Pope acknowledging him the Prince and Head of Gods Holy Priests You make Laws in defiance of him pulling of him down as a Spiritual Usurper They made Laws which were according to his Approbation the Rules and Definitions of the Church backing the Spiritual with the Temporal Sword You make Laws in affront to him and against the Decrees of the Church Thus you see their proceedings herein have no affinity with Henry the Eighth's Headship nor with Edward the Sixth's Reformation of the Ecclesiastick Laws nor with Queen Eliz. New Articles and Canons But that you may more be convinc'd herein I shall give you a few Patterns of these Emperors Decrees which at your leisure you may confront with those of your party and see how they quadrate 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Justinian Novel 131. We enact that according to their own Sanctions the most Holy Pope of Old Rome be the Prince of High-Priests And in his Decrees about Justiniana he acknowledges therein to have followed the Definitions of Pope Vigilius 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in Justin eod Lib. 7. he says thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Neither will we suffer any thing which belongs to to the State of the Church not to be referr'd to your Holiness as being the Head of all the Holy Priests of God As for Theodosius I find in Sozom. L. 7. C. 4. that he put out an Edict Commanding that Religion which Pope Damasus had preserv'd as deliver'd to him by St. Peter should be observ'd enjoining all his Subjects to embrace it I can find no Edict of his for reforming and altering it This he enjoyn'd those under him to be of under penalty of being reputed Hereticks and Infamous and deservers of Punishment Thus much Power in Church-Affairs is still granted every King and to speak the Truth 't is their Duty to defend the Church by their Temporal Power against Heresie and Schism By such Actions as these they purchase to themselves the glorious Title of Nursing Fathers and Propugnators not by usurping Authority over the Church depluming its Head of that Power which Christ invested him with and appropriating it to themselves changing Articles of Belief establish'd by General Councils and Antient Traditionary Truths handed down from Father to Son these are Actions unpresidented by any well instructed Christian Emperor who I find to be very cautious touching Church-Affairs as you may perceive by the Answer of the Emperor Valentinian to the Bishop of Heraclea Sozom. Lib. 6. C. 7. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 It is not lawful for me who am one of the Laity to concern my self about such things After this vagrancy of your Roving Fancy you begin to think of home and being return'd into your own Countrey you affirm of our English Kings that Church-Affairs were both de facto jure govern'd by them This if you shall ever be able to prove out of good Authors you will certainly deserve the Palm for an admirable Historian I have already prov'd that Church-Matters do belong to the Spiritual not to the Temporal Power and that these two Governments are distinct and for this I have the Authority of St. Chrysost who in his Hom. 4. de verbis Isaiae in Vidi Dominum says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There be other limits of a Kingdom and other limits of the Priesthood but this is greater than that As for Matter of Fact I will not deny but that some Princes before Henry the Eighth irritated either by their Passion or allur'd by a curiosity of intermedling with what did not appertain to them have intrench'd upon the Immunities of the Church and asserting a pretended Right have clashed with the Roman Bishop and medled de facto with Church-Matters but quo jure is the Question You cannot prove a right of Power by proving an exercise of Power unless it be allow'd of for granted That whatever a King do's is lawful Their Quarrels with the Pope were chiefly about Investitures and disposal of Bishopricks They did not deny his Supremacy in Spirituals or if they quarrelled with any particular Pope they did not attempt the abolishing of Papacy A Pope may be to blame and so may a King but neither of these Institutions as Sacred ought to be abrogated for the faults of Men. But to bring the parrallel home to your Case Did our Kings before Henry the Eighth make themselves absolute Heads of the Church immediately under Christ Did they challenge as innate to their Crowns Supreme Power in all Cases both Spiritual and Civil Did they rob the Pope of his Power and assume Papal Jurisdiction Did they vendicate to themselves Authority in Church Affairs ordering Laymen Vicar Generals in Spiritualities as Cromwell was who sat in the Convocation-House amongst the Bishops as Head over them This would to them have appear'd as new and monstrous a sight as ever was brought out of Africa Suppose they clash'd with the Church of Rome did they ever part from her and all other Christian Churches besides as you did in your Reformation making Laws to reverse Decrees of General Councils changing Religion and altering Articles of Belief Did they pick Quarrels with the Church and then Sacrilegiously seize on her Lands and Goods Sacrificing to their fury as many Churchmen as would not comply with their Nefarious Oaths Demolishing Religious Houses violating Sacred Orders Was any thing of this nature acted in the days of Henry the Seventh or of those brave Princes before him But I shall not proceed further on this Point we having at present a King granted us by the indulgent benignity of Heaven who well knows how to distinguish betwixt the Rights of the Church and his own Royal Right betwixt what belongs to God and what to Caesar what to the Miter and what to the Crown A most Religious Prince tracing the sure Footsteps of his Great Ancestors owning the Religion which his vast Kingdoms receiv'd at their forsaking Heathenism and Conversion to Christianity In a Right and proper Sense Defender of the true Catholick Apostolick Faith for defending whereof this Crown obtain'd that illustrious Title For this Prince Pietate insignis Armis no less Pious than Valiant no less Just than Good endued with all those Adorable Qualities which render him amongst Kings the most Conspicuous amongst Monarchs the most Renown'd we ought to be highly grateful to the Supreme God whose Lieutenant he is hoping that under so Gracious and Merciful a Prince we may be protected from our cruel inveterate Enemies and that now at length our Innocency may be a sufficient Shield to defend us from the false Oaths of Profligate Perjur'd Villains who have so long triumph'd over us bathing their wicked Hands in guiltless Blood And now having made mention of our Natural Liege Sovereign I shall conclude this Point with a Prayer for him according to the Platform of Tertullian wishing his Majesty Vitam prolixam Imperium securum Domum tutam Exercitus fortes Senatum fidelem Populum probum
undiscover'd and whoever considers the vast differences amongst those who are in the attire of Christians their various and discrepant Judgments in Doctrinal Points and ritual Ceremonies and with what ardour every Sect endeavours to defend its Opinion and with what acrimony it opposes that of anothers must needs judge it absolutely necessary to purchase so much knowledge as to be able to shield himself from those many impostures which Prestigiators in Religion obtrude on credulous Persons under the livery of saving sound Doctrines This made Theoph. call false Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Dicers or Coggers of Dice alluding to St. Paul's Phrase 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This setting topping the Die even in Temporals is pernicious enough being able to decoct and ruine the most flourishing Estate but in Eternals it is far more exitial and destructive as much as Spirituals transcend Temporals It will therefore highly concern every one to guard himself from the grand cheat of being impos'd on in matters of Religion and considering there is so much cozenage in the World to be cautious what Articles he admits as Sterling measuring his Faith by a sure Standard which is the Method I design to take in my ensuing Discourse not devoting my self to any Private Persons Opinion or Dictates but steering my course by the unerring Pharos of Antiquity The first Objection you make against my Treatise of St. Peter's Supremacy is That if his Monarchic Power were suppos'd the Bishop of Rome 's Succession in that Dignity could not be inferr'd any more than the Primates of Antioch c. This Opinion of yours I look on as erroneous for those Primates succeeded him not in the full ampltitude of his Power but in that particular Diocess Succession to any in his whole right being only to him who leaves his place either by voluntary Resignation Deposition or natural Death whereas St. Peter tho he was at Antioch for some time yet he invested in the High Priest-hood quitted that place Vivus valensque and with his Person transplanted all the Pontificial Dignities from thence to Rome having upon his departure from Antioch subrogated in his place either Evodius or Ignatius This his removal from thence to Rome is asserted by St. Chrysost in Inscript Act. Apostol 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This is one of the Prerogatives of our City of Antioch to have had first the Prince of the Apostles for its Teacher for it was no more than fit that that City in which the name of Christians was first heard should receive the first Shepherd of the Apostles but when we had him for our Teacher we did not keep him all his life-time but we deliver'd him over to the Royal City of Rome This clearly manifests his relinquishing Antioch and his Transmigration to Rome where he settled and fixed his Cathedra and concluded his Life by a most glorious Martyrdom so that the Bishop of Rome who succeeded St. Peter dying there and not the Bishop of Antioch which place he had abandon'd inherits the Pontificate and Prefecture of the Universal Church as being his apparent Heir Hence St. Hierom in his 58th Epistle ad Damasum calls him