brigâ—ing with some Bishops and violence to others it was compiled was himself both ashamed and sorrow for it as appears by St. Leo's answer to him And of which Pope Gelasius forty years after affirms That the See Apostolic never consented to it the Emperor never imposed it Anatolius never made use of it and the whole matter was put in the power of the See Apostolic And therefore what the same See confirm'd remained in force and that which it receiv'd not could not have any firmnesse 9. Now because this enormous Canon was pretended to be only a renewing of a former Canon made in the second General Council of Constantinople observe the false dealing of that Bishop and his Clergy in citing that Canon For whereas it was thus conceived Let the Bishop of Constantinople enjoy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 prerogatives of honor after the Bishop of Rome These renewers of this Canon at Chalcedon fraudulently thrust in the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 equal priviledges As if excepting only the sitting in the second Chair he was to enjoy in the Church all the prerogatives of the See Apostolick A fancy which never entred into the minds of those former Bishops And indeed de facto after the fourth Council of Chalcedon the new Patriark by vertue of the exotic power given him presumed to summon all the other Patriarks and Bishops in the East to a Council An attempt repressed by Pope Leo. And no doubt when afterward the usurped the Title of Oecumenical Bishop they would not fear to give the same Title of Oecumenical to their Councils too 10. And as for the second Canon of that Council of Constantinople quoted in the Margin of the Sermon whereby the Eastern Patriarks are forbidden to meddle in Ecclesiastical affairs beyond the limits of their Provinces what is this to the Bishop of Rome He is not so much as named nor thought of in that Canon Neither was there ever any received Council in Gods Church that excluded him from an universal Iurisdiction which the Doctor sees was â—rcised by so many Popes at and after the Council of Chalcedon and he will see more before it CHAP. VII The Pope's Supremacy confirmed by a Law of the Emperor Valentinian Decrees of Pope's had antiently the force of Lawes Yet with restriction The Pope's Supream Iurisdiction confirmd by Examples in the Eastern Church Appeals to the See Apostolic decreed at Sardica where were present British Bishops Of the first Council at Arles where British Bishops likewise were present The sixth Canon of the Council of Nice explain'd 1. THere was an Imperial Law made by Valentinian the third who began his Reign A. D. 424. directed to the Bishops of France importing that Whatever had been and should be establish'd by the See Apostolick should have the force of a Law to them and all others And this the Emperor saies is Secundum veterem consuetudinem Moreover to shew the grounds of that Law he further saieâ— That the Supremacy of the See Apostolic has been established both by the merit of St. Peter who is the Prince of Episcopal Society and by the dignity of the City and by the sacred Authority of a Synod 2. Now if we shall consider the weight of such a publick Testimony and how Christian Catholick Emperors never made Lawes touching Ecclesiastical matters but by the advice of Bishops and for the corroborating of former Church Canons both touching Faith and Discipline and by no means for introducing of new ones we shall find a greater proof can scarce be produced against the Preachers pretention That between the times of the four first General Councils the Popes enjoyed only a primacy of Order and not Iurisdiction 3. Though this Law seems too excessively large commanding That whatever had been or should be c. Pope Leo who lived in the same Age limits the true sense of it when he commands That all the Decretals and Constitutions both of Pope Innocent and all other his Predecessors should be observed namely such as are publish't touching Ecclesiastical Orders and Canons Or as Pope Hilarius expresses it What ever Constitutions have been made by Popes for the quiet of all Gods Priests the observance of Discipline and taking away confusions 4. Examples of such publick Decrees of unquestion'd Authority even in the judgement of the most learned Protestants we finde made by Pope Zosimus Pope Innocent the First and Pope Siricius who governed the Church between the yeares 385. and 418. For as for the Decretals pretended to be made by antecedent Popes they do except against them and perhaps not without ground He will not expect I should transcribe those authentick Decrees to weary both him and my self unnecessarily He knows very well where to find them I will only adde that such Decrees were actually received as Laws by the Churches of Spain France c. Hence it is that in the fourth Council of Toledo the Bishops say For what is to be observed by us in such Cases Let us be informed by the Precepts of the Apostolick See and not follow our own but our common Fathers Instruction And the Council of Tours says What Bishop shall presume to act contrary to such Decrees as have proceeded from the See Apostolick Notwithstanding it was not forbidden to Bishops to consider and examin such Decrees for if they were made upon misinformation even Popes themselves have declared that the force of them should be suspended And much more if against the ancient Canons for saith Pope Zosimus ap Gratian. 25. q. 1. Even this Seat hath not Authority to constitute or change any thing contrary to the Statute of the Fathers 5. As for the more Primitive times preceding these I will content my self with a few examples but such and of so great weight that if the Preacher will be ingenuous they will even content him In the recounting of them it will not be necessary I should observe exactly the Order of times in each of them And the first shall be a passage of
