Roman-Catholick doctrines no novelties, or, An answer to Dr. Pierce's court-sermon, miscall'd The primitive rule of Reformation by S.C. a Roman-Catholick.

CHAP. XXV. (Book 25)

The Doctor's desire of Recon∣cilement, and the conditi∣ons of it. The necessary pre∣parations thereto. Of the Court, and Church of Rome.

1. AFter all the Doctors triumphant Invectives▪ against the Catholick Church, he yet concludes his Sermon in a less tempe••tuous stile▪* 1.1 He sayes, he hath the Charity to wish for Reconcilement: That they departed with higher Degrees of Indig∣nation from the insolent Court, then Church of Rome. That Court which proudly trod upon Crowns, and made Decrees with a non-obstante to Apostolical constitutions, &c. That they were called Protestants, because they protested not so much against the Church, as against the cruel Edict made at Worms, &c. But yet when they wish a Reconcilement, they do not mean by compliance with any

the least of our defilements, but by our Har∣mony with them in being clean.

2. If Doctor Pierce hath indeed the cha∣rity, and if he doth any more then with his tongue say, they wish for Reconcilement; they, that do so, will not want a reward from God for so much charity: And I doubt not there are a world of English Protestants (with him) who heartily wish the same. And they that have charity, will easily believe we wish so too. So that both parties being so far on the way to agreement, as to wish it: the next step must be to endeavour to procure it. Our frequent endeavours, they know, have been to little purpose; We have oft in vain protested, that our Doctrines, practises, &c. have been misunderstood: we still persist in the same protestation: and per∣ceive by this very Sermon that they are still misunderstood: And whilst they are so, that condition of Reconcilement which he makes is not unreasonable, that they will have no Reconcilement by a compliance with our defilements. Therefore to take a∣way this misunderstanding, let them obtain that for us, which we yet could never be able to do, a permission to be heard speak for our selves.

3. We pass for Traitors, but cannot ob∣tain to be informed wherein our Treason ••ies, nor what we must do to prove our

selves no Traitors. If the ackowledgement of his Majesties Supremacy in as high a de∣gree as they themselves will allow, with exclusion of all manner of Temporal Au∣thority in any other, be no Treason: If the exposing our lives as willingly for Monarchy as they can do, be no Treason: If there be not any proof of faithfnl Al∣legiance which is refused to be submitted to by us, what suspicion can they have that we are Traitors? But our present a la mode Treason is, that our Priests re∣ceive their Ordination from Rome: and do not they so to? I am sure we cannot anger them worse, then to question or doubt whether the Church of England hath received her Mission, Orders and Iurisdi∣ction from the Roman Church.

4. For our Doctrines: I am perswaded, if only this poor Answer fall into the hands of any ingenuous Protestants, who will seriously consider the several Points so Tragically declam'd against by the Prea∣cher, they will think even the Church of England little beholding to him for his Sermon, and Truth much less. But since small effect can be expected from such 〈◊〉〈◊〉 Treatise as this, bound up to his blunder∣ing method; therefore, unless it be their interest, or as they may think, their safe∣ty, that our innocence should be stifled and oppress'd, if they have the charity i••∣deed

to wish for a Reconcilement, let them procure for us a peaceable authorized Conference, in which the only Design may be by consent to enquire and set down clearly upon what terms a Reconcilement may follow, and without which it must not, nor ought to be expected. Let us un∣derstand one anothers Churches; let us know one anothers essential Doctrines: If there be any mistakes, any misinterpreta∣tions on either side, let them be cleared: But till this be done, and it can only be ef∣fected by them, they must pardon us, if according to the temper of calamitous, unjustly oppressed persons, we suspect that this last seemingly moderate passage of his Sermon, is in effect the most severe and bitter against us, as declared to be persons with whom all Reconcilement is unlaw∣ful.

5. Certain I am this zealous Preacher is far from the prudent temper of King Iames, whose authority (being his Su∣preme Governor in all spiritual things as well as temporal) should surely have more then an ordinary influence over him; That learned King in his before mentioned Speech,* 1.2 hath these remarkable words, I could wish from my heart it would please God to make me one of the Members of such a general Christian union in Religion,* 1.3 as, laying wilfulness aside on both hands, we might meet

in the midst, which is the Center and perfe∣ction of all things; For if they (of the Ro∣man Church) would leave and be ashamed of such new and gross corruptions of theirs, as themselves cannot maintain, nor deny to be worthy of Reformation; I would f••r my own part be content to meet them in the mid∣way, so that all novelties might be renounced on either side. See the condescence of this great King, and compare it with the stiff humor of this little Doctor—He'l not comply with the least of our defilements; not he,* 1.4 Softly, good Sir, do you not as ill, when you comply with the Lutherans, who surely are not without some little stains? Do you not. as ill, when you comply with the Hugenots, who are not at so perfect a harmony with you in your being clean? Look soberly into your own rashness: you be∣gan the Separation (that hath bred so ma∣ny wars, and so much licenciousness both in faith and manners) upon points which your selves confess are not fundamental; and now you solemnly protest to continue it without complying in the least diffe∣rence between us. Go now, and close your Sermon with a few soft words— Your arms are open to embrace, &c. your hearts are wide open to pray to God to bind up the breaches,* 1.5 &c. of his divided, defiled, disgraced Spouse—And when all's done, you'l not stir an inch towards the peace

you so gloriously talk of. If this be Hy∣pocrisie, remember, Doctor, the woes that attend it, if not, express your self so sin∣cerely hereafter that we may not suspect it. For my part of all the faults in a Sermon, to that of dissembling I here de∣clare a Vitinian hatred, as you learnedly call it.