Successor Piscatoris and in the Council of Ephesus Parte Secunda Pope Coelestine is called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Successor and Vicar of St. Peter and accordingly Rome by the Fathers is called St. Peter 's See as in St. Augustin cont literas Petil. Cathedra quid tibi fecit mali in quâ Petrus sedit in quâ hodie Anastasius sedet And likewise St. Hierom in his 57th Epistle ad Damasum Ego Beatitudini tuae id est Cathedrae Petri communione consocior Suitable to which is that of St. Cyprian Navigare audent ad Petri Cathedram ad Ecclesiam Principalem But that which gives me full satisfaction in this point is the Custom of the Fathers who in their enumeration of the Bishops of Rome place St. Peter first as the Author of that Succession some of them joyn St. Paul with him Irenaeus reckons the Catalogue from St. Peter and Paul to Pope Eleutherius Eusebius likewise to Sylvester Optatus from St. Peter to Siricius St. Austin from St. Peter to Anastasius Tertullian from the same to Anicetus and demands of the Hereticks of his time a List of their Bishops Irenaeus having begun a Roll of Popes succeeding one the other adds Per hanc Successionem confundi omnes Haereticos and St. Austin contra Epistolam Manichei confesses that this Succession of Bishops from St. Peter was one of the Reasons which kept him in the Catholick Church 'T is observeable That when the Fathers design to give the true Succession and descendency from St. Peter as he was the Christian High-Priest they do not enumerate the Antiochian but the Roman Succession Not placing St. Peter first then Evodius or Ignatius Bishops of Antioch but first St. Peter then Linus c. Bishops of Rome These things duly perpended I could not but wonder how B. Bramhal should question how the Bishop of Rome came to be St. Peter's Heir ex asse to the Exclusion of his Elder Brother the Bishop of Antioch I never read says he that the Church was govern'd by the Law of Gavelkind that the youngest must inherit Here he affecting to shew some sportive Wit seem'd to me to talk more like a Lawyer than like a Divine But now you pretend to give a Reason why the Bishop of Rome could not succeed St. Peter in his Dignity affirming That singular and personal Priviledges are not derivable to Successors herein you are certainly right for Privilegium personale cum persona moritur but then on the other side you are as much in an Error in fancying what was spoken by our Saviour to him was delivered as to a Private Person and to terminate with him You had pleas'd me very well had you mention'd what those singular Priviledges were that were so solely affix'd to St. Peter's Person as not to be inherited by his Successors Tu es Petrus super hanc Petram c. was none of them nor Confirma Fratres nor Pasce oves meas Cardinal Bellarmine gives this account of them Quaedam dicuntur Petro pro se tantum ut vade post me Satana Ter me negabis quaedam ut uni ex fidelibus ut si peccaverit in te frater quaedam pro se Successoribus ratione officii Pastoralis ut Pasce oves meas c. This Pastoral Privilege conferr'd on him was not Personal but transient to his Successors being granted him as a Publick Person so not to expire with him but to survive in his descendents For the Office of a Pastor being ordinary ought to be continued as long as there be Sheep Quamdiu permanet ratio institutionis Christi tamdiu etiam res instituta necessario permanere debet the Pastorship which was instituted for the good of the Flock ought to have an equal duration with it which is to the consummation of
Reign of Henry the Eighth agreed with the Church of Rome and all other Churches in her Communion concerning Faith and Doctrine is undeniable That at his coming to the Crown there was an Actual Church Government settled by a long continuance in Antient Possession is undebatable That Protestants alter'd the then own'd Faith and brake the Bands of that Government is manifest to the World Both the Time when and Occasion why can be assign'd Moreover That the first Protestants were born of Catholick Parents and Originally in the Communion of the Catholick Church is unquestionable and that they as desirous of Innovation voluntarily departing from that Church renouncing those points which were Principles of Unity both in Faith and Government ipso facto became Schismaticks is easily prov'd for Schismaticos non fides diversa facit sed communionis disrupta societas says St. Hierom on Matt. 11. Now how Rome should be guilty of Schism which did never withdraw from any known Christian Society or depart from the Communion of any former Church with which before she held Communion I cannot possibly apprehend she continu'd fix'd where she was as the Pillar and Firmament of Truth All Hereticks and Schismaticks go out of her this going out is an antient note of Falshood Truth being elder than Error They went forth from us 1 John 2. 19. And certain that went from us Acts 15. 14. and accordingly St. Austin 3. tract Epist Johan says Omnes Haeretici omnes Schismatici ex nobis exierunt i. e. ex Ecclesia exeunt And de Symb. Lib. 1. Haereses omnes de Ecclesia exierunt tanquam sarmenta inutilia de vite praecisa ipsa autem manet in sua radice And in this Case the Rule of Optatus is very observable Videndum est quis in radice cum toto Orbe manserit quis for is exierit Lib. primo Now as for Luther and Calvin when they had voluntarily departed from the Roman Church they separated from all the Christian-Churches in the World and consequently from the Catholick Church for they did not adjoyn themselves in Communion of Sacraments to any Christian Church which was existent before their revolt from the Roman there being not one Church to be found upon Earth antecedent to their Apostacy to which they did apply themselves after their defection but they stood alone till they had acquir'd more Revolters out of the Roman Communion this is most clear and confess'd by themselves Luther in his Preface to King Henry says of himself Solus primo eram and Calvin to the same effect in his Epistle to Melancthon Absurdum est postquam discessionem a toto orbe facere coacti sumus inter ipsa principia alios ab aliis dissilire So this New Church at the first was but one Person which by the accession of more Schismaticks grew numerous being protected by the Secular against the Spiritual Power But to prove your departure from the Roman Communion to be unvoluntary and consequently not Schismatical according to your definition of Schism you cite a saying which you say was King James's Non fugimus sed fugamur I must confess I never could be inform'd how the truth of these Words could be made out for Protestants before their Excommunication having made a wilful breach may be said to be Fugitivi rather than Fugati and accordingly their Expulsion may not so properly be term'd a driving them out of the Church as their Punishment for going out they having before deserted the Church of their own accord So she had too much reason to make use of her Spiritual Weapons for they by their Novel Doctrine and Schismatical Separation having first receded from her and by way of Anti-communion rais'd a new party of Pretended Reform'd Christians distinct from the general Body of the Catholick Church having instituted new Rites and moulded new Articles of Faith contrary not only to the Roman but to the Faith of all particular Churches then known immediately before they began their Separation and refusing to Communicate and joyn with her in Publick Liturgy and Participation of Sacraments disowning her Faith and Power to which they had submitted for above 900 Years and persisting obstinate in their Opinions and Separation the Church having with much patience attended their return and having try'd all Methods that might seem conducive to their amendment was enforc'd at last to proceed against them according to her Canons by a just Excommunication eliminating them from her Bosom for their Schism as St. Paul did the Infamous Corinthian for his Incest who by the heinous offence gave the first cause of his Excision So 't is manifest that the orignal departure was theirs and accordingly St. Hierom in his Comments Epistle to Titus avers Haeretici in semetipsos sententiam dicunt suo arbitrio ab Ecclesia recedendo And Cyprian in his Fortieth Epistle Paenas quas meruerunt pependerent ut a nobis non ejecti ultro se ejicerent de Ecclesiâ se expellerent For the Church forsakes no Person neither doth she eject any but like a tender Mother cherishes her Children in her Vital and Fotive Breast unless such as wilfully separate themselves by their obstinate adhesion to Heretical Doctrines or by persevering in a Flagitious course of Life so as she is not now the hindrance of their Reunion so neither was she at first the occasion of their Separtion Protestants well knowing that their formal Schism can neither be deny'd nor maintain'd find themselves oblig'd to acknowledge the Matter of Fact but to blanch and candy their Crime pretend to have had a just Cause given them for their Separation and upon this supposition accuse the Church of Rome of causal Schism This is what I conceive Dr. Stillingfleet to mean when he says The Church of Rome imposing unlawful Conditions of Communion it was necessary not to Communicate with her Bishop Lawd is very clear herein The cause of Schism is yours says he for you thrust us from you because we call'd for Truth and Redress of Abuses As for Abuses if any were crept in they ought to have been redress'd and this is properly Reformation but to alter receiv'd Articles of Faith establish'd by Councils that is Heresie But I could not be satisfied what truth it was that the Bishop says they call'd for I am fully convinc'd that in the beginning of Henry the Eighth's Reign our English Church did retain as a faithful depositary all those Sacred Truths which Gregory the Great convey'd unto us by St. Austin who I do fully believe did convert this Nation to the true Faith establishing his Doctrine with Miracles which Doctrine is still preserv'd unstain'd by the Catholicks of this Kingdom So I could not understand what the Bishop meant by calling for Truth neither could I tell when or by whom it was call'd for I must confess Henry the Eighth who open'd the Sluces to let in all the ensuing Mischief did call and that Vocally but not for Truth