the great Saint Basil who writing to St. Athanasius about suppressing Arianism in the East hath these words It seems convenient to us to write to the Bishop of Rome to desire him that he would have regard to our affaires and interpose the judgment of his Decree c. Moreover that he would give Authority to sâ—m choice persons who may bring the Acts of the Council of Ariminum for the annulling of those things that were violently done there c. 6. Again when the Synod of Antioch about the year 343. assembled by Arians to the prejudice of the Council of Nice had framed a new confession of Faith it was argued of nullity saith Sâ—crates especially because Iulius Bishop of Rome was neither himself present nor sent any to supply his place Whereas saith he the Ecclesiastical Canon commands that no Decrees be established in the Church without the assent of the Bishop of Rome And this authority the same Pope Iulius asserts For writing to the Eastern Bishops who had condemned St. Athanasius he sayes thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Are you ignorant this is the custom that you should first write to us and after that determin just matters there Therefore if there were any ill suspition against that Bishop of Alexandria you ought to have signified it in the first place to the Church here 7. Consonantly hereto Sozomen another Greek Historian saith expresly That there was received in the Church a Sacerdotal law declaring all things to be void that are done without the sentence of the Bishop of Rome Nay which is yet more this which for ought appears was only an unwritten Canon or Custom for no Council mentions it but deliver'd by Tradition even in the Eastern Churches was of such authority that the foresaid Emperor Valentinian makes it a Law-Imperial We decree says he that according to the antient custom nothing be innovated in the Church without the sentence of the Bishop of Rome Surely Dr. Pierce will acknowledge these Testimonies argue more than a Primacy of Order here is a Iurisdiction asserted extending it self beyond the Diocesâ—n Metropolitan or Patriarcal limits of Rome 8. I will add a few examples more when some Eastern Councils had deposed Athanasius Patriark of Alexandria Paul Bishop of Constantinople Marcellus Priâ—at of Ancyâ—a and Asclepas Bishop of Gaza The Bishop of Rome saith Sozomen to whom for the dignity of his Throne the care of all things does pertain restored to every one of them their own Church And he adds further That he commanded those who had deposed them to appear on a day appointed at Rome to give account of their judgement threatning that he would not leave them unpunish'd if they did not cease from innovating All this he did saith Theodoret not by usurpation but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 following the Churches law 9. Again when the General council of Ephesus was entring into debate about the cause of Iohn Patriark of Antioch the Bp. of Ierusalem interposed affirming that according to the antient custom the Church of Antiochâ— as alwayes governed by the Roman Whereupon the whole Council remitted the judgement of that Cause to the Pope 10. Moreover when Dioscorus Patriark of Alexandria in the Scismatical Council of Ephesus had deposed Flavian Bishop of Constantinople Flavian appealed to the Pope And this he did 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 according to the custom of Synods sayth the Emperor Valentinian 11. Two examples more I will the rather add because we of this Nation are particularly concern'd in them The first is taken out of the famous Council of Sardica assembled about twenty years after that of Nice This Council was by Iustinian called Oecumenical because though the Eastern Bishops departed before the conclusion yet the Canons of it were never rejected by them In the third and fourth Canons of this Council it was ordain'd upon a proposal made by the famous Osius of Corduba to this effect That in any Controversies between Bishops which could not be determined in their own respective Provinces the person aggrieved might appeal to the Bishop of Rome who might renew the Process and appoint Iudges And by a second proposal of Gaudentius a Bishop in case any Bishop deposed should make such an appeal till the Pope had determin'd the cause it was not permitted that another Bishop should be ordained in his place These Decrees the Council made to honor the memory of St. Peter the Apostle 12. Now at this Conâ—cil among other Bishops from all the Western Countreys some came out of our Britany as St. Athanasius an eye-witness assured us And therefore the General Superintendency of the Pope over all churches could not have been unknown in this Nation long before St. Augustin the Monk or the Saxons had possession here By which may appear the slightness of the late found Welsh paper though much bragged of in which the Abbot of Bangor is said to have refused the subjection to the Pope which St. Augustin requir'd of the British Bishops For what grosse ignorance was it in this Abbot if the Paper relate truth of him That after all that power exercised by that man called the Pope over the whole Church of God especially over the Western Provinces and so much respect return'd him from them after the presence of the British Bishops at so many famous Councils and after so many holy Bishops sent for the conversion of these Islands by the Bishops of Romes delegation he should be such a stranger to his person or authority or his titles after the year of our Lord 600 At which time also the Irish Bishops are found to have yielded all obedience to this Roman Bishop when the Britains thus denied it as appears Both in that they are said by venerable Beda the South-Irish at least to have returned very early to a right observation