pronunciat Hoc quidem res ipsa manifestissimè ostendit sive privata quaedam Ecclesia eò loci intelligitur appellatione Babylonis sive universae pars major eam priùs fuisse legitimam Ecclesiam cum qua pii piè communicarent postea verò quà m longiùs processit ejus depravatio jubentur pii exire communionem abrum pere ut facile fit vobis intelligere non omnem communionem cum iis qui de nomine Christi appellantur fidelibus esse expetendam sed illam demum quae sit salvâ doctrinae coelitus revelatae integritate Out of which words and they seem to be the words not of Casaubon or K. Iames but the Church of England if I am able to deduce any consequence I am sure this is one that it is not at any time lawful to hold with any Church a communion with her ènown defaults and impieties and that how desireable soever Unity be yet the regard thereto ought never to transport us so far as to mix the service of God with that of Belial that some circumstances do legitimate an holy war and that a bad agreement is not to be chosen before a contest and separation in the behalf of real Godlinesse I am sure I am by the tenor of that Letter justified if I dare not joyn with a Church service wherein Transubstantiation and the sacrifice of the Masse and prayers for the dead and to the Saints not to mention the mutilation of the Communion and Image-worships must be owned or hypocritically complyed with to the dishonour of God 1 Cor. 10.20 21 22. the detriment and offense of the weak Christians 1 Cor. 8.10 11 12. and the strengthning of the party communicated with in those errors and Blasphemies How far further I am warranted by that Letter and the practice of the primitive fathers to rescind a Communion not otherwise erroneous or faulty upon the account of errors Idolatry or conceived Blasphemy in the practice or speculative tenets of a Church or person what private men what a particular Bishop or national Church may do I shall not entermeddle with as having alledged enough in opposition to what our Virtuoso layes down I should proceed now to enquire whether that we may hold communion with the Bishops of Rome supposing that they challenge a Sovereign dominion over our faith But since there was no such thing pressed upon the English Church to occasion the first rupture the generality of Christendome being then and at the first calling of the Council of Trent inclined to the contrary tenet of the Pope's being inferiour to a Council General denying his Sovereignty and Dominion over the faith of the Church and his personal Infallibility being an opinion scarcely to be mentioned or insisted on much lesse authenticated in those dayes and since that now neither the one or other tenet can justly be charged upon that Church nor is a condition of their Communion at present since the Controversie would be large and intrigued with distinctions I leave the debating thereof as inutile and content my self with having sufficiently refuted our Virtuoso already in what hath been alledged though seemingly to another purpose Undoubtedly there is no conniving or complying with such a person for one that is to avoid the appearance of evill It is a dethroning of Christ whom God hath appointed to be the head of the Church and by him all the body furnished and knit together by joints and bands increaseth with the increasing of God It is the introducing of another Corner-stone and another foundation the creating of another fabrick then what is built upon Christ and the Apostles and Prophets at least it is a compliance with all such unchristian Monstrosities a silence that is equivalent to an Assent in such high cases I have learn'd it from Dr. Raynolds Seeing that to exercise this rule and dominion is a prerogative Royal and proper to the King of Kings to give it either in whole or in part cannot be a lesser offense than High Treason Fifthly that the Church of Rome according to its present establishment and under that constitution wherein the first Reformers found it may be denominated a Church Ancient and Famous and that upon these accounts for none other are mentioned possibly there doth belong a respect unto it or an obligation to communicate therewith The first part of the Proposition is false and notoriously contradicts the doctrine of the Thirty-nine Articles and Homilies of the Church of England For although it be granted that even those Articles the Homilies and our Writers and I my self do bestow vulgarly the appellation of a Church yet is that an impropriety of speech and not to be justified otherwise then by professing that when the name of Church is attributed to Rome and England the predication is equivocal since that the definition of a true Christian Church which makes up the Ninteenth Article cannot be accommodated to the Romanists viz The visible Church of Christ is a Congregation of faithful men in the which the pure word of God is preached and the Sacraments be duely ministred according to Christ's ordinance in all those things that of necessity are requisite to the same This Definition is asserted and enlarged upon in the second Homily for Whitsunday in these words The true Church is an universal congregation or fellowship of God's faithful and elect people built upon the foundation of the Apostles and Prophets Jesus Christ being the head-corner stone And it hath alwaies three notes or marks by which it is known Pure and sound doctrine The Sacraments ministred according to Christ's holy institution and the right use of Ecclesiastical Discipline This description of the Church is agreeable both to the Scriptures of God and also to the doctrine of the Ancient Fathers so that none may justly find fault with it Now if you will compare this with the Church of Rome not as it was in the beginning but as it is presently and hath been for the space of Nine hundred years and odde you shall well perceive the state thereof to be so far wide from the nature of the true Church that Nothing can be more For neither are they built upon the foundation of the Apostles retaining the sound and pure Doctrine of Jesus Christ neither yet do they order the Sacraments or else the Ecclesiastical Keyes in such sort as he did first institute and ordain them but have so intermingled their own Traditions and inventions by chopping and changing by adding and plucking away that now they may seem converted in a new guise Christ commanded to his Church a Sacrament of his Body and Bloud they have changed it into a Sacrifice for the quick and the dead Christ did minister to his Apostles and the Apostles to other men indifferently under both kinds they have robbed the Lay-people of the Cup saying that for them one kind is sufficient Christ ordained no other Element to
