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. XXVI. (Book 26)

The Preacher's boasting. Ca∣tholicks cannot justly be ob∣liged to shew from Antiqui∣ty Evidences of their Do∣ctrines. Conditions necessa∣ry to be Observed by the Doctor, in case he Reply. Of the Name Protestant.

1. THus I have gone through, and exa∣min'd (except to those who love to be contentious) sufficiently, all the pretended Novelties imputed by Dr. Pierce to the Roman Catholick Church; I have likewise brought to the Test all the Alle∣gations made by him, either to excuse the English Churches Separation from the Ro∣man Catholick, or at least to perswade us not to call it Schism: And it seems to me, I have demonstrated him unsuccess∣ful

in both. Nay more, (which is a great misery, if he would consider it with that seriousness, which Eternity de∣serves) I think I have prov'd that the fearful crime of Schism will lye heavie upon his Church, though he had shew'd all the Points by him mention'd, to be No∣velties. And having done this, I must say with St. Augustin, Vtinam verba ista in∣fuderim, & non effuderim. But consider∣ing the present temper of this Age, I doubt, I shall have reason to fear, accor∣ding to the same holy Father's expression, lest, when I beg them to afford their ears, they should make ready their teeth.

2. However I hope the Doctor will no more be believed with any reason to com∣plain (as he doth in his Sermon) of one remarkable infirmity in the Popish Writers,—They ever complain we have left their Church,* 1.1 but never shew that Iota as to which we have left the Word of God, or the A∣postles, or the yet uncorrupted and Primitive Church, or the Four first General Councils. Truly, this Speech of his seems to me so vain, and rash, and shameless a boast, that I cannot but blush for him, when I read it, and tremble for him when I see Truth so little consider'd by a Preacher, sustain∣ing God's Person, as he pretended.

3. But perhaps I understand not his phrase of [sh••wing that Iota as to which

they have left, &c.] If he mean we have not demonstrated their deserting Antiqui∣ty, or, that we believe not, even since we have seen their Answers, that our demon∣strations are unanswerable; there are extant whole Libraries of our Controver∣tists, sufficient to overwhelm him. Par∣ticularly, before he say so again, let him enquire out and consider a Book, written by Simon Vogorius, Counseller to the French King, entituled, An Assertion of the Catholick Faith out of the Four first Oecu∣menical Councils, and other received Synods within that time. Or even, let him review what is quoted against him here‖ 1.2 con∣cerning one of his own Points, Celibacy of the Clergy, out of the Four first Gene∣ral, and several other, as ancient, Provin∣cial Councils. Before all which Coun∣cils there is found an Injunction of it as high as Calixtus his dayes about A. D. 220. which also Doctor Peirce mentions.* 1.3 Doth not this prohibition of the Priests from Marriage amount to the magnitude of an Iota with him? How comes it then to be one of his Grievances in this Sermon, and that under no milder a phrase than the Doctrine of Devils? Or will not such Antiquity pass for Primitive, and Anti∣quity Antique enough (to use his words)? Unless he will shrink up Primitive Anti∣quity from the 6th Age to the 4th, from

the 4th to the 3d. (where few Writings being extant, less of the Churches Do∣ctrines and Customs can be shewn in them) Or from the 3d to the 1st Age and the Apostles times (as the Presbyte∣rians, in the Plea of Antiquity, treat the Prelatists.) For on this manner even the most learned of the Protestant Writers, when they are straitned with proofs, are wont to retire. So Bishop Iewel long a∣go made a bold challenge to be tryed by Antiquity for the first 600 years.

But after many hot Encounters be∣tween the Controvertists, and after An∣tiquity better discover'd to the later Pens on the Protestant Party than to the first, A. Bp. Lawd, more cautious, contracts the Protestants Challenge somewhat narrow∣er to the Fathers of the first 400 years, or thereabouts, The Protestants (saith he‖ 1.4) offer to be tryed by all the ancient Councils and Fathers of the Church within the first 400 years, and somewhat further. And, since the A. Bp. Doctor Hammond makes his Plea of Antiquity yet shorter, viz. for the Fathers of the first 300 years; For the particular Doctrines (saith he‖ 1.5) wherein we are affirmed by the Romanists to depart from the Vnity of the Faith, we make no doubt to approve our selves to any that will judge of the Apostolical Doctrines and Tradi∣tions by the Scriptures, and consent of the