of Easter Ad admonitionem Apostolicae sedis Antistitis and also in that about this time they sent Letters to St. Gregory then Pope to know after what manner they ought to receive into the Church such as were converted from Nestorianism to whom he sends his Orders concerning it directed Quirino Episcopo ceteris Episcopis in Hybernia Catholicis as may be found in the Register of his Epistles 13. A second Monument wherein we Britains have a peculiar interest is that most antient first Council of Arles celebrated according to Baronius and Sirmondus assented to by Sir Henry Spelman in the year 314. about eleven years before the first Council of Nice The Canons of this Council are directed to the Bishop of Rome as appears by the first Canon in these words First concerning the Paschal observation of our Lord that it be observed by us upon one day and at one time through the whole world and that according to custom thou wouldst direct Letters to all And moreover in the head of the Canons is inserted this Breviary of
their Epistle To our most holy Lord and Brother Silvester Marinus and the Synod of Bishops assembled together in the Town of Arles We have signified to your charity the things decreed by common Council to the end that all may know what they ought for the future to observe Here may be seen a Patriarchical council sending their Decrees to the Bishop of Rome as being the chief person from whom all Christians are to receive information of what they ought to believe and practise and by whom no doubt they were to be obliged thereto In which regard St. Martin Pope and Martyr makes this the Popes most proper Title that he is Custos Canonum Divinorum 14. At this Council were present three Bishops Representatives of the British Clergy Eborius Bishop of York Restitutus Bishop of Lonidon Adelphius Bishop of Maldon called then Colonia Londinensium with Sacerdos a Priest and Arminius a Deacon And the Canons of this Council were by Restitutus brought into Britany saith Bishop Godwin out of Bale By which also it appears that neither the Pope himself nor his place and authority in the Church were unknown nor un-acknowledged by the Britains long before St. Augustines days 15. And now it will be seasonable to answer the Doctors great Objection grounded on that famous 6 th Canon of the first Nicene Council by which he says Every Patriarch and Bishop is appointed to be chief in his proper Diocese as the Bishop of Rome is chief in his This is now to be examin'd The words of the Canon are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. Let the antient Customs be still in force in Egypt Lybia and Pentapolis that the Bishop of Alexandria enjoy a Iurisdiction over them all In as much as such likewise is the custom of the Bishop of Rome In like manner both in Antioch and other Provinces let the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 priviledges be preserv'd entire to every Church 16. The true sense of this Canon will best appear from the end for which it was enacted and that apparently was for the regulating and composing disorders begun in Egypt by Meletius Bishop of Lycopolis who rebelliously refused obedience to the Patriark of Alexandria presuming to ordain Bishops independently on him This Scismatical attempt the Council here represses commanding that according to the antient custom the Bishop of Alexandria should have entire Iurisdiction through all Egypt Lybia and Pentapolis And the Roman Bishop in his Patriarchat and may say in his Metropolitanship too is made the Patern according to which this Regulation is framed not in regard of his plenary right and universal Jurisdiction in the Church of God which I have shewed already and shall demonstrate the same yet further even in the times preceding this Council is extended to the whole world and was exercised over the Patriarcs themselves But only of the custom and practice of his calling Synods correcting manners and making ordinations according to his Patriarkal and Metropolitical Jurisdiction for those words in the sixth Nicene Canon Similiter autem apud caeteâ—as provincias In like manner in the rest of the Provinces that is those Provinces also that were not such where a Patriarc resided Honor suus unicuique servetur Let every one's Honor be preserved to him compared with the second Canon of the first Council of Constantinople and the eighth canon of the Ephesian Council shew clearly enough that not only Patriarkical authority but Metropolitical also is spoken of in this canon and the Roman Bishops authority also herein made a Pattern And upon this ground that the Canon intends not to equalize the Bishop of Alexandria with the Bishop of Rome in his full Jurisdiction the most learned Marca late Archbishop of Tholouse observes that those who object it against the Popes Primacy though they fortifie themselves even with Ruâ—â—inus his interposition of suburbicarian Churches will gain but little by it for it signisignifies no more but that the Bishop of Rome did ordain either immediately or by Commission all the Bishops in the Suburbicarian Churches so ought the Bishop of Alexandria to do in Egypt Lybia and Pentapolis 17. But though I mention this Version of Ruffinus because it is much applauded by our primitive Reformers and I expect Doctor Pierâ—e in his Reply will have recourse to it yet it is a most groundlesse and sencelesse Translation or rather corruption of the Canon His words are Vt apud Alexandriam in urbe Roma vetusta consuetudo servetur ut ille Egypti vel hic Suburbicariarum Ecclesiarum sollicitudiâ—em gerat Against which so much hath been written that it would be to lose time to repeat it especially to the Doctor who cannot be unacquainted with what Erasmus and Scalager have observed of the Interpreter that it is his custom to omit pervert and change the Text as he pleases