be used in Baptisme but onely water whereunto when the word is joyned it is made as S. Augustine saith a full and perfect Sacrament They being wiser in their own conceit than Christ think it not well nor orderly done unlesse they use Conjuration unlesse they hallow the water unlesse there be Oyl Salt Spittle Tapers and such other dumb Ceremonies serving to no use contrary to the plain rule of St. Paul who willeth all things to be done in the Church to Edification Christ ordained the Authority of the Keyes to excommunicate notorious Sinners and to absolve them which are truly penitent They abuse this power at pleasure as well in cursing the Godly with Bell Book and Candle as also absolving the Reprobate which are known to be unworthy of any Christian Society whereof they that lust to see Examples le them search their Lifes To be short look what our Saviour Christ pronounced of the Scribes and Pharisees in the Gospel the same may be boldly and with a safe conscience pronounced of the Bishops of Rome namely they have forsaken and daily do forsake the Commandements of God to erect and set up their own Constitutions Which thing being true as all they which have any light of God's word must needs confess we may well conclude according to the Rule of St. Augustine That the BISHOPS OF ROME AND THEIR ADHERENTS ARE NOT THE TRUE CHURCH OF CHRIST much lesse to be taken as chief Heads and Rulers of the same Whosoever saith he do dissent from the Scriptures concerning the Head although they be found in all places where the Church hath appointed yet are they not in the Church A plain place concluding directly against the Church of Rome These Homilies are of such Authority with us that the Clergy must subscribe unto them That they are a part of the Liturgy the Rubrique in the Common Prayer and the Preface to them shews and the Preface saith they were set forth for the expelling of erroneous and poysonous Doctrines More fully t is said in the Orders of K. Iames Ann. Dom. 1622. the Homilies are set forth by Authority in the Church of England not onely for the help of non-preaching but withall as it were a pattern for preaching Ministers Neither is Bishop Iewel in his Apology for the English Church any more favourable to the Pope and his Adherents Nam nos quidem discessimus ab illâ Ecclesiâ in qua nec verbum Dei purè audiri potuit nec Sacramenta administrari nec Dei nomen ut oportuit invocari quam ipsi fatentur multis in rebus esse vitiosam in qua nihil erat quod quenquam posset prudentem hominem de sua salute cogitantem retinere Postremò ab Ecclesia eâ discessimus quae nunc est non quae olim fuit atque ita discessimus ut Daniel è cavea Leonum ut tres illi pueri ex incendio nec tam discessimus quà m ab istis diris devotionibus ejecti sumus And in the conclusion that pious Bishop thus delivers himself again Diximus nos ab illâ Ecclesiâ quam isti speluncam latronum fecerant in qua nihil integrum aut Ecclesiae simile reliquerant quámque ipsi fatebantur multis in rebus erravisse ut Lothum olim è Sodoma aut Abrahamum è Chaldaeâ non contentionis studio sed Dei ipsius admonitu discessisle ex sacris libris quos scimus non posse fallere certam quandam Religionis formam quaesivisse ad veterum Patrum atque Apostolorum primitivam Ecclesiam hoc est ad primordia atque initia tanquam ad fontes rediisse I might prosecute this point with an infinity of Citations out of such Divines as were eminent Writers and Actors in the beginning and throughout the Reign of Qu. Elizabeth when the Church of England even in the judgment of Dr. Heylyn received her establishment and when her Sentiments were best known but I shall content my self with Dr. Whitaker alone Romanam Ecclesiam Catholicam quae nunc est quaeque recentioribus hisce temporibus floruit eam nos non solam Ecclesiam Catholicam sed ne omnino quidem Catholicam esse dicimus nec tantùm non Catholicam id est Vniversalem sed nè veram quidem Ecclesiam Christi particularem esse contendimus Quare deserendam esse dicimus ab omninibus qui servati volunt tanquam Antichristi Satanae Synagogam Nullam in ea salutem sperandam esse imò damnandam illam dicimus tanquam barathrum haereseos erroris Si quando ex animo de Ecclesia illa loquamur eam semper Romanam Papisticam Antichristianam Apostaticam Ecclesiam vocamus Other Elogies then these no true son of the Church of England did afford unto the Romish Church at first and they who afterwards began to speak more mildly of her in which number were Bishop Hall and Dr. Potter they allowed her the name of a Church but with those termini minuentes the additiō whereof renders all simple predications to be false those restrictions of a Schismatical Heretical idolatrous and superstitious Church They compar'd her to a man mortally wounded nothing can be argued from their Writings to condemn the Protestant separation of Schisme they make her so a Church as to interdict all communion and all peace with Her And if it be thus difficult to procure from any man that regulates his judgment according to the established doctrine of our Church any manner of grant that the Romanists are a Church I am sure it is impossible to extort from any such person a confession that the Church of Rome in that condition wherein our Reformers found it and wherein it still continues is either Antient or Famous The Homily aforerecited allowes it no greater antiquity than of about one thousand years and t is an avowed Truth that whatever is not primitive and Apostolick is an innovation The transactions betwixt the Emperour Phocas and the first of the Universal Bishops are too recent and too infamous to give unto the present Romanists any repute It hath alwaies been the profession of the Church of England and of all Protestants that they deserted the Church of Rome because she was apostatised from what was truely ancient and the Church of England is really what the Papists pretend to be this Iewell declares in his Apology more than once Nostra doctrina quam rectiùs possumus Christi Catholicam doctrinam appellare nova nemini videri potest nisi sicui aut Prophetarum fides aut Evangelium aut Christus ipse videatur novus The passage I mention'd formerly shews that we reformed our selves from their errours and impieties to conforme with the genuine Antiquity The Homily against peril of Idolatry allowes scarce of any Antiquity but within the first three hundred years Others extend a fair respect as far as the dayes of the Emperour Marcianus in whose time the