p. 27 CHAP. IV. Of Transubstantiation p. 34 CHAP. V. Of Communion in one kind p. 43 CHAP. VI. Concerning Publick Prayers in Latin and of several other Points p. 50 CHAP. VII Concerning Protestants objecting Errors to the Church of Rome The Authors Apologie for himself His Advice to the Protestant Divine with some other Particulars p 56 PART II. CHAP. I. The Preface to St. Peter's Supremacy and whether St. Andrew knew Christ's Divinity before St. Peter p. 67 CHAP. II. The difference betwixt Nathaniel's and St. Peter's Confession of Christ and in what Sense St. Peter is said to be Os Apostolorum p. 74 CHAP. III. Whether the other Apostles knew Christs Divinity as soon as St. Peter Concerning the Blessed Virgin Mary and St. John c. And concerning the Devils knowledge of Christ p. 86 CHAP. IV. Concerning Christs Reply to St. Peter's Answer Whether the Bishop of Rome's Supremacy be grounded on Scripture Of Christs being the Rock and St. Peter's being the Rock Of St. Austin's Interpretation of Super hanc Petram p. 95 CHAP. V. Concerning St. Peter's Faith or Confession being the Rock And how those Fathers who Interpret that to be the Rock Exclude not his Person p. 109 CHAP. VI. Concerning the other Apostles being Foundations Of Peters new Name given him by Christ Peter the Rock of the Church Of Origens Interpretation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all one The Inconvenience of Expounding Christ to be the Rock in this place p. 117 PART III. CHAP. I. Of the Keys That they denote Supreme Power Whether Sobna were High-Priest Of the High-Priests and Kings of the Jews Whether the Jewish Kings were Supreme in Church Affairs The differenoe betwixt the Jewish and Christian Priesthood p. 133 CHAP. II. Concerning the Sacerdotal and Regal Head Of Christian Emperors intermedling with Church Matters The Fathers Opinion of it Particular Emperors who are falsly affirm'd by Protestants to Act as Heads of the Church Of our English Kings Of Henry VIII Of this our present King James II. p. 144 CHAP. III. Of the Keys In what Sense St. Peter may be said to answer for the Rest That what Christ reply'd was directed immediately to Peter only In what Sense 't was extendible to the Rest How the other Apostles may be said to share in the Keys An Account of the Fathers who acknowledge St. Peter Paramount in the Keys The Exposition of St. Matt. 18. v. 18. and of St. John 20. v. 21. How the Church receiv'd the Keys in St. Austin's Sense Whether a Minister of the Protestant Church has the Power of the Keys With Advice to him p. 156 CHAP. IV. Of St. Peter's being call'd Satan And of his Denial p. 171 CHAP. V. The Introduction to Pasce Oves meas Of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Wherein St. Peter exceeded the Rest as Pastor Whether Pasce Oves meas were an Exhortation or a Commission Why St. Peter was sorry for Christs thrice asking him The Reason of the trine Interrogation That the foregoing words were spoken immediately to St. Peter only p. 176 CHAP. VI. That St. Peter's surpassing love to Christ was the Foundation of his Prelation That Peter by vertue of Pasce Oves meas had Vniversal Jurisdiction Several nice Distinctions answered That the words Oves meas included the other Apostles That St. Peter was the only Supreme Pastor With an Apostrophe to him p. 190 CHAP. I. Containing the Introduction and concerning St. Peter's True Successor SIR I Had no sooner perused the Papers you sent me but by way of a Letter I imparted unto you my Sense of 'em and withal acquainted you that I would answer ' em But having at that time Imbarqu'd my self in a particular Study which my Genius warps to with a stronger propension than to Controversal Points in Divinity I could not prevail with my relucting Fancy to relinquish it and reassume Polemics till I had conducted it to a Completion But I need not make use of any excusive words for this my long silence matters of so high importance as I am now about to handle ought to be maturely perpended and not spurred on with a hurrying precipitancy However if the adjournment of this my rejoynder hath seem'd to you too long protracted I am content to afford you a proportion'd consideration for your forbearance which you shall find lapp'd up in these Papers As for Disputation I am not so much a forreigner to my self as to be ignorant of its being an imployment not only discordant to my Temper but surmounting my Abilities requiring a richer Exchequer of Learning than I can pretend to So I would not have you figure to your self that I catch at the name of a Disputant I yield that Dignity to those whose politer Temper and more embellish'd Parts entitle 'em to that Honor. But if my Talent did excell this way I should very unwillingly grapple with so topping an Antagonist as you are It might seem presumption in me who am but a Laic to enter the List and take up the Gantlet against so eminent a Controvertist But that which makes me more backward herein is my fear you being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of incurring the displeasure of the rest of your Coat who like the Bells in Joves Dodonean-Grove hang so close together that if one be touch'd all of 'em sound this inconvenience I have fully surrounded so I shall not here so much pretend to oppose you as to defend my self which in Honour I am oblig'd to do And I hope hereby I shall not disgust any Ingenuous Person for you having answered me so briskly and so convincingly as you fancy'd I could do no less than try whether your or my Opinion were erroneous and so expiscate the Truth which I find not to float on the Surface of the Well but to dive very deep according to the saying of Pyrrhon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Truth lies at the bottom It will then be my present employ to examine those Papers which I composed both for the Satisfaction and Defence of my Brother and withal to bring your Answer to a strict Disquisition this is my whole proponiment my pretensions aspiring to no more than what every Christian ought to have a short Scheme and Diagram of his Religion which is what St. Paul calls 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Such a Platform of Sound Doctrine is attainable by one of the Laity if he will bend his Mind to the Acquisition of it and not indulge himself in a lazy desidious acquiescency For as St. Chrysost affirms Serm. de Sigillis 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 every Soul hath in it self the Seed of Divinity Now if it ever were necessary to possess such an abridgment of wholesome Principles 't is much more so in this humorous inquisitive Age which presents us with so many varieties of false Opinions dress'd up in the semblance of Truth that if a discerning Circumspection be not made use of the fallacy may pass
the World The Bishops of Rome then lineally descending from St. Peter have the same Pastoral Authority devolv'd on them by Divine Sanction which St. Peter had over the Church they succeeding him in all those prerogatives which are ordinary and belonging to him as Supreme Bishop for the Government of the Church for eadem Antecessoris Successoris ratio in alicujus maneris obeundi ratione so that Pastoral Praefecture which St. Peter was invested in after his Death passed to his Successor by him handed to the next from him transmitted to the following c. and so by a perpetual descendency embalm'd and convey'd to this present Bishop as being Ordinary successive and indefectible and correspondently I find Eusebius in his Catalogue of Roman Bishops having ranked St. Peter in the Van under the Title of Christianorum Pontifex Primus to reckon Linus for the Second and the rest in their order to Sylvester his Synchronist the one and thirtieth Pope from St. Peter this Catalogue was continued by St. Hierom to Damasus the thirty fifth from St. Peter The Popes of Rome then succeeding St. Peter in the Pontificate are Jure Successionis Heirs to the Sacerdotal Power and Dignities which belonged to St. Peter's Sacred Function as he was Pontifex Christianorum it being but rational that those Supreme Pontificial Royalties which St. Peter for the good of the Universal Church was inrob'd in should still reside in his Successors for the keeping all subordinate Pastors in their duty and for the prevention of Schism which will of necessity arise where there is no Coercive Compulsory Power to quash it Thus in the Old Law there was a Sacerdotal Succession of High-Priests and Aaron who was the Head of the Levitical as St. Peter was the Head of the Christian Hierarchy was succeeded by Eleazer and he by Phineas c. and the Authority which Aaron and his Children was invested with died not with 'em but was propagated to the succeding High-Priests CHAP. II. Concerning Schism and whether the Roman or English Church be guilty of it THE next thing you observe and seem to mislike is my skipping over that part of your Papers which treated of Schism I must confess I did decline handling it being unwilling to enter into so large a Field of Matter and so I am still but because you urge and remind me and seem so fond of what you wrote on that Point as to take it ill that I made a Preterition of it I shall now supply what I omitted then for I perceive it is your temper to imagine what I did not answer to be unanswerable It cannot but be as pleasant to hear you declaim against Schism as to have heard Verres inveighing against Theft or the Gracchi against Sedition You are pleas'd to call it Damnable Schism the Epithet was very proper and now look about you and strictly examine whether like David in his Parly with Nathan you have not through anothers side imprudently transfix'd your self by being found guilty of that Crime you have so severely condemn'd in another I perceive you make use of all your Artifice for your compurgation but all is but fucous and elusive your actual Separation having too much evidence to