and what Others with much Learning and Judgement have said to this interpretation Not to speak of the Bishop of Rome's jurisdiction as first Patriarc whereby the other Patriarcs were subordinate to him being obliged even in this matter of their own Ordinations to give him notice sending withal a Confession of their Faith upon the approbation whereof and of the legality of their Election and Ordination He confirmed them or otherwise deposed them of which many examples may be produced Whosoever hath but looked into Ecclesiastical History must confesse that His particular Patriarchat was far from being confined to the ten Suburbicarian Provinces subject to the Vicariat of Rome Nay it is manifest that it extended to the whole Western Empire which besides Italy France Spain Germany Britany the six Maritime Provinces of Africa c. contained Illyricum Macedon Epyrus Greece and the Islands near it And all this by the confessions of Adversaries Zonaras Balsamon c. writing on this very Canon Hence St. Basil calls the Bishop of Rome 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the head or chief of the Western Regious And St. Augustin says that Pope Innocent did preside over the VVestern Church And St. Hierom Let them says he condemn me as an Heretic with the VVest as an Heretic with Egypt that is with Damasus and Peter And Iustinian the Emperor affirms that all the Regions of the VVorld are subject to the five Patriarcs that is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to VVestern Rome Constantinople Alexandria Thepolis or Antioch and Ierusalem Now unless Hesperia signifies the whole VVest to what Patriarc was France Spain Africa c subject If not to Rome how can all Bishops be said to be subject to five Patriarcs Hence the VVestern Bishops are by Theodores call'd 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and by Sacrates 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 CHAP. VIII Proofs of the Popes Supreme Iurisdiction before the first Council of Nice How all Apostles and all Bishops equal and how Subordinate St. Peter had more than a Primacy of Order Of St. Paul's resisting St. Peter The Popes Supremacy
not dangerous to States On the contrary c. Protestants writing in favour of it 1. BUt as yet our Proofs of Primacy of Iurisdiction in the Successor of St. Peter though they reach to the Beginning in the latitude fixed by the Doctor and truly I am perswaded to an indifferent Reader will appear more credible than any his Margins furnish to the contrary Yet they may be continued till we come even to the Presbyterians Independants and Quakers Beginning too that is the Gospels themselves To demonstrate this we will make a short enquiry into the times of the Church before Constantin whilst it was a mere suffering Church incapable of conspiring either in or out of General Councils But withal a Church lesse dispersed and torn by Heresies or contentions among Bishops and therefore lesse needing this Preservative against Schisms Supreme Authority 2. In these holy peaceable times therâ—ore before Silvester I will content my self with two or three examples to prove the acknowledgement of such a Primacy And the first shall be of St. Melchiades the immediat Predecessor of Pope Silvester St. Augustin will afford us a Testimony of his care and authority extended into Africk whose words are Qualis ipsius Melchiadis ultima est prolata Sententia c. Such an one was the last sentence Melchiades himself pronounced in judgeing the cause of Donatus by which he would not have the boldnesse to remove from his Communion his Collegues the Catholic Bishops in Africa in whom no crime could be proved And having censured most deeply Donatus alone whom he found to have been the Original of all the mischief he gave a free choyce of healing the breaches of Scism to all the rest of his Followers being also in a readiness to send communicatory Letters to those subdivided Scismatics that were ordained by Majorinus a Donatist Bishop in so much as his Sentence was that in whatsoever Cities of Africk there were two Bishops dissenters a Catholic and a Donatist he should be confirm'd in the Bishoprick who was first ordained c. and that another Diocese should be provided which the other should govern O Son of Christian peace and truly Father of the Christian flock says St. Augustin 3. I will add to this three other examples in which though as to the use and administration of the Superintendency som Objections have been made yet they suffice to confirm the acknowledgement of such a Superintendency in the Pope as the Preacher denies The first is of Pope Stephanus contemporary with St. Cyprian and his fellow in Martyrdom concerning whom we read in Eusebius that he either inflicted or at least threatned excommunication to som of the Churches of Asia that held a necessity of Rebaptization after Baptism received by Heretics And in the same quarrel between the same Pope Stephaâ—â—s and St. Cyprian himself matters were almost brought to the like extremity yet neither did St. Cyprian though wonderfully sharp nor even that violent Cappadocian Bishop Firmilianus ever question the Popes Authority though as they thought unjustly employed 4. The other is extant in the same St. Cyprian who endeavour'd to peswade the Pope to depose Marcianus a Metropolitan Bishop of Arles siding with Novatian His words to Pope Stephanus about it are these Let Letters be directed from thee into the Province and to the people of Arlâ—s commanding that Marcianus be excommunicated and another put in his place And to the like purpose is another Epistle of his in a cause touching two Spanish Bishops upon mis-information restor'd by the Pope 5. The third is that so well known example of Pope Victor concerning whom Eusebius thus writes Victor endeavours to cut off from the fellowship of Communion the