Council of Chalcedon was held Rex Ecclesia Anglicana quatuor prima Concilia Oecumenica quam ad mittant eo ipso satis declarant verae as legitimae Ecclesiae tempus non includere se uno aut altero demum seculo verùm multò longiùs producere Marciani Imperatoris sub quo Chalcedonense Concilium est celebratum tempus complecti If our Historian can shew that the present Church of Rome and the Tridentine model is so ancient as to come within this period I shall admire him and the Congregatio de propaganda fide multiply their acknowledgments unto him beyond what his present performances deserve yet really He merits very much from the Romanists in charging all the Schisme upon the Protestants who made a causlesse separation and whilst he condemnes the Pope onely for usurping an infallibility and sovereign dominion over our Faith without so much as imputing unto him any abuse of that pretended power and infallibility without fixing on him any error superstition Idolatry or other temporal retrenchments upon our Monarchy which alone would have justified a separation from the Papal Church But to resume my former Discourse I shall adde this passage out of K. Iames thereby to manifest how much more knowing our Virtuoso must be than all the Prelates of the Church of England were then if he can assert this Fame and Antiquity of the Romish Church Fatetur Rex Ecclesiam suam à capitibus non paucis ejus fidei disciplinae quam hodie Romanus Pontifex probat omnibus tuetur viribus discessionem secisse verùm eam Rex Ecclesia Anglicana non defectionem à fide veteris Catholicae interpretantur sed potiùs ad fidem Catholicam pristinam quae in Romana novis inventis fuerat multipliciter mirè deformata reversionem ad Christum unicum Ecclesiae suae magistrum conversionem Quare siquis doctrinâ hujus observationis fretus inferre ex illa velit Anglicanam Ecclesiam quia Romanae placita nonnulla rejicit à veteri Catholicâ discessisse non hoc illi prius Rex largietur quam solidis rationibus probaverit omnia quae à Romanis docentur illa praecipuè quae volunt ipsi ut necessaria ad salutem credi ab omnibus antiquae Catholicae à principio probata fuisse sancita hoc verò neminem posse facere aut unquam facturum neminem certè hactenus fecisse tam liquidò Regi constat Ecclesiae Anglicanae Antistitibus quà m Solem meridie lucere But to gratifie our Historian to yeild up the utmost of Antiquity to the Church of Rome to ascribe all that renown which so charmes our Virtuoso and which is not to be found in the Narrative of that Papacy which contains nothing almost but what is ignominious base and detestable to do all this signifies nothing to Communion unless I also grant that the Romanists are a true Church and that there is not any thing in the constitution of that Church which may give a pious Christian just occasion to avoid or rescind Ecclesiastical Communion therewith Imagine them as ancient as the Manichees Gnosticks and Simon Magus or even the old Serpent as flourishing and renowned as ever were the Arrians or Saracens all this concernes not the little flock them whose portion and kingdom is not of this world whose calling is of another nature There was a time when Christianity it self must have been slighted justly and the Scribes and Pharisees were in the right if to make one Orthodox he must be fortunate and that Antiquity and outward splendor must be the Characteristical discoveries of Truth t is better to be Master of the treasures in the Castle of S. Angelo than to be endowed with the Holy Ghost if Peter must also say Gold and Silver have I none The Laws of the Iews were thought novell by Haman what S. Paul preached at Athens was not endeared with the most material circumstances of Antiquity and Fame Et Celsus cùm ex professo scriberet adversùs Christum ut ejus Evangelium novitatis nomine per contemptum eluderet An inquit post tot secula nunc tandem subiit Deum tam sera recordatio Eusebius etiam author est Christianam religionem ab inition contumeliae causâ dictam fuisse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hoc est peregrinam novam But I shall silence my self and pursue this controversie no longer it having a thousand times been handled succesfully in opposition to the Papists by Protestant writers of our Nation and others beyond the Seas who have treated de signis Ecclesiae It is evident that the Romanists are not ancient nor famous nor a true Church according to the doctrine of the Church of England Or if in any limited sense it may be called a Churâ—h Ancient and Famous none of these attributes can give it such a repute that any obedient and true Son of our Church can say that such respect is due thereunto as infers any Ecclesiastical exteriour Communion much lesse can I or any else assent to the subsequent Proposition 6. That such a respect or exteriour Communion may be entertain'd with Rome and yet we incur no danger of Superstition To censure this Proposition it is necessary that we consider it in a twofold sense either as it relates to that original mistake of our Historian about the Infallibility and Sovereign Dominion over our faith assumed by the Pope or as it relates unto the real condition and constitution of the Romish Church in its Offices and religious Doctrines Upon the first consideration ariseth this Question Whether a Protestant of the Church of England can entertain communion with the Church of Rome supposing no material Errours in the worship wherein the Communion is maintained the Bishop thereof assuming and the Church allowing of an infallibility in him and a sovereign dominion over our Faith and not onely over theirs and this without danger of Superstition Upon the second Consideration ariseth this Question Whether it be possible for any Protestant of the Church of England to hold Communion with the present Church of Rome in its Ecclesiastical Offices and Doctrines without danger of Superstiton The first Question is easily decided against our Virtuoso from that those Churches who have held communion with the Pope when those pretensions were on foot have been involved in superstitious and idolatrous practices which is notorious out of all Church history and the exorbitancies of the Pope in that kind when the Canonists and other abettours ascribed unto him a Sovereignty over the Christian faith have introduced all the Superstitions of the Gregorian Missal and Blasphemies and Idolatries nor doth it appear that any thing ever contributed so much to the advancement of all those superstitious and Idolatrous practices and Tenets as some unwary expressions and respects of Communion which have been indulged to the Pope by the Fathers and others of succeeding Ages which is notorious to any man
