infallible yet how can any know infallibly which are lawful General Councils because of the many conditions required to make them such in some one of which he can never be infallibly certain that any one of them hat not failed § 114. Chap. 10. 15. Q. Lastly Catholicks pretending a Divine Faith of the Articles of Christian Religion to be necessary to Salvation and all Divine Faith necessarily to be grounded on Divine Revelation It is asked upon what ground a Christian by a Divine Faith believes all those Articles of his Faith that are defined by particular Councils Where if said from the Testimony of the present Church which is in the former manner i. e. by divine Revelation infallible The question returns whence this Testimony can be proved to be in such a manner infallible without making a Circle in proving this present Church to be so infallible from Gods Word written or unwritten and then again proving infallibly such to have been Gods Word from the infallible testimony of the present Church Nor can the testimony of the Church be proved to be infallible in such a manner as to ground divine Faith upon it from the Motives of credibility or from any thing else but only from a divine Revelation i. e. from Gods Word because divine Faith can never resolve it self into any ground that is not divine Revelation § 120. To which is answered 1. That the object of a divine Faith is alwayes in it self infallible § 123. 2. That divine Faith alwayes ultimatly resolveth it self into divine Revelation and that into some one wherein it ultimately resteth without a processe in infinitum or turning in a Circle § 124. n. 1. 132. 143 144. 3. That divine Faith is alwayes wrought in Christians by the operation of Gods Spirit § 124. n. 2. 4. That from the operation of this H. Spirit may be produced in Christians a sufficient certainty of divine Faith whatever uncertainty be in the extrinsecal proponent thereof § 125. 5. That Church-Tradition in delivering unto us the divine Revelation is only the Introductive not the object of a divine Faith § 126. 6. That there in no absolute need either of it or any other extrinsecal infallible Introductive or proponent for a Christian 's attaining a divine Faith § 127. 7. Yet that there are those morally-certain grounds produceable for this Faith and all the Articles thereof as they are believed in the Catholick Church which no other Religion besides the Christian nor in Christianity no other Sect or seducing private Spirit can pretend to § 135. That a rational certainty or morally-infallible ground of a Christians Faith thus far at least that the Scriptures are the Word of God and consequently whatever is contained therein infallible is affirmed by all § 136. 8. But further that an infallibility in the Guides of the Church as perpetually assisted by the H. Ghost for all necessaries wherein the true sence of Scriptures or verity of Tradition Apostolical is questioned and disputed is believed by Catholicks From which infallibility of these Church-Guides clearly revealed to them in Scripture and by Tradition Apostolical they retain a firm Faith of all those points which are not in Scripture or Tradition as to all men so clearly revealed Whilst others denying the infallibility of these Church-Guides and only allowing that of Scripture miscarry in their Faith concerning some of the other points or can have no firm ground of their believing them § 140. Shewed from the Precedents That no Circle is made in the Roman Catholick's resolving either of a divine and infused or acquisit and humane Faith § 143. c. Chap. 11. A Supplement to the 4th Chap. 26th § Wherein is shewed a Consent of the Doctrine and practice of the modern Eastern Churches with the Occidental in the chief points of present Controversie 1. Transubstantiation § 158. n. 2. 177. 2. Adoration of the Eucharist § 159. 177. 3. Sacrifice of the Mass § 160. n. 1. 177. 4. Invocation of Saints § 161. 5. Prayer for the Souls of the Faithful departed as betterable thereby in their present Condition § 162. 6. Communion in one kinde or of the Symbol of our Lords Body onely intinct § 163.178 7. A Relative Veneration of Images or Pictures § Ibid. 8. Monastick Vows And Marriage denied the Clergy after the taking of Holy orders § 164. and § 179. n. 1. 9. Auricular or Sacramental Confession § 165.179 n. 2. The Replies made hereto by Protestants considered § 182. c. THE FOURTH DISCOURSE Containing the Socinians Apology for the be believing and teaching his Doctrine against former Church-Definitions and present church-Church-Authority upon the Protestant-Grounds Divided into Five Conferences The first Conf. OF his not holding any thing contrary to the Holy Scripture § 2. The second Conf. Of his not holding any thing contrary to the unanimous sence of the Catholick Church so far as this can justly oblige § 13 The third Conf. Nor contrary to the Definitions of lawful General Councils the just conditions thereof observed § 18. The fourth Conf. Of his not being guilty of Heresie § 23. The fifth Conf. Nor of Schism § 28. THE FIRST DISCOURSE Relating and Considering the Varying Judgments of Learned Protestants concerning the ECCLESIASTICAL GUIDE CHAP. I. The Church Catholick granted by all in some sence unerrable in Fundamentals for ever § 1. Of Protestant Divines I. Some granting the Church Catholick unerrable in Fundamentals or Necessaries but not as a Guide § 3. R. That-the Divine Promises of Indefectibility or not erring in Necessaries belongs to the Church Catholick as a Guide or to the Guides of the Church Catholick § 6. § 1 FIrst that the Church Catholick of any Age whatever is unerrable in Fundamentals The Church Catholick granted by all in some sence unerrable for ever in Fundamentals or absolute Necessaries to Salvation both by Roman-Catholicks and Protestants is granted for otherwise in some Age there would be no Church Catholick Errour in such Fundamentals destroying the very Being of a Church § 2 But when from the Church Catholick it is by Catholicks ascended to the Governours or Guides thereof to whom this Church is committed by our Lord departed hence That they are also by our Lords promise and assistance unerrable in their Decrees They at least in a lawful General Council of them such as the times wherein such Councils are assembled do permit unerrable § 3 at least so far as to Necessaries Here the Protestants make a stop 1. 1. Some Protestant-Divines granting the Church Catholick unerrable in Fundamentals or Necessaries but not as a Guide and seem to differ one from another in 12 their Judgments Mr. Ch llingworth in his Answer to F. Knot and after him Dr. Hammond in his Answer to the Exceptions made against the Lord Falklands Discourse of Infallibility with their followers in this point among whom I number the two late Repliers â See Mr. Stillingf p. 154 251 252 514 517.55 Whitby c.
consenting shall never err in necessaries And then in the last place if perhaps some smaller number of them do dissent from the rest since the Catholick Church is alwayes but one and is a Government at peace within it self and constituted in a due subordination of its members in respect of one another and also in respect of the whole here also it rationally follows that the greater and more dignified body of this Clergy in any division of some members from it must be of these two that Guide whom Christians are obliged to follow and the lesser and inferior part obliged to conform to and therefore this of the two the Guide unerring See before Disc 2. § 23. c. Disc 1. § 18. Here then ariseth a sufficient certainty in reason from the principles conceded by Protestants of the unerring of a lawfully general Council in necessaries without shewing the Decree of any Council for it § 89 3ly Setting aside any declaration of Scripture in this matter of infallibility and supposing the Gospel had not been writ yet both the Teachers of the Gospel for ever in their general Council at least must have been infallible in necessaries else from whom or by what other means no Scriptures being exstant could people have learnt the way to salvation And also this their infallible guidance must have been made sufficiently credible to the world by the tradition constantly descending from the testimony of our Lord and his Apostles who confirmed this their first testimony by Miracles else the Christian would have been no rational Religion By which testimony also it was that those first Teachers substituted by the Apostles had full credit with and did beget infallible and saving faith in their Gentile-Auditors before that the Holy Scriptures were delivered unto these Gentiles and therefore it appears that these Teachers might have been also to this day with sufficient certainty relyed on in their propagating and preserving the Christian faith among their Converts had there been no Scriptures at all to have taught the same things with them and to have born witness to their Doctrine Neither may it rationally be said that the Church's possession of these Scriptures hath disinherited them of any part of that Authority and belief which it is agreed that they might have challenged had there been no Scripture but that the present Church ought still in the same manner to be believed by her children to be infallible in all necessary truth as the Apostles were believed to be so by those who heard them and only from sufficiently credible witnesses had heard of but had not seen any of their miracles And then supposing first this their infallibility in necessaries to be thus made credible to us by sufficient evidence in point of reason â See Stillingf p. 559. we are to believe them also when in their Councils they tell us that they are infallible in all necessaries if this be a truth necessary to be known upon this account because they tell us so As he that once believes that whatever is said in Gods Word is true is to believe also that Gods Word is true because this Word saith so Here then you see that there would have been a sufficient certainty or assurance to Christians descending by Tradition of their being truly and infallibly guided by the Substitutes of our Lord to the end of the world without the decree of any Council presupposed and had there been no holy Scriptures extant The same infallible guidance therefore is now had and known sufficiently from them though we putting also the Scriptures § 90 4ly By primitive Tradition the Catholick Church in her General Councils hath alwayes thought her self authorized to define matters of faith upon Anathema to dissenters and to put them as thought fit in the Church's Creeds with an obligation laid on all to believe them Now either this will imply the infallibility of these Councils as they conceived in such points or if this be thought to argue something less let but the same priviledge still be continued to the present Church Catholick in her Councils and the same obedience yielded by her subjects to her present definitions and a sufficient certainty hereof granted viz. that such authority she hath and such duty they owe and any further extent of infallibility I suppose will not be claimed Here again we see that tradition in the practice of Councils without any their Decree shews a sufficient certainty of such an infallibility of Councils as is challenged Thus much in answer to this first Query Where the taking this for a Principle of Catholicks that none can have a sufficient certainty of any thing either from Scripture or Church-Tradition grounded at first on Miracles antecedent to the Church's authority defining it in a general Council causeth in some Protestants much misarguing in this and several other points But now if we return a like Query upon themselves who profess also a sufficient certainty in their faith even of those points that are in controversie or it sufficeth if they profess so much concerning any one such point and ask whence they have such certainty I see not what rationally they can reply For 1st They cannot build such a certainty on any Church-authority since they deny any infallibility or sufficient certainty as to such points in the Declarations or Doctrines of this Authority even in the supremest Collection thereof the Councils General present or past Nor yet 2ly on the Scriptures because the true sence of them in these points is not only disputed which is here urged by them as sufficient to null a certainty but by the much major part of Christendom and that after the Protestants manifesting to the world all the grounds of their persuasion said to be clear against their new pretensions But 3ly Since the Gospel was dispersed in the world by Christs Substitutes and Ministers and a multitude of souls saved thereby before the penning or publishing of the New Testament or Gospel-Scriptures and therefore possibly might in the same manner have continued to have been dispersed to the end of the world or for a much longer time then it was so this Query will still sorer press them what certainty in such a case they I mean the world learning their faith from Teachers without Scripture could have had of their faith Or whence Or whether no certainty in such case to be had § 91 2ly Again it is asked â See Archb Lawd p. 228 239 Stillingf p. 515 516 513. from whence General Councils should derive this their infallibility Because 1st The divine promises of infallibility if made to any are made only to the diffusive Body of the Catholick Church Neither can she bequeath or delegate this infallibility to her assignes in a General Council if no such power of devolution be contained in the original Grant nor it can be shewed that the maker of the promises did either appoint a General Council to represent the
these divine Revelations from those who were known by Miracles to be sent from God the multitude of them I say together with their wisdom their sanctity their unanimous consent throughout so many ages their affirming such truth much contrary to all their secular interests to the appetites of the flesh and ambitions of this world their delivering them both by word and writing to their children and posterity to be delivered again to theirs as matters of the highest moment and wherein it eternally concerneth them not to be deceived as also their strict charge to deliver nothing in these matters of faith to their children which they have not received from their Forefathers their suffering many times cruel deaths for the verity of their testimony the miracles in several ages done also by them which miracles when done for the testifying of their Faith such in those ages as have seen have had the like evidence of this Faith as those who saw the miracles of the Apostles and those who have not seen but believe the credible Relators of them have the like evidence of their Faith as those also had in the Apostles times who believed as doubtless many did not seeing but only hearing of their miracles If I say I proceed thâs to prove the Church-Tradition infallible from these motives of credibility Here again it is asked concerning these motives whether they also be pretended infallible and whether they carry a certainty in them equall to that infallible assent of divine faith that is given to Divine Revelations and particularly to this of the infallibility of the Church which assent of divine faith is pretended to be more firm than any humane knowledge can be because it doth ultimately rest upon divine authority and yet which divine faith at last to avoid a Circle is by Catholicks for its certainty made to rest upon these prudential motives It is asked therefore in the last place whether these motives be pretended not-possibly-fallible or no. If not how can an infallible or divine faith be grounded on motives only highly probable or only morally certain or the thing that is proved or Conclusion be rendred certain and not-possibly-fallible to me from a possibly-fallible proof or medium since the thing proving or the ground of my assent must be more credible evident and certain to me than the thing proved But if these motives also be affirmed infallible 1st How can that be since all men however taken divided or conjoyned single or a multitude vulgar or wise and learned are possibly liable both to deceive and to be deceived and 2ly Thus at least divine faith will at last be built upon and resolved into not divine but humane authority contrary to the Doctrine of Catholicks § 122 And if it should be said here that the resolution of divine faith into these prudential motives whether fallible or infallible is only as into extrinsecal prerequisites or introductives to it not as into the formal cause or ground of it for so I ground alwayes the divine and infallible assent I give to any Article of my faith upon Divine Revelation and the prime verity because God who I believe saith it cannot lye It will be asked still since some Divine Revelation is alwayes the final motive of a Divine Faith from what other Divine Revelation I do believe such a point to be a Divine Revelation in which proceeding if it go not in infinitum I must come at last to some Divine Revelation concerning which I can produce no other revelation divine and so no ground at all why or from which I can believe it with a Divine Faith to be such unless I will betake my self to a Circle So for example in proving the Churches infallibility from Divine Revelation contained in the Scriptures and again the Scriptures God's Word from Divine Revelation unwritten delivered by the Apostles I can produce no further Divine Revelation that testifies such Revelation or Tradition to be delivered by the Apostles if I return not back to the Church's infallibility which returning thither makes a Circle And the same thing will happen the other way also in proving Scripture from Apostolical Tradition and this Apostolical Tradition again from Church-infallibility § 123 To which intricate Question to answer as distinctly as I can 1st It is agreed by all That the faith by which we are saved must be in it self most true and infallible or that there must be a certitudo objecti and those be true Revelations which our faith apprehends to be so 2ly Agreed also That such divine §. 124. n. 1. and saving faith doth alwayes ground it self on God's Word or Divine Revelation of those things which are believed and upon the authority veracity and goodness of God revealing such things And that Christians however coming to the knowledge of these Divine Revelations from their Parents Pastors or the Church in her Councils yet resolve this divine faith no otherwise as to the ultimate ground and reason of their believing than the Apostles themselves did who received these Revevelations immediately from Christ and God himself namely into the veracity of God delivering such particular Articles of their Faith 3ly Again agreed §. 124. n. 2. That this Divine Faith is wrought no otherwise in the soul than by the operation of God's Spirit â See S. Thom. 22. q. 6. De causâ fides many times begetting so firm an adherence to the things believed not only that what is Divine Revelation cannot deceive but that such particular points are Divine Revelations as exceeds that adherence we have to any humane Science whatsoever wherein there is often a possibility of deceit though not as to the thing yet as to us i.e. that we may think we know what and when we do not For this see the Arch-Bp â p. 72. Faith he means the habit or act of a saving faith is the gift of God alone and an infused habit in respect whereof the soul is meerly recipient And therefore the sole infufer the Holy Ghost must not be excluded from that work which none can do but he Which virtue of faith of whatever Article though it receive a kind of preparation or occasion of beginning from the testimony of the Church as it proposeth and induceth to the faith yet iâ ends in God's revealing within and teaching within that which the Church preached without And p. 75. Man do what he can is still apt to search and seek for a reason why he will believe though after he once believes his faith grows stronger than either his reason or his knowledge and great reason for this because it goes higher and so upon a safer Principle than either of the other reason or knowledge can in this life quoting in the margin S. Thom. â p. 1. q. 1. a. 5. Quia sâientiae certitudinem habent ex naturali lumine rationis humanae quae potest errare Theologia antem quae dâcet objectum
notitiam fidei sicut fidem ipsam certitudinem habet ex lumine divinae scientiae quae decipi non potest And Biel â In 3. sent 23 d. q. 2. A. 1. Hoc autem ita intelligendum est ut scientia certior sit certitudine evidentiae Fides verò certior firmitate adhaesionis Majus lumen in scientiâ majus robur in fide Et hoc quia in fide ad fidem Actus imperatus voluntatis concurrit Credere enim est actus intellectus vero assentientis productus ex voluntatis imperio Again p. 86. Faith saith he is an evidence as well as knowledge and the belief is firmer than any knowledge can be because it rests upon divine authority which cannot deceive whereas knowledge or at least he that thinks he knows is not ever certain in deductions from Principles And if there be any that should deny such a Divine or infused faith wrought in Christians by God's Spirit besides and beyond the evidence which a moral certainty rationally affords let them declare how a Christians faith is necessarily a Grace of the Holy Spirit where there is no effect in it that is ascribed to the Spirit but all that they attribute to it is necessarily consequent to another humane and rational evidence and no other ground of their faith of the Divine truths alledged by them than of the being of a Julius Caesar viz. a credible and morally-certain Tradition § 125 4ly Therefore concerning any certainty or assurance that Christians are necessarily to have of this their faith that it is true and infallible which certitude all true believers have not alike â Mat. 14.31 S. Thom. 22. q. 5 a. 4. Here also I think all are agreed That such a certainty one may have from the inward light and operation of God's Holy Spirit though he should have neither any internal scientifical demonstration thereof which if he hath it is not faith nor extrinsecal infallible motive testimony or proponent thereof whatever but though only he hath that which is in it self truly a Divine Revelation for the object thereof § 126 5ly Since the Church may be considered either * as a Society already manifested by divine Testimony and Revelation whether this written the Scriptures or unwritten Apostolical Tradition to be by the holy Ghost for ever assisted and guided in all necessary truths Or before any such divine Testimony known * as a multitude of men famous in wisdom innocency of life sufferings c. things prudentially moving us to credit all their Traditions Both Churches here agree That humane Testimony or Church-Tradition taken in the later sence in its making known to us what are these Divine Revelations or this Word of God is only introductive to this divine faith which relies on and adheres to the Revelations hemselves as its formal object Scripture is the ground of our faith Tradition the Key that lets us in saith Arch-Bp Lawd â p. 86. Divine Revelation written or unwritten is the formal Object or ultimate divine motive into which we resolve our faith and the Churches Tradition testifying or manifesting to us these matters revealed is a condition and prerequisite or introductive for the application of our faith unto those Divine Revelations on which we exercise it say the Catholicks § 127 6ly Catholicks further affirm That as the Church is considered in the former of the two acceptions formentioned the infallible authority and testimony thereof is not only an introductive into but one of the Articles of this divine faith as being grounded on Divine Revelation and that so many as believe the Church's infallibility in this sence may safely resolve their divine Faith of other Articles of their belief into its delivering them as such But then they hold That the Church's infallibility thus believed is not necessarily the ultimate Principle into which this divine Faith of other Articles is resolved but that Word of God written or unwritten by which this Church-infallibility is manifested to them And again That whatever this infallible authority of the Church be it is not necessary that every one for attaining a divine authority and saving faith be infallibly certain of this infallible church-Church-authority Or it is not necessary That for attaining a divine faith of the Articles of the Christian belief he have some extrinsecal motive or proponent whether it be of the Church or any other save the prime verity of which he is infallibly certain that it is infallible Which thing is copiously proved by many learned Catholicks a few of whose testimonies I have here inserted which the Reader may pass over if in this matter satisfied § 128 Concerning this thus Cardinal Lugo a Spanish Jesuit speaking of divine faith â Tom. de virtute fideidisp 1. §. 12. p. 247. Probatur facilè quia hoc ipsum Ecclesiam habere authoritatem infallibilem ex assistentia Spiritus sancti creditur fidâ divinâ quae docet in Ecclesiâ esse hujusmodi authoritatem ergo ante ipsius fidei assensum non potest requiri cognitio hujus infallibilis authoritatis Et experientia docet non omnes pueros vel adultos qui de novo ad fidem accedunt concipere muchless infallibiliter scire in Ecclesiâ hanc infallibilem authoritatem assistentiam Spiritus sancti antequam ullum alium articulum credant Credunt enim Articulos in ordine quo proponuntur Hunc autem Articulum authoritatis Ecclesiasticae contingit credi postquam alios plures crediderunt Solum ergo potest ad summum praerequiri cognoscere res fidei proponi ab Ecclesia concipiendo in Ecclesiâ secundum se authoritatem maximam humanam quae reperitur in universâ fidelium congregatione n. 252. In lege naturae plures credebant ex solâ doctrinâ parentum fine aliâ Ecclesiae propositione Deinde in lege scriptô plures crediderunt Moysi aliis Prophetis antequam eorum Prophetiae ab Ecclesia reciperentur I add or before they saw their miracles or the fulfilling of their Prophecies § 129 Thus Estius â In. 3. sent 23. d. 13. §. speaking also of this divine and salvifical faith Fidei impertinens est quo medio Deus utatur ad conferendum homini donum fidei i. e. divinae quamvis enim nunc ordinarium medium sit Ecclesiae testificatio doctrina constat tamen aliis viis seu mediis fidem collatam fuisse aliquando adhuc conferri c. Nam antiqui multi ut Abraham Melchizedech Job ex speciali revelatione Apostoli ex Christi miraculis sermone yet these having no other formal or ultimate motive of their faith than we have rursus ex Apostolorum praedicatione miraculis I add and some without and before seeing their miracles and others by a credible relation only not sight of their miracles yet all these mens faith of the same nature and efficiency alii fidem conceperunt alii denique aliis modis crediderant cùm nondùm de
Tradition namely that both of Christians and Mahometans than this that the Bible is God's Word and yet this later carries with it a sufficient evidence and Protestants themselves â See Disc 2. §. 40. n. 2. do both allow and practise several Traditions as Apostolical which yet have not the same fulness of Tradition as the Scriptures nor indeed more than several of those points have whereof yet they deny a sufficient Tradition 2. Again the Tradition of a smaller number of persons if eminent in sanctity and miracles and other forenamed â §. 121. motives of credit may be as or more credible than that of a greater number not so qualified Of several other Traditions then what or how many in particular carry a sufficient fulness and evidence in them though all do not the same to beget a rational belief this after the Church's authority once established by Scripture and Tradition private men may safely learn from the same Church § 140 But 8ly This certainty of Tradition allowed by Protestants for Scripture's being God's Word and whatever is contained in it infallible seeming unsufficient to assure to Christians their faith in several Articles thereof because wherever the sence of these Scriptures is ambiguous it will still be uncertain whether such Articles of our faith be grounded on the true sence which only is God's Word or on the mistaken sence which is not so Next therefore Catholicks proceed farther yet And both from the same Scriptures thus established and from other constant Tradition descending from the Apostles for which see the proofs given before Disc 1. § 7. Disc 2. § 17. Disc 3. § 7. 87. c. do also gather and firmly believe an infallibility in the Church or its Governours for all necessaries from a promised perpetual assistance of the holy Ghost And this Article of the infallibility of the Church thus established becomes to them a new ground of their faith from which they do most firmly believe and adhere to all the rest of those Articles of their faith wherein the Divine Revelation either of Scriptures or Tradition is not so perspicuous and clear to them as it is in this other of the Churches infallibility And from this infallibility of the Church believed all the definitions of the same Church that are made in points where the true-sence of Scriptures is in controversie and that are delivered by her as infallible and Divine Revelations are straight believed as such and among others these points also when the Church defines them in any doubtful case what belongs to the Canon of Scriptures or what are Traditions Apostolical § 141 Thus if I first receive and believe the Church-infallibility from a clear Apostolical Tradition afterward from this Church-infallibility defining it I may become straight assured of the Canon of Scripture Or 2ly If I receive and believe some part of the Canon of Scripture from clear Apostolical Tradition and out of this received Canon become assured of Church-infallibility afterward from this infallibility defining it I may certainly come to know other parts of the same Canon that are more questioned Again when I have already learned the Church-infallibility from the Scriptures afterward I may become from its definitions setled in the belief of all those Articles of faith wherein the expressions of the same Scriptures though believed by me before the Churches infallibility yet being ambiguous in their sence which sence properly and not the words is the Divine Revelation can beget no certain and firm faith in me until they are expounded by the Church infallibly relating from God's Spirit assisting it the traditive sence of them to me So that though I believe the infallibility of Scripture's as well as the Church yet in so many points wherein the meaning of the Scriptures is not clear to me I receive the firmness of my faith in them not from the infallibility of the Scriptures expression of that which is God's Word but of the Church expounding them If then the Scripture or Tradition-Apostolick be clearer for this of Church-infallibility than for some other points of faith that person must necessarily be conceded to have a firmer ground of his faith for so many points who believes the Church infallible than another who believes only Scripture so and such person also is preserved in a right faith in these points when the other not only may err in his Faith but become heretical in his error by opposing the definition of the Church So had the Arrians and Nestorians believed the Church infallible this Article of their faith firm and stedfast had preserved them from Heresie in some others § 142 Here then appears a great firmness and stability of the Catholicks Faith by reason of this Church-infallibility for many points wherein the Protestants faith fluctuates and varies For whilst the Protestant only extends and makes use of the certitude of the Church Tradition as to one of these points the delivery of the Scriptures and acknowledgeth no further certitude of the same Church-Tradition written in the Scriptures or unwritten for the other point the infallibility of the Church divinely assisted in the exposition of the same Scriptures and in the discerning of true Traditions And again while the sence of these Scriptures in many weighty points as experience shews hath been and is controverted the Protestant here for so many of these points as are upon such misinterpretation of Scripture defined by the Church in the definition of which Church assisted as he believes by the holy Ghost the Catholick remains secure hath no rational Anchor nor ground of confidence in his faith but that which rests upon the certainty of his own judgment concerning the sence of God's Word and truth of Tradition and that judgment of his too for several points of his faith going against the judgment and exposition of the major part of the present Church and against his Superiors Where the last refuge Protestants betake themselves to ordinarily is this that they say In all things necessary the sence of Scripture is not ambiguous but clear enough to the unlearned and that in points not necessary there is no necessity of a right faith or of any decision of controversies and so no need of an infallible Church or any unerring Guide save Scripture which defence hath been examined in Disc 2. § 38. c. § 143 The sum of what hath been said here is this 1st I take it as a principle agreed on That a divine is such a faith as quatenus divine ultimately resolves it self into Divine Revelation § 144 2ly There must be some particular ultimate Divine Revelation assigned by every Christian which may be not to all the same but to some one to some another beyond which he can resolve his divine faith no further and for proving or confirming which Revelation he can produce no other divine Revelation but there must end unless a process be made in infinitum or a running
But here seems no necessity of pretending any other infallibility in these motives than Catholick writers have formerly maintained and the adversary also allows on which an acquired or humane faith securely resteth these motives carrying such an evidence with them as no other Religion differing from the Christian nor in Christianity any Sect divided from the Catholick Communion can upon any rational account equall 2ly That the infallibility of the Church grounded on divine Revelation and believed by a divine faith is a main ground and pillar of the Catholicks faith for any other Articles thereof that are established by the same Churches definitions where the Scriptures or Tradition Apostolick are to him but I say not the Church doubtful Of which ground and assurance of such points believed by Catholicks from the Church's infallible authority the Protestants faith is destitute 3ly That the faith of all such Articles grounded thus on the Church's infallible authority is by this grounded also on divine Revelation Where note That resolving faith into the Church's infallibility I mean as the Church is declared thus infallible in necessaries by God's Word or divine Revelation whether written the Scriptures or unwritten Tradition Apostolical or into Apostolical Tradition or into Scripture is in general all one and the same resolution i. e. into divine Revelation and ultimately is only believing a thing because God saith it saith it in the Scriptures or also out of them by his Apostles or by the Church succeeding the Apostles by it I say as declared by God's Word to be also infallibly assisted truly to relate and expound what the Apostles or Scripture have formerly said where still the resolution of faith is into the same infallible Word of God delivered by these and not into any proper authority or infallibility of the deliverer and when we say we resolve our faith into the infallibility of the present Church or of the Apostles we mean into Gods infallible Word delivered mediately by the one or immediately by the other And whilst to one that asketh me why I believe the Scriptures I answer because those who wrote them were assisted by God's Spirit to deliver to men those divine Revelations And again to one that asketh me why I believe the Church I answer because the Church is for ever assisted by the same Spirit of God faithfully to relate and expound these former divine Revelations delivered by those who wrote the Scriptures in all necessary matter of faith Here it is clear that if one of these resolutions be into divine Revelation imparted and communicated to man by God's Spirit so must the other though the manner of conveying them to us by the assistance of God's Spirit is different as is explained before § 109. And had the New Testament Scriptures not been writ as they might have been not written without nullifying the being of Christian Religion then all the resolution of the Articles of our faith would have been only into the unwritten testimony of the Apostles and from them of the Church following them to which Church for ever though without any testimony of Scripture the same promises must be supposed to have been made for the writing of these Scriptures surely was no cause of these promises And next these promises might also have been made known to Christians by Tradition Apostolical related only by the Church and consequently the same credence must have been given to this Tradition Apostolical related by the Church concerning such promises made to it as is now given to the Scriptures testifying it 4ly Yet that this Church-infallibility or that Divine Revelation which establisheth it is not necessarily the first or the ultimate divine Revelation into which every Catholick's faith concerning any particular point of his belief is necessarily resolved for the divine faith of several persons concerning particular points may have a various resolution as they come by divers wayes or from divers principles to believe it and one Article of faith may be savingly believed without the present knowledge or belief of another whereon it hath dependance as one may believe with a divine faith either the Scripture's or the Church's infallibility from Apostolical Tradition one before the other as they happen to be first proposed to them of which see what is said before § 128.145 and by the certainty of his Faith grounded thereon attain eternal salvation And blessed be his Divine Majesty for so firmly establishing Christianity one these two sure Bases the Scriptures and the Church For both are Pillars of Truth â 1 Tim. 3.15 and both alwayes bear witness as to it so also to one another And what thou hast thus joyned O Lord let no man be able to separate nor the Gates of Hell ever so far prevail against them as that any should prosper in their indeavours to build the Authority of the one out of the ruines of the other Amen § Thus much be said concerning the necessary Resolution of a Catholick's Faith The Conclusion and in satisfaction to those other objections that are urged against a living Ecclesiastical infallible guide in all necessaries maintained in the former Discourses and affirmed also easily discernable from all other Pretenders After all which in the last place the Protestant Reader is humbly desired soberly to consider with himself whether if indeed there be such a Catholick unfailing Guide as is here pretended and that Church also whose conduct he hath renounced be It whom our Lord hath left amidst the distractions of so many Sects and Opinions to bring men by a sure way to Heaven whether I say notwithstanding all those reasons and arguments that have been here and are elsewhere by Catholicks frequently urged in demonstration thereof yet his ignorance thereof still remains so innocent and invincible that he dares rely on this Plea at the appearance of our Lord for his living and dying irreconciled unto Her because no sufficient evidence hath been left him to discern Her And next to consider whether if indeed she be what here she is pretended there can be any secular interest so valuable as any way to recompence the loss he sustains in his present separation from this Church by foregoing all that means of salvation and growth in grace and advantages of an holy life which he might with great spiritual content enjoy in her happy bosom Of which advantages because they are by few of those departed from this Church so well weighed as they ought for a conclusion of the whole I beg leave not to stay only in universals but to represent some particulars to the begetting in Him by the aid of the Divine Grace an holy emulation and longing for the re-fruition of them and a greater resentment of his present impediments and defects § 155 Let him then in the name and fear of God consider the great benefit as to the working of his salvation which he might happily enjoy in this Church by these particulars following * By