be deny'd and too much atrocity to be defended I shall now as summarily as I can contract what you write on this Subject and then shape my Reply to it Having defin'd Schism to be a voluntary departure from the Catholick Church you divide it into Paternal and Fraternal the former you say is a renuntiation of Obedience and Communion to and with our Ecclesiastick Governors the latter you term to be a Causless Division of one particular true Church from another then you say your Church is not guilty of Paternal Schism because you perform Obedience to Christ and his Apostles observing all their Rules and Ordinances left in the Scripture then you pay Reverence to the Fathers of the Church and own the Four first General Councils and are willing the differences 'twixt your and other Churches should be decided by their Umperage This you judge sufficient to clear you from Paternal Schism As for Fraternal you very fairly clear your Church of that because you give the Right-hand of Fellowship to so many Churches and Christians in the World Having as you fancy acquitted your Church you bring in your Indictment against the Church of Rome accusing her as notoriously guilty of Schism in both respects First of Paternal by many Doctrines and Practices contrary to the commands of Christ and his Apostles and of the Antient Church such as are Image-worship Transubstantiation c. Then you say she is guilty of Fraternal Schism by her renouncing Communion with all Churches not in subjecton to her denouncing all damn'd who submit not to her by sending Emissaries into all the World labouring to make a Spiritual Conquest of all other Churches c. These things prove the Church of Rome you say guilty of Schism in both acceptations This is a short abridgment of what you write about Schism which I design to answer as soon as I shall have premis'd something concerning the Nature and Danger of that Sin Schism do's essentially consist in deserting the External Communion of Christs Visible Church 't is a most heinous sin as tending to the destruction of Christ's Mystical Body whose Essence consists in the Union of all its substantial parts its ruine in their Division 't is a cutting Christ's Seamless Garment into Shreds as St. Chrysost affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 What the bold Souldiers dar'd not to do the Audacious Schismatick performs This sin is of that Malignancy that neither rectitude of Faith nor a Vertuous Life nor Good Works can attone nay Martyrdom it self according to St. Cyprian cannot expiate it Macula ista nec Sanguine abluitur inexpiabilis gravis culpa discordiae nec passione purgatur St. Chrysost says of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nothing is worse August cont Parmen Lib. 2. says Non esse quicquam gravius Sacrilegio Schismatis The Devil seeing his Idols demolish'd and his Temples deserted by the planting of Christianity found out this Sin out of black Revenge Excogitavit novam fraudem ut sub ipso nominis Christiani titulo fallat incautos haereses invenit Schismata quibus fidem subverteret veritatem corrumperet scinderet unitatem rapit de ecclesia homines says Cyprian in his Book De Vnit Eccles How lucky this Stratagem has been to him the many Rents and Fractions amongst Christians can attest I shall now examine whether the Roman or the Protestant Church be guilty of this damnable Crime and herein I shall regulate my Discourse according to the Definition you have made of it namely That it is a voluntary departure from the Catholick Church and this being an evident Matter of Fact it will be easie to determine which forsook the External Commuion of the Visible Church That the Church of England in the beginning of the
His first call was for a fresh Bedfellow that was Carnal then he call'd for innocent Blood that was Tyrannical his other call was for Church-Goods and Lands that was a Sacrilegious call he had no scruples concerning the truth of his Religion neither alter'd he any thing of it but to gratifie his Lust and Covetousness Nullâ fere in re a fide Catholica discessit praeterquam libidinis luxuriae causâ as Sanders affirms of him And accordingly he ordered his Son to be brought up in the Catholick Religion excepting the Title of Head of the Church Edward the Sixth was too young to call for Truth he had most reason to call for it being early infected with the Zuinglian Heresie contrary to his Fathers Will by the Sacrilegious Protector who did call indeed but it was for the remains of the Goods of the Impoverish'd Church he likewise call'd for false Teachers to dilate the Gangren Martin Bucer a Dominican Peter Martyr a Canon-Regular Ochinus a Capuchin Apostate Monks and Sacerdotes Vxorati from such we were not like to have Truth who not only fell from the Catholick Church but flagitiously violated their Oath of Continency for which by the then establish'd Law they lay obnoxious to an infamous Death I shall say nothing of Queen Elizabeth she being a Woman and wholly unqualified to meddle with Church Affairs and to tamper in Articles of Faith neither shall I say any thing of the succeeding Princes who found the Schism begun and Religion alter'd to their Hands I know very well that in this case Truth is the Pretext but that is no more than what is in the Mouth of every Sectary This is the usual Mask to hide the ugly Face of a foul Action which without so fine a cover would affright those deluded Souls that are cheated with its beatiful Paint 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 there must be a plausible glittering Title a winning Frontispiece to a bad Enterprize but if the Origine of this unhappy Schism be examin'd we shall find that Revenge Haughtiness impure Flames and desire of Plunder were the Springs that mov'd the first Machin and nothing at all of Truth I do not find that Henry the Eighth did ever recant the Book he writ in defence of the Roman Church he hated both Lutheranism and Zuinglianism and fell out with the Church rather for its Booty and Prey than for its Doctrine and this was Tyndals Sense of it in his Letter to Frith where writing of King Henry the Eighth's intention against the Pope and Clergy saith thus Fox pag. 987. I smell a Council to be taken little for the Clergies profit in time to come but you must understand that it is not out of pure Heart and for love of Truth but to avenge himself and to eat the Whores Flesh and drink the Marrow of her Bones which because 't is somewhat enigmatically express'd Fox is pleas'd in the Margent thus to expound eating the Whores Flesh is to spoyl the Popes Church only for the Prey and Spoyl thereof not Religion Bishop Bramhall is very honest herein As for the suppression of Monasteries says he we fear that covetousness had a great Oar in the Boat and that sundry of the Principal Actors had a greater aim at the Goods of the Church than at the good of it Having premis'd thus much I shall now take notice how you acquit your Church of Schism even according to your own Distinction and Division of it You say she is not guilty of that Crime because she owns and performs Obedience to Christ and his Apostles Then because she pays Reverence to the Antient Fathers of the Church Thirdly Because she owns the first four General Councils c. This you think enough to clear her of Schism whereas 't is nothing at all to the purpose being a meer 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and besides the Cushion you define Paternal Schism to be a renuntiation of Obedience and Communion to and with our Ecclesiastick Governours so how do any of these Reasons clear you of it You are accus'd by Catholicks of a voluntary departure out of the Catholick Church of a defection from the Government of your Occidental Patriarch under whose Spiritual Prefecture this Nation was for several hundred Years From this your Spiritual Governor you have revolted renouncing his Authority look'd on as of Divine Institution this being your Accusation the Reasons alledg'd for your acquittance are too weak and dilute for such a purpose Now tho' you come off with a scratch'd Face concerning your Paternal I must needs say you come off very fairly with your Fraternal Schism because you so courteously give the Right-hand of Fellowship to so many Churches and herein your obliging carriage is highly to be commended you extending your kindness to Lutheran Calvenist or Hugonot and indeed to any Church that will but joyn with you in separating from and defaming the Catholick The next thing I have to do is to see how you prove Rome guilty of Schism and the Method you take herein I found to be as improper as that by which you would clear your own Church of it For instead of proving Rome separating it self from any visible Society of Christians with whom she formerly held Communion which is properly Schism you accuse her of false Doctrine which Accusation could you be able to make good it would prove her to be rather Erroneous than Schismatical But I shall now descend to the Examination of those three Particulars by which you would prove your self not guilty of Schism The first is because you own and perform Obedience unto Christ and his Apostles and observe all the Rules and Ordinances they have left you in the Scriptures But how you can pretend to pay full Obedience to Christ and disobey his Spouse whom he enjoyns you to hear under penalty of being reputed an Ethnick or how you can fancy to be united to him when you fall off from his Mystical Body the Church of which he is the Head I know not or how you can be said to follow all the Rules of the Apostles when they recommend Tradition and you reject it when they tell you that the Church is the Pillar and Firmament of Truth and you make her Apostatical I could instance in many particulars how counter you run to the Scripture you so much pretend to but I shall wave them and only tell you that it is an unwarrantable way to fall off from the Church and then appeal to that Scripture which commands you to obey the Church yet this is your practice when you dispute with Catholicks but when you have to do with Sectaries who plead Scripture against you then you have recourse to Fathers and Tradition using the same Arguments against them as we do against you It was long ago observ'd by the Fathers That Hereticks were great pretenders to the Scriptures backing their false Opinions with it Omnes Haeretici ex sacris Scripturis falsas atque