first 300 years, or the Four General Coun∣cils.—And again, We profess (saith he‖ 1.6) to believe so much, and not to be con∣vinced by all the Reasons, and Authorities, and Proofs from Scriptures, or the first Chri∣stian Writers, those of the first 300 years, or the Four General Councils. Where by sub∣mission to the Four first General Councils, he means only to the bare decisions of these Councils in matters of Faith concerning our Saviour and the Holy Ghost, not ob∣liging himself also to the Authority of those Fathers, who flourished in the time of these Four Councils, and sate in them. For, though the last of these Councils was held in the middle of the 5th Age, yet he claims a tryal by the Fathers only to the end of the 3d Age. Again, by this sub∣mission to the Writers of the Three first Ages only, he bars most of the chief Fa∣thers, and all those that are more large and Voluminous, from bearing any wit∣ness against Protestants, and leaves scarse half a score Authors of Note now extant, and several, writing only some short Trea∣tises or Epistles, whereby they are con∣tent to try all the Doctrine and Discipline of Antiquity.

4. But these were timorous Souls that would fain be thought to deal civilly with antiquity; let us hear two or three bolder spirits, that speak plain and freely: What

sayes Doctor Willet?* 1.7 Let not your Majesty be deceived by the Popish Arguments of suppo∣sed antiquity, as Joshua was with the old and mouldy bread of the Gibeonites; and the reason is given, for Anti-christ began to raign in the Apostles dayes, in St. Pauls dayes. What says Acontius?* 1.8 Some of us are come to that, that they will fill up their Writings with the Authority of the Fathers, which I would to God they had performed with pros∣perous success, as they hopefully attempted it, &c. I onely think this custome is most dan∣gerous, and altogether to be eschewed. What sayes the witty Whitacre?* 1.9 The Popish Re∣ligion is a patcht coverlet of the Fathers Er∣rors sewn together. And again, to believe by the Testimony of the Church (not ex∣cepting any Age) is the plain Heresie of the Papists.* 1.10 To conclude (for I might quote all day long upon this Subject) what sayes the Patriark of Protestancy, Luther,* 1.11 There never was any one pure Coun∣cil, but either added something to the faith or substracted. And now, what shall we say our selves in this confused variety? Against some of our Adversaries, we must cite an∣tiquity, or else we do nothing; against o∣thers, if we cite all the antiquity that e∣ver was baptized, we do nothing. God deliver them from their cross and incer∣tain wandrings, and me from the weari∣ness of following them in their wild chase.

5. But, if the Doctor means by [shewing that Iota, as to which, &c.] that we have not so shewed it, as to stop their mouths, or to force them to confess and repent of their fault, then there can be no shewing any thing by any one party to another, as long as the dissention lasts between them. In this sence they have never shewed one Iota to the Presbyterians, Anabap∣tists, Quakers, &c who (after all their Books, Canons, Acts of Vniformity, &c. which those Sects call Antichristian, tyrannical Popery, as the Protestants did ours) still persist in separation from them. Then neither the Apostles, an∣tient Fathers, or Councils ever shewed one Io∣ta to antient Pagans or Heretics: because, for all their shewing, others remained Pagans and Heretics afterward. And yet, even in this par∣ticular, though a very unreasonable one▪ we Cath••lics can confidently affirm, that we have defeated this bravado of the Preacher. For e∣vident Truth on our side has extorted from the mouths and pens of a world of the most learned among the Reformed Writers, a Confes∣sion both in general and in every particular Controversie, that Antiquity declares it self for the Roman Church against them. Thou∣sands of such proofs may be read in the Prote∣stants Apology, the Triple Cord, &c. Books writen on purpose to reckon up such Confessions. This is truly, if well considered, an advantage strange and extraordinary▪ for I believe never did any of the Antie••t H••reti••s so far justifie the Catholic Church. No such confessions of theirs are recorded by the Antie••t Fa∣thers:

which shews that, above all former ex∣amples, the Heretics and Schismatics of this last Age are most properly [〈 in non-Latin alphabet 〉〈 in non-Latin alphabet 〉] con∣demned by their own Consciences.