be confined to any Methodical Creeds or Articles but be left in that latitude of phrase wherein the Scriptures have delivered it 't is manifest that they look with indifferency on the things signified by those words and forms 't is manifest that they make way for growing Atheisme and Socinianisme 't is manifest that they overthrow the Constitutions of the Church of England whose Articles make use of those significant terms transmitted from the Fathers to our Schools and subvert the Basis of our Religion as it is represented in our Laws to consist of an owning of three Creeds and four Councils besides the Holy Scripture Thus primo Elizabethae cap. 1. The four General Councils are mentioned after the Scripture Canonical and that is to be adjudged Heresie which hath been adjudged ordered and determined to be Heresie by the Authority of the Canonical Scripture or by the first four General Councils The same is averr'd by King James in his Letter Rex Ecclesia Anglicana quatuor prima Concilia Oecumenica quum admittant And that King challengeth the Title of Catholick as due to him Qui tria Ecclesiae Symbola Concilia quatuor Oecumenica prima agnosceret This is evident to all that know any thing of our Church and 't is as manifest and whosoever writes otherwise repugnes to our Laws and whatever he subscribes unto or professeth is no true Son of the Church established in England Histor. R. S. pag. 362. The grounds whereon the Church of England proceeds are different from those of the Separists and also of the Church of Rome and they are no other but the Rights of the Civil power the imitation of the first uncorrupt Churches and the Scriptures expounded by Reason This last clause is so far from being true that 't is directly contrary to the constitutions of our Church and better becomes a Socinian from Poland or Amsterdam then a Divine of our Church not that I say that our Church did ever expound the Scripture against Reason but that our Church did never relie upon Reason as it is opposed to Authority of the Ancient Fathers in the determining of the will of God revealed in Scripture If the Historian meant nothing else but that the actions of men are alwayes rational and that the assent we yield to any thing is never so blind and implicite as to be destitute of all motives and inducements thereunto so that we resign our selves up to Authority upon the score of Reason If he meant no more then this why doth he speak in the language rather of a Socinian than a Protestant This expression is dangerous as it is worded because the Socinians may derive advantage from it and the Orthodox may think and find themselves injured especially in these times when the Socinians multiply upon us by it amongst the unwary as if there were no use of the Fathers but that we were without researching of Antiquity to consult the grounds of Reason such as are commonly found in men and bred in them either Naturally or from the contemplation of the ordinary course of things Physical and Moral in this World Whence what confusion will arise when all holy Sobriety is cast of any man knows who hath but inquired into the controversies of these last Centuries when the Scripture hath not been made by men the Rule of Faith or formal object thereof but only accommodated to the phansies and imaginations of prejudicate prepossessed men Upon this account the Church of England hath by her Canon in which she follows the Council in Trullo tied her Doctors as much as the Council of Trent does to expound Scriptures according to the sense of the Ancient Fathers This Bishop Taylor avows in the Introduction to his second Dissuasive This Doctor Heylyn in his Cyprianus Anglicus pag. 52. doth aver and I shall here set down the Canon of our Church Concilium Trullanum sive Synodus quinisexta Canon 19. edit per Francisc. Ioverium Parisiis A. D. 1555. Quod oportet eos qui praesunt Ecclesiis in omnibus quidem diebus sed praecipuè Dominicis omnem Clerum populum docere pietatis ac rectae religionis eloquia ex divinâ Scripturâ colligentes intelligentias judicia veritatis non transgredientes jam positos terminos vel divinorum patrum traditionem Sed si ad Scripturam pertinens controversia aliqua excitata fuerit ne eam aliter interpretentur quà m quomodò Ecclesiae luminaria doctores ex suis scriptis exposuerunt majorem ex iis laudem assequantur quà m si quae à se dicuntur componant Liber Canonum quorundam Londini 1571. Concionatores Inprimis verò videbunt nequid unquam doceant pro concione quod à populo religiosè teneri credi velint nisi quod consentaneum sit doctrinae veteris aut novi Testamenti quodque ex illâ ipsâ doctrinâ Catholici Patres veteres Episcopi collegerint Thus K. Charles I. in his third Paper to Mr. Henderson If the practice of the Primitive Church and the universal consent of the Fathers be not a convincing Argument when the Interpretation of Scripture is doubtful I know nothing for if this be not then of necessity the interpretation of private spirits must be admitted the which contradicts S. Peter 2 Pet. 1.20 Is the Mother of all Sects and will if not prevented bring these Kingdoms into confusions Histor. R. S. pag. 414 415. The Wit that may be borrowed from the Bible is magnificent and as all other Treasures of Knowledge it contains inexhaustible This may be used and allowed without any danger of Profaneness The ancient Heathens did the same They made their Divine Ceremonies the chief subject of their phansies By that means their Religions had a more awfull impression became more popular and lasted longer in force than else they would have done And why may not Christianity admit the same thing if it be practised with sobriety and reverence What irreligion can there be in applying some Scripture-expressions to Naturall things Why are not the one rather exalted and purified then the other defiled by such applications The very Enthusiasts themselves who are wont to start at such wit as Atheistical are more guilty of its excesses then any other sort of Men for whatever they alledge out of the Historical Prophetical or Evangelical writings and apply it to themselves their Enemies or their Country though they call it the mind of God yet it is nothing else but Scripture-comparison and similitude It is to be observed that this passage is inserted into a discourse concerning Wit as it discovers it selfe in the ordinary conversation and writings of the Railleurs and is founded on certaine images as our Historian phraseth it which are generally known and are able to bring a strong and a sensible impression on the mind It is an Humour that hath generally possessed the Gallantilloes of this age whereby they endeavour to recommend
