Against the Revolt to a Foreign Jurisdiction, Chapter 9
Chap. IX. The Judgment of Archbishop Laud, as delivered by Dr. Heylin, and by himself.
§. 1. IN the Life of Archbishop Laud, Pag. 414, 415, 416, 412. [Touching the Design of working a Reconciliation betwixt us and Rome, I find it charged on him by another Writer (Fuller Ch. Hist. lib. 11. p. 217.) who holds it as unlawful to be undertaken, as it was impossible to be effected —Answ. If it be a Crime it's Novum Crimen of a New stamp, never coined before.—As to the Impossibility, many Men of Eminence for Parts and Piety have thought otherwise —(Spalatensis and Sancta Clara are named as Reconcilers.) And if without prejudice to the Truth, the Controversies might have been composed, it is most probable that other Protestant Churches would have sued by their Agents to be included in the Peace. If not, the Church of England had lost nothing by it, as being hated by the Calvinists, and not loved by the Lutherans.
Admitting then that such a Reconciliation was endeavoured betwixt the Agents of both Churches, Let us next see what our great Statesmen have discoursed upon that particular, on what terms the Agreement was to have been made, and how far they proceeded in it. And first, the Book entituled, The Pope's Nuntio, affirmed to have been written by the Venetian Embassador at his being in England doth discourse thus: As to a Reconciliation, saith he, between the Churches of England and Rome, there were made some general Propositions and Overtures by the Archbishop's Agents, they assuring that his Grace was very much disposed thereto: and that if it was not accomplished in his Life-time; it would prove a work of more difficulty after his Death; that in very truth for the last three Years the Archbishop had introduced some Innovations, approaching nearer the Rites and Forms of Rome: That the Bishop of Chichester, a great Confident of his Grace, the Lord Treasurer, and Eight other Bishops of his Grace's Party, did most passionately desire a Reconciliation with the Church of Rome. That they did day by day recede from their ancient Tenets to accommodate with the Church of Rome. That therefore the Pope on his part ought to make some Steps to meet them, and the Court of Rome remit something of its rigour in Doctrine, or otherwise no accord would be. The Composition on both Sides in so good a forwardness before Pauzani left the Kingdom, that the Archbishop and the Bishop of Chichester had often said that there were but two sorts of People like to hinder the Reconciliation, the Puritans among the Protestants, and the Jesuits among the Catholicks.
Let us see the Judgment and Relation of another Author in a Gloss or Comment on the former, entituled, The English Pope, Printed at London the same Year 1643. And he will tell us that after Con had undertook the managing of Affairs, the Matter began to grow towards some Agreement. The King required, saith he, such a Dispensation from the Pope, as his Catholick Subjects might resort to the Protestant Church, and take the Oaths of Supremacy and Fidelity; and that the Pope's Jurisdiction should be declared to be but of Human Right. And so far had the Pope consented, that whatsoever did concern the King, should have been really performed so far as other Catholick Princes do usually enjoy and expect as their due: and so far as the Bishops were to be Independent both from King and Pope. There was no fear of breach on the Pope's part: So that upon the Point the Pope was to content himself with us in England, with a Priority instead of a Superiority over other Bishops, and with a Primacy instead of a Supremacy in these parts of Christendom: which I conceive no man of Learning and Sobriety would have grudged to grant him: It was also condescended to in the Name of the Pope, that Marriage might be permitted to Priests, that the Communion might be administred sub utra que specie, and the Liturgy be officiated in the English Tongue; And though the Author adds not long after that it was to be suspected that so far as the inferior Clergy and the People were concerned, the after-performance was to be left to the Pope's discretion, yet this was but his own suspicion without any ground at all. And to obtain a Reconciliation on these Advantages, the Archbishop had all the reason in the world to do as he did, in ordering the Lord's Table to be set where the Altar stood, and making the accustomed reverence in all approaches towards it and accesses to it, and in beautifying and adorning Churches, and celebrating Divine Service with all due Solemnities: in taking Care that all offensive and exasperating Passages should be expunged out of all such Books as were brought to the Press; and for reducing the extravagancy of some Opinions to an evener temper. His Majesty had the like reason also for tolerating lawful Recreations on the Sundays and Holidays, the rigorous restraint whereof had made some Papists think (those most especially of the vulgar sort whom it most concerned) that all honest Pastimes were incompatible with our Religion. And if he approved auricular Confession and shewed himself willing to introduce it into the use of the Church, as both our Authors say he did, it is no more than what the Liturgy commends to the care of the Penitent (though we find not the word Auricular in it) and what the Canons have provided for in the point of security for such as shall be willing to Confess themselves. But whereas we are told by one of our Authors that the King should say, he would use force to make it be received, were it not for fear of Sedition among the People; yet it is but in one of our Authors neither, who hath no other Author for it, but a nameless Doctor. And in the way to so happy an Agreement (though they all stand accused for it by The English Pope, p. 15) Sparrow may be excused for Pleading for Auricular Confession, and Watts for Pennance, Heylin for Adoration towards the Altar, and Mountague for such a qualified Praying to Saints as his Book maintaineth against the Papists.