Churches of Asia as declining into Heresie and sends Letters by which he would divide them all indifferently from the Ecclesiastical Society c. But there are extant Letters of Bishops by whom Victor is sharply reproved as one that was carelesse of the commodity of the whole Church Particularly Ireneus reprehends him telling him that he did very ill to divide from the unity of the whole Body so many and so great Churches Now in such reproofs from Ireneus and even Polycrates an Asian Bishop himself the ring-leader of the party of the Quartâ— decimani against St. Victor it was not impuâ—ed to Victor that he exercised an usurped Authority over Bishops not subject to him but that the cause of exercising his just Authority was â—ot sufficiently weighty 6. Having proceeded thus far our last step shall be to the utmost degree the very beginning it self our Lord and St. Peter in the Gospels And here we will acknowledge what the Dâ—ctor saies that all the Twelve Apostles were equally foundations of the Churches building That the same Authority which was first given to St. Peter alone sustaining the person of the whole Church was afterward given to the rest of the Apostles that as St. Cyprian saies the same that St. Peter was the rest of the Apostles likewise were pari consortio praediti c. endowed with an equal participation of honor and power And as St. Hierom affirms that all Bishops in all places whether at Rome or Eugubium Canterbury or Rochester are of the very same merit c. But he will give leave to the Scripture to interpret it self and to the Fathers to interpret both it and themselves We grant therefore that all the Apostles and all Bishops their Successors enjoy the whole latitude of Apostolic and Episcopal Iurisdiction for as much as concerns the internal essential qualifications of either But for the external administration there may be and alwaies was acknowledged a subordination and different latitude in the exercise of the same authority both among the Apostles and Bishops Let him not find fault with this distinction for they themselves have occasion somtimes to make use of it to the like purpose Arch-bishop Whitgift in his Defence of the Answer to the Admonition affirms that Archbishops quoad Ministerium do not differ from other Pastors but touching Government page 303. And afterward page 386. Answering the same Argument out of St. Hierom who equals the meanest Bishop with the Pope he saies that they are equal quoad Ministerium but not quoad polittam 7. Let him take therefore an example illustrating this at home What Function what Act of Iurisdiction can my Lord of Canterbury exercise I mean according to their Tenets which the meanest of his subordinate Bishops cannot perform He can ordain Bishops and Priests So can they the former with him the other without him He can visit his Prâ—vince they their Diâ—cesse He can give the Holy Ghost by Confirmation So can they He can assemble a Provincial Council They a Diocesan He has a Canonical Authority over Bishops c. They over Priests He can absolve from Censures inflected by himself they can do as much Yet nothing of all this excludes him from
enjoying a special priviledge in the exercise of every one of these Acts and Functions or exempts them from Subordination to him as their Superior yea Supream Pastor Supream not in Order only but Iurisdiction Certainly the Doctor can easily apply this to St. Peter and the rest of the Apostles or to St. Peter's Successors and all other Bishops 8. Now if the Fathers may be believed is was a priviledge and a great one that St Peter for the merit of his Confession had Christs own Title as Christ was Governor of the Church given him of being called a Rock For in the Syrian language in which our Lord spake the words have no different termination as in the Greek or Latin Petrus Petra but the words were Thou art Gepha a Rock and upon this Gepha Rock I will build my Church It was a priviledge that Peter neither the eldest nor first chosen Apostle is alwaies in the Gospel first reckoned and expresly called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the First It was a priviledge importing a greater latitude of Iurisdiction when after our Lord's Resurrection St. Peter alone had in the midst of the rest a Commission given him of indefinitly â—eeding Christ's Flock And after the Descent of the Holy Ghost was peculiarly appointed the Apostle of the Circumcision as St. Paul was of the Gentiles Yea that the Dedication of St. Paul's Office was performed by St. Peter who by immediate revelation was appointed to gather the first fruits of the Gentiles in the conversion of Cornelius and his house-hold c. 9. But why among such Governors as the Apostles was any Supereminency of Iurisdiction given to one man Certain it is there never was lesse necessity to provide against disobedience and dis-unions then among the Apostles every one of whom was guided by a Divine unerring light by which they knew all Truth and replenish'd with the Spirit of Charity and Vnâ—ty which exempted them from all ambitious envious or malicious designâ— Yet a Subordination not absolutely necessary to them was established among them for the succeeding Churches sake which without such order would in a very short time become a meer Babel Hence St. Hierom saies The Church was built upon Peter though true it is the same thing is done upon others and that the strength of the Church equally rests upon all But among the twelve one is chosen that a Head being constituted the occasion of Schism may be taken away 10. To the same purpose St. Cyprian notwithstanding the Sentence produced by the Preacher out of him That all the Apostles were pari consortio praediti honoris potestatis Yet in the very same Book saies Super unum aedificat Ecclesiam c. Our Lord builds his Church upon one Person And though after