at the comming of Luther § 36. 7. They affirm That though the Church Catholick cannot yet General Councils such as are not universally accepted by the Church diffusive may err in absolute necessaries to Salvation and that the Councils also universally accepted may err in non-fundamentals or non-necessaries § 34. 8. Yet that they allow all such Councils as are generally accepted by the Church diffusive to be either lawfully General or equivalent thereto and also to be infallible in necessaries § 35. Where That necessaries in their sence restrained only to a very few points of the Faith and universal acceptation extended to all sects of Christians do free them from any obligation to all or most Councils formerly held in the Church § 36. 9. And that they grant an obedience due to the Definitions and Decrees of such Councels from all inferior persons or Churches § 38. 10. But this obedience not necessarily that of assent to their decrees unless such decrees be in and known to be in necessaries but only of silence and non-publick contradiction § 39. Where Concerning the quality of the obedience that is yeilded by the Church of England to the decrees of the first General Councils § 40. 11. Nor this silence or non-contradiction generally due to all the decrees of such Councils but only to such decrees wherein the error of the Council is not manifest or intolerable § 43. Nor this breach of silence or contradiction of such decrees allowed only so far as to make complaint to Superiors who not allowing their complaint they are to acquiesce but allowed so far as that they may proceed upon the Superiors by them-conceived neglect of a redress to a reformation § 44. 12. And the Judgment when such errors are manifest and intolerable and to be reformed left to every particular person or Church for themselves § 47. Chap. 5. 13. Accordingly they declare and confine Heresie to be an error obstinately maintained not against some Church-Definition but some fundamental Article of the Faith without allowing any certain Judge what or how many Articles are fundamental and so what is Heresie § 51. 14. Concerning Schism 1st In respect of inferiors they declare it to be not any separation whatever but a separation causless § 55. or also as some more straiten it a separation in essentials § 57. from the Communion of other Churches or of the Church Catholick here again without leaving us any certain Judge what points are essentials or when the separation causless and consequently when Schism unless perhaps the separatist be this Judge 2. Again In respect of Superiors they enlarge Schism and declare them also guilty of it so often as by requiring unjust conditions of their Communion from Inferiors they give the cause of separation whereby the chief and governing Body of the Clergy of the whole Catholick Church at Luthers appearance seems by them charged with Schism and that from the Catholick Church § 61. Whether the Ecclesiastical Superiors when departing from no other their Superiors can become in respect of their subjects guilty of Schism § 63. n. 1. Chap. 6. A Reflection on the former different Theses of these two parties concerning church-Church-authority and the obedience due thereto § 64. And A Review of the two present opposite Churches which of them most resembles the ancient Catholick Church § 67. The face * of the ancient Catholick Church Ib. * Of the present Roman Church § 72. * Of the present Protestant Churches § 76. An Enquiry Chap. 7. Whether the Church of England doth not require obedience of Assent or Belief to her Articles of Religion Several Canons in her Synonds seeming to require it § 83. n. 1 The complaint of the Presbyterians conc it § 83. n. 4. The Doctrin of her Divines conc it § 84. n. 1. Where Conc. the just importance of Negative Articles § 84. n. 1. and 85. n. 2. And Conc. conditional assent § 84. n. 4. and 85. n. 10. That to some of the 39 Articles assent is due and ought to be required by the Church of England from her subjects § 85. n. 1. That the Roman Church doth not require assent to all the Canons of her Councils as to points Fundamental i. e. of any of which a Christian nescient cannot be saved § 85. n. 4. That the requiring of obedience either of Assent or Non-contradiction by the Church of England to all the 39 Articles seems contrary to the laws of the Church and to the Protestant Principles § 85. n. 11. Chap. 8. Solutions of several Protestant Questions concerning the Supreme Ecclesiastical Guide or Judge of Controversies § 86. 1. Q. From what we can be assured That Councils are infallible since neither the Texts of Scripture the sence whereof is disputed nor the decree of any Council whose erring is the thing questioned can give such assurance Ib. 2. Q. Whence General Councils have their infallibility such promise if made being made only to the Church diffusive and not delegable by this Church to others or if so no such delegation from the universal Church appearing before hand to have been made to all or any General Council § 91. 3. Q. How the infallibility of General Councils is necessary or serviceable to the Church without which Councils the Church subsisted for several ages most Orthodox § 98. 4. Q. How lawful General Councils which experience hath shewed to have contradicted one another can be all infallible § 100. 5. Q. Lawfull General Councils being supposed to be liable to error in some things How Christians can be assured concerning any particular point that these Councils do not err § 101. 6. Q. Whilst such Councils are supposed infallible How if they should not be so can any error of theirs be rectified § 102. 7. Q. Whether such Councils only when confirmed by the Pope or also unconfirmed by him be infallible § 104. 8. Q. How the Popes confirmation can any way concur to such Council's non-erring since if It erred it doth so still though he approve it if orthodox it is so still he not approving it § 105. 9. Q. In which the Pope or the Council this infallibility lies if in one of them the other needless If in both then either of them sufficient such qualities being where they are indivisible and without integral parts § 106. Chap. 9. 10. Q. If general Councils infallible whether they are so in their conclusions only which will infer Enthusiasm or new Revelation or also in their premises and proofs upon which assent will be due also to all their arguments § 107. 11. Q. Why being infallible in their Conclusions or Definitions They do not end all Controversies but leave so many unresolved § 108. 12. Q. How such infallibility of theirs differs from that of the Apostles and that of their decrees from that of Scripture § 109. 13. Q. How many persons or guides all fallible can make one infallible § 112. 14. Q. Supposing all lawful General Councils
9. and 20. affirm indeed the Church Catholick according to the former Proposicion to be always unerrable in Fundamentals or Necessaries But then by Church Catholick they mean such a Church as neither is nor can be any Guide to us carefully distinguishing between the Church Catholick and her General Councils and holding that even in Fundamentals all her Councils whatever except such as are in their way universally accepted â See below § 36 38 Disc 3 §. 36. may err thought she cannot To this purpose See Mr. Chillingw cap. 3. § 39. discoursing on this manner I must tell you you are too bold in taking that which no man grants you that the Church Catholick is an infallible Director in Fundamentals § 4 For if she were so then must we not only learn Fundamentals of her but also learn of her what is Fundamental and take all for Fundamental which she delivers to be such In the performance whereof if I knew any one Church to be infallible I would quickly be of that Church But good Sir you must needs do us this favour to be so acute as to distinguish between being infallible in Fundamentals and being an infallible Guide in Fundamentals That she shall be always a Church infallible in Fundamentals we easily grant for it comes to no more but this that there shall be always a Church But that there shall be always such a Church which is an infallible Guide in Fundamentals this we deny For this cannot be without setling a known infallibility in some one known Society of Christians as the Greek or the Roman or some other Church by adhering to which Guide men might be guided to believe aright in all Fundamentals Much what the same he saith cap. 2. § 139. You must know there is a wide difference between being infallible in fundamentals and being an infallible Guide even in fundamentals Dr. Potter saith That the Church is the former That is there shall be some men in the world whilst the world lasts which err not in fundamentals for otherwise there would be no Church But we utterly deny the Church to be the later for to say so were to oblige our selves to find some certain Society of men of whom we may be certain that they neither do nor can err in Fundamentals nor in declaring what is Fundamental what is not Fundamental and consequently to make any Church an infallible Guide in Fundamentals would be to make it infallible in all things which she proposeth and requires to be believed And cap. 5. § 60. You suppose untruly that there is any that visible Church I mean any visible Church of one Denomination which cannot err in Points Fundamental § 5 VVhere you may observe that Mr. Chillingworthtaketh the Church-Catholick that is infallible only for some certain persons in some place or other professing Christianity who whilst the world lasts de facto do not err in Fundamentals and that as he affirms no Church of one Denomination to be infallible in Fundamentals so he holds neither any Council nor any visible Body of Ecclesiastical Magistrates whatsoever or how far soever extended that proposeth to Christians matters of Religion to be in fallible in Fundamentals as you may see quite through the third chap. of his Book and as is manifest also from his reasons against the one which are of like force against the other Therefore though he frequently names Church of one Denomination and not Councils yet you shall find that to this Church of one Denomination errable he opposeth not Councils un-erring but only some men in the world whiles the world lasts de facto not erring and to these it is and not to Councils or any Ecclesiastical Governors that he applieth our Saviours promise Yet what hinders but that the Church-Catholick in some times as it stands contradistinct to Heretical and Schismatical Churches may be in his sense a Church of one Denomination nay any Church that is so united as to give Laws and to have all its members involved in one external Communion though it be an aggregate of many particular Churches and those in several Nations truly is so and the Church-Catholick always is but One as we confess it in our Creed But one Body it is and therefore not uncapable of one name or denomination and hence all the Western Churches in the times of Luther having only one external Communion may be said to be a Church of one Denomination and so were for a long time both the Eastern and Western This Caution I thought meet to give you that his seeming limitation of one Denomination may not deceive you § 6 After him thus also Dr. Hammond in defence of the Lord Falkland's Discourse against the Exceptions â c. 1. §. 5 6. p. 23. I shall saith he thus far consent with you First That the universal Church is in Fundamentals infallible But then this Infallibility must signifie no more or is to be no farther extended than that Christ doth and will so defend his Church that there shall be for ever till the end of the world a Church Christian on the earth i. e. that the whole Church shall not at once make an universal defection err from the foundation or do any thing by which there shall cease to be a Church on the earth But then 2ly I say that this very universal Church though it be in this sence infallible in Fundamentals is not yet a Rule or Canon or Guide or Judge infallible even in Fundamentals visible it is infallible it is but it is not a visible Judge or Rule infallible Thus Dr. Hammond Here you see these Authors make a distinction between the Church Catholick and the Body of her Governors or her General Council giving Laws and in allowing Infallibility in Necessaries to the Church Catholick remove it from the General Council because they think it not safe to allow the Church Catholick unerrable as a Guide § 7 But this their denying the Church Catholick to be unerrable as she is a Guide Reply seems utterly contrary both to our Saviour's Promises made to her in the Scriptures and also to the Concessions of other Modern Learned Protestants which see below § 25 c. 32 c. First As concerning our Saviour's Promises from which is collected the Church's Indefectibility all Where That the divine Promises of Indefectibility or not erring in necessaries belong to the Church Catholick as a Guide or to the Guides of the Church Catholick or most of them are expresly made to the Guides of the Church and therefore to the Church as a Guide that so these might be fet for ever to all Nations as a City on a Hill and as a Candle on a Candlestick â Mat. 5.14 15. * See Mat. 28.19 20. Upon our Saviour's sending his Successors abroad to teach the Nations his promising to be with them i. e. with the Teachers of these Nations to the end of the world * See John
for ever must be so infallible the Church-Catholick being ever so and never consisting of People only without Pastors It is necessarily devolved also upon the much major and more-dignified part of this united Body of the Clergy to be so Because else the Catholick Church would not be One in its Constitution but a Body divided in it self and so which could not stand if two several Parties in such Council without any just subordination to one another might both pretend themselves to be the unerring Guide 6ly For these Church-Guides being affirmed unerrable in Necessaries Catholicks here do understand Necessaries § 9 not in so strict a sence as to be restrained and limited only to those few points of Faith that are so indispensably required to be of all explicitly believed as that salvation is not possibly consistible with the disbelief or ignorance of any of them But affirm they ought to be understood in a sence more enlarged comprehending at least all such points as are very requisite and beneficial to salvation either in respect of Christian Faith or Manners either for the direction of particulars or Government of the whole Society of Christians Of which see what is spoken more largely in the 2d Disc § 9. § 10 7ly Concerning the particular Manner or Measure of these Church-Governors when assembled in a lawful General Council their being affirmed unerrable or infallible 1st As Catholicks do not hereby understand them absolutely unerrable in any matter whatever which they may attempt to determine but only in such matters as appear to them of necessary Faith taken in the sence before-mentioned â §. 9. Disc 2. §. 9. So neither do they hold touching these necessary points * any inherent habitual infallibility residing either in the whole Council or some Members thereof whereby they perceive and know themselves infallibly inspired as to such points after the same manner as the Apostles or Prophets did but only * an actual non-erring in those things which they define * from the promised Divine Assistance and super-intendent Providence constantly directing their Consultations into the Truth by what several ways or means it matters not to know or also * from the clear Evidence of former Revelation and Tradition of the point defined from which Evidence Protestants also grant that those may be certain for some divine Truths who are not infallible in all 2ly Catholicks affirm These Guides in all ages since that of the Apostles equally infallible and that the present Church doth not or way not pretend to any infallibility or exercise any authority consequent thereof which the ancient Catholick Church did not claim and also practise in the four first or other General Councils But yet as this ancient Church also required Assent under Anathema to its Definitions and inserted some of them into the Creeds and some of these also points of great difficulty and subtle discussion that so may the present or the future Church do the like § 11 8ly Catholicks affirm That of the several Councils that have been assembled in former ages to know which or how many of them have been lawfully general or in their obligation equivalent thereto any Christian without going about to satisfie himself in all those curious Questions moved by Protestants several of which are considered below § 86. c. may securely relie on the acceptation and acknowledgement or non-opposition of them and their Decrees * by the Church-Catholick of that age wherein they were held and of the ages following i. e. by the Teachers and Writers therein unanimously maintaining or not gainsaying the Doctrines of such Councils and by the Church's practice conforming to their Injunctions Or where some persons or Churches dissent from the rest * by the Major part of these Churches accepting them when these are united also with St. Peter 's Successor the always Prime Patriarch and Supreme Bishop of the Christian world the Bishop of Rome As for Example Catholicks hold that a Christian may securely embrace and obey the Decrees of those Councils as Generall or in their obligation equivalent thereto the Decrees whereof were accepted by the whole Church-Catholick tacitly at least in their Liturgies Writings Practices being conformable thereto or not dissenting therefrom at the Appearance of Luther and are accepted still both by the much major part of the Christian world and also ratified by the Supreme Pastor of the Church-Catholick § 12 The Reason of this 1 Because if a Christian may not securely rely on such an Acceptation a few persons or Churches resisting or standing out perhaps those who are condemned also of Heresie and Schism by such Councils This will void the obligation of all Councils whatever And upon the same termes the Arrian Bishops and their Churches that dissented will void the Obligation of the first General Council of Nice and those dissenting Persons and Churches of the Nestorians and Eutychians or Dioscorites some of which continue in the Eastern or Southern parts of the world unto this day will void that of the third and fourth General Councils of Ephesus and Chalcedon See more of this Disc 2. § 25. c. And 2 Because considering the nature of a multitude such thing can hardly be but that some will dissent from the rest and therefore it seems as necessary to proceed according to the same Rule in the Church-Catholick's accepting the Council's Decrees as in the Council's making them viz. that the Vote of the much major part conclude the whole to render the actions of such great Bodies valid § 13 9ly Concerning the Acceptation of Councils by the whole or major part of the Church-Catholick this seems reasonable That though the representatives of some considerable part of the Church-Catholick should be wanting in some of these Councils especially when they are assembled for deciding some Controversies arising only in that of Christianity where the Council sits yet the certain concurrence of that absent part of the Church-Catholick in their doctrines with the decrees of such Councils should pass for a sufficient acceptation of them and such absence no way prejudice the obligation of such Decrees For it may well be presumed the members of such Churches if present would have voted in the Council what they hold out of it hold before it contradict not after it § 14 10ly Catholicks do hold all particular persons and Churches taken divisim as being only a part of and subordinatâââ to the whole â See Disc 2. §. 23. as also all particular Bishops are only single members of the whole Body of them assembled in a Council to stand obliged in submission of their judgement and in obedience of assent to the Definitions and Decrees of the whole in these Supremests Courts thereof wherein it can give its judgement viz. it s lawful General Councils when these accepted also by the Church-Governors absent in the manner forementioned § 15 The Reason Because these Supreme Courts are secured for ever by our Lords
to be true and we be convinced of it in some other sort than by the bare determination of the Council only But it sufficeth that we be ready expresly to believe it if it shall be made to appear unto us See Dr. Hammond of Heresie p. 96. ' It is hence manifest also what is the ground of that reverence that is by all sober Christians deemed due and paid to the first four General Councils Because 1st They set down and convinced the Truth of their Doctrine out of the Scripture 2ly Because they were so near the Apostles times when the sence of the Apostles might more easily be fetched from those Men and Churches to whom they had committed it Thus he though besides that the first of these Councils was almost at 300. years distance the reason of obedience to Church Governors given by Doctor Hammond elsewhere â Of Fundamentals p. 903. viz. ' Because Christ speaks to us in those Governors as his immediate successors in the Prophetick Pastoral Episcopal office infers that the Churches authority in all ages is equally valid and so voids this reason He goes on 3dly Because the great Fundamental Doctrines of Christianity were the matter of their definitions yet he saith see Disc 1. § 6. that General Councils are no infallible Guide in Fundamentals and â Of Heresy p. 115. that it is the matter of the Decrees and the Apostolicalness of them and the force of the testification whereby they are approved and acknowledged to be such which gives the authority to the Council and nothing else is sufficient where that is not to be found See Mr. Chillingw p. 118. Dr. Potter §. 41. n. 2. together with the Article of the Church of England attributeth to the Church nay to particular Churches and I subscribe to his opinion an authority of determining Controversies of faith according to plain and evident Scripture and universal Tradition and infallibility whilst they proceed according to this Rule And p. 200. The Fathers of the Church saith he in after-times i. e. after the Apostles might have just cause to declare their judgment touching the sence of some General Article of the Creed but to oblige others to receive their Declarations under pain of damnation what warrant they had I know not He that can shew either that the Church of all Ages was to have this authority or that it continued in the Church for some Ages and then expired He that can shew either of these things let him for my part I cannot Yet I willingly confess the judgement of a Council though not infallible is yet so far directive and obliging that without apparent reason to the contrary it may be sin to reject it at least not to afford it an outward submission for publick peace sake See Mr. Whitby p. 92. We do appeal to the four first General Councils not because we believe them infallible but because we conceive them to agree with Scripture which is infallible so that we make them secondary not primary Guides we resolve not our belief of their decrees into their authority but into their agreement with Scripture we do not say we must believe this or that because any one of the first four General Councils hath defined it but because what the Council hath defined is evident in Scripture therefore do we believe it And if we should finde that in any Article they dissented from Scripture we should in that as much oppose them as we do you and p. 451. I answer with Dr Taylor that either these Councils are tyed to the Rule of Gods Word or not if the first then are they to be examined by it and to be followed no further than they adhere to this vnerring rule examined He means by those persons whom yet these Councils are to teach the sence of Scripture and p. 15. We generally acknowledge that no authority on earth obligeth to internal Assent This the firm ground i. e. his own judgement what Conciliary Decrees agree or disagree with Scripture that this young man builds on for the confuting of Mr. Cressies book See Mr. Stillingfleet p. 58. 59 133 154 252. and 375.517 compared There he saith on one side p. 375. That the Church of England looks on it as her duty to keep to the Decrees of the four General Councils And We profess saith he to be guided by the sence of Scripture as interpreted by the unanimous consent of the Fathers and the four first General Councils And p. 56. he saith That the Church of England admits not any thing to be delivered as the sence of Scripture which is contrary to the consent of the Catholick Church in the four first ages Here he seems to acknowledge a submission of Protestants to the consent of the Catholick Church in the four first ages and to the four first General Councils as their Guide for what is the sence of Scripture which seems to me no way to consist with a profession of submitting to the same Church or her Councils only when or as far as they agree in their Decrees with the sence of Scripture which last implies that I learn the sence of Scripture not from them but another and assent to them where they conform to that judgement of which I learn it Ibid He hath these two Propositions 2 That it is a sufficient prescription against any thing that can be alledged out of Scripture that it ought not to be looked on as the true meaning of the Scripture if it appears contrary to the sence of the Catholick Church from the beginning And this 2 That such Doctrines may well be judged destructive to the Rule of Faith which were so unanimously condemned by the Catholick Church within that time Where he allows not Christians to try and so assent to or dissent from the Decrees of Councils by what appears to them the sence of Scripture but refers them to learn the sence of Scripture from the Decrees of these first Councils But yet on the other side he contends how consistently I leave to the Readers judgement That the sence of the Catholick Church is not pretended to be any infallible Rule of interpreting Scripture in all things which concern the Rule of Faith And p. 17. concerning the necessity of believing the Articles of the Athanasian Creed he saith It is very unreasonable to imagine that the Chcurch of England doth own that necessity purely on the account of the Church's Definition of those things therein which are not Fundamental it being Directly contrary to her sence in her 19th and 20th Articles And that hence the supposed necessity of the belief of the Articles of this Creed must acccording to the sence of the Church of England be resolved either into the necessity of the matters or into that necessity which supposeth clear convictions that the things therein contained are of Divine Revelation And p. 133. He describes the Catholick Church a society of such persons who all
time and 3 persons Yet 1 doth he so expound this universal Testimony â See ib. n. 2.8.10 as to signifie only the consent of the most in most places in all or most times For else saith he â §. 5. n. 2. there would be no Hereticks at any time in the World Viz. If those only should be held such necessary Articles of our saith which all none excepted in all times do hold And again 2 he makes use of the Churches Councils for convincing Heresies against this faith Viz. of the four 1st General Councils saying That all the parts of this faith are compleatly comprehended in the Scriptures as explained by the Writers of the three first ages and definitions of the âour first Councils so that in sum he who imbraceth all the Traditional Doctrines proposed by them embraceth all the necessary faith thus universally delivered which cannot come to the fifth age c. but through the fourth and third and so can be no Heretick See 7. § 6 7 8. n. His words there n. 7. are Of the Scriptures of the Creed and of those four Councils as the Repositories of all true Apostolical Tradition I suppose it very regular to affirm that the intire Body of the Catholick Faith is to be established and all Heresies convinced or else that there is no just reason that any Doctrine should be condemned as such And see what is cited out of him concerning these Councils before § 19. and of Heresie § 14. n. 10. But here since he admits Councils for convincing Heresie why rests he in the four first and why admits he not all Councils in whatever age that are of equal authority for the same discovery since many new errors against tradicive Faith may arise after the four first and the Church's later Councils accordingly may testifie and declare the same Faith as occasions are administred against them If it be said that what is traditive in any latter age wherein some later Council is held was so in the third or fourth and so all Heresie is sufficiently convinced by those ages then so were the Definitions of the four first Councils traditive in the first second or third age And therefore what need hath Dr. Hammond to add for conviction of Heresie these four first Councils which were held after the three first Centuries The sum is For convincing Heresie either the testification of all lawful General Councils is authentical or not that of the four first But if the Doctor allow all lawful General Councils to be so as something seems said by him to this purpose Here 's § 14. n. 1.2 Catholicks are at accord with him herein concerning the Nature and Trial of Heresie and the dispute only remains whether any of those Councils that have heretofore defined or testified any such Point of Faith traditive which is opposed by Protestants be such a lawful General Council Concerning which see in 1 Disc § 36. n. 3. c. § 50. n. 2. § 57. c. Thus Dr. Hammond restraining conviction of all Heresie within the time of the first Councils But Bishop Branhall â In Reply to Bp. Chalced. c. 2. p. 102. seems to be yet more free I acknowledge saith he that a General Council may make that revealed Truth necessary to be believed by a Christian as a point of Faith which formerly was not necessary to be believed that is whensoever the Reasons and grounds produced by the Council or the authority of the Council which is and always ought to be very great with all sober discreet Christians do convince a man in his conscience of the truth of the Council's definition And in vindication of the Church of England p. 26. When inferiour Questions not Fundamental are once defined by a lawful General Council all Christians though they cannot assent in their judgements are obliged to passive obedience to possess their souls in Patience And they who shall oppose the authority and disturbe the peace of the Church deserve to be punished as Hereticks Here though the Bishop makes not the opposers of the Councills definition for the reason of opposing it Hereticks because he holds that no error but that which some way overthrowes a fundamental Truth can be Heretical and though in his holding that Councils may not prescribe what things are fundamental nor oblige any to assent to their judgment in what they do define further than their reasons convince them He as the rest leaves Hereticks undiscoverable yet he grants that all are to submit for non-contradiction to the determinations of L. G. Councils even in all inferiour points not fundamental and that the opposers deserve to be punished as Hereticks which if observed by Protestants would sufficiently keep the Churches peace and then concerning the past definitions of such Councils see what is argued with him in 1 Disc § 36. n. 3. c. This for Heresie § 55 12ly For Schism Neither do they enlarge it so far as Catholicks That any separation upon what cause soever from the external Communion of all particular former Churches or of our lawful Ecclesiastical Superiors or of the whole Church Catholick is schism but restrain it to a separation culpable or causless â Chillingw p. 271. holding that some separation from them may not be so § 56 But they leave us here again in uncertainty between these Superiors and Inferiors which of them shall judge when such separation is causeless when otherwise and so uncertain of Schism or also they affirm that the Inferiors are to judge when their Superiors require unjust things as conditions of their Communion and so when a separation from them is lawful or culpable Of which thus Mr. Stillingfleet â p. 292. Nothing can be more unreasonable than that the society imposing certain conditions of Communion should be judge whether those conditions be just and equitable or no And the same thing may thus be produced from other Protestant-Tenents For they hold that the whole Church is infallible only in absolute Necessaries or Fundamentals errable in other matters of faith that its Governors collected in their supâemest Councils may also enjoyne such errors as conditions of their Communion that these errors at least some of them may be certainly and demonstratively discernable by Inferiors and these complained of and not amended by Superiors that they may lawfully separate in the sence explained before § 20. from such Communion wherein these are imposed Here therefore inferiors judge when the separation is just when causless and upon this account surely no separation will ever be I do not say Schism but discovered to be Schism if the separatist is to Judge when it is so But if the Superiors are to Judge when a separation from them and from their definitions imposed is culpable or causeless it will either be always judged such which is the Catholicks Doctrine or such a granted-just cause will be removed by these Superiours and so there will be no