where your Authors define how many they be but leave them uncertain for their own advantage As to the other branch of the Assertion That your Church is a sound part of the Catholick Church I must beg your Assistance herein to inform me how a particular Church that did voluntarily fall off from the Catholick as yours did and afterward was cut off by Excommunication from it can yet continue to be a sound Member of it this I desire you to clear up to me You must not shuffle with me herein and tell me ye did not fall off from it but from its Errors that 's ridiculous Neither that ye did not fall off from the Catholick but only from the Roman Church that is false for ye then broke Communion from all Visible Orthodox Churches both in the West and East According to my Authors such Churches as yours can be no more Members of the Catholick Church than a dead Bough may be term'd part of that Tree from which 't is separated by Excision The Church is but one and cannot be divided Scindi unitas non potest nec corpus unum discidio compaginis separari divulsis laceratione visceribus in frusta discerpi quicquid a matrice discescerit seorsim vivere spirare non potest substantiam salutis amittit Cyp. de Unit. And accordingly St. Austin Epist 48. ad Madurenses Videtis multos praecisos à rudice Christianae societatis c. de solâ figurâ originis sub Christiano nomine quasi arescentia sarmenta gloriari quas Haereses schismata nominamus But I find when your Party lay claim to be the Catholick Church and would vie for extent and number with the Romanist's then they make their false Musters and spread their wide Lap to several Sects only to acquire a more considerable multitude which when compar'd with one another are indeed found to be so many several Churches distinguish'd not only by Nation and Climate but by Doctrine and Points of Faith Now tho' these be opposite Parties of different Principles yet to enlarge their bounds and to boast of their greatness they rake all those together under the Title of Protestants who have revolted from Rome counting them on their side as if the definition of a Protestant were One that had apostatis'd from the Roman Church and that stands in opposition to it And I find some Protestants to specify as much as Dr. Willet in his Preface to his Synopsis a Protestant is he who professeth the Gospel of Jesus Christ and hath renounc'd the Jurisdiction of the See of Rome And Musculus in locis tit de coenâ I embrace all for Brethren in the Lord however they disagree from or amongst themselves as long as they maintain not the Popish impieties By this Method they patch up an Heterogenial Church consisting of all condemn'd Sects jarring with one another as Eutychians Nestorians Monothelits Sacramentarians Lutherans Calvenists Hugonots Anabaptists with all the numerous Spawn and Increment of fruitful Error this made Dr. Vane very ingenuously to say That the Church hath the property of Heat Congregare Homogenea things of the same kind Disgregare Heterogenea separate things of a different nature casting out of her Communion all sorts of Hereticks but your Church he says hath the property of cold Congregare Heterogenea enfolding under her Name a Miscellany of different Religions rather freezing than uniting them together and accordingly I find Bishop Vsher in a Sermon of his preach'd at Wansted before King James to adopt and matriculate into his Church Greeks Abyssines Aegyptians Jacobites tho' at variance with one another and more at odds with him and tainted with Heresies expresly condemn'd by General Councils For the Aegyptians Aethiopians and Abyssines were cast out of the Church by the Council of Chalcedon as infected with Eutychianism holding but one Will Nature and Operation in Christ much of the same Kidney are the Armenians Jacobites Georgians and Copthites The Christians under the Turk and Persian are tainted with Nestorianism and ejected out of the Church for asserting two Persons in Christ The Grecians Muscovites and Russians according to Athanasius's Creed are excluded from Salvation for denying the Procession of the Holy Ghost from Father and Son on whom Mr. Rogers in his Thirty nine Articles is very Decretory This says he discovereth all of them to be Impious Erroneous from the way of Truth which hold and affirm that the Holy Ghost proceedeth from the Father but not from the Son as this day the Grecians Russians and Muscovites maintain It was a saying of King James the First That they erring about the Holy Ghost had lost it As for the Doctrines of Lutherans and Calvenists I find them formerly condemn'd in Donatus Aerius Vigilantius Xenias Nevatus c. But now after all this I find that neither Schism nor Heresie according to the Sense of your Party hinders one from being a Member of the Church Thus Dr. Field in his first Book of the Church thinks when he says That the departure of Schismaticks is not such but that notwithstanding their Schism they are and remain parts of the Church of God and Luther Serm. de Dominic says That they are frantick who go about to separate the Church from Hereticks This their favourable Opinion of Hereticks and Schismaticks made me imagine they themselves were guilty of both and that they did not exclude them from being Members of the Church lest by that Action they should bar out themselves but how a Schismatick who go's out of the Church or how a Heretick who depraves its Doctrine who has made shipwrack of his Faith and whom we are ordered to shun and avoid can be a Member of the Church I cannot conjecture so I shall keep steddy to St. Hieroms saying contra Lucif Nulla Haeretica Congregatio potest dici Ecclesia Christi Neither can I imagin how Churches opposite one to another disagreeing in weighty points so as not to join in Communion can be said to be Members of the same Catholick Church which is but one Body and has but one Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Name Church is no Name of Separation but of Vnion and Symphony says Chrysost 1 Homil Corinth And accordingly St. Austin told the Donatists who came much nearer to Catholicks than you do If our Communion be the Church of Christ yours is not Christs Church for that is but one whichsoever it be In his first Book against them And St. Cyprian in his Seventy sixth Epistle If the Church were on Novatus his side it was not with Cornelius So careful were they to preserve the Unity of the Church This makes them restrain the Church to a Company of Christians united together obeying their Supreme Pastor outwardly professing the same Faith Communicating with the rest of the Members in Publick Worship and Participation of the Blessed Sacrament Hence Austin in his Forty eighth Epistle to the Donatists tells them Nobiscum estis you are with us in
Baptism and the Creed c. In ipsa Ecclesiâ Catholicâ non estis They believ'd more than what you esteem as Fundamental yet were out of the Pale of the Catholick Church In this Church is Unity of Faith Harmony in Doctrine Conformity in Administration of the Sacraments Uniformity in her Liturgy and Ceremonies all the World over To distinguish this Church from all Heretical Sects the Apostles in their Creed the Antient Fathers in their Writings gave her the Sir-name of Catholick This very name seem'd so emphatical to St. Austin that he reckons it as a principal reason next to the Succession of Popes from St. Peter that kept him in the true Church Cont. Epist Manichaei Tenet ipsum Catholicae nomen quod non sine causa inter tam multas Haereses sic ipsa Ecclesia sola obtinuit ut cum omnes Haeretici se Catholicos dici velint Quaerenti tamen peregrino alicui ubi ad Catholicam conveniatur nullus Haereticorum vel Basilicam suam vel domum audeat ostendere From this place you may evidently see That it was the humor of the Hereticks of those Days as well as it is now to affect the Title of Catholick but this was but an usurpation in them and so 't is with you He says the Greeks call'd this Church 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 quod per torum orbem terrarum diffunditur And according to this sense it is true Hereticks may be called Catholicks for they are disseminated all over the World But in his Fourth Book against Cresconius he makes this distinction betwixt a Real Catholick and an Heretical one Catholicks says he are the same every where and Hereticks are different Hence 't is that a Lutheran will not Communicate with a Greek nor a Greek with a Lutheran nor a Calvinist with a Muscovite nor an Anabaptist with an Armenian or an Hugonot with a Georgian vice versa whereas a Catholick Communicates with a Catholick in any part of the World as Members of the same Body and as having the same Unity of Faith as Irenaeus affirms in his first Book C. 3. The Church spread over the whole World having receiv'd the true belief keeps it and practiseth it as if it dwelt but in one House and had but one Soul and Heart Neque hae quae in Germania sunt fundatae Ecclesiae aliter credunt neque hae quae in Iberis sunt neque hae quae in Celtis neque hae quae in Oriente Aegypto Lybia Thus it was at first when Christian Churches were united and untainted with Heresie for the Apostles taught the self same Doctrine wherever they went and all those various Churches seated in divers Kingdoms and Regions differed only in Situation not in Doctrine Hence from their Unity of Faith they may be called One Church as St. Chrysost in his Comments on first Corinth affirms 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 There ought to be but one Church in the World although it be divided into many places Now 't is evident that of all Orthodox Churches an Union of which constitutes the Catholick Rome as being the See of St. Peter the Prince of the Apostles was the chief and upon that account though Hierusalem and Antioch were somewhat before her in time