his Resurrection he gave an equal power to all the Apostles saying As my Father sent me so send I you Receive the Holy Ghost Whose sins you remit c. Yet that he might manifest unity he by his Authority disposed the Original of the same Vnity beginning from one And presently after Whosoever holds not the unity of the Church does he believe that he holds the Faith He that opposes are resists the Church he that forsakes the Chair of S. Peter upon which the Church is founded does he trust that he is in the Church In like manner St. Optatus at Rome saies he a Chair was placed for St. Peter to the end that unity might be preserved of all and for fear the other Apostles should challenge to themselves each one a particular Chair So St. Chrysostome Observe now how the same John that a little before ambitiously beg'd a preferment after yields entirely the Supremacy to St. Peter And again Christ did constitute Peter the Master not of that See of Rome alone but of the whole world 11. Now whereas the Doctor objects that St. Paul's contesting with St. Peter and resisting him to his face argues that he did not acknowledge any Superiority in him Let St. Augustin from St. Cyprian resolve us You see saies he to the Donatists what St. Cyprian hath said that the holy Apostle St. Peter in whom did shine forth so great a grace of Primacy being reprehended by St. Paul did not answer that the Supremacy belong'd to him and therefore he would not be reprehended by one that was posterior to him And he adds The Apostle St. Peter hath left to posterity a more rare example of humility by teaching men not to disdain a reproof from inferiors then St. Paul by teaching inferiors not to fear resisting even the highest yet without prejudice to Charity when Truth is to be defended 12. From all that has been said on this Subject it will necessarily follow that whatever Superiority St. Peter enjoyed and the Holy Fathers acknowledged was the gift of our Saviour only a gift far more beneficial to us then to St. Peter He was as St. Chrysostome saies Master of the World not because his Throne was establish'd at Rome but receiving from our Lord so supereminent an Authority he therefore made choice of Rome for his See because that being the Imperial City of the World he might from thence have a more commodious influence on the whole Church 13. Upon which grounds whensoever the Fathers make use of the Authority of his Successors Bishops of Rome against Hereticks or Schismaticks they consider that authority as a priviledge annexed to the Chair of St. Peter and only for St. Peters regard to the Sea of Rome This is so common in the Fathers writings that I will not trouble him with one Quotation Indeed Iohn of Constantinople when he would invade an equality 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in some sort with the Pope did wisely to mention only the priviledge of the Imperial City because he could allege no other pretention for his Plea But St. Leo St. Gregory St. Gelasius c. produce their evidences for their Supremacy from Tues Petrus super hanc Petram c. from Pasce oves meas c. Nay St. Augustin and other Bishops of the Milevitan Council writing to Pope Innocent to joyn with them in condemning the Pelagians tell him their hope was those Hereticks would more easily be induced to submit to his Authority Why because of the splendor of the Imperial City No but because the Popes Authority was de Sanctarum Scripturarum authoritate deprompta deduced from the Authority of the Holy Scriptures 14. I might with reason enough yet I will not omit to take notice of Doctor Pierce's trivial reasonings against the Popes as he calls it pretended Headship because such being sitted to vulgar capacities and confidently pronounc'd do more mischief then those that have more shew of profundity and weight Thus then he argues If the Pope be head of the Church then the Church must be the Body of the Pope And if so then when there is no Pope the Church has no Head
When there are many Popes the Church has many Heads When the Pope is Heritical the Church has such a Head as makes her deserve to be beheâ—ded Whatever advantage the Doctor expects from such a Discourse as this it must flow from a childish Cavil upon the word Head and whatever consequences he here draws from thence against the Pope may as well be applyed to all kind of Governors whether Ecclesiastical or Civil For they are all Heads within their Precincts A King is the Head of his Kingdom and a Bishop of his Diocesse When we call therefore the Pope Head of the Church we mean that among all Governors thereof he is the Supream in the sense before declared He is a Head but not so as Christ is in respect of his Mystical body who by his Spirit internally quickens and directs it The Pope is only an external ministerial visible Head and as it were Root of Vnity and Government All this no question the Doctor knew before to be our meaning and by consequence he knew that his inferences from thence were pitifully pedantic insignificant though many of his Court-hearers and Country-readers perhaps wonder there can remain a Papist in England unconverted after such a Sermon has been publish'd 15. When there is no Pope says the Preacher the Church wants a Head It is granted For sure he does not think it is a part of our Faith to believe Popes are immortal But yet for all that the Papacy is immortal The Government is not dissolv'd Succession is not interrupted It is a Maxim in our Law that Kings dye not that is the Regal Authority lives though Kings in their particular persons dye Nor is there any substantial difference as to this point between hereditary and elective Monarchy And in this sense we may say that Popes dy not nor Bishops Partly because when a Bishop or the Pope dys at least his Jurisdiction remains in the Chapter or Body of Electors Hence