own understanding and industry to find out his own way to Heaven because he can securely trust no living guide on Earth besides through all the thorny controversies of the present age grown as Dr. Field saith in number so many and in matter so intricate which require vast pains throughly to examine and an excellent judgment aright to determine and which much eloquence and long smoothing of them the interposing of humane reason in divine matters and the varying records of former ages have rendred on all sides so far plausible and resembling truth that a little interest serves the turne to blind a man in his choice and make him embrace an errour for truth let him I say humbly resigne his wearied and distracted judgment wholly to her direction § 80 For as Sir Edwyn Sandys in his Relation of the Western Religions â p 29. speaks methinks very pertinently though in the person of a Romanist pleading his own cause Seeing Christianity is a Doctrine of Faith a Doctrine whereof all men even children are capable as being gross and to be believed in general by all Seeing the high vertue of Faith is in the humility of the understanding and the merit thereof in the readiness of Obedience to embrace it and seeing the outward proofs thereof are no other than probable and of all probable proofs the Church-testimony is most probable So he which I propose rather thus Seeing of outward proofs of our Faith where the true sense of Scripture is the thing disputed the Church's testimony whether for declaring to us the sense of Scripture or judgment of the Ancients is a proof of most weight What madness were it for any man to tire out his soul and to wast away his spirits in tracing out all the thorny paths of the controversies of these days wherein to err is no less easy than dangerous what through forgery of authors abusing him what through sophistry transporting him and not rather to betake himself to the right path of truth whereunto God and nature reason and experience do all give witness and that is to associate himself to that Church whereunto the custody of this heavenly and supernatural truth hath been from heaven it self committed to weigh discreetly which is the true Church and that being once found to receive faithfully and obediently without doubt or discussion whatsoever it delivereth § 81 And then further If in this disquisition of his to make use here of that plea which the same Author in the following words hath very fairly drawn up â Relation of Western Religious p. 30. for the Church of Rome and her adherents without giving us any counter-defence or shewing any more powerful attractives of the Churches reformed what ever he intended If besides the Roman and those Churches unitted with it he finds all other Churches to have had their end or decay long since I mean the Sects and Religions that have been formerly in the Western World Hussites Lollards Waldenses Albigenses Berengarians which some Protestants make much pretence to or their beginning but of late if This being founded by the Prince of the Apostles with promise to him by Christ that Hell gates should not prevaile against it but that himself will be assistant to it till the Consummation of the World hath continued on now till the end of a 1600. years with an honourable and certain line of near 240. Popes Successors of St. Peter both tyrants and traytors pagans and hereticks in vain wresting raging and undermining If all the lawful General Councils that ever were in the world have from time to time approved and honoured it if God hath so miraculously blessed it from above as that so many sage Doctors should enrich it with their writings such armies of Saints with their holiness of Martyrs with their Blood of Virgins with their purity should sanstifie and embellish it If even at this day in such difficulties of unjust rebellions and unnatural revolts of her nearest children yet she stretcheth out her arms to the utmost corners of the world newly embracing whole Nations into her bosome If Lastly in all other opposite Churches there be found inward dissentions and contrariety change of opinions uncertainty of resolutions with robbing of Churches rebelling against governours things much more experienced since this authors death in the late Presbiterian wars confusion of order invading of Episcopacy yea and Presbytery too whereas contrariwise in this Church the unity undivided the resolutions unalterable the most heavenly order reaching from the height of all power to the lowest of all subjection all with admirable harmony and undefective correspondence bending the same way to the effecting of the same work do promise no other than continual increase and victory let no man doubt to submit himself to this glorious spouse of God c. This then being accorded to be the true Church of God it follows that she be reverently obeyed in all things without further inquisition she having the warrant that he that heareth her heareth Christ and whosoever heareth her not hath no better place with God than a publican or a pagan And what folly were it to receive the Scriptures upon credit of her authority the authority of the Church that was before Luthers time and not to receive the interpretation of them upon her authority also and credit And if God should not alway protect his Church from errour i. e. dangerous to or distructive of Salvation and yet peremptorily commanded men always to obey her then had he made but very slender provision for the salvation of Mankind which conceit concerning God whose care of us even in all things touching this transitory life is so plain and eminent were ungrateful and impious And hard were the case and mean had his regard been of the vulgar people whose wants and difficulties in this life will not permit whose capacity will not suffice to sound the deep and hidden mysteries of Divinity and to search out the truth of intricate controversies if there were not others whose authority they might safely rely on Blessed are they who believe and have not seen Though they do not see reason always for that they believe save only that reason of their Belief drawn from authority the merit of whose Religious humility and obedience doth exceed perhaps in honour and acceptation before God the subtil and profound knowledge of many others Thus that Author pleads the cause of the Roman and its adherent Churches without a Reply To which perhaps it will not be amiss to joyn the like Plea §. 82. n. 1. for this Church drawn up by another eminent person â Dr. Taylor liberty of prophecying §. 20. p. 249. in a treatise writ concerning the unreasonableness of prescribing to other mens Faith wherein he indeavoured to represent several Sects of Christianity in their fairest colours in order to a charitable toleration These considerations then he there proposeth concerning the Roman Church Which saith he may very
as a Prelatist For since the judgment here concerning the condition viz. when the Church proves what she proposeth or when the Subscriber proves the contrary when he is competent to search grounds or the Church unfaithful in conserving her Depositum is left not to the Church but to the Subscriber it casts the assent and dissent also wholly into his dâsposal and arbitrement and note here also that who may require only a conditional assent can likewise exact only in such points as are practical a conditional conformity i. e. that none be absolutely enjoyned to practice such a thing but onely upon supposition that the Church first prove it to him lawful to be done or that he cannot prove it to the Church to be unlawful or that he is a person unable to searth the grounds of the lawfulness or unlawfulness thereof c. of which conditioâs himself also not the Church is judg For otherwise he that obligeth a person absolutely to the performance of a thing obligeth him also absolutely to the believing that thing lawful to be done which later the Church of England not owning neither may she the first and who ought to have his liberty for the one ought so for the other too Now 't is ordinary in the English Canons to require upon pain of Excommunication conformity to her Constitutions where had this secret been known to the Presbyterians that it is understood onely of such a conditional conformity I suppose there would have been no cause of their forbearing subscription or complaining of the English Church-Laws their being as rigorous and unjust as those of Rome Thus I have made a search into the obedience §. 85. n. 11. which is required of her Subjects by a Church that seems not well grounded in her authority by reason that having disjoyned herself from that which she acknowledgeth was formerly the Catholick Church and from Superior Councils she can neither lay claim to that Infallibility in necessaries which from our Lords perpetual superintendency resides in the whole as all members throughly consenting with the whole and guided by it do lay claim to such Infallibility and therefore do require obedience from their Subjects in the same manner as the whole doth as to all such doctrines wherein they agree with the whole nor can she standing apart and alledging the reason of it the former Churches errors have the confidence to claim a new Infallibility to herself and therefore it is no wonder if there seem some uncertainty what obedience she requireth where there is what authority she possesseth and where such obedience is grounded rather on the pretended clear evidence of the matter proposed than the soveraign and undeclinable authority of the Proposer Meanwhile whether she challengeth an obedience of assent from her Subjects §. 85. n. 12. or that of non-contradiction I see not how she can be justified by the Laws of the Church or by her own Principles For 1st By the Laws of the Church if she justly require assent from her and was she not in conscience obliged to yield it These as well as she determining nothing but what they think a clear truth Or can she blame the fallible Church of Rome for requiring assent to her Canons upon Anathema when she fallible requires the same upon Excommunication For the disparities that are made here have been formerly answered and any evidence or certainty Protestants pretend for those Doctrines to which they require assent the Roman Church pleads the like for hers and so sub judice lis est Concerning this hear Mr. Chillingw â p. 375. Any thing besides Scripture and the plain irrefragable indubitable consequences of it I suppose he means appearing such not onely to the Church-Governors but their Subjects and that all the 39 Articles have not such an evidence well may Protestants hold it as matter of opinion but as matter of Faith and Religion neither can they with coherence to their own grounds believe it themselves nor require the belief of it of others without most high and most schismatical presumption But 2ly If laying assent aside onely a non-contradiction of her Articles or a non-affirmation that they are any way erroneous is required upon excommunication of the person so offending yet neither will this be justifiable by the Laws of the Church for no Canon of a National Synod can justly pronounce Excommunication on any for affirming so many points in their Articles erroneous as have been determined by Superior Councils a General or a Patriarchal Synod contrarily For example It is not lawfull for a National Synod in England to excommunicate a person for affirming their Articles erroneous in denying Transubstantiation because this hath been determined affirmatively by many former Superior Synods accepted by the whole Western Church as is shewed before 1. Disc § 57. which therefore oblige Christians to the belief and profession of it against the Decrees of any Inferior Western Synod Neither 2ly Do they seem to inflict Excommunication on every one that affirms any of their Articles erroneous without condemning their own Principles because what they say of General Councils is as true I suppose for their own Synods viz. That they may err grosly and manifestly in which case they say one may lawfully affirm these Councils in such thing erroneous else how can they ever be corrected See before § 43 44. c. The case therefore is the same as to their own Synods And then for what they say a person may lawfully do they cannot lawfully excommunicate him But if it be replyed §. 85. n. 13. that their Synods challenge an obedience of non contradiction onely to what they are certain is truth and therefore none may lawfully in such case contradict them or affirm they err 1st It follows they may upon the same terms require assent also of which they seem more shie But 2ly As theirs plead certainty so do other Councils whom yet they will not excuse upon this pretence for requiring assent as hath been but now said 3ly It seems unreasonable that a certainty either from the sense of Scripture necessary Deduction former universal Tradition or any other way should be pretended by a particular Church in any such matters from which a major part of Christianity perusing the same evidences dissents â Disc 2 §. 5. Disc 4 § 11 12. such as are several of the 39 Articles 4ly Protestants themselves affirm that those who are certain of truth yet may not require an absolute but conditional assent from others who first know them in general to be fallible and next do not know or have it not proved to them that in this particular they dot err See before § 85. n. 10. And the same they say for non-contradiction required that it must be onely conditional i. e. if the contrary truth to the error defined do not appear to the Churches Subjects necessary to be divulged Meanwhile it is not denied which was also
Church or in such representation to be infallible But 2ly Neither can it be made evident that the universal Church de facto hath either by a formal act or by a tacit consent devolved either its infallibility or its whole power and authority on or given any commission to any General Council to appear in behalf of the universal Church which Commission must precede the being of such a Council and also is necessary not only to the first but toties quoties to every General Council but that the universal Church did ever agree in any such act is utterly impossible to be demonstrated either that it was or could be 3ly Neither suppose it had such a delegation yet can this representative upon this lay title to our Lords or to any divine institution of which there cannot be produced one tittle from Scripture of Christs conveying over the Churches power to it or any particular order from the Apostles concerning it but only to the Church's i. e. humane institution And if we enquire thus instituted what authority it hath The utmost saith Mr. Stillingfleet â p. 510. that can be supposed is this That the parts of the Church i. e. such parts whom by their delegation and chusing of them the persons in the Council represent may voluntarily consent to accept of the decrees of such a Council and by that voluntary act or by the supreme authority enjoyning it such decrees may become obligatory Thus he And thus I think the authority of General Councils is sufficiently pared 1 Their authority only delegative from that Body which yet they pretend to bind by their acts 2. None of them a representative of the whole which neither hath nor can make any such representative 3. Commissioned by some parts of the Church only 4. The promises of divine assistance as to infallibility not made to them if any made but only to the whole diffusive Body of the Church Catholick from whose laws let us but take away Councils Protestants are secure enough 5. Nor possible by the Church diffusive to be made over or assigned to them 6. These not of our Lords nor Apostolical but only humane institution 7. Obligatory only to those parts of the Church who voluntarily consent to accept of their Decrees One would suspect that General Councils have been no great friends to Protestantism when they put in so many bars to keep out their Decrees from annoying the Reformation Men seldom vilifie an Authority that favours them § 92 To this I answer 1st That the Church Governours whenever assembled in Council do act by the self same authority received from our Lord and from their Divine Institution by which they act singly in their several charges and that all the rest of the Church Catholick are their subjects obliged in all duty to them as much when con-as dis-joyned For as Dr. Hammond answers the Catholick Gentleman â p. 27 28. in clearing of himself that his mentioning of Schism against Bishops Metropolitans and Primats involved also Schism against the Councils compounded of all these It is evident that this Power which severally belongs to these Bishops is united in that of the Councils compounded of them and so the despising of that the power of such Councils is an offense under the first sort of Schism and a breach of the subordination to all the rancks of our Ecclesiastical Superiours What authority then and whence they had it singly they have united Neither is this their authority either in their several Provinces or in their Synods delegative save from Christ and his Apostles § 63 2. Next That they are not pretended to have their infallibility in necessaries by any assignment from the Church diffusive but that they have it immediately from the divine promises made principally and primarily to them to whom is committed the feeding of our Lords sheep for ever and the guiding them in the right way of which see Disc 1. § 7.14 and that the Church diffusive is therefore unerring for ever in necessaries because these Guides are so and the reason why the gates of Hell cannot prevail against the Church the building is because in the chief place they shall not prevail against these Pastors and Teachers the Rocks and Foundations whereon it is built And if such promise made primarily to them then surely made to them in this their most comprehensive capacity when all joyned together If at any time the Church in the Acts â cap. 15 28. might use the stile Visum est Spiritui sancto nobis then in their general assembly and when they were collecti in unum â ver 25. every smaller meeting of them or also every single person seeming muchless capable thereof and if this inerrability necessary to them in any manner at all most necessary in these highest Courts to which ultimately all others do appeal and whose Laws all are bound to obey See before § 8. § 94 3ly As to the convening and composure of this conjunct Judicature of the Clergy I answer 1st That these Church Governours are by our Lord's and Apostolical constitution placed in a due subordination one to another â See Disc 2. §. 23 24. and several Superiours indued with power to assemble them in greater or lesser Bodies as the business requires and times permit these Superiors being sometimes assisted herein by the secular powers as in the times after Constantine yet sometimes also without them as in the ages preceding Constantine the Diocesan Synod being convened by the Bishop Provincial or National by the Metropolitan or Primat and General by the Prime Patriarch and Bishop of the chief Apostolick See For why not an Ecclesiastical person have the right of calling a General Council as well as the Metropolitan of a Provincial Synod the Primat of a National and as Dr. Field ascends higher the Patriarch of a Patriarchal ' For it is evident saith he â p. 668. p. 518. that there is a power in Bishops Metropolitans Primates and Patriarchs to call Episcopal Provincial National and Patriarchal Synods yet the last of which consisteth of the Bishops living under the temporal Government of several Princes and that neither so depending of and subject to the power of Princes but that when they are enemies to the faith I add by the same reason or enemies to the Orthodox faith they may exercise the same without their consent or privity and may subject them that refuse to obey their summons to such punishments as the Canons of the Church do prescribe in cases of such contempt or wilful negligence Thus he 2. Next That these conjunct Proceedings and Judicature of the Church-Guides in greater causes do appear also to be sufficienly allowed and authorized by our Lord and his Apostles both * from those Texts which mention and refer to a conjunct authority as from Mat. 18.17 tell the Church which signifies a presence of more than one of those who were to
decrees yet it is not affirmed by Catholicks that either a non-possibly or a non-morally fallible certainty of these Councils or of their Decrees or Definitions is necessary to all persons for the attaining a divine and salvifical belief of all the necessary articles of their Faith Of which see below § 125.127 Provided that every one be rightly disposed to believe both concerning Councils and their Decrees what is or shall be by their Superiors sufficiently proposed to them without and before which proposal he may be not only not infallibly certain but without peril to salvation ignorant supposing the common Creeds professed by him to contain all articles that are necessary ratione Medii to be explicitây believed both what Councils are lawfully General and what such General Councils have decreed CHAP. X. 15. Q. Lastly Catholicks pretending a Divine Faith of the Articles of Christian Religion to be necessary to salvation and all Divine faith necessarily to be grounded on Divine Revelation it is asked upon what ground a Christian by a Divine Faith believes all those Articles of his Faith that are defined by particular Councils Where if it be said from the testimony of the present Church which is declared by the divine Revelation infallible the question proceeds whence this testimony can be proved by divine Revelation infallible unless it be from God's Word written or unwritten But then such writings for effecting a Divine Faith cannot be proved to be God's Word but from some other Divine Revelation for a Divine Faith can never ground it self save on a Divine Revelation where also we cannot return again to the testimony of the Church I mean as this is by Divine Revelation infallible without making a Circle § 120. To which is answered 1. That the object of a Divine Faith is alwayes in it self infallible § 123. 2. That Divine Faith alwayes resolveth it self into Divine Revelation and that into some one wherein it ultimately resteth without a process in infinitum or wheeling about in a Circile § 129. n. 1 § 132 143 144. 3 4. That such Divine Faith is alwayes wrought in Christians by the operation of God's Spirit § 164. n. 2. 5 6. But attainable without any extrinsecal infallible Introductive or Proponent Neither that it is necessary that all men for the enjoying a Divine and saving Faith be first infallibly certain that the external proponent thereof is infallible § 127. c. 7. Yet that there are those morally-certain grounds producible for this Faith and all the Articles thereof as they are believed in the Catholick Church which no other Religion befides Christianity nor no other Sect or seducing private spirit in Christianity can pretend to § 135. 8. That a rational certainty or morally-infallible ground of a Christians Faith for this at least that the Scriptures are the Word of God and consequently whatever is contained therein infallible is affirmed by all § 136. But further That an infallibility of the Church-Guides in necessaries as clearly revealed in Scripture and by Tradition Apostolical is believed by Catholickes From which infallibility of the Church thus cleared to them they retain a firm faith of all those other points that are not in Scripture or Tradition as to all men so evidently revealed as Church-infallibility is In many of which points those-others who believe only infallibility of Scripture are liable to miscarry § 140. Shewed from the precedents that no Circle is made in the Roman-Catholicks resolution either of a Divine or acquisite Faith § 143. c. The Conclusion Wherein of the many advantages of promoting their salvation lost by Protestants in persisting out of the Communion and rejecting the conduct of the spiritual Guides of the Roman-Catholick Church IN this Query which follows concerning the Resolution of Faith wherein several Catholicks do variously express themselves according to their liberty of opinion unrestrained by any former Church definition and many of the terms have such a latitude of signification as it is hard to speak so distinctly as not in something to be misunderstood I have purposely quoted several Catholick Authors of good note in confirmation of what is delivered to remove from you all jealousie that any thing is said here new Heterodox or formerly censured by the Roman Church § 120 15ly In the last place it is further pressed Q. 15. That a moral certainty or if you will a moral infallibility could it perhaps be shewed for many of those things mentioned in the former questions yet is not sufficient to afford a ground of that faith which Catholicks do require as necessary For that they say that a Christian cannot with a right and a divine faith believe the particular points of his faith to be divinely revealed unless he have an infallible or not possibly fallible assurance thereof nor can he have such infallible assurance unless the Church's definitions in her General Councils that deliver such doctrines to be divine Revelations be so infallible Nor can he infallibly believe the definitions of any Council in part cular to be so infallible unless he be infallibly certain that it is a lawful General Council for all other inferior Councils Catholicks grant may err in their Definitions nor can he be infallibly certain of this unless he be so of all those things too without which Catholicks grant it is no General Council And if an infallible certainty also of all these things so far as it is necessary should be pretended from the Tradition of the Church ever since the time of the sitting of such Councils delivering and declaring to posterity these Councils in gross for lawfully General because this Church-Tradition is held infallible It is asked again whence this Tradition is infallibly known to be so where if it be said from our Lord's promises to the Church declared in the Scriptures and so the infallibility of the Church-Tradition be resolved into Divine Revelation It is still urged whence can any know infallibly either in particular that those Texts which are urged to make good such a promise have such a sence as is-pretended or in General that the Scriptures containing such Texts are the infallible Word of God and here again if we return to prove an infallible certainty of the sence of these particular Scriptures or in general of the Scriptures being divine from the tradition and testimony of the Church then here again I must make this testimony of the Church infallible and the former question returns as unsatisfied by the former answer viz. whence I can prove its testimony or Tradition infallible of which infallibility for me here to resume an evidence from the Scriptures or from the former Texts will cast my reasoning into a vicious circle § 121 But if I proceed and say That the Tradition of the Church may be proved sufficiently to be infallible from the motives of credibility much dilated on by Catholick Writers As From the multitude of those who have affirmed their receiving of
that all contained in S. Matthew's Gospel is true because the Church tells me it is so and then believe that the Church telleth me true because God hath revealed in some one part of his Word that the Church in this shall not err here my faith is ultimately resolved again not into the Church's authority but the Divine Revelation concerning the Church But if 3ly I believe S. Matthew's Gospel true because the Church tells me so and again believe the Church's veracity in what it saith only from the forementioned prudential motives â §. 121. inducing me to believe so here I resolve my faith into these credible motives and this is no infused or divine but an humane and acquisite faith and the assent to the thing believed can rationally be no firmer or stronger then it is to these credible proofs thereof Thus then when the authority of the Relator is the same yet the things related are diversly believed by me according to the varying of those Grounds or that authority which the Relator urgeth to make them credible When a very credible person relates to me several things which he hath heard of two other persons of whom I have a very different esteem the one accounted by me very skilful and learned in his Art the other not so here I give an assent or belief to the words of these two persons though both related to me with the same fidelity very different much stronger to the related words of him whom I esteem as it were infallible in his skill much weaker to the others and I give a third assent different from both these to the veracity of the Relator or to the credibility of the person relating these things to me concerning them This being said of a divine faith in the several assertions precedent § 135 That it is produced in us by the operation of the Holy Ghost and grounded still on divine Revelation But that it is not necessary â §. 127 c. that such faith alwayes should have an external rationally-infallible ground or motive thereto whether church-Church-authority or any other on his part that so believes Yet 7ly It is also affirmed That there are morally-certain or infallible grounds or motives producible both for the Christian Religion and faith in General and for all the Articles thereof as they are believed in the Catholick Church which grounds or any equal to them no other Religion besides Christianity nor in Christianity no other Sect or seducing private Spirit out of the Catholick Church can possibly plead or pretend to So that though many seducing spirits as it were in emulation of the Holy One do use to pretend and set up themselves for assurers of a divine Faith and many times do effect so firm an adherence to most false Revelations as that from this persuasion many have exposed themselves even to suffer death in defence of their errors yet this ever remains a constant way of distinguishing to the world and to all mens reason a true divine faith wrought by God's holy Spirit from these counterfeit ones wrought by the evil Spirit that Catholicks for this divine faith which the Holy Ghost only works in them as to such a supernatural powerful and vivifical efficacy thereof yet alwayes have besides this many extrinsecal motives and assurances to render it I say not Divine which such motives cannot do but in reason credible and acceptable to themselves and others which no false Religion no false faith can produce or lay claim to I mean still the former Motives which whenas the internal plerophory of this faith wrought by the Spirit is not publickly conspicuous or manifestive abroad are a standing rational evidence of the verity of Christianity against all other Sects of Religion and against all Hereticks c. Only of these motives it is affirmed That without the operation of God's Spirit they are never able to found a divine faith And. That by the holy Spirit many times a divine faith is produced without the concurrence of them Concerning this see the former quotations § 133. And here first a rational certainty or morally infallible ground of a Christians faith for this point § 136 that the Scriptures I mean as to the main body of them those few books set aside which the Protestants call Apocryphal are the Word of God and consequently whatever is contained therein and all the Articles of the Christian faith that are grounded thereon infallible is affirmed by Protestants as well as Catholicks And 1st This certainty Protestants do affirm to arise from that plenary Church-Tradition which is found to have delivered these to be God's Word and Divine Revelation throughout all ages from the Apostles times which Apostles confirmed them with miracles Of which thus the Arch-Bp â p. 124. If you speak saith he to A. C. of assurance only in general and not of that by divine faith I must then make bold to tell you and it is the greatest advantage which the Church of Christ hath against Infidels a man may be assured nay infallibly assured by Ecclesiastical and humane proof Men that never saw Rome may be sure and infallibly believe that such a City there is by Historical and acquired faith And if consent of humane story can assure me this why should not consent of Church story assure me the other That Christ and his Apostles delivered this Body of Scripture as the Oracles of God And again Certain it is saith he that by humane authority consent and proof a man may be assured infallibly that the Scripture is the Word of God by an acquired habit of faith out non subest falsum i. e. speaking of an usual and constant moral certainty and non-falsity of things but he cannot be assured infallibly by Divine faith cui subesse non potest falsum i.e. speaking of an absolute possibility of falsity or mistake of things especially by the divine power interposing in which sence nothing is free from deception save Divine Revelation but by a divine testimony § 137 And Mr. Stillingfleet saith of the same tradition â p. 205 211 That the moral certainty that is therein â p. 207. yields us a sufficient assurance that the matter delivered to us to be believed is infallibly true and considering the nature of moral things is a certainty as great and begetting as firm an assent as any certainty Mathematical or Physical the greatest Physical certainty saith he being as liable to question as moral there being as great a possibility of deception in that as a suspicion of doubt in this and oftentimes greater Though his discourse there â p. 207. That where God obligeth us to believe we have the greatest assurance that the matter to be believed is infallibly true because God cannot oblige men to believe a lye from whence he would prove that we have a sufficient assurance that Christian Religion is infallibly true only from a moral certainty thereof If he
divine evidence I adhere to it I answer from the internal operation and testimony of the Holy Spirit which Spirit causeth a most firm fiducial assent in me that these Scriptures were delivered to the Church as God's Word by Apostolical Tradition for the Church pretends no new Revelation concerning the Canon of Scripture i. e. were delivered by those divinely preserved from any fallibility therein Neither doth here again in the matter of divine faith appear any Circle at all And if it be further asked what rational ground I have to think this is a perswasion of God's and not of some evil spirit or this indeed an Apostolical Tradition which I am told is so here I urge for these the prudential motives § 151 Again Suppose I be asked concerning some other Article of faith that is defined by the Church though the same Article doth not appear to me clearly delivered in the Scriptures why with a divine faith I do believe it to be divine Revelation I answer because the Church which is revealed by the Scriptures to be perpetually assisted by the holy Ghost and to be infallible for ever in matters of faith defined by her hath delivered it to me as such If again why with a divine faith I believe these Scriptures in general or such a sence of those Texts in particular which are pretended to reveal the Churches infallibility to be divine Revelation I answer as before because Apostolical Tradition hath delivered them to be so which Apostolical Tradition related or conveyed to me by the Church I believe with a divine faith by the internal operation of the Holy Spirit without having at all any further Divine Revelation from which I should believe this Revelation to be divine Or if any will go one step further and prove this Apostolical Tradition also divine from the divine works the Apostles did Miracles yet here he must conclude neither have we any further divine word or work to confirm to us their doing such divine works But then if I be asked further whether I do not believe with a divine faith the Church's relation concerning such Apostolical Tradition or Miracles to be infallible I excluding now this supposition which in the order of these questions is in this place to be excluded viz. that Scriptures are the Word of God and so excluding this answer that I believe the Churches relation infallible with a divine faith from the testimony which the Scriptures give to the Church Here I answer No I do not believe with divine faith this relation of the Church to be infallible for divine faith builds upon nothing but Divine Revelation and if I were to bring another Divine Revelation still to support my faith of the former so must I also bring yet a further Divine Revelation for this my believing the Church and here must needs be a process in infinitum But in this place I answer That I believe the Churches Tradition or testimony being taken here in the latter sence mentioned before § 126 infallible only with an humane and acquisite faith builded on the forenamed prudential motives and the ultimate resolution here of my divine faith is into Apostolical Tradition or their Miracles not the Church-Tradition or her Relation that conveys to me the Apostolical With a divine faith I do believe the Apostolical Tradition related by the Church but I do believe the Church her truly or infallibly I mean not as infallibly here relates to the divine Promise but to the prudential Motives relating this Apostolical Tradition with an acquired or rational faith § 152 The natural order of a Christians belief then seems to be this 1st The Divine Revelations are communicated to the world by certain persons chosen by God and for the confirmation of their mission from him doing Miracles which persons also are commanded by God to ordain others to divulge and perpetuate the knowledge of the same Revelations to mankind to the end of the world the chief body of which these persons also draw up and deliver in writing Of which Divine Revelations delivered by them this is one That these their Successors shall for ever be so far assisted by God's holy Spirit as never to err in teaching all truths or if you will in truly relating all Divine Revelations any way necessary to mens salvation which Divine Revelation also concerning themselves is as it ought to be delivered among the rest to all posterity by these very Successors of whom it is spoken These things thus conveyed those to whom these Revelations are made do 1. with a rational and acquisite faith believe the Tradition of these Successors of the Apostles who are rendred most credible to them by all those prudential motives mentioned before § 121. their multitude their sanctity their Martyrdoms in testimony thereof c. 2. But then applying themselves to the things related which are said to have been revealed and delivered first by God to persons assisted with most infallible Miracles they do believe these things related after the manner expressed before § 134. with yet an higher and a divine faith wrought in them by the holy Spirit and resting it self not on the veracity of these secondary Relators but on the veracity of God himself from whom these Revelations are said originally to come yet the rational introductive to all this faith being the veracity of those who immediately convey the Tradition of these things to them 3. Then further one of the Divine Revelations which the Church or these Successors do deliver to Christians as I said being this That these Successors of the Apostles who deliver their doctrine to us shall be for ever infallible in delivering all necessaries from this Revelation I say delivered by them Christians also believe the infallibility of this Church or of these Successors not by a rational faith only grounded on the former motives of credibility but by a divine faith because grounded on a divine Revelation and consequently believe also all things delivered by these persons as necessaries with a divine faith on the same account § 153 After all this to reflect now a little on the objection We see 1st That no Circle is made in a Catholicks ground or resolution of faith divine or acquisite but that there is an ultimate Revelation divine though this not necessary to be alwayes the same whereon divine faith resteth and into which and no humane motives it resolveth it self and an inward operation of God's Spirit whereby the firmness of adherence of this faith to such Revelation in particular as divine is effected And again that these are motives from humane authority sufficiently credible or also morally infallible or as some of late express themselves not-possibly-fallible which if they can prove whenas it is in the natural power of all men even taken collectively abstracting here from any divine superintendencies to tell a lye none have reason to envy any advancing of the evidences of Christian Religion or any part thereof