she was before them in Dignity Hence by Irenaeus she is called the Greatest and most Glorious by St. Cyprian the Principle Church and St. Austin says 't is Arrogancy to deny her the Primacy and that she had obtain'd the Primacy frustra Haereticis latrantibus Hence it is that by way of Eminency she is call'd the Catholick Church including all the latitude of her Communion of which she is the Center the Mother the Mistress the Radix Matrix Hence 't is that the Fathers promiscuously use Catholick and Roman as Synonima's as I shall hereafter demonstrate out of them CHAP. III. Concerning the Respect which Catholicks pay to Images I Shall next employ my self in taking a Prospect of those Points for maintaining which you would prove Rome notoriously guilty of Paternal Schism and this I do the more willingly because you stand highly guilty of a false Representing them The First is Image-Worship as you phrase it which you have improv'd and sublimated to that height as to make it pass for Idolatry This is done to render your selves acceptable and us odious to the Populace as Violators of the first Commandment 'T is but rendring Pesel which properly signifies Sculptile to be an Image and then boldly affirming us Idolators to bring all the places in Scripture and Fathers against the Idolatry of the Gentiles and the business is done But those places are indeed nothing to your purpose they only importing a Prohibition of giving Soveraign Honor due to God to an Idol whereas you are to prove out of Scripture That 't is unlawful to give a Relative Honor to the Picture of Christ for his sake But by this Action you do not only shew your self defamatory but ungrateful to the Roman Church which when this Nation lay really in the Pollutions of Idolatry took compassion of us and by planting the Gospel here rescu'd us from that Calamitous Condition This confounding Image-worship with Idolatry is certainly a most fraudulent and malitious Method they being quite different things the one is an Honorary Relative Respect to the thing represented which is Sacred But the other is a Worshipping a Creature an Idol a Devil or false God in some dark Representation giving it Divine Incommunicable Attributes and in the Imagination exercising supreme Devotion to it for to those Idols by Magical Conjuration they annexed an Evil Spirit to do Wonders and thereby to extort Divine Worship from the cheated People hence they are often call'd Gods as in the Fifth of Daniel they pray'd their Gods of Silver Brass Iron Wood Stone Now to ascribe this heinous Sin to the Catholick Church is highly injurious Idolatry being the blackest Sin a Church can be spotted with for it doth not only thereby cease to be a true Christian Church but it becomes worse than a Jewish Synagogue and I had rather turn Jew or Turk than Idolater There is no Question but that Idolatry is a sufficient excuse for any one to fall off from a Church that is tainted with it But if this were the reason of your falling off from Rome the pretence was malicious and forg'd and Mr. Thorndike who well knew what Idolatry was will tell you in his Just weight Cap. primo his Opinion herein whose words are these Should the Church of England declare that the change which we call Reformation is grounded upon this supposition I must then acknowledge that we are Schismaticks But I shall now make a short Discussion of this Point according to the Definition of the Council of Trent which I find to take all care imaginable to obviate any accusation herein the Words being as so many Characters to distinguish the respect paid to an Image from Idolatry First the
World c. But instead of accusing her for this had you not been of an ungrateful temper you might have taken a fair opportunity of thanking her for sending her Apostles to convert this Nation to Christianity when we lay in the impure Arms of Heathenism But why should you take offence at her sending persons to propagate the Gospel even to the Remotest and most Barbarous Countreys as long as you whilst they are in the midst of Persecutions and Martyrdoms enjoy the soft Embraces of a Wife and the affluence of United Livings CHAP. VII Concerning Protestants objecting Errors to the Church of Rome The Authors Apologie for himself His Advice to the Protestant Parson with some other Particulars HAving hitherto followed you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tracing the print of your Footsteps and in as succinct a manner as I could examin'd your Reasons to clear your Church of Schism and to derive that crime on Rome they have appear'd to me too infirm either to justifie the one or to cast the other As for your accusing her of Errors that being but suppos'd and not prov'd it imports nothing Your Proofs to evince her Doctrines erroneous must be as manifest as your Actual Schism and your Arguments to justify your Schism must not be conjectural or Probable but they must be as Ostensive and as Irresistable as that you made it Nay you must prove her guilty of Damnable Doctrines and that Salvation was not attainable in her Communion or else you can expect none out of it For to accuse the Church of Error and upon that account to depart from her is Inevitable Perdition without a return I know it was always customary with her Enemies to object unto her the want of Truth but this was done by Schismaticks as St. Austin well observ'd Hoc dicunt qui in Ecclesiâ non sunt Upon this false surmise they audaciously attempt the reforming of her Doctrines broaching new ones in opposition to them which is done to authenticate and justify their Secession This was antiently observ'd by St. Hierom. Nullum Schisma non sibi aliquam fingit Haeresim ut recte ab Ecclesiâ recessisse videatur First they separate and so become Schismaticks then they mint new Articles of Belief and so turn Hereticks one follows upon the Neck of the other for they never continue long disjoin'd Schism being a very fair step to Heresie and Generally a Harbinger to it Quis unquam Haereses instituit nisi qui se prius ab Ecclesiae Catholicae universitate antiquitatis consensione discreverit says Vinc. Lyrinensis I know that in this case Truth is the pretence tho' indeed it is Pride and Arrogance which makes Men give the preference to their own Private Opinions and which keeps them from submitting to the Decisions of the Church for had they really with a pure ardour affected Truth they had never gone out of her who is the Pillar of Truth out of which when once departed they must not expect a Pillar of Fire to Pilote them but foolish Fires and Spirits of Delusion to misguide them through all the Serpentine windings and Mazes of falsehood In ventre Ecclesiae veritas manet quisquis ab hoc ventre Ecclesiae fuerit separatus necesse est ut falso loquatur says St. August on Psalm 57. I am apt to believe that if you would but once disenchant your self from the Spells of your unhappy Education and with an Impartial Judgment take a serious view of the Doctrines of the Church as propos'd and explicated by her not as wrongfully represented by her Adversaries that all those little Mormo's and Spectres rais'd by an injurious description of her Articles which have hitherto frighted you would disappear and that you then would be so captivated as not to be able to resist the charms of her naked Truths The force of Education is certainly great and lays violent anticipations on the Judgment which misleads us in our Elections disposing us to reject or embrace things rather as they suit or jar with our first receptions and prepossessions than by their conformity to Truth Till these false Ideas be dislodg'd Truth can expect no Introduction but must stand excluded by Preconceptions When this difficulty is conquer'd you would do well to question the Integrity of those Authors who have wrote in defence of your New Religion who first imbued your undiscerning Minority with adulterate Tinctures and then you are to apply your self with an unprejudicate Mind to those Authors who have oppos'd them After this you must lay aside all thoughts of Secular Advantage No Sophister can be more fallacious than Interest This imposes on our yielding Temper bribes our Judgments and by secret Attractions draws us to the wrong This made Alexander so violently stand up for his Ephesian Goddess tho' a false Deity and accordingly the Pythonissa was a long time maintain'd tho' possess'd with an impure Spirit for the lucre that she acquir'd for her owners In the last place you are to divest your self of your Conceitedness and high Opinion of your self assuming Humble Thoughts Fancy not your self unfallible in your Explications of Scripture look on it as unbecoming and arrogant in you to censure the Doctrines of the Church and to oppose the Definitions of General Councils When you shall have conquered all these Impedimental Obstacles you will soon descry those Mists which have hitherto benighted your Understanding to retire then through a serene and disclouded Medium you will clearly see the verity of Catholick Doctrines and by Gods assistance implor'd embrace them Nullus pudor ad meliora transire Amb. Epist 31. But now finding you to plant your Artillery to play on me I must take some care to defend my self which I do not at all despond of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Both Shields and Spears are in my Armory To guard my self and gall my Enemy First You profess your self heartily sorry that I own my self revolted from my Mother Church But your sorrow being grounded upon a mistake I beg of you to supersede it Quam pro me curam geris hanc precor optime pro me deponas for I have not forsaken the Mother Church but the Schismatical Daughter But pray how can your Church be the Mother Church which began but in Luthers days and consequently so young that she resembles an Infant rather than a grave Matron I must confess I cannot see her reckon'd either by Irenaeus amongst those Churches which he calls Maximae Antiquissimae or by Tertullian amongst those which he terms Matrices Originales whereas the Roman Church is of that Antiquity and Renown that the very Holy Ghost by the Pen of St. Paul celebrates her Faith and Fame Henry the Eighth before he had violated the pure Faith he first imbib'd in his Book against Luther will tell you which the World acknowledged for the Mother Church Negare non potest Lutherus quin omnis Ecclesia fidelium sacrosanctam sedem Romanam velut