culpable Schismaticall and damnable 2. Secondly that He represents the case so as if some of the Reformed Churches onely did forbeare all Communion with them 3. Thirdly That the grand occasion of the differences betwixt those of the reformed religion and the Papists was that the Bishops of Rome did assume an Infallibility and a Soveraigne dominion over our Faith 4. Fourthly That notwithstanding this usurped infallibility of the Bishops of Rome their assuming a soveraigne dominion over our Faith yet we may give them that respect which possibly might belong to so ancient and famous a Church and to decline this is to run into an extreame 5. Fifthly That the Church of Rome according to its present establishment and under that constitution wherein the first Reformers found it may be denominated a Church Ancient Famous and that upon those accounts for none other are mentioned possibly there doth belong a respect unto it or an obligation to communicate therewith 6. Sixtly That such a respect or exterior communion may be entertained with Rome and yet we incurre no danger of Superstition The first Proposition is Impious Blasphemous and Offensive to all Protestant eares It condemnes the Reformation carryed on by the Evangeliques abroad and in the Church of England as culpable guilty of an extreame and there is so much of Schisme justly charged on us as there is of extremity in our procedure It subverts all those Laws which are now in force whereby all Communion with Popish Offices and Sacraments celebrated in a different way from that of the Church of England is prohibited to us upon penalty of being imprisoned six months without bayl for the first offense for the second twelve months and for the third during life upon 5 and 6 Edw. 6. cap. 1. 3. The second Proposition is notoriously false there being no Reformed Church no not of the Lutherans but hath constantly held themselves obliged to forbear all Communion with the modern Bishops and Church of Rome Besides it carries a most dangerous insinuation in it as if the Reformed Churches were divided upon this point the contrary whereof is manifest out of the Harmony of Confessions so that such as abet this Popish compliance want not their Assertors even to the repute of most of the Reformed Churches and such as disclaim it are the lesse considerable for number and authority having onely the concurrence of some of the Reformed Churches How pernicious an intimation this is amongst ignorant persons and such as are unacquainted with the state of Religion a study much out of fashion now let any man judg and withall remember that the Church of England is of the number of those reflected upon here Who are they that pretend to forsake the Churches corruptions and not her external Communion Some there be that say they have not left the Church but onely her corcorruptions some that they have not left the Communion but the corruptions of it meaning the internal communion of it and conjunction with it by faith and obedience which disagree from the former onely in the manner of speaking for he that is in the Church is in this kind of Communion with it and he that is not in this internal communion is not in the Church Some perhaps that they left not your external communion in all things meaning that they left it not voluntarily being not fugitivi sed fugati as being willing to joyn with you in any act of piety but were by you necessitated and constrained to do so because you would not suffer them to do well with you except they would do ill with you Now to do ill that you may do well is against the will of God which to every good man is an high degree of necessity But for such Protestants as pretend that de facto they forsook your corruptions and not your external communion that is such as pretend to communicate with you in your Confessions and Liturgies and participation of Sacraments I cannot but doubt very much that neither you nor I have ever met with any of this condition Postremò addit Rex magnum se quidem crimen judicare defectionem ab Ecclesia sed huic crimini affinem se esse aut Ecclesiam suam penitus pernegat Non enim fugimus aiebat ejus Majestas sed fugamur Scit verò tua illustris Dignitas ut qui optimè quà m multi quà m praestantes pietate ac doctrinâ viri ab annis minimùm quingentis Reformationem Ecclesiae in capite membris optârint Quà m graves bonorum Regum ac Principum quaerelae sint saepe auditae statum Ecclesiae suis temporibus lamentantium Quid profuit â—ihil enim eorum ad hanc diem videmus esse emendatum quae correctionis egere cum primis censebantur Quare non veretur Ecclesia Anglicana nè candidis aestimatoribus in hac separatione Donatistis simile quid fecisse videatur Illi gratis sine ullâ causâ Ecclesiam Catholicam gentium cunctarum assensu comprobatam cujus neque fidem neque disciplinam culpare poterant deseruerunt Angli ab ea Ecclesia NECESSITATE DIRA COGENTE Secessionem fecerunt quam innumeri populi Christiani veram Catholicam universalem esse non concedunt ut modestissimè dicam quámque in dogmatis fidei disciplinae formâ multùm variâsle ab antiquâ multa assuisse nova vetustis mala bonis etiam è vestris Scriptores quà m plurimi ingenuè dudum sunt confessi verò notius jam est universo mundo quà m ut possit quisquam vel negare vel etiam ignorare Adde quod jugum Romanae servitutis ita durum per aliquot retro secula erat experta Ecclesia Anglicana novis subinde vexationibus inauditis angariis atque exactionibus supra hominum fidem cruciata ut vel illa sola causa apud Judices non iniquos à Schismatis suspicione ut loquitur Augustinus de Donatistis iniquae discissionis posse videatur ipsam liberare Non enim proâ—ectò Angli à charitate fraternâ animi causâ dissilierunt ut Donatistae neque ut decem tribus populi Iudaici metu impendentis mali quod nondum premebat sed post plurium seculorum patientiam post exantlatas inenarrabiles aerumnas onus intolerabile cui ferendo pares ampliùs non erant neque permittebat conscientia subductis cervicibus tandem excuslerunt From hence as also from our Laws our Thirty nine Articles and Homilies t is manifest that the Church of England is in the number of those that separate from the communion of the Church and Bishops of Rome and that for such important reasons as justifie the action from being causelesse or culpable though amongst all the Reasons alledged by K. Iames in that Letter of Causabon's or in our Laws or other Controvertists I do not find that reckoned for any motive of that great rupture much lesse for the principal or sole one which is