only heareth them and not the Saints God only is properly invocated as the only fountain and doner of all we petition for say also Roman Catholicks and the Saints only are sued to as Comprecators that what follows is misrelated see before § 161. This is opposed to Dr. Fields account how rightly is left to your judgment Meanwhile as in these points Dr. Field hath noted the Eastern and Western Churches to differ so we may conclude that in those other points of modern controversie that are omitted by him as Freewill Justification not by faith alone adoration of the Eucharist and offering it pro vivis defunctis Monastick life and vows Sacramental Confession and penances their publick service and the Ceremonies attending it they do agree or that this Doctor was somewhat overseen in his choice To this consent of the modern Greek Church with the Roman in many of the modern Controversies much urged by Roman Catholicks especially from Jeremias Patriarch of Constantinople his censure to prove the Protestant's departure not from the Roman only but the whole modern Catholick Church you may see if you please what answers have been returned by several other late Protestant Writers by Arch-Bp Lawd § 29. n. 4. by Bp Bramhal Reply to Chalced. c. 9. p. 356. by Dr. Gunning in a conference with some of the Roman party called Schism unmasked p. 605. by Mr. Stillingfleet Rational account part 2. c. 8. p. 500. c. And by the Wittenberg Divines against Socolovius in the preface before their Acts with the same Patriarch To give you some account of them and here to begin with these last who first apologiz'd These Tubing Divines in their Reply to Socolovius whilst they produced nothing wherein the Patriarchs doctrines suited with theirs save Communion in both kinds and the admitting married men to take Orders thought fit rather to justifie the lawfulness of a reformation though against the whole Catholick Church of that time on this manner Defectionem porrò à Romanâ pontificiâ Ecclesiâ immò ut Rhetor amplificat ab ipso terrarum orbe omnibusque Ecclesiis quòd nobis objicit sciat Polonus iste discat si ignorat non omnem defectionem vitio vertendam esse hominibus Quoties enim Deus populum suum per Prophetas suos hortatus est ut averterent se à viis suis pessimis quas à suis majoribus pessimis didicerant Johannes in suâ Apocalypsi hortatur Ecclesiam ut exeat à Babylone quam Hieronymus Romam intelligendam docet ne plagarum ejus fiat particeps And there also they declare the intention of their sending their confession into the East notwithstanding what is said before § 166. Si quo modo say they per gratiam Dei operatiânem Spiritus sancti oculi caecutientium hoc modo medio aperi ntur erroribus usitatis aliquot saeculorum agnitis eisdem valedicentes adveritatis agnitionem pervenirent And afterwards Se Graecos non constituisse communis causae judices neque studiesè ab illis recipi petiisse sed hoc egisse studiosè quod bonos cordatos pios decet viros ut ad agnitionem syncerae doctrinae Religionis eos perducerent And they apologize for their not publishing the Patriarchs answer Quòd nullam admodum ex istâ editione ad Ecclesiam Christi utilitatem perventuram sperare possent cùm alia exstent plurima ac meliora scripta malorum alias plus satis sit Lastly make their appeal notwithstanding to the Catholick Church but this collective of all ages and including the Apostles De nostro cum Apostolicis Ecclesiis dissidio mentitur Nos certe non solùm ad has sed etiam omnium temporum universalem Patriarcharum Prophetarum Apostolorum Ecclesiam pâovocare non dubitamus cum quibus nos conjunctissimos esse luculenter supra ex ipsâ Scripturâ Propheticâ Apostolicâ est demonstratum Such was the reply of these German Divines § 183 To come to our own men Mr. Stillingfleet α 1st endeavours to weaken the Patriarch's authority by saying â Rat. account p. 503. That it is well enough known how much Barbarism had crept into the Greek Church after their being subdued by the Turks the means of instruction being taken from them and that it is therefore more to be wondred they should preserve so much of the doctrine of faith entire as they have done than that any corrupt practises should prevail amongst them 2. Next β That as in some things he is opposite to the Protestants so in other things to the Church of Rome â p. 500. that it is sufficiently known how much the Greeks agree with the Protestants γ in the opposition to the great points of the Pope's Supremacy δ and the infallibility of the Church of Rome ε how far they are from the belief of Purgatory in the Roman sence That the Patriarch doth also profess his consent with Protestants â p. 502. ζ that the Sacrament was to be received in both kinds η that the use of Marriage was not absolutely to be forbidden the Clergy And θ that he opposed also invocation of Saints in such a sence as that they hear us Thus he and some of these are mentioned also in the forecited conference with Dr. Gunning § 184 To what he saith first α I answer that as Protestants urge this present illiterate and desolate condition of the Eastern Churches when their opinions or practice make against them so it is meet they should remember it when in their appealing to a General Council they seem to set so high a value on the judgment and sentence of these remote Churches therein resting no way satisfied with that of the West Next I say whatever corrupt practices have prevailed of late times in the East yet that as for those wherein both East and West that is the whole Catholick visible Church at Luther's coming agreed in especially when at such enmity between themselves these Churches in both of them having the like customs do bear mutual witness to one another that they could be no innovations in either of them § 185 To β. viz. the Greek Churches their agreeing in some things with Protestants against the Church of Rome To β. as in others with the Roman Church against Protestants from which it seems to follow that the Church of Rome must as well be culpable of Schism or any other crime in what the Greeks and Protestants differ from it as the Protestants in what the Greek and the Roman accord in against it I answer that any Churches co-ordinate may without Schism or fault differ from one another or one of them from all the rest in several doctrines and opinions if such opinions or doctrines be not defined or the practice of them not required by any theâr Superiors but any Church differing from the rest in any doctrine formerly defined or to which conformity is required by their Superiors or by the
whole I mean either by a General or any other Superior Council wherewith also the belief or practice of the whole consenteth such Church cannot be freed from Schism Now that several of those points wherein the Protestants have left the Greek and Roman when agreeing in them are such See Disc 1. § 50. n. 2. But not such those wherein the Roman and Western Churches adhering to it do differ from the East and Protestants § 186 To γ. The first of those instances wherein he urgeth the consent of the Eastern Churches with Protestants To γ. viz. their opposing the Pope's Supremacy I answer that though there are several branches of the Pope's Supremacy which the modern Greeks allow not but so there are also some that the French Church doth not admit yet it is well known that thus much the Representatives of the Greek Church in the Council of Florence subscribed That the Bishop of Rome was Successor Petri. Principis Apostolorum totiusque Ecclesiae Caput cui in Beato Petro gubernandi universalem Ecclesiam plena potestas tradita est and the Greek Church never denyed his Primacy and Presidency in General Councils as appears * by the fifth Canon of the second General Council at Constantinople consisting only of Eastern Bishops Constantinopolitanae Civitatis Episcopum habere oportet Primatus honorem post Episcopum Romanum * By the Eastern Bishops in the fourth General Council the most numerous of any that hath been allowing the Presidency to the Roman Bishops Legats witness Arch-Bp Lawd â p. 214. * By Cyril an Eastern Bishop his presiding in the third General Council Vt Celestini Episcopatum antiquae Romae gerentis locum obtinens witness Evagrius â Evagrius 1. c 4. whose Deputy or Legate also he was made for the Excommunication of Nestorius by the authority of the Apostolick See witness the Pope's Letter to Cyril â Act. Conc. Ephes tom 1. Nostrâ vice loco cum potestate usus ejusmodi sententiam exequeris c. and Mr. Stillingfleet â p. 487. * by the Roman Legates also subscribing the first general Council of Nice before all the Patriarches and I know not why it is that Protestants granting this Bishop the Primacy among the Patriarchs and why should he being the Bishop of the chief See saith Mr. Stillingfeet â p. 488. in case of general concernment of the Church as that of Chalcedon I add and of other General Councils not be allowed by his Legates to have the prime place yet should take so much pains â See Stillings from p. 482. to 489 to shew de facto that in some Councils He or his Legats had it not or did dot preside therein § 187 To the second δ. I answer had Mr. Stillingfleet not thrust in the term Roman the infallibility of which To δ. taken singly is no Article of Faith in the Western Church â See Bellarm de Concil l. 2. c. 4. that as for the infallibility of the Church Catholick or of her lawful General Councils in their definitions concerning matter of Faith I suppose he knew the Greek Church to ascribe therein no less to It or Them than the Roman doth Of which thus Jeremy the Constantinopolitan Patriarch in his first answer to the Lutheran Divines Quod i.e. ut legi divinae adversentur de his quae à nobis dicta sunt nullo modo vere intelligi potest Ea enim quae Synodicè constituta sunt omnes Christi fideles tanquam divinitùs inspiratae Scripturae consentanea recipiunt atque amplectuntur semper To which Synodical decrees therefore this Patriarch requires a most strict submission of judgment and constitutes them the ultimate establishers of the Christian Faith in all matters controverted seriously advising the Lutherans to a final acquiescence therein Neque enim nobis licet saith he â Respons 1. Epilog prâvatâ confisis interpretatione aliquid divinitùs inspiratae Scripturae aut ipsos intelligere aut aliis tradere nisi quantum cum scopo sanctorum Synodorum Ecclesiaeque sancta Theologorum illud ipsum convenit why so Ne semel ex recto Evangelicae doctrinae tramite abrepti praecipites feramur neve sensus deinceps noster more Protei in hanc illam formam fidei transferatur Again At forte dicet quis vestrum of the Lutherans quae igitur earum rerum quae suo loco dimotae sunt correctionis spes Quae ratio Haec inquam si nihil praeter ea quae nobis à sanctis Apostolis including the Canones Apostolici sanctisque Synodis divinitùs ordinata sunt ordiemur nihil aliud sequemur And Vna sola rerum recuperandarum ratio superest idem semper cum sanctis Conciliis sentire Canonibusque Apostolicis per omnia inhaerere sic in omnibus Christum Dominum Magistrum sequi Thus you see East and West excepting the Protestants do agree in the same language concerning the infallibility of and duty of adherence to the Church and her Councils for matters of Faith And even those Eastern Sects who refuse submission to the third or fourth General Council do it not on this account that lawful and free General Councils may err but that these over-powered by the Emperor were not free thence calling their followers Melchites To the third To ε. ε. I answer That their difference is only about Purgatory-fire a thing never defined in the Roman Church But for the agreement and practice of both Churches in prayer for the dead with the same intentions See before § 162. To the fourth To ζ. ζ. See what is said before § 163. For the fifth To eegr. eegr. I refer you to § 164. And for the sixth To θ. θ. to § 161. leaving to the equal Readers judgment whether in any of those here named there be any considerable difference save in the first This in answer to Mr. Stillingfleet § 188 The Arch-Bp saith As for Jeremias 't is true his censure is in many things against the Protestants but I find not that that censure of his is warranted by any authority of the Greek Church To satisfie this see their modern Liturgies and Rituals and the other authorities that are quoted before for several points § 158. n. 2 c. ãâã 165. concurring with what Jeremias hath delivered § 189 Bishop Bramhal opposeth to this testimony of Jeremias the contrary testimony of Cyril a late Patriarch there in the Confession of his Faith which had not the new set up press at Constantinople been disturbed he intended to have printed there and to have dedicated to the King of England See Knowles Tur. Hist A. D. 1628. c. having sent also some who had relation to him to be educated in Divinity in one of our Universities To which I answer 1st That to shew that the Protestants Reformation was not made from the whole Church Catholick but only the Roman we are to prove not what the
Grecian opinions are since but what they were when first the Reformation was made Now Jeremias his declaration was not long after the beginning of the Reformation and Cyril's above 50. years after his 2ly Concerning the newness of Cyril's opinions the words of Knowles ibid are considerable who there saith That he was a reverent and learned man and that he desired to reform many errors and to enlighten much of the blindness of his Church So that it seems he was a Reformer in the Greek Church as these others were in the Western which also appears from the complaints and persecution against him more than against his Predecessors by the Agents of the Roman Church upon this pretence Knowles ibid. And he is said â Spondan A. D. 1638. Franc. à S. Clarâ system fidei p. 528. at last for certain crimes objected to him and among others charged with innovations in Religion by the Greeks to have been imprisoned and shortly after executed and another Cyril ab Iberia formerly rejected to have been repossessed of his Chair But 3ly How contrary soever Cyril's opinions are to those of Jeremias yet the same testimonies above-named â §. 158. n 2. 165 162. that shew Jeremias's to be the doctrines of the Greek Church shew Cyril's whoever had new reformed him not to be so But 4ly Indeed his declaration though it seems purposely moulded according to the Calvinists expressions is very short and sparing general and unclear extending to few points and waving the rest and forbearing there to mention any one point save that of the procession of the holy Gho t wherein the Greeks differ from the reformed as surely in some they do and again those points therein in which Cyril seems more clearly to contradict both Jeremias's and the Roman tenents namely the denying of Purgatory and of Transubstantiation if therein he intend to deny all sorts of Purgatory though not by five and all transmutation of the Elements in the Eucharist are unquestionably singular and not owned by the Greeks as is shewed before and as is witnessed also by some reformed â §. 167 169. c. out of the common relations of the Grecian opinions and practâces 5ly If Cyril or any other Patriarch of Constantinople should entertain any reformed and new opinions diverse from his predecessors whilst such a one is not followed in them by the rest of the Church These are to be stiled not its doctrines but his own and it is not denied that Patriarchs as well as others may be heretical for in several ages some have been so But 6ly If the rest of the Greek Church should also have concurred with Cyril in such innovation then will this only follow that it is true of the Greek Church as of the Protestant that they also have reformed from the whole Catholick Church 1. from the former as well Greek Church as Latine and so this fact of theirs will prove no just plea for the Protestant practice if a departure from the Church Catholick bâ Schism but only the enlargment of the same guilt to another Church THE FOURTH DISCOURSE Containing the SOCINIANS Apology for the believing and teaching his Doctrine against former Church-Definitions and present Church-Authority upon the Protestant's Grounds Divided into Five CONFERENCES The I. CONFERENCE The Socinian's Protestant-Plea for his not holding any thing contrary to the Holy Scriptures § 2. 1st THat he believes all contained in the Scriptures to be God's Word and therefore implicitely believes those truths against which he errs Ib. 2. That also he useth his best indeavours to find the true sence of Scriptures and that more is not required of him from God for his faith or salvation than doing his best endeavours for attaining it § 3. 3. That as for an explicite faith required of some points necessary he is sufficiently assured that this point concerning the Sons consubstantiality with the Father as to the affirmative is not so from the Protestant's affirming all necessaries to be clear in Scripture even to the unlearned which this in the affirmative is not to him § 4. 4. That several express and plain Scriptures do perswade him that the negative if either is necessary to be believed and that from the clearness of Scriptures he hath as much certainty in this point as Protestants can have from them in some other held against the common expressions of the former times of the Church § 6 8. 5. That for the right understanding of Scriptures either he may be certain of a just industry used or else that Protestants in asserting that the Scriptures are plain only to the industrious and then that none are certain when they have used a just industry thus must still remain also uncertain in their faith as not knowing whether some defect in this their industry causeth them not to mistake the Scriptures 6. Lastly That none have used more diligence in the search of Scripture than the Socinians as appears by their writings addicting themselves wholly to this Word of God and not suffering themselves to be any way by ass'd by any other humane either modern or ancient authority § 5. Digress Where the Protestant's and Socinian's pretended certainty of the sence of Scripture apprehended by them and made the ground of their faith against the sence of the same Scripture declared by the major part of the Church is examined § 9. The II. CONFERENCE His Plea for his not holding any thing contrary to the unanimous sence of the Catholick Church so far as this can justly oblige § 13. 1st THat an unanimous consent of the whole Catholick Church in all ages such as the Protestants require for the proving of a point of faith to be necessary can never be shewed concerning this point of Consubstantiality § 13. And that the consent to such a doctrine of the major part is no argument sufficient since the Protestants deny the like consent valid for several other points § 14. 2. That supposing an unanimous consent of the Church Catholick of all ages in this point yet from hence a Christian hath no security of the truth thereof according to Protestant Principles if this point whether way soever held be a non-necessary for that in such it is said the whole Church may err § 15. 3. That this Article's being in the affirmative put in the Creed proves it not as to the affirmative a necessary § 16. 1st Because not originally in the Creed but added by a Council to which Creed if one Council may add so may another of equal authority in any age and whatever restrain the made by a former Council 2. Because several Articles of the later Creeds are affirmed by Protestants not necessary to be believed but upon a previous conviction that they are divine revelation § 16. 4. Lastly That though the whole Church delivers for truth in any point the contrary to that he holds he is not obliged to resign his judgment to hers except conditionally and
of their Doctrine out of the Scripture words understood with piety and the fetching their Definitions regularly from the sense thereof which the General Churches had received down from the Apostles â Of Heresie p. 96. Upon which follows that in such case where a Lawful General Council doth not so as possibly it may and Inferiors are to consider for themselves whether it doth not there may be no Heretical autocatacrifie in a dâssent from it nor this dissent an evidence of the ãâã ãâã ãâã ãâã ãâã and ãâã ãâã ãâã ãâã ãâã his being perverted and sinning wilfully and without excuse Lastly thus Mr. Stillingfleet concerning Heresie â p. 73. The formal reason of Heresie is denying something supposed to be of divine Revelation and therefore 2ly None can reasonably be accused of Heresie but such as have sufficient reason to believe that that which they deny is revealed by God And therefore 3ly None can be guilty of Heresie for denying any thing declared by the Church unless they have sufficient reason to believe that whatever is declared by the Church is revealed by God and therefore the Churches Definition cannot make any Hereticks but such as have reason to believe that she cannot err in her Definitions From hence also he gathers That Protestants are in less danger of Heresie than Papists till these give them more sufficient reasons to prove that whatever the Church declares is certainly revealed by God Thus he Now such sufficient proving reasons as Protestants plead that Papists have not yet given them concerning this matter of church-Church-authority I alledge that neither have they nor others given me To be self-condemned therefore in my dissent from the definition of the Council of Nice I must first have sufficient reason proposed to me to believe and so to remain self-condemned and Heretical in disbelieving it this point viz. That the Church or her Council hath power to define matters of Faith in such manner as to require my assent thereto Which so long as I find no sufficient reason to believe I suppose I am freed without obstinacy or Heresie or being therein self-condemned from yeilding assent to any particular matter of Faith which the Church defines And had I sufficient reason proposed to me for believing this point yet so long as I am not actually convinced thereof I become only guilty of a fault of ignorance not obstinacy or autocatacrisie or Heresie for if I am self-condemned or guilty of obstinacy in disbelieving the foresaid points â See Mr. Stillingf p. 99. Then I become so either by the Churches definition of this point or without it By reason of the Churches definition of this it cannot be for this very power of defining is the thing in question and therefore cannot be cleared to me by the Churche's defining it â Still p. 74 and thus That thing is proposed to me in the definition to be believed which must be supposed to be believed by me already before such proposal or definition or else the definition is not necessary to be believed â Ib. p. 99. Nor without or before such definition can I have an autocatacrisie because this autocatacrisy you say with Dr. Hammond ariseth from my disobedience to the Church Prot. Methinks you make the same plea for your selfe in this matter as if one that is questioned for not obeying the divine precepts or not believing the divine revelations delivered in Scripture should think to excuse himself by this answer that indeed he doth not believe the Scripture to be Gods Word and therefore he conceives that he cannot reasonably be required to believe that which is contained therein And as such a person hath as much reason though this not from the Scripture yet from Apostolical Tradition to believe that Scripture is Gods Word as to believe what is written in it so have you though not from the Nicen Council defining it yet from Scripture and Tradition manifesting it as much reason to believe its authority of defining as what it defined It s true indeed that had you not sufficient proposal or sufficient reason to know this your duty of Assent to this definition of the Council of Nice you were faultless in it but herein lies your danger that from finding a non actual conviction of the truth within hindred there by I know not what supine negligence or strong self-conceit c. you gather a non sufficient proposal without § 37 Soc. It remains then to inquire who shall judge concerning this sufficient proposal or sufficient reason which I am said to have to believe what the Nicen Council or the Church hath declared in this point â Stillingf p. 73. Whether the Churches judgment is to be taken by me in this or my own made use of If her judgement the ground of my belief and of Heresie lies still in the Churches definition and thus it will be all one in effect whether I believe what she declares without sufficient reason or learn this of her when there is sufficient reason to believe so It must be then my own judgment I am to be directed by in this matter â See Stilling p. 479. and if so then it is to be presumed that God doth both afford me some means not to be mistaken therein and also some certain knowledg when I do use this means aright for without these two I can have no security in my own judgment in a matter of so high concernment as Heresie and fundamental faith is Now this means in this matter I presume I have daily used in that I finde my conscience after much examination therein to acquit me unless you can prescribe me some other surer evidence without sending me back again to the authority of the Church Prot. Whilst your discovery of your tenent to be an Heresie depends on your having sufficient reason to believe it is so And 2ly The judgment of your having or not having sufficient reason to believe this is left to your self the Church hath no means to know you or any other to be an Heretick till they declare themselves to be so And thus in striving to free your selfe from Heresie you have freed all mankind from it as to any external discovery and convincement thereof and cancelled such a sin unless we can finde one that will confess himself to maintain a thing against his own conscience Soc. If I so do the Protestants for they also hold none guilty of Heresie for denying any thing declared by the Church unless they have reason to believe that what ever is declared by the Church is revealed by God and of this sufficient reason they make not the Church or Superiors but themselves the Judge The V. CONFERENCE His Plea for not being guilty of Schism 5. PRot. I have yet one thing more about which to question you If you will not acknowledge your opinion Heresie in opposing the publike judgment § 28 and definition of the Catholick Church
true That the Church of England blindeth men to peace to her determinations reserving to men the liberty of their judgments on pain of excommunication if they violate that peace For it is plain on the one side where a Church pretends infallibility the excommunication is directed against the persons for refusing to give internal assent to what she defines But where a Church doth not pretend to that the excommunication respects wholly that overt Act whereby the Churches peace is broken And if a Church be bound to look to her own peace no doubt she hath power to excommunicate such as openly violate the bonds of it which is only an act of caution in a Church to preserve her selfe in unity but where it is given out that the Church is infallible the excommunication must be so much the more unreasonable because it is against those internal acts of the minde over which the Church as such hath no direct power And p. 55. he quotes these words out of Bp. Bramhall â Schism guarded p. 192. To the same sence We do not suffer any man to reject the 39. Articles of the Church of England at his pleasure yet neither do we look upon them as essentials of saving faith or legacies of Christ and his Apostles but in a mean as pious opinions fitted for the presârvation of unity neither do we oblige any man to believe them but only not to contradict them By which we see what vast difference there is between those things which are required by the Church of England in order to peace and those which are imposed by the Church of Rome c. Lastly thus Mr. Chillingworth â p. 200. of the just authority of Councils and Synods beyond which the Protestant Synods or Convocations pretend not The Fathers of the Church saith he in after times i. e. after the Apostles might have just cause to declare their judgment touching the sence of some general Articles of the Creed but to oblige others to receive their declarations under pain of damnation what warrant they had I know not He that can shew either that the Church of all ages was to have this authority or that it continued in the Church for some ages and then expired He that can shew either of these things let him for my part I cannot Yet I willingly confess the judgment of a Council though not infallible is yet so far directive and obliging that without apparent reason to the contrary it may be sin to reject it at least not to afford it an outward submission for publick peace sake Thus much as the Protestant Synods seem contented with so I allow Again p. 375. He saith Any thing besides Scripture and the plain irrefragable indubitable consequences of it Well may Protestants hold it as matter of opinion but as matter of faith and religion neither can they with coherence to their own grounds believe it themselves nor require the belief of it of others without most high and most schismatical presumption Thus he now I suppose that either no Ptotestant Church or Synod will stile the Son 's coequall God-head with the Father a plain irrefragable indubitable Scripture or consequence thereof about which is and hath been so much contest or with as much reason they may call whatever points they please such however controverted and then what is said here signifies nothing § 36 Prot. Be not mistaken I pray especially concerning the Church of England For though she for several points imposed formerly by the tyranny of the Roman Church hath granted liberty of opinion or at least freed her subjects from obligation to believe so in them as the Church formerly required yet as to exclusion of your doctrin she professeth firmly to believe the 3. Creeds and concerning the additions made in the two latter Creeds to the first Dr. Hammond â Of Fundamentals p. 90. acknowledgeth That they being thus settled by the universal Church were and still are in all reason without disputing to be received and imbraced by the Protestant Church and every meek member thereof with that reverence that is due to Apostolick truthes with that thankfulness which is our meet tribute to those sacred Champions for their seasonable and provident propugning our faith with such timely and necessary application to practice that the Holy Ghost speaking to us now under the times of the New Testament by the Governors of the Christian Churches Christs mediate successors in the Prophetick Pastoral Episcopal Office as he had formerly spoken by the Prophets of the Old Testament sent immediately by him may finde a cheerfull audience and receive all uniform submission from us Thus Dr. Hammond of the Church of England's assent to the 3. Creeds She assenteth also to the definitions of the 4 first General Councils And the Act 1. Eliz. â cap. 1. declares Heresie that which hath been adjudged so by them now in the definitions of these first 4. General Counclls your tenent hath received a mortal wound â But lastly the 4th Canon in the English Synod held 1640. â Can. 4. particularly stiles Socinianism a most damnable and cursed Heresie and contrary to the Articles of Religion established in the Church of England and orders that any convicted of it be excommunicated and not absolved but upon his repentance and abjuration Now further than this namely excommunication upon conviction No other Church I suppose hath or can proceed against your Heresie It being received as a common axiom in the Canon Law that Ecclesia non judicat de occultis And cogitationis poenam nemo patitur And Ob peccatum mere internum Ecclesiastica censura ferri non potest And in all Churches every one of what internal perswasion soever continues externally at least a member thereof till the Churches censures do exclude him § 37 Soc. The Church of England alloweth assenteth to and teacheth what she judgeth evident in the Scripture for so she ought what she believes or assenteth to I look not after but what she enjoynes Now I yeeld all that obedience in this point that she requires from me and so I presume she will acknowledge me a dutiful Son Prot. what obedience when as you deny one of her chiefest and most fundamental doctrins Soc. If I mistake not her principles she requires of me no internal belief or assent to any of her doctrins but only 1st silence or non-contradiction â See Disc 3 § 84. n. 2. n. 4. or 2ly a conditional belief i. e. whenever I shall be convinced of the truth thereof Now in both these I most readily obey her For the 1st I have strictly observed it kept my opinion to my self unless this my discourse with you hath been a breach of it but then I was at least a dutiful subject of this Church at the beginning of our discourse and for the 2d whether actual conviction or sufficient proposal be made the condition of my assent or submission of
THE GUIDE IN CONTROVERSIES Or A Rational Account Of the Doctrine of ROMAN-CATHOLICKS Concerning the Ecclesiastical Guide in Controversies of Religion Reflecting on the later Writings of Protestants particularly of Archbishop Lawd and Mr. Stillingfleet on this Subject By R. H. 1. Pet. 3.15 Parati semper ad satisfactionem omni poscenti vos rationem 2. Cor. 6.8 Per Infamiam bonam Famam ut Seductores Veraces Printed in the Year MDCLXVII The Preface to the Reader AFter the sad effects of discord and quarrels in Religion so long experienced and End of such Controversies cannot but be by all pious Christians most passionately desired And an end of them if it may be by an Infallible or unerring decision of those necessary That a Writing also if clear and free from any ambiguity in its sence may decide these is confessed by all For if words written cannot neither can words spoken since nothing can be said but what may be recorded and granted also that such Writing doth decide them infallibly if it be the Holy Scripture But it appears that the sence of Holy Scripture is not in all Controversies that are thought necessary to be determined so clear but that it is called in question and disputed by considerable Parties For the ending of which therefore that God hath left another living Guide his Church or the Ecclesiastical Governors thereof which is in all Ages in the exposition of Holy Scripture and the decision of these Controversies as to Necessaries Infallible from other Sects easily discerned in its sentence easily Vnderstood is in these Discourses pretended to be proved And learned Protestants also shewed to maintain those Principles from which it seems rationally consequent Any such living Infallible Guide Protestants strongly deny and oppose And hereby if indeed there be such a Guide 1st incurr great peril as to their Salvation By denying a due obedience and Submission of Judgment to its Authority and Definitions And by deserting its Communion as not to be enjoyed on other termes And 2ly become unsettled and of a various judgment in several points of Religion of great concernment and daily subdividing into more Sects Their many objections therefore and difficulties urged against the Being of any such Guid are here considered and replyed to Especially those occurring in the writings of their later Divines Arch Bp. Lawd Bp. Bramhall Dr. Hammond Dr Ferne Mr. Chillingworth Mr. Stillingfleet and others Whose Art and diligence hath been so great in fighting against their own Happiness if I may so say and in hindring Themselves and others with all imaginable arguments from returning into the Unity of the Catholick Church and Faith that there seemes nothing left out or neglected by them that can hereafter be said new in their in their Defence Of which objections whether any of moment and pertinent to the matter in hand are here concealed or of those mentioned any not fully satisfied is left to the equal Reader 's Judgment The Author though conscious of his weaknes yet confident of the Cause and presuming so necessary a Truth to have so much advantage over Error as that it needeth not the very sharpest wit and exactest Judgment to vindicate and maintain it hath taken in hand this task in the long silence of many other more able Workmen that he might give satisfaction to some persons who seem with great indifferency to desire it and that the Adversary in having the last Word might not also to some weaker judgments seem to have the best Cause And to this end He hath also wholly applyed himself herein to the language and expressions of Protestants used in this Controversie and indeavored to follow their Motion to the smalest Particulars and last Retraits and hath built a good part of his discourse on their own Concessions as more prevalent with such Readers and those materials which their own writings afford advantagious to Truth and the present design Recommending this most important affair to the Protestant Readers most serious consideration As which if what is promised here be made good will possess Him of a much more true and solid Satisfaction and Tranquility of minde than his former Principles could possibly afford Him 1 * Whilst now he discernes himself contrary to what he before imagined guarded in his way to heaven with a double Guide unfailable The Holy Scriptures as what points they are clear And next the Holy Church in what they seem obscure into whose judgment and sentence he safely resolves all his former Scruples and anxieties concerning such Texts wherein a mistake is any way dangerous * Whilst now by a new and holier way of mortifying his own judgment instead of confuting another's and especially that of Superiors and of subduing his passions â St. August De Serm. Dom. in Monte 1. l. 3 c. On Beati pauoeres spiritu Oportet animam se mitem praebere pietate ne id quod imperitis videtur absurdum vituperare audeat pervicacibus concertationibus effiâiatur indocilis instead of enriching his intellect and seeking the possession of Truth by humility and obedience instead of Science and Argument he becomes fixed and setled in most of those Controversies as already stated by this Guide which still entangle and perplex others The light of his own Reason first serving him so far as to the discovery of that Guide a discovery wherein the divine providence hath left so clear and evident that a sincere and unbiased quest cannot miscarry to whom once found out he is afterward for all other things I mean that are prescribed by this Guide to subject and resigne it * Whilst now he renders himself one of those Babes to whom God by these Spiritual Fathers in all simplicity believed by him reveales what things are hid from the self-wise and prudent who are still standing upon their Guard with Pythagoras his ãâã ãâã ãâã ãâã ãâã and the Jewe's Quomodo Jo. 6.52 in their mouths missing of Truth where Authority and Tradition teach it out of too much wariness to be deceived * Whilst now as Mary at our Lord's so he meekly sits at his Church's feet and heareth her words when as those others whom he hath left full of learned cares from their youth like St. Austine when a Manichee how and where to finde Truth taught to believe no side to search and rifle all are stating all their life long every Controversie a new to themselves one on this manner another on that examining all pretended Foundations whether solidly laid For where say they may not an Humane Testimony deceive them even from the more principal The essential Vnity of the Trinity The Divinity and Eternity of Christ and of the Holy Ghost the Vhiquity of Gods essence and his Absolute Praescience the number and right use of the Sacraments The Commission of the Churches Hierarchy and Bishops their just authority and from whom they hold it for in all these they finde acute Divines calling on their impartiall