6. But withall the Doctor must take notice of this one thing, That it does not belong to us Catholics to be obliged to shew that Iota, in which they (who have set up a new and separa∣ted Church from us but the other day) have left the word of God or Primitive antiquity, or the four first General Councils; a•• it belongs to them, who have thus divided themselves, not only to shew, but to demonstrate first most clearly, that there is such a discession from those Scriptures, Fathers, and Councils, by that former Church (which they deserted) not in an Iota but in some grand principle of our Faith, which admitted no longer safety to them in her Communion; because the Roman Catholic Church is in possession: and, by our Adversaries own Confession, has been unque∣stionably so for above a Thousand years, of all or most of her present Doctrins for which they have relinquished her.* 1.12 Particularly the Pope has enjoy'd an Authority and Suprema∣cy of Jurisdiction a longer time, than any suc∣cession of Princes in the world can pretend to; A Jurisdiction acknowledged as of Divine Right, and as such submitted to by all our An∣cestors, not only as Englishmen, but as Members of the whole Western Patriarcha••, yea of the Vniversal Church, and this as far as any Re∣cords can be produced. He is now, after so many Ages, question'd and violently deposed

from this Authority by one National Church, nay by one single Woman and her Counsel (the universality of her Clergy, protesting against her proceedings) and much more against her destroying a Religion from the Beginning esta∣blish'd among us, and which had never been question'd here in former times but by a Wic∣lef, or a Sir Iohn Oldcastle, &c. manifest He∣retics and Traytors. Now it is against all Rules of Law, Iustice and Reason, that such as are Possessores bonae fidei, should be obliged to produce their evidences: This belongs only to the Plaintiffs▪ and no Evidences produced by them against such a Possession can be of any force, except such as are manifest demon∣strations of an Vsurpation, yea such an Vsur∣pation as cannot either be exercised, or submit∣ted to without sin.

7. The Doctor is likewise to consider, tha•• if, ex super abundanti, we should yield so far as out of Antient Records of Councils or Fa∣thers to alledge any Proofs to enervate their claim to them, and justifie our Possession: Such Proofs of ours, though considered in them∣selves, were only probable, yet in effect would have the force of demonstrations against Eng∣lish Protestants: But on th'other side, unlesse they can produce from Scripture or Antiquity evident demonstrations against us, they are not so much as probabilities: all this by their own confession. For, as has been shew'd, they lay it for a ground, and acknowledge the Catholic Church (of which according to their own Do∣ctrin the Roman is at least a Member) to be in all

fundamental Points infallible: and that in all other Points, now in debate, which are not fundamental, it would be unlawful for par∣ticular Churches to professe any dissent from her, without an evident demonstration, that she has actually and certainly erred in them; yea moreover, that she will admit none of the Dissenters into her Communion, except such as (though against their Consciences and Know∣ledge) will subscribe to her Errors; Errors so heynous, as to deserve and justifie a separation.

8. These things premis'd, my last care must be to provide, that, in case a Reply be intended to this Treatise, it may not be such an one as may abuse the world. The Preacher must consider it is not such another blundering Sermon that will now serve his turn to give sa∣tisfaction, so much as to any Protestant, who has a Conscience guided by the light of Rea∣son, or thinks Schism not to be a sleight P••eca∣dillo. Therefore that he may know, what Conditions are necessary to render an Answer not altogether impertinent and insupportable▪ I here declare, that, in case he shall un∣dertake a confutation of what is here alled∣ged by me to disprove the charge of Novelti•••• by him laid on the Roman Catholic Church, and the excusing of Schism in his own, he will be a betrayer of his own Soul, and the Souls of 〈◊〉〈◊〉 those that rely on him, unless he observe the Conditions following.