If you would know how far they had proceeded towards this happy Reconciliation, the Pope's Nuntio will assure us thus: That the Universities, Bishops and Divines of this Realm, did daily embrace Catholick Opinions, though they professed not so much with Pen or Mouth for fear of the Puritans. For example, they held that the Church of Rome is a true Church, that the Pope is Superior to all Bishops; that to him it pertaineth to call General Councils; that it's lawful to Pray for the Souls of the Departed; that Altars ought to be erected of Stone; In sum, that they believed all that is taught by the Church, but not by the Court of Rome. Another of their Authors tells us, that those among us of greatest Worth, Learning and Authority began to love Temper and Moderation, that their Doctrines began to be altered in many things, for which their Progenitors forsook the visible Church of Christ: As for example, The Pope not Antichrist, Prayers for the Dead, Limbus Patrum, Pictures, that the Church hath Authority in determining Controversies of Faith, and to interpret Scripture; About Free Will, Predestination, Universal Grace, that all our Works are not Sins; Merit of good Works, inherent Justice, that Faith alone doth not justifie; Charity to be preferred before knowledge; the authority of Traditions; Commandments possible to be kept; that in Exposition of Scripture they are by Canon bound to follow the Fathers; And that the once fearful Names of Priests and Altars are used willingly in their Talk and Writings,] In which Compliances, so far forth as they speak the truth (for in some Points, through Ignorance of the one, and Malice of the other, they are much mistaken) there is scarce any thing which may not well consist with the established (though for a time discontinued) Doctrine of the Church of England, the Articles whereof, as the same Jesuit hath observed, seem patient or ambitious rather of some sence, wherein they may seem Catholick▪ And such a sence is put upon them by him that calls himself Franciscus à Sancta Clara, as before was said. And if upon such Compliances as those before, on the part of the English, the Conditions offered by the Pope might have been Confirmed, who seeth not that the greatest benefit of the Reconciliation must have redounded to this Church, to the King and People. His Majesty's Security provided for by the Oaths of Supremacy and Allegiance, so far as it concerned his Temporal Power, (h)And Men taught to be Perjured, by taking in Foreign Ecclesiastical Power.The Bishops of England to be Independent on the Pope of Rome. (i)And yet Obey his Councils Canons.The Clergy to be permitted the use of Marriage, the People to receive the Communion in both Kinds, and all Divine Offices officiated in the English Tongue; no Innovation made in Doctrine, but only in qualifying some Expressions, and discharging some Outlandish Glosses that were put upon them: And seeing this, what Man could be so void of Charity, so uncompassionate of the Miseries and Distractions of Christendom, as not to wish from the very bottom of his Soul that the Reconciliation had proceeded on so good terms; as not to magnifie the Men to succeeding Ages, who were the Instrument Authors of so great a Bles…ing. (k)Christ hath given us a sufficient Law for the Government of the Church; else, saith Gerson, he were not a perfect Lawgiver: Must we be beholden to the Pope for leaving us a little of that which Christ gave us? Who gave him Power to take any of it from us? Would our Conciliators have magnified the Men that for the Peace of England would have agreed with Cromwell to allow the King the Isle of Wight, or W…les ▪ Or to have made a Law that every Highway Robber shall re…urn …ne half to the Owner? And with what Conscience could the Subjects of Christ have obeyed all the rest of the Usurpers sinful Canons?So far Dr. Heylin, who was the Archbishop's Intimate and Agent.
Archbishop Laud's own words as laid down in his Book defended by Dr. Stillingfleet.
§ 1. The Archbishop disclaimeth the Divine Institution and the Infallibility of General Councils: But he thinks we must allow them [external Obedience; and that honour and priviledge which all other GREAT COURTS have; that there be a Declaration of the invalidity of their Decrees, as well as of the LAWS of other Courts, before private Men can take Liberty to refuse Obedience. Part. 3. c. 2.
And page 540. It doth not follow because the Church may erre, that therefore she may not govern. For the Church hath not only a Pastoral Power to Teach and Direct, but a Praetorian Power to controul and censure too, where Errors and Crimes are against fundamental Points, or of great Consequence.] Thus the Archbishop.
It is the Universal Church and Councils that he speaks of. But, 1. There is no such thing on Earth as he calls the Church, that is, One Universal Aristocracy that hath Power of Governing all the Christian World in one Council or otherwise, as one Supream.
2. General Councils of divers Kingdoms o're all the World, are no more a Court than the Assembly at Nimeguen was.
3. No Obedience is due to them, but only consent for Concord, so far as their Canons tend to true Concord, and that by virtue of Christ's Law, for Peace and Concord. Obedience hath no formal Object but Authoritatem Imperantis; But Assemblies for Concord have no Imperium.
4. No Clergyman as such hath any but Pastoral and Teaching Power, and as a Tutor to order his own School. The Power of the Keys is no other.
5. Mens holding and renouncing of Communion with other Persons or Churches may be without Governing Power. I am not Governor of all that I hold or renounce Communion with. No Bishops have power Judicially to determine of Individuals, who shall have Communion with every Parish Church on Earth: If they have, they must hear them all speak for themselves before they judge them (in or out.) They are not Governors of foreign Kings and Kingdoms, though in their Government of their particular Churches they must all agree to observe one Rule, that is, Christ's Laws.
6. There never was an Universal Council of all the Churches, but only of one Empire (a part of that) nor ever will be, till the Church be so destroyed as to be brought into a narrow space (which God forbid).
As to Dr. Stillingfleet's Defence of all this, I take him not to approve of all that he blameth not: And if he did, I believe on second thoughts he will more retract this than▪ he did his Irenicon.