Matrem Primatemque recognoscat veneretur King James the First was not ignorant of this Truth when in his Speech to the Parliament he acknowledged the Church of Rome to be our Mother And well she may be call'd our Mother not only in point of Dignity but Kindness having twice planted the Gospel in this ungrateful Nation Next you seem dissatisfied that I should take so much pains to answer those Papers you sent my Brother hazarding the Shipwrack of his Faith in my Paper-boat under the notion of St. Peters Bark As to the first part you could not possibly imagine that a Person of his green and verdant Years should be qualified to answer your Composures But this I must needs say of him That having perused them he did much question their Truth and your Honesty in framing them looking on them as beset with Adulterous Gems The truth on 't is you had made them very plausible and winning their Superficies being sprinkled with Scripture and Fathers but Deceit and Cosenage lay at the bottom and they may well be compared to those Vessels with which Hannibal cheated the Gortynians Amphoras complures complet plumbo Summas operit auro argentoque this made me endeavour to rescue my Brother from being a Prey to these Nets you had spread for him and to answer your Papers as Nodus vindice dignus not intending hastily to cut it as Alexander did the Gordian knot but leisurably to unty it As for my being accus'd by you for hazarding the Shipwrack of his Faith in my Paper-boat under the notion of St. Peters Bark I must tell you that by my keeping him in St. Peters Ship I preserv'd him unspotted of two dangerous Sins Heresie and Schism and I question not but whatever your Opinion be through the Infinite Mercies of his Redeemer he is safely arriv'd at the Haven of Eternal Bliss for as St. Ambrose Serm. 11. affirms Hanc solam Ecclesiae Navim adscendit Dominus in quâ Petrus Magister est constitutus dicente Domino super hanc Petram aedificabo Ecclesiam meam Sicut enim Arca Noe mundo naufragante cunctos quos susceperat illaesos reservavit ita Petri Ecclesia conflagrante saeculo omnes quos amplectitur repraesentabit illaesos 'T is usual with the Fathers to assimulate the true Church to a Ship Epiphanius in his Second Heresie says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The Church of God is like to a Ship And St. Ambrose Lib. 3. de Virg. Navis Ecclesia est quae pleno Dominicae crucis velo Spiritus Sancti flatu in hoc bene navigat Mundo And again Hi igitur de Synagogâ ad Navim Petri hoc est ad Ecclesiam convenerunt But in Serm. 15. he may be said to come nigh your Fancy styling it a Bark Nautellam istam fratres cogitate Ecclesiam turbulentum mare hoc saeculum This Bark I question not will ride Admiral in spight of any Fleet you shall be able to set out against her and if you dare to embarque your self in such an Enterprize as to board her I question not but that she is strongly enough Mann'd to defend her self Your following Accusation rear'd against me is of rashness and you tell me That a Matter of this Nature ought to have been deliberately manag'd But how you should know what Authors I have perus'd or what time I have impended in Matters of Religion I cannot conjecture This I am sure of that I have not credulously surrendred my self into the Hands of any Opinion neither have I omitted a competent ventilation of my Religion otherwise I had never been able to throw off the prejudice I once had against it by a contrary Education but have fully satisfied my Curiosity Judgment and Conscience and do no more foster any doubts concerning the truth of Catholick Doctrines than I question the certitude of Christianity After all this you seem to take it amiss that I did not consult with your Oracular Tripus But if you will promise me not to be offended at my open and free discovery I will acquaint you why I look'd on you as an unfit Person to advise with in this case 'T is too evident to all that know you that you have all along been appassion'd prejudic'd and scurrilous against Catholicks endeavouring to blast their Repute by defamatory Aspersions and slanderous Obloquy taking all occasions to injure them in the Pulpit and out of it both in their Morals and Religion both in reference to their God and King continually reviling and barking at them as if you had been related to those sorts of Indians which Pliny mentions in his Seventh Book to be Genus hominum capitibus caninis pro voce latratum edere And how peccant you have been in your perverse disfiguring of Catholick Doctrine and what purulent stuff you have rais'd from your exulcerated Lungs against the Bishop and See of Rome can be attested by multitudes So I could not but look on you as an unfit Oracle to give Responsals herein Had you not been so much tinctur'd with prejudice and so strongly overbiass'd 't is likely I might have resorted to your Infallible Cortina You may be so good an Oculist as to know that the Christalline Humor wherein the visive Power sways is not colour'd I leave the Application to you whose Function renders you most qualified for it I would not have you fancy that I rip up these past things with a design to accuse you my only intent herein is if possible to stir you up to consult with your Second Thoughts and to make Sedate and Calm Reflections on what you have passionately and unadvisedly committed By this Method you may be induc'd to repent of them and for the future to suppress such Ebullitions of Gall and Rancorous Defluxions which tho' like a pleasant Potion may be imbib'd by the uninquisitive and prophane Herd Densum humeris bibit aure vulgus yet to the Politer sort they must needs be nauseous and like the drops that fall nigh the Line leave a putrid and corrupt steam behind them I am the more free and affectionate to you herein because you were so kind as to afford me your wholsome Advice I fancied I could not better correspond with your favours than to prompt your Memory to ruminate on your past transactions and to shew you how grateful I am for your good Counsel I return you mine in its lieu that if ever you hope to obtain pardon for your miscarriages against the Catholick Church you would endeavour Ad Ecclesiae Catholicae unitatem scissi Corporis membra componere Christianae Charitatis vinculo copulare and effect as much as in you lies a Redintegration of the Primary Union a Re-piecing the unwoven Garment of Christ miserably torn asunder by your Schism Consider what a generous Action it would be to leap into this Gulph and thereby close the unhappy Clefts and Breaches of Separation Perpend how much more Christian-like it would be to moderate
Catholicks had the use of the Cup been frequent they being a sort of Hereticks who by the Principles of their Religion would not drink Wine abhorring it as a thing unlawful to be drunk as a Creature of the Devil as Fel Draconis and so superstitiously abstaining from the Chalice in detestation of which Heresie the Church Commanded Communion in both kinds not as if the other were either unlawful or imperfect but for the detection of those Hereticks pursuant to their Exclusion from Catholick Societies At that time the Bishops to crush and extirpate that Heresie highly extol'd and commended the use of the Chalice but that Error being extinct and in process of time another Heresie arising against the Essential Integrity of Christs Body under either kind as also avouching the absolute indispensable necessity of both the Church began universally to practice Communion under one kind and to confute this Error did not only declare and publish the Truth by her Decrees and Definitions but likewise by her Practice well knowing that as it was not unlawful in its self to Communicate under both sorts so it was likewise not necessary but in its own nature indifferent and so consequently determinable to one or both kinds according to the Discretion of the Church the Precinct and Line of whose Power extendeth it self to things Adiaphorous for things absolutely Commanded Man cannot forbid nor Command things absolutely forbidden This thing being thus of a middle nature was as such within the territory of the Churches Legislative Power which according to the differences of Place Time and Persons hath power to enjoyn both or command but one as the juncture of Affairs may be and the benefit of the Church may require and upon these accounts the Church may restore the Cup again having Power to dispence in this Point of Discipline according as may be most advantageous to its Peace and Unity and accordingly as a tender Mother for quietness sake she restor'd the Cup to the Bohemians and there is no question but that she would have granted it you upon that account had it been requested before your Revolt rather than see you perishing in Damnable Schism Now that the Church has this Power is acknowledged by the Council of Basil Sess 30. Ecclesia quae regitur Spiritu veritatis c. ordinare habet quomodo ipsis non conficientibus ministretur prout pro reverentia ipsius Sacramenti salute fidelium viderit expedire and accordingly the Council of Trent Sess 21. Declarat Synodus hanc potestatem perpetuo in Ecclesia fuisse ut in Sacramentorum dispensatione salvâ illorum substantia ea statueret vel mutaret quae suscipientium utilitati seu ipsorum Sacramentorum venerationi pro rerum temporum locorum varietate magis expedire judicaret Hence 't is that the Church varied from the first institution in reference to time which was then after Supper whereas 't is now taken fasting and before Dinner so I believe that Christ did not strictly tie us up to the first institution but left it to the discretion of the Apostles who afterward referr'd it to the Judgment of the Succeeding Church this seems to be St. Austins Sense of it Non praecepit quo deinceps ordine sumeretur ut Apostolis per quos Ecclesias