9. The first is, since if Protestants have in truth an evident demonstration that the Roman Doctrins, for which they separate, are indeed

such pernicious errors and Novelties, we readi∣ly grant they are not obliged to subscribe them; And it being supposed by the Arch∣bishop, &c. that, without such a certainty. it would have been unlawfull for Protestants to question or censure such former Doctrins of the Church; The Doctor is bound, and ••here ad∣jure him to declare expresly. as in the presence of Him, who is. Supreme Head of the Church, and will revenge severely all calumnious per∣secutions of it, that he is demonstratively certain, that in all these Points, charged by him on the Church of later times as Novelties and Errors introduced since the four first Coun∣cils, she is manifestly guilty: and that nothing appears in this, or any other Catholic book of his Acquaintance, which deserves to be e∣steem'd so much as a probable proof to the con∣trary. For my part I here protest on the o∣ther side, that I find not any one concluding allegation in his Sermon, nor believe there can any be produced; which can warrant him to make such a Declaration.

10. The second Condition is, That in like man∣ner he professe he can or hath demonstratively proved by Scripture or Primitive Antiquity, the main grounds, upon which they pretend to justifie their separation to be no Schism, to wit, these. 1. That the universal Church, ••epre∣sented in a Lawful General Council may in points of doctrin not fundamental so mislead the Church by errors, that a particular Church, &c. discovering such errors, may be obliged to separate externally. 2. That a particular Chr••∣stian

or a Congregation Diocesan may lawfully reverse Decisions formerly made by a Nationa•• Synod, and assented to by it; and that a Nationa•• Council may do the like in regard of a Patriar∣chical, or any of them, in regard of an Oecumeni∣cal formerly accepted and admitted. If these As∣s••ri••ous he Innovations, as in our perswasion they are, it is clear they destroy all possible unity: If they be not, let some demonstrative Proofs and Examples be produced out of An∣triquity, that a reversing of such order and sub∣ordination has been practised and approved in the Catholic Church. 3. That a particular Church, &c. in opposition to the Vniversal, can judg what Doctrines are fundamental or necessary to all Persons, 〈◊〉〈◊〉 Communities, &c. and what not: And that a Catalogue of such Doctrines be given by the Respondent, or demonstrative reasons alledged why such an one is not necessary.

11. Thirdly, if he will deny the Church of Eng∣land has separated externally from the present Vniversal Church, but only from the Roman; then, to make this good, he is obliged to name what other visible Member of the Vniversal Church they continue in Communion with, in whose public Service they will joyn or can be admitted, and to whose Synods they ever have, or can repair. And, since at the time of their first Separation, they were only in Communion with the Roman-Catholic Church, and the Mem∣bers of it, be must shew how, when, and where they entered into any other new Com∣munion. Lastly, Since the English Church, by renouncing not only several Doctrines, but se∣veral

Councils acknowledged for General, and actually submitted to both by the Eastern and Western Churches, hath thereby separated from both these, he must find out some other pre∣tended Members of the Catholic Church divided from both these, (that is, some that are not manifestly heretical,) with whom the English Church communicates.

12. A fourth Condition is, that he must either declare other Calvinistical Reformed Churches, which manifestly have no succession of lawfl∣ly Ordained Ministers, enabled validly to ce∣lebrate and administer Sacraments, to consecrate, confirm, preach God's Word, &c. to be no here∣tical or Schismatical Congregations: Or if they be, he must demonstrate how the English Church can acquit her self from Schism, since her Bishops and Divines have authoritatively repai∣red to their* 1.13 Synods, and a general permission is given to any Protestant Writers to acknow∣ledg them true, reformed, and sufficiently Or∣thodox Congregations.

13. The last shall be, that he abstain from imputing to the Catholic Church the opinions or sayings of particular Writers. The Church her self having sufficiently declared her Do∣ctrines in her Councils, especially that of Trent. If he will combate against her, there he has a fair and open field, and charity requires that he affix to her Decisions the most moderate and best qualified sense: Otherwise he will de∣clare himself as one, who is sorry his Mother should not be ill reputed. Now in exchange, I for my part am extreamly willing to proceed

in the same manner with the English Church. I would sain charge her with nothing but her own declared Doctrines and Decisions. But truly I know not where to find them, except only in the little Primmer and Catechism for Children. For the 39. Articles, being almost all Negatives, may as well be reputed the Do∣ctrines of Iewish, or Turkish Congregations, since these also deny the Sacrifice of the Masse, Purgatory, Infallibility of Councils, &c. other Reformed Churches have published reasonably large Professions of their Faith, they have de∣clared their own positive sense in almost all Points of Christian Belief, as the Huguenots in France, &c. the Lutherans in Germany, &c: on∣ly the English Church seems to have made a secret of her Faith; upon what motive I am unwilling to guess.