§ 8. Reply § 9. 2. Or made to all the succeeding Church-Guides but conditional § 12. Reply That our Lords promise of Indeficiency in Necessaries made to the Clergy is absolute § 14. And this Indeficiency most rationally placed in the General Councils or other accord or consent of the Clergy equivalent to such Council § 15. Chap. 3. Some Protestant objections § 17. Answered § 18. Chap. 4. II. Other Protestant Divines granting the Clergy some or other of them alwayes unerring in Necessaries but this not necessarily the superior or Major part of them § 25. Reply That the subordinate Clergy can be no Guide to Christians when opposing the superiour nor a few opposing a much Major part § 30. Chap. 5. III. Other Expressions of Protestant Divines granting the Churches Prelatick Clergy as defining her doctrines or the General Councils of them to be unerrable in necessaries when these Councils accepted by the Church universal § 32. Expressions to this purpose * Of Dr. Potter § 33. * Of Bp. Bramhal § 34. Where Concerning what judgment of the Church sufficiently obligeth In respect 1. Of the Church Catholick diffusive § 36 n. 1. 2. Of Councils General § Ib. n. 8. Where Of the Freedome of the Council of Trent § Ib. n. 9. * Of Bp. Lawd § 37. Where Concerning what acceptation of Councils by the Church Diffusive is onely necessary § 38. * Of Dr Field § 40. Chap. 6. IV. Learned Protestants conceding the former Churches Clergy preceding the Reformation never so to have erred in defining Necessaries as that the Church Governed by them did not remain still True Holy and Catholick § 41. Chap. 7. V That according to this last Concession § 41. there seemes to be * a great security to those continuing still in the antient Communion § 48 As to avoiding Heresie or Schism Ibid. As to other gross Errors § 51. And * danger to those deserting it § 54. Where There Protestants Defence for it § 55. n. 1. And the Catholick Remonstrance Ib. n. 2. Chap. 8. VI. That according to the former Concession § 32. if so enlarged as ancient Church-practise and reason requires all or most of the Protestant Controversies are by former obliging Councils already decided § 56. n. 1. c. An Instance hereof in the Controversie of the Corporal presence of our Lord in the Eucharist or Transubstantiation § 57. THE SECOND DISCOURSE Proceeding upon the Concessions of Learned Protestants That the Pastors of the Church some or other in all Ages do infallibly guide their Subjects in Necessaries to search which in any Division of these Pastors are those to whom Christians ought to adhere and yield their Obedience The CONTENTS Chap. 1. PRotestants grant 1. That there is at this present an One Holy Catholick and Apostolick Church § 1. 2. That the present Pastors and Governours thereof have authority to decide Controversies § 2. 3. That these Governors some or other of them shall never err or miss-guide Christians at least in absolute Necessaries to salvation § 3. 4. That they and the Churches governed by them stand alwayes distinct from Heretical or Schismatical Congregations § 5. Chap. 2. Catholicks further affirm 5. That if these Pastors guide unerringly in Necessaries the people are to learn from them what or how many points are necessary so far as the knowledge thereof is necessary to them § 6. 6. Again That the Necessaries wherein these Ecclesiastical Governors are infallible Guides ought not to be confined to some few points absolutely necessary but extended to all such points of Faith as are very beneficial to Salvation § 9. 7. Concerning the exact distinguishing of necessaries from non-necessaries 1. That there seemes no necessity that the Church guides should be enabled exactly to distinguish them § 12. 2. That they may infallibly guide in them though not infallibly distinguish them § 14. 3. That they guiding infallibly in all necessaries and no distinction of these made ought to be believed in all points they propose except an infallible certainty can be shewed to the contrary § 15. 4. That these Governors do distinguish and do propose as such all those more necessary points which it is requisite for Christians with a more particular explicite Faith to believe § 17. 8 That Christians submitting their judgment to the present Church-Governors in deciding all necessary matters of Faith ought also to submit it to them in declaring the sence of the Fathers or of the Definitions of Councils and former Church concerning the same Matters § 19. 9. That supposing these Guides to err in some of their Decisions yet their Subjects by the concession of Learned Protestants ought to yeild the Obedience either of silence or also of assent to them in all such points whereof they cannot demonstratively prove the contrary § 20. 10. From whence it follows that none may adhere to any new Guides but only so many as can demonstrate the Errors of the former § 21. Chap. 3. 11. Granted by all that these Church Governors may teach diversly and some of them more or fewer may become erroneous in Necessaries and misguide Christians in them § 22. 12. In such dissenting therefore That there must be some Rule for Christians which Guides they ought to follow and that this is and rationally can be no other than in these Judges subordinate dissenting to adhere to the Superior in those of the same Order and Dignity dissenting to the major part § 23. Where Of the Major part concluding the Whole in the ancient Councils § 25. n. 2. And Of the Magnitude of the Defection of the Church-Prelacy in the time of Arrianism § 26. n. 2. 13. That accordingly both in Councils their defining Matters of Religion and in the Church's acceptation of their Decrees the much Major part must conclude the Whole and the opposing of their Definitions also be Heresie and separation from their Communion Schism if an Opposition or separation from the Whole be so § 27. n. 4. 14. As for the Protestant Marks whereby in any Division to know these true Guides viz. A right teaching of God's Word and a right Administration of the Sacraments that these are things to be learned from these true Guides first known § 28. Chap. 4. An Application of the former Propositions in a search which of the opposite present Churches or of the dissenting Ecclesiastical Governors thereof is our true Guide § 30. Motives perswading that the Roman and the other Western Churches united with it and with the Head thereof St. Peter's Successor are this true Guide 1. Their being the very same Body with that which Protestants grant was 150 years ago the Christian 's true Guide and the other Body confessing themselves in external Communion departed from it § 33. 2. Their being that Body to which if we follow the former Rule recited Prop. 12. we ought to submit § 35. 3. Their being that Body that owns and adheres to the Definitions and Decrees of all the
14.16 26. 16.15 Compared with Acts 15.28 Joh. 5.20 27. 1 Cor. 12.7 8. his promising them a ãâã ãâã ãâã ãâã ãâã i. e. an Assista that should abide with them for ever to teach them all things and to bring all things to their remembrance For ever i. e. Not with the Apostles only For then what would become of the Nations that after their times were still to be instructed especially when any Controversies should arise concerning the understanding of the Apostles Writings which Writings are miss-understandable in things necessary and which S. Peter saith in his time the unlearned wrested to their own destruction â 2 Pet. 3.16 but with their Successors also * See Mat. 18.20 compared with 17 18. his promising that when they were gathered together in his name to hear the Causes brought to the Church brought to her still daily notwithstanding the Scriptures he himself would be in the midst of them and would ratifie in heaven what they should upon earth which implieth also that he would assist them on earth at least when this is a supreme and unappealable Church-authority to do as to the main both what was meet to be submitted to by those whom he sent to their Tribunal and what was meet to be ratified by the heavenly Tribunal But if after the Rule of Scripture the necessity of such Tribunals ceased why are these afterward continued and in Controversies of Faith appealed repaired to * See Mat. 16.18 19. his promising that the Gates of Hell should never prevail against those to whom he gave the Keys i. e. against the Clergy nor against the Church built by and upon them And * see Luk. 23.31 the not failing of S. Peter's Faith prayed for by our Lord in order to establishing his Brethren * See 1 Tim. 3.15 the Church unlimited to the Apostles days said to be the Pillar and ground of Truth surely this from its Teachers being so For so the Apostle elsewhere using the same Metaphor frequently calls these Teachers Gal. 2.9 Pillars Eph. 2.20 Foundations and Grounds amongst which Teachers Timothy being admitted is warned here to be very circumspect and careful of his behaviour And * see 2 Tim. 2.19 compared with 16 17 20. the Foundation of God the Church standing sure notwithstanding that Hymeneus and some others as Vessels in this great house of God not of Gold and Honour but of Earth add Dishonour had erred from the Truth of God * See Eph. 4.11 13. his giving these Teachers that the world should not be tossed to and fro with every wind of Doctrine In whose Doctrine therefore in order to this end this Doner hath fixed some stability neither can it be applied only to the Apostles or their times seeing that the experience of so many various winds of Doctrines even since all their VVritings and concerning the sence of their VVritings see 2 Pet. 3.16 Blowing in the Church and carrying the unstable to and fro argues the same necessity of such Doctors still And * see Rev. 1.13 16. Where our Saviour to denote his perpetual presence to these succeeding Teachers and Governors of his Church after all the times of all the Apostles save St. John is described though in Glory yet walking in the midst of the seven Mother-Churches of Asia and holding their Bishops in his hands And therefore he hath commanded an Obedience to these Governors proportionable to his assistance that those who will not hear them should be reckoned as Heathens or Publicans he being in the midst of their Assemblies and ratifying in heaven what their Sentence binds or looseth on Earth * See Mat. 18.17 18 20. And hath said concerning them â Luke 10.16 that he that heareth them heareth him From which may be gathered that that Clergy who have still the same mission from him may require the same audience in his stead CHAP. II. Several Limitations of Protestants concerning these Promises 1. That they were made only to the Apostles § 8. 2. Or made to all the succeeding Church-Guides but conditional § 12. R. That our Lord's Promise of Indeficiency in Necessaries was not made to the Apostles only but to their Successors § 9. And to their Successors not conditional but absolute § 14. And that this Indeficiency in Necessaries is most rationally placed by the Church § 8 in her General Councils or such accord and consent of the Clergy as is equivalent to such Councils § 15. IN Answer to these Texts some of the Reformed â Chillingw p. 92. 115. 19. Stillingf p. 256 2 8 259 519. Several Limitations of Protestants concerning these Promises 1. That they were made only to the Apostles would restrain these absolute Promises only to the Apostles or first Promulgators of the Gospel for this reason because no need that they should be extended to any more For by these first for all succeeding times was a written Rule left clear and plain even to the unlearned and to all that use common reason in all necessary points of Faith and therefore that all Controversies which these plain and clear Scriptures intelligible to every one decide not are not Controversies in any point necessary and need not to be decided nor do Christians now having an infallible and plain Rule for Necessaries need afterwards besides this another living unerrable Guide in them But such an Answer 1st Seems neither any way sufficient to satisfie the Texts as hath been partly shewed already in the Explication of them § 9 which do promise to the world's end not a Rule only but Persons Reply 1. sent to preserve us from every wind of Doctrine and which command Obedience not to a Rule only but to Persons expounding it under pain of being ejected as Heathens and Publicans and under pain of being bound in Heaven when they bind us upon Earth an authority exercised not only by the Apostles but upon the strength of these and the like Texts extended beyond the former Limitation by their Successors also Only this Order is required to be observed in our Obedience that we perform it in the first place to the supreme church-Church-authority and then also to particular persons or Churches only as they are conformable to and united with the whole who otherwise as experience shews may err even in Fundamentals and so our obedience to them ruine us Nor 2ly seems such answer sufficient to satisfie the Necessities of the times following the Apostles wherein § 10 whether there have not risen controversies notwithstanding the clearness of the rule left us some of which have bin in matters necessary and wherein the people greatly needed the directions of their spiritual Guides I leave to your Judgment if you please to reflect on either the old Arrian Nestorian Pelagian or the new Socinian Solifidian Church-Anarchical both anti-episcopal and also anti-presbyteral errors all maintain'd by such who have presumed as much as any that they have common reason to understand plain Scriptures Nay who account these so clear
Laity which is the only Church Catholick the Pillar and Ground of Truth and the visible external Communion thereof to be continued in See his Instit 4 l. 1. c. 2. § upon the Article Credo sanctam Catholicam Ecclesiam ' Ecclesia saith he ideò Catholica dicitur seu universalis quia non duas aut tres invenire liceat quin discerpatur Christus quod fieri non potest 4 § In Symbolo ubi profitemur nos credere Ecclesiam id non solùm ad visibilem de quâ nunc agimus refertur sed ad omnes quoque electos Dei therefore this Article relateth to a Church visible and visible in all Ages Quia nunc de visibili Ecclesiâ disserere propositum est discamus vel uno Matris that it is termed a Mother Elogio quam utilis sit nobis ejus cognitio immo necessaria quando non alius est in vitam ingressus nisi nos ipsa concipiat in utero nisi pariat c. Adde quod extra ejus gremium nulla speranda est peccatorum remissio c. such a visible Mother-Church then it seems there is in all Ages some where or other as that none can enter into life that are not numbred among her children and inclosed within her bosom 7. § Quemadmodum ergo nobis invisibilem solius Dei oculis conspicuam Ecclesiam credere necesse est ita hanc quae respectu hominum Ecclesia dicitur observare ejusque communionem colere jubemur i.e. Communionem externam visibilem Ecclesiae visibilis 10. § Cujus authoritatem spernere vel castigationes ludere nemini impunè licet multo minus ejus abrumpere unitatem authoritatem castigationes he must mean of the Clergy and the spiritual Governours thereof Sic enim Dominus ejus authoritatem commendat ut dum illa violatur suam ipsius imminutam censeat Neque enim parvi momenti est quod vocatur columna firmamentum veritatis domus Dei. Quibus verbis significat Paulus ne intercidat Veritas Dei in mundo Ecclesiam visibilem esse fidam ejus custodem and that in all Ages else intercideret veritas quia ejus ministerio operâ voluit Deus puram verbi sui praedicationem conservari Vnde sequitur discessionem ab Ecclesia Dei Christi abnegationem esse 8. § Proinde quatenus eam agnoscere nostrâ intererat Dominus certis notis quasi Symbolis nobis designavit 10. § Symbola Ecclesiae dignoscendae verbi praedicationem sinceram Sacramentorumque observationem ex Christi Instituto See § 9. posuimus 11. § Ne sub Ecclesiae titulo impostura nobis fiat ad illam probationem seu ad Lydium lapidem exigenda est omnis Congregatio quae Ecclesiae nomen obtendit 2. l. 4. § Minimè permovere nos debet inanis hic fulgor Romanensium ut Ecclesiam esse recipiamus ubi verbum Dei non apparet 7. § Quis ausit eum coetum nullâ cum exceptione Ecclesiam appellare ubi verbum Domini palà m impunè conculcatur c. Thus Calvin in this place but how constant elsewhere to this doctrine I say not of the authority of and the obedience due to a permanent visible Church which is Columna Firmamentum veritatis and which is Governed by Christs Orthodox Ministers of the Word and Sacraments which Church he affirmeth to be the Reformed and not the Roman Concerning the Church then Which is It he and the Roman Catholicks differ but not in the Obedience due to the Church if he may name it Lastly were Protestants in this matter altogether silent yet those essential Notes or Marks they give of the true Church The true preaching of Gods Word and right Administration of the Sacraments always to be found in the Church do infer a Clergy to whom only both these Offices do belong as well as a people always Orthodox § 30 But here again so long as these Divines do still together with the former deny the promise of such a perpetual divine assistance to Superiour persons Reply Where That the subordinate Clergy can be no Guide to Christians when opposing the Superiour nor a few opposing a much major part or Synods of the Clergy in respect of Inferiors or to a major part of a Synod in respect of a lesser that holdeth or teacheth contrary which Superiours and major part only in such cases must be the Christians Guide a thing warranted by as universal a Tradition and Practice as any Fundamental whatever of Church-Government and whilst they do affirm this assistance continued only to some Clergy or other always but how inconsiderable a party for number or dignity in respect of the rest they know nor matter not In saying this they in effect say no more than the former This Clergy which they affirm unfailing in necessaries being in such a case only private persons not Guides to others no not to their own Flocks who according to the Traditive Constitution of Church-Government are not to hear their own private Pastors teaching contrary to the definitions of Superiour Prelats or Councils or in a Council a lesser part voting contrary to a major not to hear an Arrian Bishop teaching contrary to the Council of Nice nor the Patriarch Nestorius and Dioscorus and their Adherents voting contrary to the Council of Ephesus and Chalcedon of this see what is said more at large in the second Discourse § 23. c. And therefore if the Promises are interpreted in this their manner the people in following the Superiour the major part the Traditive Rule of Obedience always observed in the Church somtimes will be tied to obey only those of the Clergy to whom Christ denies such assistance and to disobey those who have it § 31 Neither matters it much as to constitute them a Guide any more for this though this supposed Orthodox Clergy in whom our Saviours promise is said to be preserved be all too of one distinct Communion and one particular Church or Nation and these too the whole Clergy of that Church Because the whole Church through the whole world is but one body governed by one Law of Christ neither hath any against the whole more reason to adhere to his own particular Church when separating as to a Guide because his own than to any other unless he hath some greater assurance of its non-erring than of any others and besides what reason in this kind he hath to take that particular Church wherein he lives for his Guide the same have all other Christians living elsewhere to refuse it for theirs and do adhere to their own particular Church and thus if he by such obedience light on truth they by the same obedience will be necessitated to Errour Again if suppose twenty six Bishops of several Nations opposing an Oecumenical Council cannot be a Guide to all Christians much less can they if all these of one Church or Nation because here is more dependence one on
another and so a just fear of less integrity Lastly if these against the whole can have any authority the proceedings of General Councils in condemning and exercising Ecclesiastical Censures against them as subjects to those Courts have bin unjust which yet those General Councils universally allowed have used not only against Bishops but Patriarchs and the Clergy joined with them And the Churches Decrees thus will be necessarily obligatory never but when the Governours thereof to a man or to every particular Church or Society of Church-men are all of a mind Neither can the people when the Ecclesiastical Court which consists of many Judges is any way divided tell which to obey if our Saviours Promise be only to some certain Guides we know not in how small a number because they know not whether our Saviours promise of Indefectibility even in necessaries belongs not to the more inconsiderable part thereof He that appoints us to follow a Guide in what it shall enjoin us and then leaves us no way when our Guide consists not of one but many persons and particular Churches and when two parties of them contradict one another and guide us contrary wayes to know which of them is to be our Guide it is all one as if he left us no Guide and he that ties us besides our own judgment in doubtful matters to obey and follow only some Ecclesiastical person or other not obliging us to the most or major part to the Superiour rather than an inferior person or Court revolves our obedience in any division of our Governours only to our own Judgment i. e. to chuse that side which we judge is most conformable to Scripture as we follow the Counsel of that friend who we think speaks most reason But can this be called any obebedience to his authority and then left to this choice what opinion can our selves take up that is so absurd in which we cannot finde some Clergy or other for our Leaders This concerning these Protestant-Divines allowing an absolute Promise of Indefectibility as to Necessaries made to and always verified in some Persons or also some Body and Society or other of the Clergy i.e. of the Church-Guides but not to these always in such a capacity as that they are in the Churches constitutions and traditions to be our Guides these Orthodox-Guides as they suppose being perhaps in some Ages a very small number nor those of the highest rank in comparison of the rest CHAP. V. III. Other Expressions of Protestant-Divines granting the Churches Prelacie as defining her Doctrines Or the General Councils of them to be unerrable in Necessaries § 32 when accepted by the Church Vniversal § 32. The Expressions of * Dr. Potter § 33. * Of Bishop Bramhall § 34. Where III. 3. Other expressions of Protestant-Divines granting the Churches Clergy as defining her doctrines Or the General Councils of them to be unerrable in necessaries But then only when universally accepted no considerable persons or at least Churches dissenting concerning what Judgment of the Church sufficiently obligeth her subjects in respect 1st of the Church-Catholick diffusive § 36. n. 1. 2ly of Councils General § 36. n. 3. 3ly of Councils Occidental § 36. n. 8. Where particularly of the Freedom of the Council of Trent § 36. n. 9. * Of Bishop Lawd § 37. Where concerning what acceptation of Councils by the Church-diffusive is only necessary § 38. * Of Dr. Field § 40. III. BUt thirdly several other Expressions may be found in some of them wherein they would seem to go further yet and to allow That the Church-Catholick taken in general or in her greatest Body of Clergy as she is a Canonical Guide and as she teacheth and defineth doctrines can never err in Necessaries or Fundamentals But whether all their expressions cohere one with another or whether their opinion when strongly assaulted will not retreat and resolve it self into the first or second already explained I conclude nothing § 33 For this see first that of Dr. Potter § 2. p. 28. Where he saith Expressions Of Dr. Potter The Church Catholick is confessed in some sence i. e. in Fundamentals as he explaineth it afterward § 5. p. 148 c. to be unerring and he is litle better than a Pagan that despiseth her judgment For she follows her Guides the Prophets and Apostles and is not very free and forward in her Definitions Here we hear of Definitions and Iudgment of the Church Catholick that are to be followed Therefore I infer that such judgment may be known So § 4. p. 97. The Catholick Church saith he is careful to ground all her Declarations in matters of Faith upon the Divine authority of Gods written Word and therefore whosoever wilfully opposeth a judgment so well grounded is justly esteemed an Heretick Then he addeth not properly because he disobeys the Church but because he yields not to Scripture sufficiently propounded or cleared unto him Where I do not see but that whoso believeth this in general as all ought that the Church Catholick alwaies groundeth her Declarations in matters of Faith on Divine Authority though every particular Declaration of hers is not cleared to him that it is so well grounded yet must needs wilfully and self-convicted oppose her judgment and so incur Heresie But however he is or is not an Heretick who dissents from such Decrees yet by the Doctor all those it seems are secured as for necessary Truth that do obey and adhere to them And § 5. p. 169. If in any thing saith he General Councils erre and mistake the Vniversal Church hath means of remedy either by antiquating those Errors with a general and tacit consent General Consent therefore such Decree of a General Council to tender it non-obligatory must be at least tacitly reversed by a major part of the Church Catholick else if any single Church's reversion serves the turn to annull the Obligation thereof no Churches are obliged to such Decrees further than they please Or by representing her self again in another General Council which may view and correct the Defects of the former Here are two ways of the Church Catholick's correcting the Errors of her Representative the Council 1. Either by generally not observing or practising their Decrees 2. Or by condemning them by another Representative therefore I gather where the Church Catholick neither by another general Council contradicts such assembly nor in her most general practice or Doctrines varies from its Decrees the definitions and judgment of such a General Council are admitted as the definitions and judgment of the Church Catholick Or else there is no way of knowing what or which are so Ib. After that p. 141. he hath spoken of the present Church-Catholick her being as a Candlestick to present and hold out the light to us and p. 143. of her being a witness and an Instrument for working Faith in us he p. 148 149 156. accords as he saith with some moderate Roman Writers That the
some of them enemies to the Christian Religion and divided into so many Communions that it is not visible to the eye of man how they should be regularly assembled I say here he adds â Schisme guarded p. 352. That because it is not credible that the Turk will send his Subjects that is four of the Proto-Patriarchs with their Clergy to a General Council or allow them to meet openly with the rest of Christendom in a General Council it being a thing so much against his own Interest that therefore if these Patriarchs do deliver the Sense and Suffrages of their Churches by Letters or by Messengers this is enough to make a Council General And That as there have been General Oriental Councils Without the personal presence of a Western Bishop so there may be an Occidental Council I add General without the Personal Presence of one Eastern Bishop by the sole communication of their Sense and their Faith And for the calling also of this General Council §. 35. n. 2. he saith â Ib. p. 356. That if the Pope have any right either to convocate General Councils himself or to represent to Christian Soveraigns the fit Seasons for Convocation of them either in respect of his beginning of unity or of his Proto-Patriarchate he doth not envy it him since there may be a good use of it in respect of the division of the Empire so good caution be observed And before p. 91. he saith That at present he will not dispute whether the Bishop of Rome by his reputed Primacy of Order or beginning of Vnity may lawfully call an Oecumenical or Occidental Council by power purely spiritual which consists rather in advice than in mandates properly so called or in mandates of courtesie not coactive in the exterior Court of the Church that considering the division and subdivision of the ancient Empire and the present distraction of Christendom it seemeth not altogether inconvenient That the Primitive Fathers did assemble Synods and make Canons before there were any Christian Emperors but that was by authority meerly spiritual they had no coactive power to compel any man against his will and the uttermost they could do was to separate him I suppose he meaneth who contemned their summons or their Canons from their communion and to leave him to the coming or judgment of Christ Ib. p. 120. He seems to allow the Church-Governours a right to summon Councils where there are no Christian Soveraigns to do it i. e. that will do it and to make Canons such as the Primitive Bishops made before there were Christian Emperors Only I hope he will consequently allow further what was done also by these Church-Governours in the Primitive times that if Ecclesiastical Governors have authority as need requires to summon such a Meeting they may appoint some place for it which place will always be in some Princes temporal Dominions and that if they may make Canons they may divulge and send abroad their Laws and Canons to the Church's Subjects upon spirituâl censures inflicted on the disobedient which must be also amongst some temporal Prince his Subjects for so did the Governors of the first Council â Act. 15. appoint the place of their Meeting Hierusalem and sent abroad their Canons amongst the Emperors Subjects both contrary to the then secular Powers and this without entrenching on any ones Politick Rights The Bishop having condescended to thus much concerning General Councils §. 35. n. 3. he yields further â Reply to Chalced presat That until such Council the most general that is procurable he submits himself to the Church of England wherein he was baptized or to a National English Syxod But here he makes too great a leap though perhaps he had some reason for it in removing his Submission immediately from a General to a National Synod of his own Church for between these lies a Patriarchal or Occidental Synod to which he ought to submit the just authority also of which above a National Synod he elsewhere both freely maintaineth â Vindic. of the Church of England p. 258. and though not here yet elsewhere he also refers his trial to it There is nothing saith he Schism Guarded p. 136. that we long after more than a General Council rightly called rightly proceeding or in defect of that a free Occidental Council as General as may be But then we would have the Bishop to renounce that Oath to the Pope that hath been obtruded upon them Lastly Concerning the quality of Obedience due to such Councils even in non-fundamentals he saith â Vindic. of the Church of Engl. p. 27. That as to Questions non fundamental when these are once defined by a lawful General Council all Christians though they cannot assent in their judgment are obliged to passive Obedience to possess their souls in patience And they who shall oppose the Authority and disturb the Peace of the Church deserve to be punished as Hereticks where also he makes this the fourth way of rendring ones self guilty of Heretical pravity I suppose because though the Councils Determination in his opinion makes no point Heresie yet at least it equals the crime of the Opposer to that of an Heretick I have been somewhat copious in giving you the condescensions of this Bishop §. 36. n. 1. not to make advantage of what a single Author indulgeth Reply Where Conc. what Judgment of the Church sufficiently obligeth but because they seem no greater than reason requireth and what all Protestants allowing a Church-Government ought to stand to and therefore I desire your leave before I proceed to some other quotations to reflect a little on this submission of the Bishop's and to see how far it truly performed will rationally carry him or others towards a present settlement in many of the points controverted 1st Then This I presume here ought to be granted me that in the Bishop's or others professing a submission to the General or Vnanimous accord of the Church Catholick in any Doctrine or Practise this accord ought not to be taken so strictly either for what is defined by Councils or accepted by the Church diffusive as that if any particular Person Church or Party perhaps his own that is held Catholick dissent in any thing from all the rest being a much major part in respect thereof and joined also with the supreme Pastor of the Catholick Church and Primate of the Patriarchs he shall account himself discharged from Obedience or deny such a Consent to be sufficiently General and Unanimous to oblige him Concerning which see more Disc 2. § 25. and before § 31. 2. This premised Come we now to the Bishops submissions §. 36. n. 2. which are promised 1 st To the present Church Catholick viz. To all things universally believed or practised by it 2 ly To Free General 3 ly Or also free Occidental Councils Which to review in their Order In respect of the Church
Catholick diffusive 1st Here he professeth â Schism We are ready to believe and practise whatsoever the Catholick Church of this present Age doth believe and practise Here if he meaneth the Protestants are ready to believe and practise whatsoever all the Catholick Church of this present Age Guarded p. 98 3 besides them doth believe and practise and understands a Consent of this Catholick Church according to the former explication thereof which is but reasonable Then 1st I refer you to what is said in the third Discourse § 26 whether for the most of the modern Controversies the whole Catholick Church I mean the main body both of the Oriental and Occidental Churches especially as to the Guides and Governours thereof who only have authority of voting and giving Laws in the Church's highest Consultations and to whose Judgment Inferiours in spiritual matters ought to conform at the coming of Luther did not and do not still agree in their opinion in many things now opposed by Protestants and then by Luther and a few others who sided not with or joined themselves to any though lesser part of the then Church-Governours Eastern or Western but freely acknowledged their discession à toto mundo See below § 55. n. 4. Which made Luther sometimes thus to utter the Objections of his Conscience within and of the Church without Quot medicamentis saith he â Praefat. de de abroganda Missa privata quam potentibus evidentissimis Scripturis meam ipsius conscientiam vix dùm stabilivi ut auderem unus contradicere Papae credere eum esse Antichristum Episcopos ejus esse Apostolos Academias esse ejus Lupanaria Quoties mihi palpitavit tremulum cor reprehendens objecit corum fortissimum unicum Argumentum Tu solus sapis Totne errant universi And elsewhere â In Galat. 1 11 12. Ecclesia sic sentit credit Impossibile est autem quòd Christus tot saesulis Ecclesiam suam errare sinat Tu certè solus non sapis plus quam tot sancti viri tota Ecclesia And Sanctissimae Catholicae Ecclesiae authoritatem amamus illaesam Ea tot saeculis sic sentit docuit sic senserunt docuerunt omnes primitivae Ecclesiae dectores viri sanctissimi multo majores dectiores te Quis tu es qui ansis ab omnibus his dissentire nobis diversum dogma obtrudere To which the summe of the Answer he gives I pray you see the place is Neque mihi neque Ecclesiae neque Patribus neque Apostolis neque Angelo è Coelo credendum est si quid contra Dei verbum docemus And Quisque igitur videat ut certissimus sit de suâ vocatione doctrina As for those Answers * of Dr. Field â p. 82. 880. That the Doctrines which Luther and the Protestants oppose were not the generally received Doctrines of the present Catholick Church but only of a prevalent Faction in it Or * of Mr Stillingfleet â That if they were Doctrines generally received p. 368. yet they were not Catholick Doctrines but generally received in the nature of an Opinion I say such Answers were not then thought on or not thought fit to be made use of For what ground is there to call all those Church-Governours of the present Age that have power to vote in Councils and steer the Church only a prevalent Faction in it Or to say those Doctrines or Practices which none could then oppose without incurring the Church's Censures for so Luther and others did before the Council of Trent were only generally received in the nature of an Opinion 2ly But next if all the points that are pretended are not found to have been generally believed or practised in the Church-Catholick at Luthers appearance yet if two or three of them appear to be so according to the Bishops Concession here to so many will the Protestants stand obliged in a conformity of their Belief and Practice nor can they excuse their dissent from these because a dissent in more than these is falsely laid to their charge But 3ly If at least what is contained in the publick Liturgies and Missals to which all are obliged to conform both of the Eastern and Western Church may be said to be of universal Belief and Practice Protestants by this Profession are bound herein at least to believe and practice with the rest And why then do they compose new Liturgies why absent themselves from the old Is it not that these contain somthing in them to which they cannot thus conform 4. Lastly For points no way enjoined yet if such either speculative or practical do appear so far as our Examination can discover to us not only to be tolerated but justified and maintained either by the whole or a much major part of the Church Catholick united with the Prime Apostolick Chair it seems here necessary that no particular person or Church do decretally censure any such Points as Errors in Doctrine or Practice or do any way oblige their Inferiors to think or profess them to be so which this much major part alloweth and practiseth If liberty to think teach or practice otherwise according to their Opinion in a point yet no way defined or enjoyned may be granted to such a minor part yet not a liberty to define against it or pronounce it an Errour in matter of Faith for this cannot be done without such minor condemning the much major part joined with the prime Patriarch which small part 's condemning both the superiour and much greater if it be allowed destroies Church-Government 2. After this first Submission §. 36. n. 3. wherein the Bishop seems to engage the Protestants Belief 2. * Of Councils General and Practice to any thing which is generally believed and practiced by the Catholick Church though it be not also conciliarly defined if next we come to the Church's Councils Here also he makes fair promises of submission I mean as to external Obedience and non-contradiction And 1st In respect of a Council General he is not in every thing so nice or exceptions as some other Protestants be He 1st not exacting that this Council should be so absolutely general as that any Hereticks should be admitted such as true General Councils have evidently declared to be Hereticks or such as will not pronounce Anathema against all old Heresies â Schism guarded p. 352. I suppose he means all which have been condemned for Heresies by undoubted General Councils 2ly Nor that all the five Proto-Patriarchs should be present there four of them and their Clergy being under the power of the Turk but granting it sufficient if the sense and Suffrages of them and their Churches be delivered by Messengers or Letters 3. As for the calling also of this Council considering the division and sub-division of the ancient Empire and the present distraction of Christendom i. e. as to the Princes thereof their altogether contrary