dispositurus erat servaret hunc locum 118 Epist ad Januarium and certainly 't is more fit that this Power should be lodg'd in the Hands of the Church than committed to the Arbitrement of Private Persons and you had better herein have acquiesced in her Determinations than in your own Elections for what have you gain'd by extorting this Cup but instead of a Cup of Salvation a baneful Potion your departure and Schism from the Church tainting your very Sacraments and poisoning the very Springs of your Holy Actions Omnia Sacramenta Christi non ad salutem sed ad judicium habentur sine charitate unitatis August Lib. 3. Con. Literas Petil. Neque sides neque Sacramenta ullis nisi persistentibus in Ecclesiae unitate sunt salutaria De Vnit Eccles Quid prodest homini vel sana fides vel sanum fortasse fidei Sacramentum ubi lethali vulnere Schismatis perempta est sanitas Charitatis De Baptismo con Donat. Lib. primo CHAP. VI. Concerning Publick Prayers in Latin and of several other Points THe Fourth Point by which you would prove the Roman Church guilty of Paternal Schism is her Publick Prayers in Latin This Point is highly opposed and fancied to be against the Word of God as contrary to the Sense of the 1 Corinth 14. which is generally brought against it and fully believ'd by your Flock tho' if rightly understood nothing to the purpose for this place do's not reprove the Practice of the Roman Church in having her Liturgy in Latin but prohibits Extemporary Prayers in Publick Meetings in an unknown Tongue according to the Inspir'd infus'd Devotion of the Speaker Here is not a Word concerning 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Common Liturgy which hath set known Offices for every Day If there were it would be an admirable place for you to confute Fanaticks and to establish your Common-Prayer against Sectaries I know no reason why the Western Church should not have the liberty to make use of the Latin in her Religious Worship which is her Sacred and Learned Language and in her extent the most generally known as well as the Jews use the Hebrew or the Eastern Churches the Greek which altho' consisting of several Nations that speak Languages as much different from Greek as ours is from Latin Nay altho ' the Grecians have lost their own Language which is now no more resemblant to the Learn'd Greek than French is to Latin yet they retain their Liturgy unalter'd in the pure Language of Chrysostom not understood but by the Learned St. Hierom in his Preface in Paralip says That in those Days all those Churches were serv'd in Greek using Basil's Liturgy And Alexander Ross will tell you in his Review of Religion That the Copthies Jacobites Georgians Circassians and others to whom you will give the Right-hand of fellowship use not their vulgar Language but an unknown Tongue to the Vulgar in their Divine Service Now you must understand that it is no Position of the Catholick Church that the Publick Service should be in an unknown Tongue but it being Compos'd at first ever since the Apostles days in Latin in the Western Church the Church did not think it expedient that it should be turn'd into the Vulgar Barbarous Language of every Nation This was not Englands case alone but France Spain Germany Poland c. far'd no otherwise nay most part of the World according to St. August in his Book de verâ Religione Quotidie per orbem universum humanum genus unâ pene voce respondet sursum corda se habere ad Deum And that the Divine Service was in Africa perform'd in the Latin and not in the Punic
Language is evidently to be prov'd out of the same Father in his Second Book de Doctrina Christ and in his Exposition on Psal 123. But if you had a mind to quarrel with the Church for this it might have been begun several hundred Years past for it can be prov'd that this Nation us'd Latin in her Publick Service above Nine hundred Years ago as is evident out of the Council of Cloves Hoviae under Archibishop Cuthbert But that which gives me full satisfaction herein is that our Apostle St. Austin who made us Christians taught us to serve God in that Language and this seems not to be only out of high respect to God Almighty to serve him in Publick Liturgies not in the Common Profane Vulgar Tongue but in the most Pure Sacred Language but it seems likewise to denote Unity that the Church which is united in the same Faith should join as much as possible in the same Language by this means any one of her Communion may join in her Liturgy in any part of the Jurisdiction of the Western Church a German if in Italy a Frenchman if in Poland an Englishman if in Spain c. Neither are the People so ignorant of these Prayers as you would persuade your Party for the Liturgy having set Offices for every day and being in one set Language they by vertue of their Catechisms Manuals Prayers and Psalters in the Vulgar Tongue where the Prayers used by the Church are found and likewise Psalms and Hymns proper to every day have several other Books Expounding the Churches Service to the meanest capacity Besides the Priests are very solicitous herein assisting them by their private Instructions so that the Sense of the Churches Liturgy is well understood even by Women and Persons of ordinary Capacity But this Practice of the Church in having her Liturgy in Latin being no Article of Belief but rather a Point of Church Discipline and as such not indispensable but changable whereas Articles of Faith are unalterable you who knew 't was in the Power of the Church to gratify you herein should have fairly requested it before you made the breach and took upon you to tamper with Articles of Faith before your expelling and deposing your Spiritual Guids It may be the Church to prevent a greater inconvenience might have humour'd you condescending to what might have seem'd most expedient for long ago it was permitted to other Nations in her Communion as to the Sclavonians by Pope John the Eighth and to the Chineses by Paul the Fifth to make use of their own Languages in their Divine Worship the Church do's not hold it as unlawful but as not expedient every where to celebrate in the Vulgar Tongue as she declares in the Council of Trent The Fifth Point is St. Peters Supremacy This is I must confess an Article which all Catholicks are oblig'd to believe and because it is of high import being the Basis of Papacy I intend to Discouse of it at large and to establish it The Sixth Point c. Is the Bishop of Rome his Supremacy This flows naturally from the Fifth Jure successionis St. Peter being the First Bishop of Rome invested with Universal Jurisdiction The Seventh is the Popes Infallibility to which I shall say nothing till you can prove it to be an Article of Faith to believe the Pope Infallible separated from a General Council As for his granting Indulgences to break Gods Law as you accuse him of that is a false Crime of your own hatching for we deny any thing of that Nature knowing his Power to be conversant in things indifferent As for his absolving Subjects of their Allegiance to their Princes when 't is acknowledged as an Article of Catholick Faith I shall Discourse of it in the interim I will only hope that no Person will absolve you or that you will absolve your self of your Allegiance and herein we shall desire no more of you than that you be as good Subjects to this present Prince and stand by him with your Lives and Fortunes as we did by his Royal Brother and Father Your ensuing Discourse is to prove the Roman Church guilty of Fraternal Schism for this you have Three strong Reasons The First is because she renounces Communion with other Churches c. As to this I must needs tell you that it is an high piece of injustice in you wilfully to revolt from her and then falsly to accuse her of renouncing Communion with you 'T is clear enough that she rejects no Church that hath not Schismatically fallen off from her and so found guilty of Schism and Heresie The Second is Because she denounces all damn'd who submit not to her This you look on as very hard and uncharitable tho' the Church herein is not blamable but those who dis-join themselves from her and stand in opposition to her she can do no less than acquaint them of their unhappy Estate this she do's out of kindness rathan severity that they being thereby made sensible of their desperate condition may return to her Bosom and so avoid that Condemnation which attends those who depart this life unreconcil'd to her Her plain dealing in this case has much more of tenderness than your Latitudinarian Indulgence which flatters poor Souls with false hopes of Salvation and then consigns them into the Hands of Perdition cheating their baffled expectancy of their imaginary Paradise If you accuse the Roman Church of rigidness herein you may bring the same Indictment against all the Fathers there being not one Point in which they are more positive than concerning the Unity of the Church and that out of its Pale Eternal Life is unattainable Nemini salus nisi in Ecclesia Cyprian 62 Epist ad Pomp. and St. August in his 204 Epist to Donatus says Foris ab Ecclesia constitutus aeterno supplicio punieris etiamsi pro Christi nomine Vivus incendereris The Fathers are so strict herein that they look on that Person who separates from the Catholick Church to be in a damnable state tho' he leads a Religious Devout and Vertuous Life Quisquis ab hac Catholicâ Ecclesiâ fuerit separatus quantumlibet laudabiliter vivere se existimet hoc solo scelere quod a Christi unitate fuerit sejunctus non habet vitam sed ira Dei manet super ipsum says St. Austin to Donatus the Reason is because being separated from the Catholick Church he is consequently separated from Christ who is the Head to that Mystical Body Another Reason is Quia in unâ Catholicâ Ecclesia vera hostia redemptionis immolatur The Third Reason may be Quia sola est per quam Sacrificium Dominus libenter accipiat as I find it St. Aust Serm. 181. de temp He has one Reason more in his 50 Epist Quia extra hoc Corpus neminem vivificat Spiritus Sanctus Your Third Reason to prove Rome guilty of Fraternal Schism is Because she sends her Emissaries into the known