it is that in St. Cyprian we read Epistles of the Roman Clergy exercising authority beyond the Diocese of Româ— But principally because when an Ecclesiastical Superior dyes there remains by Christs Ordination a vis generativa or virtue in the Church to constitute another in his place and so to continue the Government There has been oft times a long vacancy in the Apostolic See as well as in Dioceses and Kingdoms After the death of Pope Fabian before there were any Christian Emperors the See was vacant for above a years space yet neither did St. Irenâ—us Optatus Epiphanius or St. Augustin when they objected the chain of Succession in St. Peters Chair esteem that thereby the Chain had been broken neither did any old Hereticks make use of such an argument to invalidate the Popes authority 16. But what shall we say to the Doctors next inference in a case of Schism when there are many Popes then says he the Church is become a Monster with many Heads But he is deceived As when after the death of a King several pretenders to the Crown appear there is still by right but one legitimate Successor all the rest are Rebels and Tyrants It is so in the Papacy In that case St. Cyprians Rule holds If the Church be with Novatian it was not with Cornelius who by a lawful Ordination succeeded Fabian Novatian therefore is not in the Church nor can be esteemed a Bishop of Rome Or if it be uncertain to which of them the right pertains so that some Nations adhere to one Head others to another it is a great calamity but yet the Church remains though wounded yet not wounded to death A General Council cures all 17. If the Pope according to Doctor Pierce his supposition should prove an Heretic he infers very improperly that the Church haâ— such a Head as makes her deserve to be beheaded For in that case the Pope is so far from remaining a Head that he is not so much as a Member of the Church but is deprived not only of the Administration but also the Communion of the Church as other Heretical Bishops are So that then there is a pure vacancy I shall not be so severe as to take notice of the unhansom not to say unmannerly terms the Doctor uses in expressing the last branch of this Objection 18. Thus much concerning the Doctors first pretended Novelty of the Roman Church the Popes primacy Now whether my asserting that Primacy or his denying it to be a Novelty and whether his proofs or mine are more concluding I leave to the Readers consciences He will excuse my dilating on this Point because therein I follow his own example for he tels his Majesty He has spoken most at large of the Popes supremacy and his reasons given for such Largenesse shall be mine too though I believe we shall have different meanings yet without equivocation even when we deliver our reasons in the same words For i. I also acknowledg the Popes supremacy to be the chief if not only hinge on which does hang the stress of more than Papal the Ecclesiastical Fabrick as being the Cement of the Churches unity 2. Because it is a point wherin say I likewise the Honor and safety of his Majesties Dominions are most concerned His meaning is that no danger is to be apprehended for England but only from that Point I am sure on the contrary that whilst such a Primacy purely spiritual was acknowledged in England the Church here was never torn in pieces with Schisms nor poyson'd with Heresies The Throne was never in the least danger upon that account never was a Sword drawn for or against it Some few little more than Paper-quarrels hapned between the English and Roman Court about matters not of Religion but outward Interests in which generally the Pope had the worst at last But the Honor and Safety of these Dominions were far from being prejudiced The Kings of France always have been and stil continu as jealous and tender of their temporal Regalities as ever any Princes were yet they account it one of the most sparkling Jewels of their Crown that they call themselves the eldest and most devoted Sons of the Catholic Church The acknowledging the Spiritual Primacy of the chief Pastor they find a greater honor and defence to them than many Armies would be because it preserves peace and unity in that Kingdom not by the terror of Swords drawn and Muskets charged in their Subjects faces but by subduing their minds and captivating their consciences to Faith and Obedience And let Doctor Pierce be assured without a Spiritual Authority which may have influence on the hearts of Christian Subjects all their preaching and Laws too will prove but shaking Bulwarks for supporting Monarchy 19. But we must not yet leave this passage without considering it a little better He saith That in the point of the Popes Supremacy of Iurisdiction the honor and safety of his Majesties Dominions are most concern'd his
Supremacy began with St. Peter his words are Among the Apostles themselves there was one chief that had chief authority over the rest to the end Schisms might be compounded And this he quotes from Calvin who said The twelve Apostles had one among them to govern the rest 26. I will now produce two who will give this whole Cause to the Pope The first is the so fam'd Melancthoâ— who writes thus As certain Bishops preside â—ver particular Churches so the Bishop of Rome is President over all Bishops And this Canonical policy no wise man as I think does or ought to disallow c. For the Monarchy of the Bishop of Rome is in my judgement profitable to this end that consent of Doctrine may be retain'd Wherfore an agreement may easily be established in this Article of the Popes Supremacy if other Articles could be agreed upon The other witnesse is learned Doctor Covel the Defender of Mr. Hooker he having shew'd the Necessity of setting up one above the rest in God's Church to suppresse the Seeds of Dissention c. thus applies it against the