Interests he is well enough content that the prime Patriarch summon it and then upon this conceded I think I may add as evident from what is said before § 35. n. 2. that the same Patriarch may both appoint some place of meeting and also such Council met divulge and upon spiritual Censures require to be observed its Decrees concerning matters meerly spiritual whether mean-while the secular Powers favour or frown I say appoint some place which place since it must be within the Dominions and under the Power of some particular Prince and farther distant from some particular Churches than others it cannot be expected that it shall ever be so fitly chosen as equally to serve all Interests or remedy all Inconveniences and therefore supposing free access free proposal and voting for all Prelates that come the post-acceptation must make amends for the necessity of many Prelat's or also Church's absence Things thus far conceded by him concerning General Councils §. 36. n. 4. that which I have chiefly to except against is this 1st In his reckoning up the Clergy of the Roman Graecian Armenian Abyssine Russian Protestant Churches as constituting the entire body of such a general Council and affirming that the rest of them are a body three times greater than the Roman including the Western Churches joined with it â See before § 35. he seems much to miscount For 1st Several of the Protestant Churches viz. so many as have deposed Bishops and constituted a Presbyterial Government for any thing I can see are very clearly concluded by Dr. Hammond and Dr. Ferne to be Schismaticks and that from and against their Spiritual Superiours â See Disc 2. and that from and against their Spiritual Superiours § 24. n. 2. which Schisme excludes them from being true Members of the Church Catholick or having place in her General Councils especially since their Clergy also are no Bishops See Bishop Bramhall Vindic. of the Church of England p. 9. opposing Catholick and Schismatical as he doth elsewhere Catholick and Heretical But then as for the Bishops of other Protestant Churches neither can they escape the same imputation of Schisme by the same Dr. Hammonds Concession if those Councils mentioned below § 50. n. 2. whose Authority and Decrees they have rejected be truly their Superiours nor yet Heresie in the Catholick account or perhaps in Bishop Bramhall's considering what he saith Vindic. of the Church of England p. 27. quoted before § 36. and Schism Guarded p. 352. if any of these Councils be Legally General 2. Next As for several of those Eastern and Southern Churches that are brought in by the Bishop to enlarge the Church Catholick in comparison of the Roman Catholick §. 36. n. 5. they are a Mass of many several Sects of which see what is said more at large in Disc 3. § 1.76 c. such as after the Council of Chalcedon some sooner some later deserting their former Patriarch have since ranged themselves under several Patriarchs of their own residing in several Cities of the East the different Sects having set up in later times without any Conciliar Authority acting in it no less than seven or eight Independent Patriarchs They stand divided both from the Latine and Greek Church and also from one another in several Tenents concerning our Lord's Person Natures and Wills many of those dispersed in the more Eastern parts Assyria Mesopotamia c. suspected as Dr. Field â Of the Church p. 62. acknowledgeth of Nestorianisme somwhat qualified many of the Southern as the Egyprians or Cophtites Ethiopians or Abyssines as to their Religion dependent on the former suspected as the same Dr. Field relateth â Ib. p. 64 66 of Eutychianisme or rather of Dioscorism who was Patriarch of Alexandria and condemned in the Council of Chalcedon divers of them also amongst other extravagant Rites retaining Circumcision If this then be true which this Doctor relates though they be not perfect Eutychians and Nestorians in their Opinions yet such they are as do transgress against the Faith and Definitions of the third and fourth General Council the later of which Councils the greatest body of them expresly rejects See Dr. Field p. 70 71. No reason then can Bp. Bramhall have to admit these to a Suffrage in a Catholick General Council And if it be said â See Dr. Field l. 3. c. 5. that most of them in such illiterate Regions are only through invincible ignorance material not formal Hereticks and therefore are not so unmercifully to be cut off from the Catholick Church it is to be remembred that we speak not here of cutting off either them or also Protestants so many as are invincibly ignorant from being internally still members of the Church and of the Body of Christ and possibly capable of salvation but of their having externally no right being involved in such Tenents to officiate in the Government of the Church or vote in its Councils from which Councils in expelling Hereticks the Church can only look to the external profession thereof and to which suppose a Material Heretick admitted his ignorance would be as to voting as much the bane of Truth there as the formal Hereticks pertinacy But 3 ly were they never so good Catholicks §. 36. n. 6. yet their Body and bulk taking in the Greek Church also as for those residing in the Turks dominions is far from being so considerably great as it is made Where especially for the former Prelacy the oppression is so great these Dignities so set to sale and their means and revenue so alienated and most of the Metropolies in Asia so ruin'd as that the bare title only now descending of many of the Ancient Sees is neglected and the succession in them ceased And though the territory is much vaster yet it may reasonably be presumed that abstracting those which in these parts are adherents to the Roman Communion as the Marointes a long time have been there are more Canonical Prelates and perhaps Christians in some small part of Europe than there are throughout all Turky where also the chief Supporters of the Christian-Religion are mostly Regulars and Monks no welcom Colleagues for the Protestants to join with â See Brerewoods Inquiries 10. c. Botero Relat Vniversal Rel. del Gr. Turco The chief and most united Body of these Eastern Christians is in Greece which Boterus but long ago conjectured might make up two thirds of the inhabitants there And as for those more remote divers of them by the diligent missions of several Religious Orders of the Roman Profession out of Europe into those parts who by the Merchants help procure houses of constant residence there have been from time to time reduced to the Unity of the Roman faith and communion as appears in the relation of these Missions See Spondan Annal. A. D. 1616. 8. and Dr. Field p. 63. what hath hapned in the more Eastern Churches since A. D. 1550. And as their number
small so is learning there by reason of extreme poverty very much decayed â See Roger. Recollect Terr Saincte 2 l. Tract 4 5. Thomas à lesu dé conv Gent. 6 l. p 285. So that he must now adhere to the Western who would adhere either to the major part of Christianity or to the learned And it seems a great tergiversation and distrust in their cause for any person or Church of this Western-flourishing Body to fly and retire to such remote Confederates some of them almost our Antipodes and to decline the judgment that is easily had of the same Western-Body which hath a Conclusive authority in respect of any part thereof for controversies arising within this Patriarchat and which was alwayes by reason of the Presidency of S. Peters chair the most dignified part of Christendom and is the most free at this present time in their exercise of Religion the most unmolested in their Government and Discipline the most flourishing in Learning and Records of Antiquity and lastly which by their numerous Clergy and Populacy and the extent also of several members of their Body into all those parts where these other Churches reside do seem by much the greatest part of Christianity 4. But 4ly how numerous soever these Eastern Christians be or how good their title to give their Suffrages in Councils yet §. 36. n. 7. there seems no great advantage that can arise to the Protestant-party hence all these Churches in their publick Liturgies Doctrines and Rites as to the Protestant-controversies much what agreeing with the Greek Church â See 3d Disc §. 158. c. 177 c. and this again with the Roman 5. Lastly this consent and agreement of the Greek and other Eastern Churches or the greatest part of them with the Roman in the forenamed Controversies appearing in their Liturgies Writings common Practices and these not borrowed from the West between which and them there is known to have been for many Ages no great Friendship seems sufficient to render the Occidental Councils wherein these Points have been decided either General or Equivalent thereto without those Letters or Messages which the Bishop requires as necessary from these Churches which Letters depend on the assembling of some inferior Synods Diocesan or Provincial among them a thing in so great a Desolation not to be expected Yet before the Turks last Conquests in some of these Western Councils that have determined some of these points there hath been a considerable Representative of the Eastern Churches as in the Great Lateran Council under Innocent and in the Florentine So then stands the case with the Bishop and other Protestants that yielding submission to General Councils they cannot rightly on this account withdraw it from several Councils that have been assembled in the West in later Ages 3. But next this Bishop professeth himself to submit also to the Sentence of an Occidental Council §. 36. n. 8. if a free one so that we need not further trouble our selves to enquire after a more General * 3. Of Councils Occidental but search if any such free Occidental Council hath defined all or any of the present Controversies which Council he obligeth the Protestant Churches to acquiesce in and that with good reason For the same Authority hath a Patriarchal Council over the National Churches and Synods of the West as these claim over Provincial or Diocesan the authority of which National Synods see established in the Synod under King James 1603. Can. 139 140. And the same Authority of Patriarchal granted by Dr. Field and others Disc 2. § 24. Now Occidental Councils there have been many several of them before Luther's days one since that have decreed and given their Sentence in several if not all of those Points of Controversie of which yet the Protestants do still from a free Occidental Council seek resolution â See below § 50. n. 2. The enquiry then remains concerning their freedom where also I suppose no greater freedom needs be proved than as to the particular Controversies defined against Protestants For a Council to which some violence is offered in one thing which perhaps is by some potent persons therein contended for yet may be left altogether free as to many other things wherein none have any particular or all an equal interest 1st Then If we enquire into the Western Councils before Luther that of Franckfort Mistakes being removed concerning which see Mr. Thorndikes â Epilog l. 3. p. 363. Concessions the great Lateran Council and those five preceding it that defined a substantial conversion in the Eucharist the Council of Constance â Of Idolatry § 57. and that of Florence I find nothing objected against their freedom nor any antifaction then in the Church as to the Points we speak of against whom there was any need to procure in the Council a stronger part or to over-awe any ones liberty Nor see I any necessity of force to be used upon the Fathers for voting those things lawful which were their daily practice or for voting such a thing a truth in their Meeting as that of a substantial conversion in the Eucharist which before their convening though agitated much and contradicted by some Inferiors yet not one Bishop in the Catholick Church of those times opposed And if the paucity of the number of Western Bishops in some of these Councils should be alledged as a prejudice to them the general acceptation of them by those times makes a sufficient amends for it Next if we take into consideration the freedom of that of Trent since Luthers time §. 36. n. 9. according to the particulars required by the Bishop â Before §. 35 n. 1. there are four things sufficient to remove our jealousie of any violence used for the defining most of those points I will not say all to avoid some cavils controverted by Protestants concerning which only is our inquiry They 1st is That however some of those points may be pretended to have bin voted at first as it were surreptiously by a very small Body of Bishops and many of those of one Nation yet both a full Body of Bishops afterwards in the Conclusion of the Council unanimously agreeing ratified these and the General Body of the absent Prelaces of all the Western Churches except Protestants and those of France amongst the rest accepted them The 2d That Soave no friend to this Council yet testified that as to the Protestant or Lutheran controversies the votes of the Fathers of that Council were very unanimous without any cloak-bag expected from Rome without any dispute or contracts either between themselves or with the Pope though about some other points there was much See Soave p. 230. where speaking of the Councils using ambiguity of expression in some matters wherein was some diversity of opinion among the Fathers so to satisfie all But saith he that which hath been related in this particular perhaps did happen in
being just that either of these should be the Judge therefore that the Divines on one part and on the other arguing for their own Tenents there might be Judges i. e. Laicks indifferently chosen on both sides that is in an equal number to take knowledge of the Controversies And see Mr. Stillingfleet motioning some such thing p. 479. And this indeed was the only way they had in referring themselves to judgment not to be cast if the Judges of their own side at least would be true to them But to let these things pass As to a due proportion of National Votes this Council of Trent is not to be thought deficient therein whilst those Nations who by their own if by any ones fault had fewer Votes in the Council in passing the Decrees yet were as plenary and numerous as the rest in the acceptation of them after it And were now anew these things put to an equal Vote of the Western Nations I see not from what the Protestants may reasonably expect supposing the greatest liberty in these Votes that is possible an issue diverse from the former For have they any new thing to propose in their Orations and Speeches before such a Meeting that they have not already said in their Writings And notwithstanding are not the major part of the Occidental Clergy and the Learned that peruse them of a different judgment And why should not the others have as great presumptions upon an equal hearing to pcevail for reducing some of the Protestant party by Scriptures explicated by Apostolical Tradition Councils and Fathers as the Protestants of gaining some of the others by Scriptures alone Or if any will say that ancient Tradition Councils or Fathers are on the Protestant side how comes this to be one of their Articles proposed to the Council that all Humane Authority being excluded the Holy Scriptures might be judge in the Council And the Trent safe-Conauct running thus Quod causae controversae secundum Sanctam Scripturam Apostolorum Traditiones probata Concilia Sanctorum Patrum Authoritates Catholicae Ecclesiae Consensum tractentur VVhy desired they a freer Safe conduct after the form of that of Basil to the Bohemians Which if it had been granted saith Soave â p. 344. they had obtained one great point that is that the Controversies should be decided by the Holy Scripture This from § 36. n. 1. I have said occasionally to Bishop Bramhal's so frequent free offers of Submission to the judgment of the present Catholick Church or of free General or also Occidental Councils § 37 Next come we to Arch-Bishop Lawd He § 31. p. 318. affirms That Of Archbish Lawd the Visible Church hath in all Ages taught that unchanged Faith of Christ in all points Fundamental Doctor White saith he had reason to say this And § 21. p. 140. It is not possible the Catholick Church i. e. of any one Age should teach He speaks therefore of the Governors of it in such Age against the Word of God in things absolutely necessary to Salvation And § 25. n. 4. If we speak of plain and easie Scripture the whole Church cannot at any time be without the knowledge of it If A. C. means no more than that the whole universal Church of Christ cannot universally erre in any one point of Faith simply necessary to all mens Salvation he fights against no Adversary that I know but his own fiction For the most learned Protestants grant it VVhere he speaks of the Church as teaching such points as appeareth by the Context Ibid. p. 139. Because the whole Church cannot universally erre in absolutely fundamental Doctrines therefore 't is true also that there can be no just cause of making a Schism from the whole Church That she may err indeed in Superstructions and Deductions and other by-and unnecessary Truths from her Curiosity or other weakness But if she can err either by falling away from the foundation i. e. by Infidelity or by heretical Errour in it she can be no longer holy for no Assemblies of Hereticks can be holy and so that Article of the Creed I believe the Holy Catholick Church is gone Now this Holiness saith he Errors of a meaner allay take not away from the Church Likewise § 33. n. 4. p. 256. the same Archbishop saith yet more clearly That the whole Catholick Church Militant having an absolute Infallibility in the prime Foundations of Faith absolutely necessary to Salvation if any thing sway and wrench the General Council he must mean here in non-necessaries such Council as is not universally accepted for a General Council universally accepted by the Church Catholick is unerrable in necessaries because the Church Catholick he saith is so upon evidence found in express Scripture or demonstration of this miscarriage hath power to represent her self in another body or General Council and to take order for what is amiss either practised or concluded in the former and to define against it p. 257. And afterward p. 258. That thus though the Mother-Church Provincial or National may err yet if the Grandmother the whole Universal Church He means in a general Council universally accepted cannot err in these necessary things all remains safe and all occasions of disobedience taken from the possibility of the Church's erring are quite taken away Again § 38. n. 14. he saith That a General Council de post facto after it is ended and admitted by the whole Church is then infallible And for this admittance or confirmation of it by the Church he granteth â §. 26. p. 165. That no confirmation is needful to a General Council lawfully called and so proceeding but only that after it is ended the whole Church admit it though never so tacitly The sum of all in brief is this 1st That a General Council or indeed any Council whatever less than General accepted or admitted by the whole Church is infallible in Necessaries the reason is plain because he holds the whole Church is so 2ly Consequently that Obedience and this of Assent is due to such Council or to the judgment of the Church Catholick that is delivered by this Council as to necessaries Of Assent I say to it because infallible 3ly That all are to acquiesce none presume to urge or credit any pretence of Scripture or Demonstration against such a judgment because infallible 4ly That it is Schism to depart from the judgment of such a Council because the Archbishop holds all departure of any Member from the whole Church Catholick to be so â §. 21. p. 139. § 38 Now thus much being professed by the Archbishop if he will also allow the Church Reply Where or her Councils and not private men to judge what Definitions are made in matters necessary and 2ly will grant an acceptation of such Council by a much major part of the Church Catholick diffusive I mean Concerning what acceptation of Councils by the Church diffusive is only necessary of those
Church-Governours in it whose judgments can be had to be sufficient though some lesser party continue to contradict I think several Controversies that are yet agitated will appear formerly decided and the Church's Peace not so difficult to be setled For in the Church Catholick within this last thousand years have been assembled many Councils so General as the times permitted and as the Callers thereof could procure and these her Councils have made many Definitions contrary to the Protestant Doctrines and yet she hath not hitherto though importuned by several pretending Demonstrators of the contrary to these Definitions assembled her self in any other Synod equal to the former to recall such Councils or their acts such a tacit admission being all that the Archbishop requires â See before §. 327. Nay when later Councils have been called from time to time yet in these she hath altered nothing concerning those Definitions in the former Nay a much major part at least of the Church Catholick have also out of Councils in their publick VVritings Doctrines and Practises not only not contradicted but owned the Legality of these Councils and the truth of their Decrees Now may we not hence conclude that the whole Church Catholick I mean whose judgment we can procure hath in such a sence as is necessary admitted and accepted them And that nothing hath been or is brought in that she takes for a demonstration to the contrary to what she hath defined And here may we not conclude that according to the Archbishop's sence these fore-past and so long unquestioned Councils are to be esteemed infallible Or if this we may not presume what hopes have we left of ever knowing the Church Catholick's mind her acceptation or non-acceptation of any thing or of enjoying at all as to Necessaries this her infallible Guidance promised us by Protestants in stead of that of her Council's VVe have waited now above 400 years since the Conciliar determination of Transubstantiation no Council equal to those which passed it hath been assembled by the Church Catholick to retract it I ask Hath not the Church then already sufficiently accepted it though some in some times have offered to her their seeming demonstrations against it In the expectation of new domonstrations of a new Assembly such as shall be called by the whole Church Catholick and not by the Pope and of a Council more full and compleat than any former for a thousand years have been wherein the Cophtites Melahites Armenians Abyssines Russians c are to have a part I ask what shall poor Christians do for a Guide that may secure them at least in Fundamentals If first The most supream Guides that they have and have had and such acceptation of their Acts as hath been may not be securely relied on and then such an infallible Guide as is promised them instead thereof can never be had Unless these Divines also will here retreat and make use of the Answer that is mentioned before § 8. viz. that nothing at all that is or can come into controversie is necessary to be decided § 39 But If the past Councils need an acceptation of the whole Catholick Church to render them infallible more than the acceptation that is fore-mentioned what must it be 1st Must it be that of another Council assembled by the Church For such thing the Archbishop mentions But how shall we know again of this Council whether the Church Catholick sufficiently accepts it And what if it accepts this no more amply than the former Or are there any such new Evidences or Demonstrations now discoverable in matter of Faith that are not as liable to be mistaken in one Council as in another in a later as in a former If you say Yes Because a Demonstration in the Archbishop's sence â is such as being proposed to any man and understood the mind cannot chuse but inwardly assent unto it I answer Such a Definition suits not with Theological but Mathematical Demonstrations such as this that twice two makes four for what or how few Theological Truths are they that all in their right wits and understanding the Terms immediatly assent to when proposed Or what Judge in these matters can promise such Evidence as that none having the use of Reason shall deny his Sentence Lastly As to one Council's accepting of another where can we stay if we may not in the first For will not this second Council be rendred as uncertain to us for it's Definitions and as liable to Appeals upon other new Evidences and Demonstrations pretended against it as the former was For when in it's Definition against these false ones that are already examined it corroborates the former yet this hinders not but that some other Evidences may be produced against it and against the same Definition that may be true Or 2ly Must it be such an acceptation of the whole Catholick Church out of Council that no person or at least Church contradicts such former Council This also is unreasonable For some not only Persons but Churches and these very considerable I mean in comparison of some other Churches though not in respect of the main Body of the Catholick Profession may stand condemned of Heresie and Schism by some former Council and therefore do become uncapable of any right now either of Voting in or accepting of a future Council I mean in such a manner as that their Vote and acceptation are any way necessary to the validity thereof Or such Persons or Churches if not condemned of former Heresie yet may be by the much greater and more considerable part of the present Council for some new Doctrine of theirs against the former traditive Faith of the Church either suspended from sitting and voting with them or admitted to vote as in a thing perhaps not so clear in former tradition yet when they are in the number of Suffrages much inferior in this case neither their contrary Vote in the Council nor their non-acceptation of it afterward are of any effect as to the annulling of the Acts of such Councils Otherwise no new Tenent can be condemned by the Church if those who hold it being a considerable number will not concur to vote or to accept the condemnation thereof Some Arrian Bishops never accepted the Council of Nice nor now the Socinians Unless therefore the former acceptation of the Church Catholick though perhaps deficient in some persons or also Churches may suffice to render or declare the judgment of that Council infallible who can be assured but that this Nicen Council erred in a point Fundamental if the Deity of our Saviour may be thought such The Church Catholick's acknowledged Infallibility in Fundamentals and her acceptation of Councils may not be obstructed with such unactuable Circumstances as that these can never in any particular come to be known This for the Archbishop § 40 Again thus Dr. Field â l. 4. c. 2. concerning the present Catholick Church in any one Age As
Protestants defence and reformation is this 1st That they have a most certain Rule of their Faith common to them with the rest of the Church Catholick the Holy Scriptures and besides these a summary thereof drawn up in the Apostles Creed and explicated by the first three Ages i. e. the writings we have thereof and the first four-General Councils And that in the sincere belief of this primitive Rule they rest secure of believing all that is necessary for salvation and likewise of their retaining a firm-Communion as to the essentials of Faith with the whole Catholick Church and even with that of Rome 2ly That the Roman Church is acknowledged by them a Catholick but not the whole Catholick Church one part only of the Catholick Church as also the Church of England is another 3ly That this Roman or any other part of the Church Catholick may err whilst it still remains a part of the Catholick in non-fundamentals or non-essentials and necessaries 4 ly That this part did err in such non-fundamentals and that grievously and that the Protestants or Church of England discovered these to be such grievous errors by the light of Scripture and testimony of Antiquity 5 ly That this Roman Church added this also to her erring that she exercised an unlawful dominion or jurisdiction over the Church of England and required an assent from this Church to such her grievous errors upon pain of losing her Communion 6 ly That the Church of England refused such assent to what by clear Scripture she had discovered to be Errors as in conscience she was bound though these had bin never so small ones nay though some of them were no Errors yet if she were perswaded they were so how much more when so great 7 ly Proceeded after mature consideration to reform these Errors but in her self only not imposing them upon or condemning by reason of them any other Church for non-Catholick 8 ly Whereas this her defence proceeds upon supposing the Romane Church that she left a part only and not the whole Catholick Church yet that were it supposed to have bin the whole or their departure to have bin from the whole also as well as from it that the whole though granted in Fundamentals infallible yet may err in non-fundamentals or non-essentially necessaries and that grievously and consequently if it should require assent from its members to such points in which it is fallible that they ought not to assent thereto nor to conceal if of consequence when they any way discover such Error nay further also that if the General Church neglect it they may and ought for themselves to reform such Error But this Plea seems easily overthrown §. 55. n. 2. in many of its particulars by this following Remonstrance made by the other side And of the Catholicks Remonstrance 1 To the first It is replied 1 That there is a faith of Agends or Practicals concerning what is lawful and unlawful and what is our duty to do or forbear as well as of speculative credends which faith is necessary and fundamental for attaining salvation and in which practical points also may be and have bin Heresies and Schisms I say the faith of them necessary because the practice of them is so which must be grounded on this faith that they are lawful or ought to be practised 2 That these points are of a much larger extent then the speculatives and that of these we have no Collection or Summary drawn up by the Apostles as we have of the other 3 That as these Protestants say they do not for the speculative Credends rely barely on the words of the Apostles Creed or any private sence of Scriptures but profess to believe them according to the Explications made of them by the Church in her first four General Councils and do place the security of their Faith in them not on their own judgment but on their conformity to the judgment of these Councils so it is all reason that for the practicalls also they should rely on the Scriptures only so as they are explicated by the Church in her General Councils 4 That for both these speculatives or practicals as they do or ought to rely on the Explications of the first four General Councils so * that they cannot rationally confine their submissions to these alone but do owe it also to any Councils of the Church following in any age whatsoever provided that these be of equal authority To which later Councils new Heresies may give like occasion of further explicating the Articles of our Faith either in speculatives or practicals as new Heresies did after three ot four hundred years time to the Explications made by those first Councils and * that for the speculative Articles of the Apostles Creed particularly that of the Procession of the Holy Ghost à filio the Protestants have submitted to the Explications of Councils after the four first and these too Western Councils only when the Greek Churches refused to consent to them and that as the Greeks say upon not a verbal but real diversity in their faith concerning this procession yet it seems the Protestants here preferr'd and thought fit to adhere rather to the authority of the Western Churches From all which it follows that if the Protestants dissent from the Explications of such Councils held in any Age in either of these speculative or practical Articles of their faith that are necessary of which necessity it is fit also the Council not they should judge they cannot be secure of their retaining all necessary faith so as no way to have fallen from it into Heresie or Schism no more then they will acknowledge Arrians and Socinians secure in their belief of the Apostles Creed when departing from the Explications of the four first Councils And thus is the Protestants security of their faith if any way built or dependent on the first Councils so also devolved on the perpetual conformity to the Decrees of other lawful General Councils of what Ages soever in all their Definitions Again 6 since Schismaticks I mean those that are so in respect of their spiritual Superiours by whom in a line of subordination they are joyned to the Head as well as Hereticks are no members of the Catholick Church and since all Schism doth not necessarily spring from some difference in the essentials of Religion but may arise upon smaller matters and occasions â See Bishop Bramhall Reply to Chalced p. 8. Dr. Field l. 1. c. 13. l. 2. c. 2. Dr Hammond Schism 3 c. 3. and §. 9. §. 55. n. 3. any wherein obedience is due and the lesser the occasion of it the more criminal many times the Schism therefore there is no security to Protestants in this first Branch of their Defence that becaus they agree with the whole Catholick Church in the Essentials of faith hence they do still remain in its Communion This said to the first 2 ly To what follows it
is replied That the whole Catholick Church of Christ is but one body compacted with a due subordination of its members as well Churches as persons for the preservation of truth and peace among them and the avoiding of Schism 3ly That the Church of England is a member of the Western Church and subordinate to the Patriarch thereof the Bishop of the prime Apostolick See joyned with a Council composed of this Body 4 ly That being a part of this Body this Church together with the rest of the Protestants dissented and departed from the consenting judgment not only of one particular Church the Roman but of all the other Occidental Churches in several points of faith that are necessary as the other say but as themselves confess that are of moment and the failings in which are by them charged on the other side as grievous errors which will infer the contrary to be needful truths disceded likewise from their consenting judgments concerning the testimony of Scriptures rightly understood and of the Fathers affirmed by these not to be for but against them 5 ly Departed both from them and the most General Councils that have bin held therein for near this thousand years 6 ly And departed from them in several points wherin the Eastern Churches also consented and do so still with these Occidental Churches and their Councils 7 ly And for submission required to these doctrines §. 55. n. 4. departed also from the external communion not only of all the Western but of the Eastern Churches even of the whole visible Catholick Church of that Age of which in every Age is said Credo unam Sanctam Catholicam Apostolicam Ecclesiam wherein this discession was made From the external Communion I say so as they neither could nor yet can communicate with any Church Eastern or Western in their publick worship and service of God nor in the participation of the blessed Sacrament and Communion of the Altar And the necessity of such their universal discession both sufficiently appeareth from the modern Eastern and Roman Missals compared the Masses of S. Chrysostom S. Basil which admitting som small variations â See Cassand liturg c. p. 24 c. are the present service of all the Eastern Southern Churches not much differing from the Roman and being as well as the Roman disallowed by Protestants And also the Discession it self is confessed both long ago by Calvin lamenting the Protestant's want of Union amongst so many Adversaries â Epist P. Melancthoni p. 145. A toto mundo discessionem facere coacti sumus And by Mr. Chillingworth l. 5. § 55. As for the external Communion of the visible Church saith he we have without scruple formerly granted that Protestants did forsake it i. e. renounce the practise of some Observances in which the whole visible Church before them did communicate See likewise § 56.89 Forsake the external Communion of the whole visible Church i. e. as he expounds himself § 32 by refusing to communicate with any Church in her Liturgies and publick Worship of God Thus he And this surely was done for some Errors extant in this publick Worship else why did Protestants also reform this publick Service And these again such Errors as were not only held and used in but justified and allowed by this Church Catholick and Obedience and Conformity from her Subjects required thereto since if any thing after the holy Scriptures be held by this Church Catholick sacred and authentick and by all her Subjects to be embraced and frequented her publick Liturgy and the most August Sacrifice of the Altar must be so What ground therefore of Discession and what just complaint the Protestants have against the Western Church excluding them from her Communion because requiring something in it they cannot conform to the same ground of complaint they have also against the Eastern Churches as requiring somthing in their Communion to which they cannot assent nor in which join with them This for the external Communion of the Oriental as well as Occidental Church as to God's Publick Worship partaking of their Sacraments forsaken by them And next as to any other Communion internal mean-while professed with these Eastern Churches in the Fundamental Faith and Essentials of Religion they can pretend none but that they have and confess they have the same Communion with the Western Churches too In what sence therefore they stand separated from the Roman Church viz. in external Communion of their publick service of God and receiving with that Church the blessed Sacrament they stand separated from the Eastern also and in what sence they still retain the Communion of the East viz. in the Essential and Fundamental Articles of Faith they still retain this with Rome as much as them How is it then that they say often in the Reformation they left the Roman Church only not the whole Catholick numbring the Greek Russian Abyssine and other Churches as three parts of four and all these as on their side and joined with them And to what purpose is the calculating what proportion the Western Church hath to the whole Catholick when as their separation for communion external is as much from the rest as it and both Churches if any for this their separation equally culpable and when as for the internal Communion i. e. in all the Essentials of Faith they maintain this no more with the rest of the great body of the Catholick Church than they do with the Roman or Western Church But here again if they alledg their further Union with the Eastern Churches not in Fundamentals only but also in some other Points not Fundamental which are but few and none of them on the Greek side defined by any former Superior Council wherein these Churches oppose the Roman among which is named the Pope's Supremacy and Infallibility of the Roman Church the later a thing the Roman Church taken singly pretendeth not to yet what will this help â See Disc 3. §. 185. as to those many other points defined by Superior Couneils â See before § 50. n. 2. and wherein both East and VVest consent as those mentioned in the third Discourse § 26. c. In which Points chiefly Protestants are questioned for having made in the Reformation not a secession from their Western Mother to another part of the Catholick Church but a discession from the consenting judgment of the whole Catholick 8. Departed from the whole in these points which were §. 55. n. 5. at that time of a general belief and practice not only so far as to dissent but also as to contradict and reform against them 9. And all this in several of these Controversies upon pretence of the clearness of those Scriptures the sence whereof by a much major part of the West and by the greatest Councils that could for those times be assembled there where these Controversies arose the sence also of the Eastern Church concurring in the