b In summa lib. 5. tit de haereticis c summ de Eccles. l. 2. c. 93. 112. d de Schismate Pontificum e de concord catholicâ l. 2. c. 17. f summ part 3. tit 22. c. 7. g adv haereses l. 1. c. 2 4. h locor Theolog l. 6. c. 8. i de visibili Monarch l. 7. k controv 4. part 2. q. 1. l Canonistae in dist 40 c. si papa Archid Ioannâ— Andr. c. in fidei de haereticis in Sext. Cajetan de authoritate Papae Concilii c. 20 23. m Distinct. 40. c. si Papa n Synodus Romana quint. sub Symmachâ— S. Cresseyes Exomolog c. 51. Edit 1. Ibid. c. 52. Ibid. Ibid. Ibid. c. 59. Dr Holden de resolut fidei l. 1. c. 9. I am very irresolute in this opinion of mine because I often finde the ancient Fathers Councels upon the account of errour heresie to Excommunicate and forbid all resort to heretical Synagogues and other Acts of Church communion though I do not finde that they varyed from the Catholiques in their Liturgies and there be some texts of Scripture that may render the case doubtfull as 2 John 7 8 9 10 11 12. 1 Cor. 8.10 1 Cor. 10.20 21 22. Tit. â— 10. yet may th 〈◊〉 cogency of these and other texts be eluded by contrary practises determinations and Texts as 1 Coâ— 3 12. Ephes. 4 5 6. 1 Eliz. c. 1. â— Calybute Doâ—ning of the staâ— Ecclesiasticallâ— here conclus 2 p. 41. Mr Chillingworth ch 5. § 11. Ibid. § 40. Causabon resp ad Cardin. Perron Ioan. 10.3 Ephes. 3.6 1 Tim. 3.15 2 Cor. 6.15 De pace orat 1. In Orat. habita in Concil Constantin vide praef ad D. Tho. EdmunduÌ„ Neque nos consensionem pacem fugimus sed pacis humanae causâ cum Deo belligerari nolumus Dulci quidem inquit Hilarius est nomen pacis sed aliud est inquit pax aliud servitus Nam ut quod isti quaerunt Christus tacere jubeatur ut prodatur veritas Evangelii ut errores nefarii dissimulentur ut Christianorum oculis imponatur ut in Deum apertè conspiretur non ea pax est sed iniquissima pactio servitutis Est quadam inquit Nazianvenus pax inutilis est quoddam utile dissidium Nam paci cum exceptione studendum est quantum fas est quantumque liceat Alioqui Christus ipse non pacem in mundum attulit sed gladium Quare si nos Papa secum in gratiam redire velit ipse priùs in gratiam redire debet cum Deo Juellus apolog Eccles. Anglic. pag. 194.195 edit latin Londin 1591. Ephes. 1.22 Coloss. 2.19 Raynolds conf with Hart. c. 1. divis 2. pag. 6. Ephes. 2. 1 Cor. 14. See H. L'E-Strange about the Liturgy Iuell Apolog. Latin pag. 139 140. edit Londini 1591 ibid. pag. 191 Marke this thaâ— the great Apologist who lived and acted in thâ— transaction noâ— onely professeth that there was no resemblance of a Church in Rome but alsâ— that the Separation was made not out of a violent heat and transport as our Historian sayes but in obedience to the precept of God Whitaker controv 2. qu. 6. c. 1 Dr. Potter pag. 81. saith Although we confesse the Church of Rome in some sense to be a true Church and her errors to some men not damnable yet to us who are convinced in conscience that she erres in many things a necessity lies upon us even upon pain of Damnation to forsake her in those Errors that is whosoever is convinc'd in conscience that the Church of Rome erres cannot with a good conscience but forsake her in the profession and practice of those Errors and the reason is manifest for otherwise he must professe what he believes not and practice what he approves not Chillingworth ch 5 §. 104. Iuell apol pag. 117. Hom. against Idol part 3. Casaubon ep ad Perron When the Devil who wanted not the pretence of Antiquity tempted our Saviour by proposing and pressing unto him the Kingdoms of this World and all their Glory he would not worship or communicate with him but dismist him with an Apage Satana and must we kisse the Pope's pantafles and give him the right hand of fellowship or bid God speed him upon no grater motives if so great Juell Apolog. pag. 115. Arâ—ic 13. See the Article about Original sin pag. 346. pag. 349. Pontificii per fidem implicitam intelligâ—nt eam fidem qua Laici ignota nondum intellecta â—idei dogmata eredunt implicite in illo generali Quod vera sinâ— omnia quae Romana Ecclesia credit pâ—o veris amplectitur â—â—uae â—ides non est divina sed humana id est non â—ilitur Dei sed hominum tesâ—imoâ—â—o non est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 sed levis â—aliax conjectura quae non Dei verbo sed hominum judicio per se parùm firmo atque adeò fragili admodum ruinoso fundamento nititur Rob. Baronius exercit 3. de fide scient Art 5.83 Review of the Council of Trent l. 1. c. 8. §. 5. Ephes. 1.17 18 19. Robert Baronius exercit 3. de fide scâ—eliâ opin Artic. 16. Raynolds against Hart. ch 2. divis 2. pag. 45 46. Hilarius de Synodis adv Arianos id ibid. Malo aliquid novum commemorâsse quà m impiè respuisse id ibid. Hilarius contra Constantium jam vitâ defunctum Casaubon respons ad Card. Perron In the fifth paper his Majesty says also that the Vnanimous consent of the Fathers and the universal practise of the primitive Church is the best and most authentical interpreter of Gods word Pag. 413. Pag. 314. Dan. Heinsii Exerc. Sacr. in Matth. c. 2. If I have in the Preface against Glanvil said that the Canon was ancient in this case 't is a mistake I think 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 But speak thou the things that become sound doctrine Tit. 2.1