14. These Conditions in themselves so rea∣sonable, and even according to Protestants grounds also, so necessary, if the Replyer shall re∣fuse to perform, he will, in the judgment of all discerning Readers, be himself the Answerer and Con••uter of his own Reply; and withall, will shew it is not Truth or Peace he aims at, but the satisfying his own, or others interests, passions and revenge against those who least deserve it. All subterfuges, all involved intri∣cacies in answering, all discourses which are not open, candid, and sincere, will be confes∣sions of guilt: He may perhaps hide the weak∣nesse of his cause from credulous Women, Trades-men, or possibly the more unlearned part of our Gentry; but to all considering

Readers, his Art of hiding will be his most ma∣nifest discovery. Aristotle saies, the Sepi•• is the wisest of all Fishes, because she conceals her self by casting forth round about her a black humour, which hinders the sight of her. But on the contrary, Iulius Caesar Scaliger affirms she is of all Fishes the most imprudent, Quia cum se putat latere, prodit seipso latib••lo; for the Fishermen are sure to find her under her inky humour.

15. And now having finished our Answer to the substance wherein we differ, let us con∣clude with the Name that distinguishes us: He puts us in mind of the reason why the Luthe∣rans, and from them other Reformerd took the name,* 1.14 Protestants, for protesting against the bloo∣dy Edict of Worms, Spires, &c. we find little ground why the Reformers in England should borrow that title. Against what Armes or Armies did they ever protest? What Edicts were made against them? We Catholics might rather assume such a title, if it were of any special ho∣nor, having seen (and felt too) Edicts of ano∣ther and far more bloody nature made against us: Nay (thanks to such Sermons) we see at this day Edicts, severe enough, published, and worse preparing, not against Subjects in Arms and a∣ctual Rebellion, as the Lutherans were against the Empire, but against such, as the Law-givers, and Law-perswaders know mean no harm; a∣gainst such as would be both most watchful & assisting to establish the peace of the King∣dom: Edicts, to draw all the remainder of blood out of our vein••, which have been al∣most

emptied in our Kings and Countries Cause; though our hope is still in the mercy of our gracious Sovereign, and the prudent moderation of those about him.

16. Yet sanguinary Sermons are greater Per∣secutions than sanguinary Laws; for Laws may and somtimes are qualifi'd by the equity of Judges, and in particular those against Roman Catholics have often been allay'd by the graci∣ous clemency of our Kings. But the uncharita∣ble Sermons, that call for blood, inspire fury into mens hearts, make compassion esteem'd un∣lawful, and the most savage cruelty the best Sa∣crifices of Religion. The truth is, Pulpits have been the Sources whence so much blood has flow'd in this Kingdom, which Sources, if they had been open'd by such as Smectymn••us, whose vocation is Rebellion against the Princes, and barbarous inhumanity to all that are not of their fiction, Sustinuissemus uti{que}—and so we shall do still with the help of Grace, by whose hands soever Almighty God presents us this Cup. Quod voluit factum est, & quod fecit bonum est. Sit nomen Domini benedictum. AMEN.

PSAL. 108. 3. & 73. 2.

Pro co ••t me d••ligerent, detrahebant mihi: Ego autem or aham, Memento Congregationis tue, quam poss••∣disti AB INITIO.

FINIS.

Notes

• * 1.1

  Pag. 14.
• ‖ 1.2

  Cha. 17. Sect. 10.
• * 1.3

  Pag. 9.
• ‖ 1.4

  Sect. 28. p. 217
• ‖ 1.5

  Of Schism, c. 8. sect. 7.
• ‖ 1.6

  Ibid. c. 9. sect. 7.
• * 1.7

  Willets Survey of Common-Prayer. p. 18.
• * 1.8

  Strang. li. 6. pag. 296.
• * 1.9

  Contr. Dur. lib. 6. p. 423.
• * 1.10

  Idem. lib. 1. de script p. 39.
• * 1.11

  Luth. in Act. Apost. ca. 15.
• * 1.12

  See cap. 23. Sect. 13.
• * 1.13

  A. D. 1618. at Dort.
• * 1.14

  Page 36.