same Doctrines and interpretation of Scripture was judged clear on the other side 10. Of which Controversies and matters in debate if any were in points necessary it must be granted that such Councils being universally accepted in such a sence as can only be rationally required â See before §. 38. in these were unerrable and might lawfully require from their Subjects assent thereto Or at least if later Councils faulty in demanding their Subjects assent so must be the four first that are allowed by Protestants 11. To which Councils also and not to their Subjects must belong the judgment of what or how many Points are to be accounted necessary Or else neither did the judgment hereof belong to the four first Councils nor could they justly upon it require assent and join som such points to the Creed 12. But if such Controversies be supposed in non-necessaries yet for the peace of the Church after the determination of such a Council the advers party ought to acquiesce in silence and non-contradicting without either pronouncing that an Error which such Council holds a Truth or the Scripture clear for such a sence as such Council disallows 13. Or If Protestants will not be obliged to this why do they appeal to a free General Council for deciding differences and setling a peace when they will neither yield the obedience of silence to the Definitions of such Councils in points not necessary nor grant that any of the Controversies concerning which they appeal to them are points necessary wherein such Council universally accepted may be submitted to by them as un-errable The summe then is That their Reformation was not from some co-ordinate Church attempting to tyrannize over them as the second branch of their defence and those following to the eighth do import but from their Superiors From these not for somthing held or practised and not enjoined for here all having their liberty was no cause to depart but for points defined and wherein Conformity was required by them to whose judgment therefore they ought to have submitted so far as to learn from it in matters questioned what is Truth and Error Or at least so far as not to contradict it and consequently as not to reform against it In doing the contrary of which they are charged as guilty of Schism and of breaking the Laws of Subordination and Vnity established in the Church â Of which see Disc 2. §. 24. n. 1. 14. Lastly VVhereas against such Obedience an Obligation is pleaded n. 6. to do nothing against Conscience It is replied that a man's conscience miss-perswaded that somthing is an Error is to be followed indeed and he upon no command to profess assent thereto but excuseth not from guilt nor freeth from the Church's Censures those who might have better informed it â See Dr. Hammond of Schism c. 2. §. 8. Thus the Remonstrance After which well weighed I see not what security any one can have in continuing in such a Society as hath thus broken the Links of Ecclesiastical Government and lives in a separation from the main Body if either the rejecting the Definitions of the Church's former Councils be Heresie or relinquishing her Communion Schism CHAP. VIII VI. That according to the former Concession made in the Fifth Chapter § 32. If so enlarged as ancient Church-practice and Reason requires all or most of the Protestant Controversies are by former obliging Councils already decided § 56. n. 1 c. An Instance hereof in the Controversie of the Corporal Presence in the Eucharist or Transubstantiation § 57. NOw to consider the other Concession â See before §. 41. and § 32 c. of more moderate Protestant Divines §. 56. n. 1. * granting our Lord's assistance to the Church Catholick such as that she shall also for ever be an unerring Guide in Necessaries a thing denied by Mr. Chillingworth â See before §. 4. That according to those Conditions of determining controversies that can justly be required most of those between Cathol Protestants have been already decided because of a Consequence thereof which he foresaw Namely That we must take her judgment and guidance also in this point what points are fundamental or necessary and then who seeth not what will follow Namely That we are to believe this Church in all Points wherein she saith she is unerring And upon this * granting also her General Council or Representative she having no other way to teach direct define any thing or at at least no other way so clear and evident to be unerring in Necessaries provided that such Council be universally accepted and not opposed or reversed by the Church Catholick in another following Representative but received by a general tacit at least approbation and conformity to its Decrees Where also it is conceded that a Council for its meeting less General yet if having an universal acceptation is equivalent thereto And hence making their frequent Appeal to these Councils as the supream and ultimate Ecclesiastical Court for setling Unity of Doctrine and Peace in the Church and wherein they promise victory to their Cause and an end of Debates Of which see before § 32. c. A General Council §. 56. n. 2. after it is admitted by the whole Church is then infallible saith the Archbishop â p. 346. he means in Necessaries But Bishop Bramhall further When inferior Questions saith he â Vindic. of the Church of England p. 27 not fundamental are once defined by a lawful General Council all Christians though they cannot assent in their judgments are obliged to passive obedience to possess their souls in peace and patience And they who shall oppose the Authority and shall disturb the peace of the Church deserve to be punished as Hereticks Reply to Chalced. Prefat And I submit saith he â my self to the representative Church that is to a free General Council or so general as can be procured And Schism Guarded p. 136. There is nothing saith he that we long after more then a General Council rightly called rightly proceeding or in defect of that a free Occidental Council as general as may be See much more to this purpose said by this Bishop before § 34 c. And thus Dr. Hammond â Of Heres §. 14. n. 6. notwithstanding what is quoted out of him before § 5. We do not believe that any General Council truly such ever did or shall err in any matter of Faith nor shall we further dispute the authority I suppose he means to oblige us then we shall be duly satisfied of the universality of any such Council And Answer to Catholick Gentleman â c. 2. §. 3. A Congregation that is fallible may yet have authority to make Decisions and to require Inferiours so far to acquiesce to their Determinations as not to disquiet the peace of that Church with their contrary Opinions And â Ibid. c. 8. §. â n. 7. I
acknowledge as much as C. G. or any man the authority of a General Council against the dissent of a Nation much more of a particular Bishop And The Belief and Practises we forsook were not Doctrines defined by the Church saith Dr. Ferne â Divis Eng. and Rom. Ch. p. 59. Upon such Concession concerning Councils universally accepted and upon these appeals made to them here are referred to the examination of all disinteressed §. 56. n. 3. and conscientious Christians these Considerables following the design of this discourse 1. The first Considerable is Whether the necessary points wherein our Lord is supposed perpetually so to assist his Church or her general Councils universally accepted as that she is infallible and doth not err in the decision of them and consequently whereto all her subjects are obliged to yield their assent ought not to be extended so far as to comprehend some at least of those points I mean either the Negative or Affirmative of them the disputes about which as things of the highest moment have so miserably afflicted the western Churches now for so long a time The necessary consequence of the doctrine of Transubstantiation as many Protestants maintain is the committing of Idolatry in worshipping a piece of bread for our Lord Christ Is not this point then necessary and Fundamental to Christian Religion that in a Council meeting to decide it the contrary to Transubstantiation should be therein determined For the Affirmative can never be determined in such a Council where the Negative is necessary to be believed If the belief of Gods essential Attributes is a necessary and fundamental point of faith is not the defining the contrary and giving some of them to a creature in allowing Saint-Invocation a thing with which Protestants charge the Roman Church erring in a Fundamental and if it be then cannot a General Council universally accepted so define The same may perhaps be said of many other points Merit of works VVorship of Images Communion in one kind according to what esteem many Protestants have of these errors aggravated also by their fancy that the Pope is Antichrist But suppose none of them to be in necessaries yet they being affirmed by the more moderate Reformed to be-errors very grievous damnable c. then may not a right belief of them be thought necessary so far as that the Catholick Church and such a Council may be presumed to receive from our Lord a continual preservation in a right Faith of them if the Error in them be pretended so grievous And I desire that for this Dr. Hammond's words quoted below § 59. may be well weighed As likewise this to be considered â Of Heresie §. 13. whether it is not all reason that the Church or these Councils not private men or Inferiors should judge of this Necessity 2ly If this may not be granted §. 56. n. 4. that any of these modern Controversies are about Necessaries or the points such that the Church Catholick or her General Councils universally accepted in their Definitions cannot err in them and so an assent to such Definitions be due from her Subjects The Second Considerable is VVhether at least when such Councils define them all particular Persons and Churches ought not to yield the external Obedience to them of Silence and not any further opposing or contradiction without these private men's or also Church's reserving still to themselves lest some Truth should be thus oppressed new Remonstrances and Demonstrations and a Liberty if upon these Remonstrances the Church Catholick neglect to assemble another Council or it called err again in the result a Liberty I say especially if it be a Church National to reform for themselves such Errors of Councils For with such Reservations what signifie their former appeals to or to what purpose any Meeting of such Councils when as 1st The present Controversies are not allowed to be in Necessaries in all which the Roman Church and Reformed are said by them to be already fully agreed 2 And then they will yield neither any internal nor external Obedience to any such Conciliary Decrees in the stating of non-necessaries But if such an external submission of non-contradiction be thought fit to be allowed though that internal of assent cannot be obtained yet this seems to secure the Church's peace for thus a Controversie once defined cannot be revived to the disturbance thereof and if they say some Truth somtime may happen thus to suffer yet being in a non-necessary as they say it is it may be spared Neither had this Duty been duly performed by our Ancestors do I see how the past Reformation as to many points could have found any entrance And therefore though some of the formerly recited appeals of Protestants promise fairly for such an absolute submission to Councils yet the Archbishop seems to allow no more than a conditional one and with an If or Vnless still annexed I pray you look in him § 32. p. 227. Far better saith he is that Inconvenience viz. of tolerating an Error till another General Council meet than this other that any authority less than a General Council should rescind the Decrees of it unless it err manifestly and intolerably And again Ibid. No way must lie open to private men to refuse Obedience till the Council be heard and weighed as well as that which they say against it yet with Bellarmine's Exception still here misse-applied â De Concil l. 2. c 8. Bellarmine constantly denying that a General Council lawfully proceeding and confirmed by the Pope can err in any matter of Faith the Bishop here affirming it so the Error be not manifestly intollerable Nor is it fit for private men in such cases as this upon which the whole Peace of Christendom depends to argue thus The Error appears Therefore the Determination of the Council is ipso jure invalid But this is far the safer way I say still when the Error is neither-fundamental nor in it self manifest to argue thus The Determination is by equal authority and that secundum jus according to Law declared to be invalid Therefore the Error appears 3ly If this submission of non-gainsaying at least §. 56. n. 5. may be once granted the third thing recommended to a diligent Examination is Whether not only the Roman but all the Occidental Churches joined with the Western and Prime Patriarch the Exordium Vnitatis as S. Cyprian â Cyprian de Vnit Ecclesiae with Bishop Bramhall's approbation stiles him â Schism Guarded p. 4 25. and the Councils that have been heretofore assembled in the West be not for the Doctrines wherein we find the Greek Churches also consenting with them in such a sence the whole as that any Christian especially a Member of the VVestern Church ought to take these for their supream Guide in defect of any greater Meeting and ought to yield obedience of Assent to them in defining Necessaries or in not Necessaries of non-contradiction
And whether a more General or any fuller acceptation of the Definitions of such Councils by the Church Catholick which acceptation also if any Council for the Meeting is not so numerous as others have bin supplies the defect can rationally be required than that which is set down before § 18 36 38. 4ly Whether most or at least some of the chiefest points of present Controversie between Catholicks and Protestants have not been decided by former Councils so accepted Which he may be pleased to examine in the points mentioned Disc 3. § 26 c. § 57 But for a present Example I will annex here a brief relation â See Baronius and Blondel's Esclairciss sur L' Eucharist applied to the precedent Rules The great controversie of a Substantial Conversion in the Eucharist examined according to the former Proposals whether a sufficient decision hath not been already made by the Church therein of the past proceedings of the Church in the decision of one of the main points of Controversie which notwithstanding such former decision yet remains still called in question by the Reformed Namely whether in the Eucharist there is a Corporal Presence of Christ and a Substantial Conversion of the Elements of Bread and Wine into his Body and Blood This Corporal Presence and Substantial Conversion then to relate the proceedings about it as briefly as possibly I may long ago Berengarius and some Followers of his denied were complained of two Councils called one after another at Rome and at Vercelles Anno. Dom. 1050. Berengarius summoned and he not appearing his hetorodox Opinions condemned He according to the now Protestant Grounds thinking his a Doctrine of great consequence and the Decree of these two Councils a manifest Errour and that himself freed from the Obedience of silence or non-contradiction to these Councils and so he with his Followers publickly justified his old Tenent desiring a reversing by some new Council of the former Sentence against it Upon this reviv'd disturbance of the Church another Council five years after is assembled at Tours 1055. not far distant from Anger 's where he was Arch-Deacon Here himself with others of his party was present his Cause pleaded his Demonstrations considered and after all his Opinion again condemned himself recanting it The Council dismissed he finds yet other new Reasons or a greater strength in his former and falls again to the abetting maintaining and spreading abroad his old Doctrine A Fourth Council upon those new Troubles of the Church 1059. Four years after the last was called at Rome where himself also was present some say long Disputation there had his new Plea for it found too light and rejected and his Opinion opposing Substantial Conversion again condemned both by himself and by the Council consisting of 103. Bishops The third time this man revolts and publisheth a Writing answered by Lanfranck afterward Arch-Bishop of Canterbury wherein he complains that some particular Enemies of his swayed the former Council and had made him to swear contradictions These new Imputations occasioned a Fifth Council to be called at Rome A. D. 1078. In which were new Disputings his last Cavils censured and the Article of a Substantial Conversion further vindicated and his Error of the Substance of the Bread remaining again condemned by this Council and ultimately recanted by himself § 58 Such was the Sentence of five several Councils if we may believe D. Blondel â Sur l' Eucharist c. 20 one reviewing another against Berengarius and his Party opposing a Corporal Presence these Persons being present in three of these Councils and pleading their Cause The same Arguments as will appear by the writers of those times Lanfranck Guitmond Algerus to any one that pleaseth to peruse them then refuted that are still urged the same Authorities out of Fathers then pressed as are still produced anew by the Reformed and with the same Answers repelled All these Councils if some of them in the Members thereof less numerous yet universally accepted by all the VVestern Churches where this Controversie was only agitated Not one single Bishop thereof that is known dissenting or siding with the Berengarians Look we for more satisfaction yet VVhen the Fervor of parties in this matter was much allayed and the Church had had sufficient leisure to consider and digest the former Conciliary Decrees above a hundred years after the last of the Councils fore-mentioned the great Lateran Council was assembled under Innocent the 3 d. in which were present the Patriarch of Constantinople and of Hierusalem in person and the Substitutes * of the Patriarch of Antioch then sick Episcopus Antheradensis and * of the Alexandrian Patriarch lying under the Sarazen yoke Germanus his Deacon T is true indeed as it is objected that some of these Patriarchs were then Latines because both Constantinople and Hierusalem being held in possession the one for near 60. the other for near 100. years by the Latines Latine Pariarchs were then elected as somtimes Greeks also by the power of the Emperors have bin Bishops of Rome but yet they were the Lawful and the only Patriarchs of those Sees in that time And present there were besides these a considerable number of other Eastern Bishops the whole Council consisting of 412 Bishops and 70 Archbishops Now this Council again in stead of reversing declared for a Substantial Conversion where also first i. e. in a Council was used the name of Transubstantiation Two hundred years after this again the Council of Florence declared likewise for the same in the Articles of Instruction to the Jacobines and Armenians in these words Ipsorum verborum Christi virtute substantia panis in Corpus Christi substantia vine in sanguinem convertuntur Which declaration though made after the departure of the Greeks whom the Turks Invasion hastned away yet it was fully agreeable to their doctrine Nor had the Latine and Greek Church then any difference concerning the Substantial Conversion of the Elements into Christs Body but only hy what words this mutation was effected For which thing see the plain Confession of Bishop Forbes â De Euch. p. 412. See below Dises 3. §. 158. against Chemnitius and others of his own party And all these without any opposition or the Church-Catholick's assembling it self in any other Council in so many Centuries for to reverse such a Decree If there was let it be named § 59 Now if the Decree of so many Synods so often weighing the Adversaries reasons and evidences was not sufficient for setling such a point at least as to the obedience of future silence and non-contradiction and as to suffering the Church to enjoy her peace what can hereafter be sufficient Or can we ever hope that any controversie shall be finally determined or ended by any future Council if this is not by these forepast Can there be any ground here to question the integrity or lawful proceedings of so many Councils at such a distance
non posse ut Christi Corpus tanto intervalio a nobis disjunctum in coenâ revera comedamus Idcirco ille ipse qui sententiae istius author est fatetur se hoc Mysterium nec mente percipere nec liguâ explicare posse And thus also Rivet â Animad in Grot. p. 85. against it Si Corpus Christi non est in Sacramento quantitativè i. e. corporally or secundum modum corporis non est omnino quia Corpus Christi ubicunque est quantum est aut non est Corpus Now if it be said here that though the Real Presence of Protestants to the worthy Receiver admits indeed some seeming contradictions yet doth the Roman Real Presence to the Symboles suââer many more 1st I answer that a Tenent involving one true contradiction is as far removed from Truth as that which involves a hundred And 2 ly That I know no just bounds but that if ineffable incomprehensible may be used for salving three or four seeming impossibilities so it may be for forty § 69 As for the Fears suggested by some â Still p. 117. 567. Tillots p. 275 That if the judgment of all mens sences is not to be relied on in the matter of the Eucharist then it will be impossible to give any satisfactory account of the grand Foundations of Christian Faith For what assurance can be had of any Miracles c Why not the Apostles be deceived in Christ's being risen from the grave For might it not be an invisible Spirit under the Accidents of Christ's Body And since hearing may fail as well as sight may not we thus question all Church-Tradition That nothing is to be admitted by us as certain which admitted we can be certain of nothing c. As for such Tragical Consequences I say they need not much terrifie us § 70 For 1st If it be not true in the Eucharist I suppose it is in another instance that under the outward accidents and appearances to the sences of one body was contained the substance or presence of another viz. under the external appearance of men the persons of Angels so that the sences of all men that looked upon them were actually mistaken Gen. 18.19 And so would so many more as had beheld them Doth it follow now from this deception of Sence or Reason here which cannot be denied that after this it is impossible to give any satisfactory account of the grand Foundations of Christian Faith or that any assurance can be had of Miracles c. Or lastly That we can be thence-forward certain of nothing If not how follows it from the like supernatural Operation supposed in the Eucharist An Argument drawn from our Sences is not from any of these supernatural effects deceiving sence weakned for proving any Truth save only in so many Particulars wherein we have or pretend divine Revelation concerning such deception of our sence If then there be such Divine Revelation for a deception of sence or natural reason in the Eucharist I hope all will see these aggravating consequences to be vain But 2ly If this Revelation be mistaken yet cannot that deception of sence which is only believed upon its supposal be from hence justly extended to any other thing where this is not supposed So that whether such Revelation be or be not Catholicks and the truth in such hasty and unweighed Argumentations are much wronged This from § 62. I have annexed though somwhat besides the design of this Discourse that the reluctances of our Sence or Natural Reason may do no prejudice to our Faith and humble submission in this great Mystery to the Traditions of the Church and Definitions of Councils The End of the first Discourse THE SECOND DISCOURSE Proceeding upon the Concessions of Learned Protestants That the Pastors of the Church some or other in all Ages do infallibly guide their Subjects in Necessaries to search which in any Division of these Pastors are those to whom Christians ought to adhere and yeild their Obedience THE CONTENTS CHAP. 1. PRotestants grant 1st That there is at this present an One Holy Catholick and Apostolick Church § 1. 2ly That the present Pastors and Governors thereof have authority to decide Controversies § 2. 3ly That these Governors some or other of them shall never err or miss-guide Christians at least in absolute Necessaries to Salvation § 3. 4ly That they and the Church governed by them stand always distinct from Heretical or Schismatical Congregations § 5. Chap. 2. Catholicks further affirm 5ly That if these Pastors guide unerringly in Necessaries the People are also to learn from them what or how many Points are necessary so far as the knowledge thereof is necessary to them § 6. 6ly Again That the Necessaries wherein these Ecclesiastical Governors are infallible Guides ought not to be confined to some few points absolutely necessary but extended to all such points of Faith as are very beneficial to Salvation § 9. 7ly Concerning the exact distinguishing of necessaries from non-necessaries 1. That there seems no necessity that the Church guides should be enabled exactly to distinguish them § 12. 2. That they may infallibly guide in them though not infallibly distinguish them § 14. 3. That they guiding infallibly in all necessaries and no distinction of these made ought to be believed in all points they propose except an infallible certainty can be shewed of the contrary § 15. 4. That these Governors do distinguish and do propose as such all those more necessary points which it is requisite for Christians with a more particular explicite Faith to believ § 17. 8. That Christians submitting their judgment to the present Church-Governors in deciding all necessary matters of Faith ought also to submit it to them in declaring the sence of the Fathers or Definitions of Councils and former Church concerning the same Matters § 19. 9ly That supposing these Guides to err in some of their Decisions yet their Subjects by the concession of Learned Protestants ought to yield the Obedience either of silence or also of assent to them in all such points whereof they cannot demonstratively prove the contrary § 20. 10. From whence it follows that none may adhere to any new Guides but only so many as can demonstrate the Errors of the former § 21. Chap. 3. 11. Granted by all that these Church-Governors may teach diversly and some of them more or fewer may become erroneous in Necessaries and miss-guide Christians in them § 22. 12. In such dissenting therefore that there must be some Rule for Christians which Guides they ought to follow and that this is and rationally can be no other than in these Judges subordinate dissenting to adhere to the Superior in those of the same Order and Dignity dissenting to the major part § 23. Where Of the Major part concluding the Whole in the ancient Councils § 25. n. 2. And Of the Defection of the Church-Prelacy in the time of Arrianisme § 26. n. 2. 13. That
accordingly both in Councils their defining Matters of Religion and in the Church's acceptation of their Decrees the much Major part must conclude the whole and the opposing of their Definitions also be Heresie and separation from their Communion Schism if an Opposition to or separation from the whole be so § 27. n. 4 14. As for the Protestant Marks whereby in any Division to know these true Guides viz. A right teaching of God's Word and a right Administration of the Sacraments that these are things to be learned from these true Guides first known § 28 Chap. 4. An Application of the former Propositions in a search which of the opposite present Churches or of the dissenting Ecclesiastical Governors thereof is our true Guide § 30. Motives perswading that the Roman and the other Western Churches united with it and with the Head thereof S. Peter's Successor are this true Guide 1st Their being the very same Body with that which Protestants grant was 150 years ago the Christian 's true Guide and the other Body confessing themselves in external Communion departed from it § 33. 2ly Their being that Body to which if we follow the former Rule recited Prop. 12. we ought to submit § 35. 3ly Their being that Body that owns and adheres to the Definitions and Decrees of all the former Councils such as the Church of preceding Ages hath received as General or obliging as well those Councils since as those before the Sixth or Seventh Century which later the other Party rejects § 37. Chap. 5. The pretended Security of those Protestants who deny any certain living or Personal Guide infallible in Necessaries affirming 1. That all necessary Matters of Faith are even to the unlearned clear in the Scriptures and the Controversies in non-necessaries needlesse to be decided § 38. 2. That all Necessaries are clear in Scripture because God hath left no other certain Means Rule or Guide of the knowledge of them save the Scriptures § 39. n 1. Not any certain living Guide 1st Which is infallible as their Guide the Scriptures are § 39. n. 2. 2ly Which the unlearned in any Division can discern from the false Guides or know their Deerees better than the Scriptures 3ly From whom the Scriptures direct them to learn Necessaries or tell them what Church or Party they are to adhere to in any Schisme made In which infallible Guide if there were any such as being a thing of the greatest concernment the Scriptures would not have been silent Ibid. Reply 1. That Evidence of the Scriptures hath been the usual Plea of former Hereticks in their dissenting from the Church 2. That as to the main and principal Articles of the Christian Faith the sufficiency of the Rule of Scripture is not denied by Roman Catholicks but only the clearness thereof as to all mens capacities questioned And another Guide held necessary It is replied then I. Concerning the Clearnesse of Scripture 1. That some Controversies in Religion since the writing of the Scriptures have been concerning points necessary As those Controversies concerning the Trinity the Deity and Humanity of our Lord the necessity of God's Grace c. § 43. 2. That the more clear all Necessaries are in Scripture still with the more securitie may Christians relie for them on the Church's judgment from which also they receive these Scriptures § 41. 3. That there is no necessity that all Necessaries should be revealed in Scriptures as to all men clearly § 41. 1. Because it is sufficient if God hath left this one Point clear in Scriptures that we should in all difficulties and Obscurities of them follow the Directions and adhere to the Expositions and Doctrines of these Guides § 41. 2. Sufficient if God hath by other Apostolical Tradition at least clearly revealed to these Church-Guides all such necessary Truths to be successively communicated by them to his people § 44. 3. Sufficient if God hath by Tradition at least clearly revealed to these Church-Guides the sence of such Scriptures as are in points necessary any way obscure Ibid. 4. Sufficient if God in the Scripture hath clearly enough revealed all necessary Truths to the capacity of these Church Guides using due means though he hath not to the capacity of the unlearned for from those these may learn them § 45. II. Concerning a living Guide 1. That where the Scripture especially several Texts compared is ambiguous and in Controversy the Christians Guide to know the true sence cannot be the Scripture but either the Church's or their own judgment § 46. n. 1. 2. That it is not necessary that God in the Scriptures should direct Christians to what Guide they are to repair § 46. n. 2. Or to what Church-Prelates or Party in any Schism Christians for ever ought to adhere § 47. n. 2. 3. Yet that God hath given Christians a sufficient direction herein in his leaving a due subordination among these Governors whereby the Inferiors are subjected to the Superior and a part unto the whole § 47. n. 3. And that Christians may more clearly know the sence of their Definitions in matters controverted than the sence of the Scriptures § 48. THE SECOND DISCOURSE CHAP. I. Protestants assenting 1. That there is at this present an One Holy Catholick and Apostolick Church § 1. 2. That the present Pastors and Governours thereof have Authority to decide Controversies § 2. 3. And that their Governors shall never err or mis-guide Christians at least in absolute Necessaries § 3. 4. And that they with the Church governed by them do stand always distinct from Heretical and Schismatical Congregations § 5. § 1 1st THat there is an One Holy Catholick Apostolick Church in this Age and at this present time All Proposition 1 I suppose grant § 2 2ly That this present Church that is in its Pastors Prop. 2. and Governors is appointed for a Guide to Christians and hath Authority to decide Controversies is unquestioned also among several learned Protestants â See Disc 1. §. 3â c. And I think is a part of the 20 th Article of the Church of England which Article saith The Church hath Authority in Controversies of Faith And what can it mean but for deciding them or who decide them but the Ecclesiastical Governors § 3 3ly That these present Governors in this present Age either * collectively taken as they are assembled in a Council Prop. 3. the Decrees whereof are universally accepted by those Governors of the Church diffusive that are absent from it or * disjunctively taken for some visible Society or other of them at least somtimes lesser somtimes greater shall never misguide Christians at least in absolute Necessaries to salvation is also acknowledged by learned Protestants â See Disc 1. §. 25. c. And seems to be the clear sence of the 19 th Article of the Church of England which affirms ' The visible Church of Christ to be a Congregation of faithful men â See Art