Scripturae It belongs to the Church to judge of the true sense of holy Scripture Dr Holdens booke is Licensed and highly commended by the French Divines and he himselfe a Doctor of the Sorbonne and he thus delivers himselfe Statuendum est quod quicquid à Theologis Catholicis in utramque partem etiam cum maximâ acerbitate disseritur ac disputatur dum vel propriis suis adhaerent nimis Sacrarum Scripturarum interpretationibus vel patronorum suorum opinionibus vel tandem consecutionibus deductis ex fidei principiis certissimum est neutrum contentionis seu concertationis extremum posse Divinae Catholicae Fidei rationem habere Quo sequâ—tur Summum Pontificem nullatenus posse in suâ solâ personâ disceptatas hujusmodi quaestiones ita decernere ut vi solius sui decreti pars definita sit fidei divinae Catholicae articulus Disputant siquidem Theologi an si quando Summi Pontifices hujusâ—emodi argumenta in Scholis utrinque agitata definiverint sintne eorum decreta ex institutione Christi ab omni errere libera Imò an Decretum aliquod à solo Pontifice Summo emanans sit ex hoc tantùm capite divinitùs infallibile Haec inquam in utramque partem ventilata videmus à piissimis quamplurimis doctissimus Catholicis Autoribus tam antiquioribus quà m recentioribus quorum neutram partem audivimus unquam fuisse Censuris aliquibus authenticis prohibitam aut improbatam Quapropter evidentissimè constat Catholicum neminem astringi aut huic aut alteri part adhaerere tanquam Fidei Catholicae divinae articulo tametsi Summorum Pontificum definitionibus debitum obsequium sit praestandum Out of all this precedent discourse 't is manifest that Infallibility and Sovereigne dominion over our faith usurped by the Bishops of Rome neither was nor could be upon Catholique principles and amongst men of common understanding the cause of Separation betwixt the Reformed Churches and the Romanists since neither the one nor other branch of that assertion is defined in that Church or so censured as not to be held upon paine of Excommunication The fourth Proposition as it is conjunctive or copulative to which it is necessary that both parts be true must admit of a distinction before it be censured To assert that we may hold coÌ„munion with any one that is account him of the same Church in generall with us and joyne with him in the celebration of the same Church worship and participation of Sacraments 't is necessary that we consider what it is He professeth and what it is wherein he and we communicate and what relation we stand in in relation to the Actings of our Superiour Governours that may have influence upon the case As for Example if the King by an Act of Parliament shall forbid us exteriour Communion with the Pope whatever charitable opinion I might be induced to have otherwise of him yet I should not thinke fitting to do it or that such my procedure were Schismaticall Thus Obadiah and the seven thousand incorrupt Iewes together with Elijah and Elisha did not resort to the Temple-worship at Ierusalem by reason of the prohibition by Ieroboam 1 Kings 12. Thus the English Papists complyed in England with the Actions of H. 8. Now 't is notorious that by our Laws the English are forbid in England to be present at any other rites or communion then what are authorised by the Church of this Nation and that upon penalties very great upon 5. and 6. Edward 6. and 23. Eliz. 1. so that in reference to this particular the Assertion of our Virtuoso is contrary to the Lawes of our Land charges them with injustice tends to seduce the Kings Subjects from their obedience If we abstract froÌ„ this consideration and reflect upon the persons to be communicated with and the things wherein the communion is held I say it is a difficult thing to determine what those tenets are which cut a man off from the generall communion of Christians provided that the matters wherein the communion consists be innocent and blamelesse I finde the Apostles to communicate with the Iewes in the Temple-worship and in their Synagogue-worship I finde the Communion not interrupted by the Assertions that the Observation of the Leviticall Law was necessary to a Christian Act. 21.20 Thus though S. Paul found very enormous errours and such as would now be called Fundamentall a ground for Anathema's in the Churches of Corinth Galatia and Colossi yet did he speake honourably of them calls them Churches communicates with them but not with their errours and heresies I finde the Arians and the Orthodox to communicate together at first in the same worship scarce to be distinguished one from another till the Gloria Patri came to be said and after the determinations of Nice when the Arians had gained the advantage at Ariminum though there were some Catholiques so scrupulous that they would have no communion with such as received the Council of Ariminum yet S. Hilary thought it best to converse with them and to call them to such Councils as were frequently held in France upon such occasions And where this sort of communion is to be carried on and when to be interrupted I am not learned enough to understand out of Antiquity It appeares to mee that the bare pretense of an Infallibility is not enough to cut off Communion if the Infallibility be restrained to some limitations and explications for as the naturall man may say he is sometimes infallibly assured of sensible objects and consequently be so farre infallible so the Spirituall man may be in many things infallibly assord certitudine fidei cuÌ„i non potest subesse falsum by the grace of God and the special assistance of the Holy Ghost so as that he is so farre infallible Rom. 8.16 1 Iohn 5.13 Iohn 14 20. 2 Cor. 13.5 1 Cor. 2.11 12. And this circumstantiate Limited infallibility if it extend it selfe to some things past whether of a morall or spirituall nature is not alwaies blame worthy much lesse a sufficient ground for to rescind Exterior Communion It remaines then that we inquire into the nature of the pretended infallibility what it proceeds upon and what it interferes with For any man to assume to himselfe an absolute and essentiall and unconditionate infallibility is blasphemy if not madnesse in an humane creature and undoubtedly rescinds all communion if it do not rather entitle to Bedlam For any man to assert that he is by the particular favour and promise of God infallible either in omnibus quaestionibus tam facti quam juris which some Iesuites avow of the Pope or in matters of faith only however that tenet be explicated either in relation to the determining of what hath been taught by the Church of Christ or as to additionall decisions that the profession of such infallibility provided it do not extend to the preaching of any knowne fundamentall errour