Puritans If this were the principal means to prevent Schisms and Dissentions in the Pâ—imitive Church when the graces of God were more abundant and eminent then now they are Nâ—y if twelve Apostles were not like to agree except there had been one chief among them For saith Hierom Among the twelve one was therefore chosen that a chief being appointed occasion of Schism might be prevenâ—ed how can they think that equality would keep all the Pastors in the World in peace and unity For in all Societies Authority which cannot be where all are equal must procure unity and obedience He adds further The Church without such an Authority should be in a far worse case then the meanest Common-wealth nay almost then a Den of Theives if it were left dâ—stitute of means either to convince Heresies or to suppresse them yea though there were neither help nor assistance of the Christian Magistrate Thus Dr. Pierce may see how these his own Primitive Reformers either joyn with us in this Point of Primacy or however they oppose him in calling it a Novelty begun by Pope Boniface the third CHAP. IX Of the Churches Infallibility The necessity thereof that she may be a certain Guide to Salvation And the grounds whereupon She claims it 1. THe Second pretended Novelty of Catholick Doctrine is the Infallibility of the Church called by the Preacher The Paâ—â—adium of the Conclave and derived from the Schollars of Marcus in Irenaeus or from the Gnosticks in Epiphanius Against which Infallibility his unanswerable Arguments are 1. Infallibility is one of Gods incommunicable Attributes 2. The Church not being omniscient must therefore be ignorant in part and consequently may fall into Error 3. It is confess'd by the great Champions of the Papacy that the Heresie of the Novatians was hatch'd in Rome and continued there almost two hundred years 4. Besides Arianism that over-spread the Church she was infected with the Heresie of the Chyliasts being deceived by Papias which Heresie found no contradiâ—â—â—â— for some Ages 5. Yea the whole Church in the opinion of St. Augustin and Pope Innocent during the space of six hundred years according to Maldonaâ— thought the Sacrament of the Eucharist necessary to Infants yet the Council of Trent is of a contrary mind 2. In order to the answering of this Discoâ—rse he will sure acknowledge that all Sect of Christianity agree in this that each of them has both a Rule of their Faith and a 〈◊〉 also But in both these there is difference among them To the Presbyterians Independents Anabaptists Quakers Socinians c. the only Rule is the Holy Scripture But both Catholicks and English Protestants though they acknowledge Divine Revelations to be their only Rule yet they admit certain universally received Traditions besides expresse Scripture 3. But as for the Guide from which we are to learn the true sense of this Rule the difference among the said Sects is far greater and more irreconcilable The Socinians will have Scripture interpreted onely by private reason a Guide evidently fallible and therefore not to be imposed on others The Independents Anabaptists Quakers and Presbyterians too pretend to an Infallible Guide Gods Holy Spirit but with this difference that the Independents Anabaptists and Quakers rationally acknowledge that this Guide is only to direct those that have it and perceive they have it but cannot oblige other men that have it not nor can be sure they have it Whereas the Presbyterians by an unexampled Tyranny at least in France do oblige themselves and their Posterity to a Profession that by a Divine Illumination they are taught to distinguish Canonicâ—l Books of Scripture from Apocriphal and by the same Guide to justifie all the Doctrines by which they dissent from all others And moreover by a most senslesse inhumanity will impose a necessity on all others to belie their own Consciences and acknowledge the same Guide though they have never wrought any Miracles which certainly are necessary to oblige others to believe and follow the internal Guidance of that Spirit to which they pretend 4. As for Dr. Pierce and the generality of English Protestants I speak of them now as hitherto they have bin for what they must be hereafter neither they nor I know a special Guide of theirs beyond Reason and Spirit for the finding out the sense of Scripture and judging of Traditions received by them is the Primitive Church or foure first General Councils But since those ancient Fathers are now past speaking and their Writings are as obnoxious to disputes as the Scriptures themselves a speaking Judge of the sense of all these I suppose is their Ecclesiastical Synods or Bishops when Synods are dissolved but principally those that are to make and determine the sense of Acts of Parliament And upon these grounds they finde themselves obliged to behave themselves differently to several adversaries For against Sects that went out from them they use the help of Catholick weapons the Authority of the Chuâ—ch Councils c. But against Catholics they renouncing the Authority of the present Church in her Supremest Councils of convening which the times are capable and in the interval of Councils in the major part of the Governours thereof united with him whom themselves acknowledge the prime Patriark will make use of a kind of private spirit or reason or the judgment of a most inconsiderable number of Church-Governâ—rs going against the whole Body of the Catholick Church and their chief Pastor but this as to assent only where it likes them and so will be their own selves Judges of what is the sense of Councils Fathers Scriptures and all And great difficultie they often find how to avoid being accounted Papists when they speak to Sectaries and being even Fanaticks when they Dispute with Roman Catholicks And truly the Doctors whole Sermon is in effect meerly Fanatick