Much more moderate were Vives and Cassander, whom you commend for com∣plaining of some abuses in the Church (among other Authors which you there cite, jumbling Protestants and Catholicks confusedly together) for after all their zeal they dyed quietly in her bosom, and did not, like you, tear in pieces the seam∣less Coat of our SAVIOUR, and re∣ject all terms of peace, unless every pre∣tence of yours be satisfied to a tittle.

I remember too a dogged word you gave us,* 1.6 not far from the beginning of your Sermon; where after you had rec∣koned up Socinians, Antinomians, Ranters, Solifidians, Millenaries, Reprobratarians, &c. (a fine Peal to make a Pulpit ring) to all which you yield more antiquity then any will allow your Reformation, you pass them over with the gentler names of He∣resie and Usurpation, but when you come to the Pontificians, you immediately grow high and rage, and resemble them to the Mahometans, &c.—blind and imperti∣nent

Passion! Do you not see abroad a ci∣vil and learned portion of Christians in Communion with the Bishop of Rome, and are they no better than Mahometans? Do you not see, in your own Country, and at Court too, Persons so qualified, that you should blush at your own unman∣nerliness to compare them to Mahome∣tans?

6. If their chief quarrel be against the Court of Rome for proudly treading upon Crowns, and making Decrees with a non-ob∣stante to, &c. This might perhaps have been more seasonable five or six hundred years since. But surely they know Catho∣lick Princes are wiser now, and the Court of Rome too. This needs not be the least hindrance to a Reconcilement: On the con∣trary by a Reconcilement this Church and Kingdom would receive from the Court of Rome, only what France, Spain, &c. find extremely advantageous, both to the honour and safety of their Churches and States. And as for Decrees with a non-ob∣stante, he mistakes the terms of Apostolick Constitutions, by which is intended Con∣stitutions not made by the Apostles, but former Popes.* 1.7 And touching the Decree of the Council of Constance in his Margin, let me ask him a Question or two: Do not Protestants in Baptism use sprinkling in∣stead of dipping, non obstante that our

Saviour and his Apostles instituted it other∣wise? Do they not think themselves ob∣liged to communicate fasting, non-obstante, that our Saviour instituted the Sacrament after Supper? Do they not without scru∣ple eat Black-puddings, non-obstante the A∣postles gave a command to the contrary? All this they do, because they think these things not essential or unalterable, but left to the prudence of their particular Church: Let them permit therefore the same liberty to a General Council.

And here give me leave to insert some few Citations concerning the Protestant-acknowledgments of the Authority of Councils.* 1.8 Mr. Ridley sayes, Councils in∣deed represent the Vniversal Church, and being so gathered together in the Name of Christ, they have the promise of the Gift and guiding of the Spirit into all Truth. Doctor Bilson plainly confesses,* 1.9 the Presence and Assistance of the Holy Ghost for Direction of General Councils into all Truth; And after fairly sayes,* 1.10 The Fathers in all Ages, as well before as since the Great Council of Nice, have approved and prastis'd this of Councils as the surest means to decide Doubts.—Hooker professes,* 1.11 The Will of God is to have us do whatever the Sentence of judicial and final Decision shall determin, yea, though it seem utterly to swerve from what is right in our opinion.—Their Authority (General

Councils) is immediately deriv'd and dele∣gated from Christ,* 1.12 sayes Potter.—And if Doctor Peirce agree with these his Bre∣thren, I might say Fathers, in this Point, I shall not easily fall out with him about it, but rather endeavour a further ap∣proach by offering this fair Proposal; I will not require of him to hold that the Fathers meet in Council to make questi∣on of the matters of Faith, for those they were taught from their Childhood; but to consult about their adversaries proofs, and what arguments should be alleadged against them; to consult how to express the Catholick Doctrine in such words as might best instruct the people, and prevent Hereticks from abusing them; Hence it was St.* 1.13 Athanasius said, We meet here, not because we wanted a Faith, i. e. were incer∣tain what to hold, but to confound those who go about to contradict the Truth. Which Rule, if Councils observe, I think the Do∣ctor would scarce refuse to obey them; and our only difference in this point, I hope, is, he thinks they do not observe this Rule, and I think they do.

Notes

• * 1.1

  Pag: 36.
• * 1.2

  Stow. Chron. pag. 84.
• * 1.3

  Anno 1603.
• * 1.4

  Pag. 36.
• * 1.5

  Pag. 36.
• * 1.6

  Pag. 7, 8.
• * 1.7

  Pag. 35.
• * 1.8

  Act. Mon. pag. 1288.
• * 1.9

  Perpet. Gov. p. 372, 373.
• * 1.10

  Pag. 374.
• * 1.11

  Pref. to Eccl. Pol. pag. 28.
• * 1.12

  Dr. Potter. pag. 30.
• * 1.13

  Athan. in Ep. de Syn.