Churches by the Ministers There are many circumstances required by Canonists and Casuists and Lawyers to determine of promulgation which no man ever applied to Scripture which is the formal object of our Faith and to the particular doctrines which compose our Religion If bare promulgation a common apprehension and sense enough to understand the Grammatical meaning of ordinary words were sufficient requisites to make a Religion accepted what Religion almost could be false Or how was not Arianisme of old how is not the Council of Trent now true If Grammatical meaning in our History be equipollent to literal and opposed to figurative how then is not Transubstantiation not to mention other tenets how is not it credible If a common apprehension and sense enough to understand the Grammatical meaning of ordinary words be the standard by which faith is to be regulated or measured is not the Natural man capable hereof though incapable of the things appertaining to God 1 Cor. 2.14 In a Synod holden in a Council before Constantine Helena where it was disputed whether the Iewish law or the Christian should be preferred Craton the Philosopher who would not possess any worldly goods Zenosimus who never received Present from any one in the time of his Consulship were appointed for judges With which doth accord that saying of Gerson the learned Chancellour of Paris There was a time when without any rashness or prejudice to faith the controversies of faith were referred to the judgment of pagan Philosophers who presupposing the faith of Christ to be such as it was confessed to be however they did not believe it yet they knew what would follow by evident and necessary consequence from it Thus it was in the Council of Nice as is left unto us upon record So likewise Eutropius a pagan Philosopher was chosen judge betwixt Origen and the Marcionites who were condemned by him Is it not recorded that the Devils believe and tremble Iam. 2.19 they are qualified with all our Virtuoso requires to be Religious yet sure He will not say they are so Where is that exceeding great and hyperbolical grace of God by which true converts are induced unto and fixed in the Christian Religion what needed the Apostle to pray for the Ephesians thus That the God of our Lord Iesus Christ the father of glory might give unto them the spirit of wisdom and revelation in the knowledg of him the eyes of their understanding being enlightned that they might know what is the hope of his calling and what the riches of the glory of his inheritance in the Saints and what is the exceeding greatness of his power to us ward who believe according to the working of his mighty power Why did he pray of God for any more then that he would make them good Grammar-scholars and give them a common apprehension In what language must this promulgation be made In the vulgar Latine If none but ordinary words must be the ingredients of our Religion and Symbols what must become of the words Essentia Persona Hypostasis the first second and fifth Articles of our Church and the Athanasian Creed what of justification mediator imputed righteousness Grace new birth and regeneration and many such words that have a place in our Confession Must we all turn Nicodemus's who must be the judge of words ordinary some words being ordinary with the learned which are not so to the ignorant and illiterate where is the Authority of the Church in controversies of faith avowed by our Church Artic. 20. if a common apprehension be that according to which controversies of faith must be decided Should a man demand of our Virtuoso according to what is here laid down what is the formal object of his faith or why he believes the Protestant religion here in England established I doubt the Answer would not be satisfactory nor agreeable to the Church of this Nation which should be shaped thereupon If Religion must not be the subject of Disputations we must receive it implicitely we must not try any thing nor in order to our holding it fast consider and dispute what is good but what promulgated such an Assent is the reasonable sacrifice which we must offer up and this that reason of our faith which we must be ready to give to all that ask us Oh foolish and not more generous Beraeans that durst controvert this Religion and searched the Scriptures daily to see whether those things were so which the first missionaries promulgated and therefore believed because they found the truth of the doctrine confirmed by the holy writers Act. 17.12 13. Why did Christ dispute with the Doctors in the temple both hearing them and asking questions why did he argue with the Sadduces about the resurrection why did Paul dispute at Athens with the Iews and devout persons and sometimes in the school of Tyrannus what mean those argumentations in the word of God by which the principal points of our Religion are evinced Besides if Faith be not a blind assent if we must hear and understand Math. 15.10 if we must search the Scriptures John 5.39 if an understanding 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 be requisite that we may know him that is true 1 Iohn 5.20 If we must take heed how we hear Luc. 8.18 If we must prove all things 1 Thes. 5.21 and try the spirits whether they be of God 1 Ioh. 4.1 If the very nature of faith be such that it cease to be what it is if it be not discursive it not being an adherence to principles self-evident but an Assent grounded upon Divine Revelation so that it necessarily involves in it this Syllogisme Whatsoever God revealeth is true But God hat revealed this or that Ergo. If this be true how can it be said that Religion ought not to be the subject of disputations but by one who thinks the owning thereof to be needless and that faith is but empty talk If it be certain Christiani non nascuntur sed fiunt if there be any such thing as Conscience which is a Syllogism and defined Applicatio generalis notitiae ad particulares actus if there be any such thing as those practical argumentations by which Believers apply unto themselves particularly the general promises of the Gospel it is manifest that there must be Disputes Whereas he sayes that Religion should not stand in need of disputes me thinks it is a reflection upon the Divine Providence which so ordered the condition of mankind that disputes are unavoidable as Heresies are who introduced Faith amongst the intellectual Habits and made it an Assent firme certain but destitute of scientifical evidence who made us but to know in part and to see even that but as it were in a glasse the consequent of which mixture of light and shade knowledg and ignorance is disputatiou and fallibility Alphonso King of Portugal professed that if he had assisted God Almighty at the Creation he could have amended