that they neither do nor can err in Fundamentals nor in declaring what is fundamental what is not fundamental and consequently to make any Church an infallible Guide in Fundamentals would be to make it infallible in all things which she proposes and requires to be believed i. e. that she may require our Assent and Belief of all things by the device of her proposing them as necessary § 9 6 ly When the Church-Guides are said to be infallible in Necessaries Prop. 6. Catholicks contend That Necessaries * ought not to be taken here in so strict a sence as to be restrained and limited only to those few points of Faith that are so indispensably required to be of all men explicitly believed as that Salvation is not possibly consistible with the disbelief or ignorance of any of them which are thought by the Learned to be only some few Articles of the Apostles Creed Of which see Dr. Potter § 7. p. 242. c. But * ought to be understood in a sence more enlarged comprehending at least * all such Points as are so requisite and beneficial to Salvation as that there is some danger of a miscarriage therein either in respect of Faith or Manners either to Particulars or to the whole Society either to all or at least to some persons and conditions of men by the ignorance or disbelief of them * all such Points as corroborate Fundamentals by their near connexion to them or as serve to repel the malignant Influence of some Error that either directly or by some consequence at least undermines and corrupts or to use the Archbishop's words â § 35. n 5.6 grates upon or miss-expounds some Fundamental either in the Christian Faith or Manners § 10 The Reason 1st Because our Saviour's promised assistance of his Church is not expresly limited to Necessaries in the first sence by any of those Texts that mention it nor can upon any account of the superfluousness or non-necessity of such assistance be denied to the Church in respect of the second where-ever any Error in such points though they be not Principles or Fundamentals but Deductions and Superstructions appears to be gross dangerous damnable blasphemous idololatrical grating the Foundation which sort of Errors Protestants grant there may be in non-fundamentals and by them are such Errors charged upon the Church of Rome â Arch-bishop Lawd § â7 n 5.6 Art of Rel. 31. Chill p. 119 but it seems unsutable to our Lord's Love and everlasting protection of his dearest Spouse that they should be also incident to the Church Catholick or its supreme Guides 2 ly Because the Practice of the generally-allowed Primitive Councils defining and under Anathema imposing the belief of many several points of Faith which fall not under the first notion of Necessaries doth shew that Church-tradition hath always understood Christ's Promises made to the Church as extending to Necessaries in the second acception Neither will infallible assistance in necessaries as they are taken in the first sense extend to the Church-definitions made in the points delivered in the Athanasian Creed which points yet the Church hath defined as necessary and infallible Again since it is affirmed by Protestants that a Lawful General Council ãâã Stillingf p. 330. accepted by the whole Catholick Church diffusive may err in non-necessaries for so say they may the whole Catholick Church dissusive err â See Arch-bishop Lawd p 139 140 141. if then the Church-definitions found in the Athanasian Creed are also to be reckoned such i. e. non-necessaries upon what account can Protestants firmly believe them for true except so many as are able to demonstrate them out of the Scripture seeing they are deprived of any confidence of the Church's not erring therein as being points reckoned non-necessaries And the Promises thus restrained to Necessaries of the first kind what an hurtful liberty is there left to all Sects to question the Church's Infallibility in many principal Articles of her faith as for example to the Socianians to question it in the point of Consubstantiality under this pretence of the Churches possibility of erring in non-necessaries 3 ly Because I see not how the title of Holy continued for ever to the Church-Catholick by the Promise of our Lord can consist with all those errors that yet do oppugne Necessaries only as taken in the second not first notion called gross dangerous damnable blasphemous if as these are imputed promises to the Catholick If her doctrines and consequently practice be somtimes damnable blasphemous c. how She always Holy Because by the same divine assistance the Catholick Church is affirmed by Protestants never to fall into Heresie which thing also infers a divine assistance thereof beyond Necessaries in the first notion unless they will affirm the contradictories of several of the Church-definitions that are delivered in the Athanasian Creed or the first allowed G. Councils not to be heresies § 11 5 ly Because One reason which Protestants give why our Lords Promise of these Guides non-erring is to be restrained only to some and not enlarged to all Truths is * because they are by and unnecessary Truths to which her curiosity or weaknesse may carry her beyond her Rule c. â Arch-Bishop Lawd p. 141. * because they are such points as may be variously held and disputed without hurt or prejudice to faith * because they are unprofitable curiosities and unnecessary subtilties for which the Promise was not made * because Deus non abundât in superfluis â Dr. Poâter p. 5. p. 150 c As natare so God is not lavish in superfluities therefore what points though not Necessaries in the first kind yet are as far removed from superfluous or curiosities and are though not absolutely yet very necessary still thus far in these we may suppose our Lords assistance continued to his Church and preserving her from failing in them â A second reason which Protestants also give why the Church cannot err in fundamentals is the perspicuity of Scriptures in these Points This power of not erring saith the Arch-bishop â p. 140. is in the Church partly by the vertue of this Promise of Christ and partly by the watter which it teacheth which is the unerring Word of God so plainly and manifestly delivered to her as that it is not possible she should universally fall from it or teach against it in things absolutely necessary to salvation But doubtless many more points there are as plainly delivered in Scripture as those Necessaries of the first rank and therefore no reason to confine her un-erring verdict only to these And if more points then the primary fundamentals were not clear in Scripture how come Protestants in several of them on this account of their clearnesse in Scriptures to oppose and contradict the Supreme Guides of the Church 7ly Concerning the Church-Governours their exact distinguishing of Fundamentals § 12 or Necessaries from non-Necessaries 1st There setms no
Hooker Pref. §. 6. l. 2. §. 7. and in reason what can any say less § 21 10ly From this I also take it for granted That though such or so many Prop. 10. as can demonstratively prove the contrary are hereby disobliged to yield their Assent to the Doctrines of their former Guides yet so many others as cannot do the like remain obliged still to follow and obey the same their former Pastors and by no means may join themselves in communion or adhere to the new Demonstrators till they themselves are confirmed in the like Certainty By which Rule how few will there be of the Reformed that do not still owe their Obedience to the same Church giving her Laws still as formerly that was before Luther who upon new Evidences deserted it where all owe this Obedience save Demonstrators of their new Tenents CHAP. III. 11. That these Church-Governors may teach diversly and some of them err in Necessaries and fall into Heresies § 22. 12. And therefore Christians not left to follow whom of them they please But some certain Rule there is to which of them in any Division they ought to adhere That this in the universal Church-practice is and rationally can be no other than in these Judges subordinate dissenting to adhere to the Superior in those of the same Order and Dignity dissenting to the Major part § 23. c. Where Of the Major part concluding the whole in the ancient Councils § 25. n. 2. And Of the Defection of the Church-Prelacy in the times of Arrianism § 26. n. 2. 14. And that the Protestant-Marks whereby to discern true from false Guides as to the Quest here viz. to learn from these true Guides in matters controverted which is the true Faith are unserviceable § 28. § 22 11ly THat some of these Church-Governors more or fewer may become Hereticks and erroneous in points necessary and may guide Christians contrary to the rest of them Prop. 11. is granted by all sides and known by Experience § 23 12ly It seems therefore also evident That Christians for yielding the Obediences forenamed Propos 9th and allowed by Protestants in such dissenting of Governors Prop. 12. may not safely follow which of them they please or judge to be in their doctrines the rightest for so they judge of their Judges and may as well judge the Controversies but that some Rule there is to whom in such case they are to adhere whom to relinquish it being as necessary for the same divine providence to leave some means by which to know our Guide as to give us one And this Rule also by tradition hath been and in reason can be no other but that in Judges Ecclesiastical subordinate whether Persons or Councils dissenting men ought to adhere to the Superior in Judges equal dissenting to adhere to the Major not minor part For Example In England a Synod Diocesan and one compounded of both the Provinces dissenting here Obedience is due to the Provincial Synod or Convocation and in the Provincial Synod again a minor part dissenting due to the Major Otherwise any may hold what doctrine liketh him best and oppose the maintainers of the contrary since ordinarily some Ecclesiastical Governor either Inferior or Superior if not a greater yet some smaller part or other of them may be found also to hold it And thus the Unity of this Catholick Church as to doctrine is quite overthrown 1st In Persons §. 24. n. 1. or Councils subordinate that the Superior in case of any dissent rightly challengeth our Obedience I think it out of dispute So in England for the establishing of the authority of the supreme National Synod and the Obedience thereto in respect of all Inferiors for preventing dissentions see the Decree in Can. 139. 140. of the Synod under K. James 1603. Where it is said Whosoever shall affirm that the Sacred Synod of this Nation is not the true Church of England by representation Or shall affirm that no manner of person either of the Clergy or Laity not being themselves particularly assembled in the said Sacred Synod are to be subject to the Decrees thereof in causes Ecclesiastical as not having given their voices unto those Decrees let him be excommunicated and not restored until he repent and publickly revoke that his wicked Error And for Obedience to this Highest Ecclesiastical Court see the King 's resolute Speech in the Conference at Hampton-Court â p. 72. I will have one Doctrine and one Discipline one Religion in substance and Ceremony and therefore I charge you never to speak more to that point How far you are bound to obey when the Church hath ordained it What Subjection then for preserving Unity is required in the English Church cannot reasonably be disallowed by them in the Catholick Again see in Dr. Hammond's Book of Schism â c. 3. an acknowledgment of primitive Subordination as of a Presbyter to the Bishop so of Bishops to Metropolitans of Metropolitans to Primates or Patriarchs where he comes short but one Link of those which the Roman Church maintains viz. Of the Patriarchs to the Proto-Patriarch or the Bishop of Rome And again see his acknowledgment â Schism c 8. p 158. Ans to Cath. Gentl. p. 29. of a Subordination of all these severed persons to the whole Corporation or Body of them assembled in Council in which Council he saith It is evident that the power which severally belongs to each Bishop Answ to Cath. Gentl. p. 29. §. 9 10. is there united I add and therefore if that Power which they have severally be by divine right so is this which they have conjunctly notwithstanding what is disputed against it â See Stil Rat account 3 par c. 1. p. 515. c. as a subordination of all the Bishops in a Province to a Council Provincial in a Nation to a Council National of all Christianity to a Council General Only here he omits one subordination well known in the Church and sufficiently attested by other Protestants viz. a subordination of the Bishops of several Nations that are under one Patriarch to a Council Patriarchal Which defect of his give me leave to supply to you out of Dr. Field and Bishop Bramhall Authorities as authentick as his Thus then Dr. Field â Of the Ch. p. 518. These Patriarchs might convocate the Metropolitans of their several divisions and hold a Patriarchal Council which was of greater Authority then either those in the several Provinces or of a whole Nation formerly mentioned because it consisted of more and more honourable Bishops yet had the Patriarchs no greater authority over the Metropolitans within their larger Circuits than the Metropolitans within their lesser Compass And Ib. 513. shewing against Bellarmine that by reason of the several subordinations of the Churches Officers and of their Consults there was no further necessity of a Monarchical Government in the Church for conserving the unity thereof 1 If saith
will premise some undeniable truths which speak the Authority of Church Governors the obedience due thereunto the condition of Schism and the danger and guilt of it The first is that the Church of Christ is a Society or Company under a Regiment discipline Government and the members constituting that Society are either persons taught guided governed or persons teaching guideing governing and this in order to preserve all in unity and to advance every member of this visible Society to an effectual and real participation of Grace and Vnion with Christ the Head and therefore and upon no less account is obedience due unto them Eph. 4.11 12 13 16 and Heb. 13.17 and he that will not hear the Church to be as a Heathen and Publican Mat. 16. c. Thus he And thus clear-sighted men are in the case where they are to require obedience but not so where to yield it This said of the Schism of Presbyters departing from their Bishops the same Dr. Hammond saith â Of Schism c. 3. of the Schism of Bishops departing from their Metropolitans and of Metropolitans from their Primats or Patriarchs Now to go on If then for example the Presbyter is bound upon such a guilt to obey his Bishop then the subjects of both the Presbyter and the Bishop when these two dissent are tied to adhere to the Bishop not to the Presbyter i.e. to obey him whom the other if he continued in his duty ought also to obey and sic de caeteris These subordinations therefore known Christians also cannot but know in the division of Church-Governors distinct in dignity still those to whom their obedience is thus fastned 2. Next §. 25. n. 1. In a Body or Court consisting of many of an equal rank as Councils the supreme Ecclesiastical Judge do in which body in all or most causes or decisions may and usually do happen some dissenters that here it is necessary for rending the decrees of such complex bodies effectual that at least the much major part thereof joyned with the prime Apostolick See conclude the whole the traditionary practice of the most universally allowed Councils from the beginning of Christianity as likewise the same practice in all Civil Courts of the same composition doth sufficiently put this out of dispute if any thing can be so See what is said of this Disc 1. § 31 36 38. Where if it be further demanded for legitimating the Acts of such a Council or also for the sufficient acceptation by the Church Catholick of such act or definition what proportion this major part whether defining in Council or accepting out of it is to bear in respect of the minor or how much to exceed it I know not what better director herein we can have than the former custom of the Catholick Church and the example and pattern of the primitive times Nor what greater justification the proceedings of later Councils can receive herein than the same practice as theirs is appearing in those ancient Councils that are universally allowed If then we stay here a litle to review the proceedings §. 25. n. 2. of the first Councils and think the later times may safely steer according to their course Looking into the first Council of Nice we find in Hilarius â De Syncdis no less then eighty Bishops before this Council was assembled mentioned to have disallowed the reception of the word ãâã ãâã ãâã ãâã ãâã See also what Bishops Arius pretended to have sided with him in his Letter to Euseb Nicomed written some years before the Nicene Council â Apud Epiph Haer. 69. Theodoret. l. 1. c. 5. and in the Council also â seventeen Bishops some of note at the first to have dissented from the rest and after the Council * Arianism in the Eastern parts to have grown in a small time to a much greater bulk supporting their cause with several unwary expressions of former Ecclesiastical Writers as Justin Martyr Irenaeus Tertullian Clemens Alexand. Origen â See Pelavins in Epiph. Her 69. before a stricter discussion of this controversie Yet was this no diminution to the strength of the Nicene decree or to a valid acceptation thereof both being done by a much greater part of the Church Again in the third General Council of Ephesus §. 25. n. 3. we find John the Patriarch of Antioch with his Oriental Bishops above thirty favouring Nestorianism and opposing the decrees of the rest of that Council yet did not the other part of that Council forbear to define Anti-Nestorianism without and against them and also to excommunicate them for their non-conformity to the major part nor did the Christian world cease to account the acts of this Council valid without the acceptation thereof by this Patriarch and his party these acts being justified by the much greater part of the Church Catholick joyned with the Roman Patriarch Neither supposing that this Patriarch and his Bishops and their Successors had continued to this day as too many ever since in those parts do and as they did for some time to oppose this decree could it have rescued Nestorianism from being justly reputed an Heresie though this party was so considerable as that the Emperour retarded the Execution of the Councils censures upon them till that in the year next ensuing the Patriarch and most of the rest were regained to a peaceable submission to the Church Catholick and her doctrine Come we to the fourth General Council of Chalcedon §. 25. n. 4. Two years before it in a question concerning our Lord's consisting of and in two natures distinct not only before but after their union in one person the prevalent party in a Council of above 120 Bishops had defined the contrary tanquam de fide For which also they pretended the doctrine of the Fathers Athanasius Cyril Alexand. and Gregory Nazianz. Concerning which Fathers you may find Eutyches â In Concil Constantinop apud Conc Chalc. act 1. pleading thus for himself Vae mihi si sanctos Patres anathematizavero And Dioscorus thus â Conc. Chalc Actione prima Ego testimonium habeo sanctorum Patrum Athanasii Gregorii Cyrilli in multis locis quia non oportet dicere post adunationem duas naturas sed unam naturam Dei verbi incarnatam Ego cum Patribus ejicior Ego defendo Patrum dogmata non transgredior in aliquo horum testimonia non simpliciter neque transitoriè sed in libris habeo Thus Dioscorus in the Council of Chalcedon and we find the subscription of 96 Bishops either deluded or forced as they complained afterward â V. Conc. Chalc. Act. 1 4. to Dioscorus his definition in that former Council But the great Council of Chalcedon notwithstanding such an opposition defined the contrary doctrine as of faith and deposed the chief Actors in this former Council amongst which were the Patriarchs of Antioch and Alexandria And to the greater authority of this Council all the rest save
only the Patriarch of Alexandria in the fourth Session came in and submitted not only for their silence that would not serve the turn but assent But after these there were 11 Egyptian Bishops i. e. all that were present from the Patriarchy of Alexandria how Orthodox I cannot say that refused still to subscribe to the Councils decrees alledging the fear of a persecution upon their return into Egypt from their brethren at home these at home it seems being also of a contrary judgment to the Council yet the Council both established their decree without them and required upon excommunication their submission to it and to it put into the Confession of their Faith After this Council ended Timotheus the usurping Patriarch of Alexandria after Proterius who was placed there by the Council slain and his adherents continuing still to professe Dioscorism or a mitigated Eutychianism condemned the Acts of Chalcedon and much sollicited the Emperour by Letters to call a new Council and besides these a very great faction in Palestine did the same whose followers also continue the same division to this day not only the Egyptians but the Ethiopians or Abyssins Armenians Jacobites of Syria giving to the Adherents of the Council in those parts the name of Melchites or Royalists because they pretended the corruption of this Council by the Emperors faction yet the owning of this Council by S. Peters Chair and the acceptation thereof by much the greatest part of the Church Catholick was and still is not doubted to be a sufficient ratification of its Acts notwithstanding this storm in the Patriarchy of Alexandria against this fourth General Council much worse than that of Antioch against the third Before the seventh General Council the second Nicene §. 25. n. 5 a question being on foot concerning the lawful use and also relative veneration of Images a Council assembled of above a hundred Bishops under Constantinus Copronymus though indeed none of the Patriarchs joyned with them defined it negatively and for making good their Tradition for this produced several places out of the Fathers particularly out of Epiphanius Naziaâz Chrysostom Athanasius Eusebius Caesariensis and others See 2. Conc. Nic. Act. 6. Tom. 5. yet so soon as the Ghurch recovered her liberty by the death of this Emperour It in a fuller body the Patriarchs also present notwithstanding such a party preventing them declared their Faith contrary with an Anathema to all dissenters from their decree In the Council of Sardica the Oriental Arrian Bishops §. 26. n. 6. about 70. withdrew themselves from the Council to Philippopolis because it consisting of above 300 Western Bishops besides them they saw their number too small to invalidate the Acts of a party so much greater though indeed being condemned already for Hereticks by the Nicene Council they could have no just vote in any following Before all these Councils a great question arose in the Church about the validity of Hereticks baptism and whether the Tradition commonly practised of non-rebaptizing those converted from Heresie though Firmilian seems to plead also a contrary Tradition in those parts where he lived â Ep 73. ad Cypr. Caeterum nos saith he veritati consuetudinem jungimus consuetudini Romanorum consuetudinem sed veritatis opponimus ab inìtio hoc tenentes quod à Christo ab Apostolo traditum est were Apostolical or no A part of the Church Catholick questioning it because another more certain Apostolical Tradition viz. the Scriptures seemed to them to declare plainly the contrary A difficult controversie this was accounted several Provincial Councils in divers parts were held about it above 80 Affrican Bishops assembled with their Primate S. Cyprian and likewise Firmilian and some fifty other Eastern Bishops with him judged it not Apostolical â See Dionysii Alex. Ep. ad Xystum Euseb l. 7. c. 4. Yet afterward a General Council proceeded to decide it and their definition was esteemed valid and obliging and those who continued in their former opinion which in Affrick was no small number in S. Austins time above 150 Bishops â See the Conference with the Donatists Baron A.D. 411. were from that time accounted Hereticks 'T is true that this General Council â Are latense 1. was held some 50 years after the other Provincial ones and that before this several of the Affrican Bishops had corrected their former opinion But I suppose none will say that a General Council if assembled at the same time with those Provincial could not justly have defined it against them as Stephanus his Council at the same time did and justly have required their Obedience as being though a considerable number yet a much smaller part compared with the rest of the Bishops of the Christian world and their Suffrage invalid Contra tot millia Episcoporum quibus tunc error in toto Orbe displicuit to use S. Austin's words contra Cresconium l 3. c. 3. Who elsewhere also â De Baptismo l. 1. c. 7. speaks thus on this matter Quaestionis hujus Obscuritas prioribus Ecclesiae temporibus ante Schisma Donati magnos viros magnâ charitate praedites Patres Episcopos ita inter se compulit salvâ pace disceptare atque fluctuare ut diù Conciliorum in suis quibuscunque Regionibus diversa statuta nutaverint So contra Cresconium l. 1. c. 33. he saith Similiter inter Apostolos de Circumcisione quaestio sicut postea de Baptismo inter Episcopos non parva difficultate nutabat donec plenario totius orbis concilio quod saluberrimè sentiebatur etiam remotis dubitationibus firmaretur By the Acts of these Councils I think it appears §. 25. n. 7. that Points of former dispute and such where the contrary to some of them have been defended by a numerous Party in the Church yet have been afterward defined and declared as matter of Faith and that such opposition of a number though in it self considerable yet in respect of the whole much smaller hath been thought insufficient to debilitate the authority and decisions of the rest confirmed by the judgment of the Bishop of Rome and the Chair of S. Peter and that the Church may cut off from her Body for the safety of the whole if such part happen to be gangred or putrified not only a little Finger or Toe but an Arm or a Leg. But yet I would not have this so understood as if that the Church's Councils in this matter of the very greatest concernment do at any time proceed to declare as matter of Faith any Propositions save * such as to disengaged judgments carry great evidence in them flowing either from express former Tradition or the present clear deduction and * such as are admitted and allowed by much the greatest part of the Church Catholick And in particular the late Council of Trent very prudently considering the great distraction and dissatisfaction of those times and their proneness to Schism is said
they removing it again with the Catholick Doctors quite out of the Pale of the Church and freeing the Reformed of their former Fears Which rectifying of so pernicious a Mistake of the first Reformers by a more sober posterity well considered may I hope in time much conduce to the Re-union of that Body which by this Great Engine of Satan chiefly hath been heretofore so unhappily divided § 33 In such a Division then to prosecute our Enquiry viz. who or where these Governors be that are our present Guide and that seem so much authorized by both sides in the former Propositions First If this Question had bin made by any 150 years ago there had bin no difficulty to resolve it For that Body here first named was then the whole or the only Catholick Church as to the VVest further than which he that would then have gone for choice of his Religion would have fared worse â See Disc 3. §. 26. c That Body therefore then must have bin conformed to or the whole deserted as indeed it was â See 1 Disc §. 55. n. 4. Now this Body is not changed in its Liturgies in its common Doctrines in its Rites since that time from what the whole was then VVitness the Reformation it self which was made against these very Doctrines and Practices that are now â 1 Disc §. 47. 50. n. 2. 36 n. 5. as imposed on them before the being of the Council of Trent though some â Stillingf p. 268 370 Field p. 880. 187 224. perhaps to lighten the charge of Schism would fain perswade the contrary and I wish the only contest between the two present Churches were put upon the trial of this § 34 It is here apparent then which of these two at that time when as yet one of them was not had bin our lawful Guide and Mother Church and easily cleared what then were its doctrines Of which Guide Protestants also testifie That then it erred not in Necessaries See before Prop. 3. § 3. c. Disc 1. § 41. And that also in all other points Christians were to believe it so many as could not demonstrate the contrary See Prop 9 10. § 20 21. We therefore may promise the same security to our selves in following this part of the Catholick Church as the Protestants call it though it calls it self the whole still now as our Forefathers had in following the whole then And this resting still in this Body remaining the same with what once was the whole seems security enough to all those who if this Body were now so entire and universal as it was then durst not now attempt a separation from the whole or to those who are not able to demonstrate the former separation that hath been made just and necessary the tie of Obedience to and acquiescence in the doctrines of these Guides Being dissolvable by none save demonstrators of their Errors â See 3 Disc §. 44. which among the Church's Subjects can never be but a very small Number § 35 2ly But besides this main Motive of submission to the first Body as our right Judge and Guide because we find it the very same with the Church Catholick that was 150 years ago whereas the second Body confess themselves a Church that is since separated from the external Communion of that other and a body reformed from the pretended Errors and Corruptions found therein i. e. from the Errors which some of the Subjects and of the Flock for such I reckon a particular person or Church in respect of the whole found in their Guides and Judges when themselves also were inferior to them both in their paucity of number and quality of place I say besides this in the second place If we will follow the Principle laid down in the 12th Proposition â §. 23. i. e. in any Contradiction happening to adhere to the Superior persons and Synods as our true Guide and amongst these to a major part as our Guide sooner than to a Minor By which Rule the Christian world hath been preserved hitherto from all those which both sides agree to have bin Heresies and which Rule unless we follow we dissolve all Government and all Vnity of this Body of Christ and introduce flat Anarchy and Confusion whilst for a Monarchical Government of the Church Protestants will not hear of it and in an Aristocratical or Government consisting of many it cannot be presumed but that there will be some Dissenters which if they may be followed against the others I ask by what Rule of Government was it that the Arrian Eutychian and Nestorian Bishops shops were forced to yield and were divested of their Pastoral authority or guiding any longer by the rest of the Bishops in the Council of Nice Ephesus and Chalcedon Lastly if we will be guided by the Church Catholick out of Council as we are in it Thus also we must needs acknowledg the first of these Bodies for our true and rightful Judge For it is apparent that this first is a much major part of the Church-Governors joyned also with the prime Patriarch of Christianity and so to be preferred by us before a minor separated If you would know then which of these two present Bodies of Ecclesiasticks you are to obey out of a Council First do you imagine them now met in a Council and next that in this Council every one delivers concerning things debated that which is his present judgment when called to the Council and this is but reasonable since there is no likelihood of new demonstrations to be made in the Council which already in so much writing on all sides these Bishops have not seen and since former tradition and not argument is the chief rule of their proceedings and no example is found in any Council past wherein its members have concluded any thing contrary to the preceding common faith of that Age wherein such Council was held Especially imagine what their sentence might be concerning this point whether the former Councils that have bin may have erred in their Definitions which one point stated negatively ruines Protestantism And then if your conscience weighing the present perswasions and practices of Christian Prelats doth convince you that the Votes of the one side would be very inconsiderable in it to the number of the other as likewise that S. Peters Chair concerning which Chair the Church's ancient Maxime hath bin Sine Pontifice Romano nihil finiendum â See in Athan Apol. 2. Epist Julii Innocentii Ep. 91. apud August would join with this major part against the other what remains but that you here follow the same Body in the Interval of a Council which you must have followed in the time of a Council unless also you will reverse the common Laws of Councils § 36 Note that this is spoken of the Great Body of the Western Churches contained under the Roman Patriarch which do yet by Gods permission enjoy all
not so plain in Scripture but that a General Council as to the major part of them the highest Authority by which the Church Catholick can direct us at least if not in their sence universally accepted for this Exception is put in by the more moderate â See Disc 1. §. 32. c. may mistake in them so far as that the unlearned have even for these Necessaries no security to rely on their judgment I must tell you saith Mr. Chillingworth to F. Knot â p. 150. you are too bold in taking that which no man grants you that the Church is an infallible Director in Fundamentals or Necessaries Now this also he was considering his Engagement forced to say and gives the reason that made him say so I suppose for satisfying his own Party rather than his Adversary in the words following For saith he if she were so then must we not only learn Fundamentals of her but also learn of her what is fundamental and take all for fundamental which she delivers to be such And what harm in it say I if you did But this he well saw would have destroyed the Reformation which was contrary to the Doctrines which the publick Director that was then in being delivered But. if these Necessaries at the last are not so few or so plain in Scripture but that the judgment of the Church-Guides even when met in their supreamest Consults may err in them will he allow us then to follow some other's judgment that is in these points fallible If so why not to follow theirs still But if not so whose judgment will he direct us to that shall less err than these Guides or that shall certainly not err in the undrstanding of these plain Scriptures wherein these Guides mistake Methinks he should * forbear here to name to us our own Judgment even when we unlearned too and yet none else can he name And * much more forbear here to alledge Passion Faction Interest c as great Blinders of this publick judgment unless he could first shew the private not at all or less liable to them which corrupters of a clear understanding seem indeed more incident to persons of a lower rank and that have much relation to and dependance on others and therefore what more common than for avoiding those to make Appeals from inferior to a more general judgment as expecting in the most general the most impartial dealing And what private person can we produce thot doth not range himself with some party and that hath not in matters controverted a strong secular Interest for one side to be truth rather than the other according to the Church and State he lives in § 43 But 3ly As it is necessary that God some way or other do clearly reveal to all even the unlearned using their due Industry that which he requires necessarily to be believed by them so it is not consequent at all that God should do this as to every thing necessary in the Scriptures First Because God cannot be said to have been deficient in a competent revelation of Necessaries to all men if he hath left as indeed he hath sufficient evidence and clearness in the Scriptures that are first generally agreed on to be his Word to every man rightly using his private judgment or common reason as to one point only viz. this That it is his divine Will that private men for all those Scriptures the sence whereof is any way dubicus or controverted should constanâly be guided by and adhere to the judgment of those spiritual Superiors that he hath set over them and in any division of these should still hold to the Superiors among these Superiors according to the Subordinations by him established amongst them For thus we see after a Christian's private judgment or common reason used only in one point for all other points private judgment is now discharged and in stead thereof obedience to Authority takes place so far as its stating of any point thinks fit to restrain therein other mens Liberty of Opinion The testimony of which Church-authority as a thing clearly demonstrated and ratified by the Scriptures S. Austin in more difficult matters of Controversie often appealed to See Disc 3. § 82. n. 4. Puto saith he si aliquis Sapiens extitisset cui Dominus Jesus Christus testimonium perhibet that we should be directed by his judgment de hac quaestione consuleretur à nobis nullo modo dubitare deberemus id facere quod ille dixisset ne non tam ipsi quam Domino Jesu Christo cujus testimonio commendatur repugnare judicaremur Perhibet autem testimonium Christus Ecclesiae suae And by this which is so often retorted by Protestants that Catholicks also are forced to allow to Christians the necessary use of their private Judgment will be verified only in this one point The Choice or the discerning of their Guide whereas the Protestants make it necessary for all Points and who sees not a vast difference between these two for the hazard which a Christian incurs therein 1 The being in all controverted matters of Religion and sence of Scriptures meerly cast upon his own reason and skill to steer himself aright therein And 2 The being left to it only in one matter and that one as Catholicks contend in the Scriptures very clear after which examined and judged by him all the rest wherein he may want a resolution are without his further solicitude to be judged for him by another So there is a great difference when a person falls sick between his being left to the use of his private judgment in making choice of a Physitian according to certain Rules prescribed unto him by a wise and experienced man in that behalf and then this once done submitting himself afterward to this Physitian in all things that he shall prescribe for his cure and between this sick person's undertaking by Hippocrates his Aphorisms or other Physick Books to prescribe all particular Remedies to himself upon this reasoning that if his private judgment serves for directing in the one making choice of a Physitian why not in all the other fit Medicines for his Disease Which Argument is only good where all the Objects about which our judgment is exercised are equally easie and clear to it And therefore unconsequently seems that Question to be asked â Stillingf R. Ac. p. 7. If the Scripture may and must decide one Point that of the Church why may it not as well all the rest If the Scripture be not in all other Points equally clear and not-mistakable This then is one way of sufficient Revelation besides Mr Chillingworth's way I mean that of all necessary Truths being clearly revealed in Scripture viz. a sufficient Revelation of one point in Scripture concerning that Guide from whom we may securely learn all the other points not clear to us in Scripture § 44 2 ly Because God besides and before the New-Testament Scriptures left
again he using the ordinary care of persons desiring instruction cannot but come to know its Councils and their definitions its doctrines and Laws which we find as the Leaders of all Sects do theirs so those of the Church Catholick are studious to divulge and publish so far as they are by him considering his condition necessary to be known and the profession or practice thereof required of him For Example In the Church of England who is there using the ordinary care necessary in matters of his salvation that first cannot easily discern this Church from the several other later and unheaded sects that are in this Kingdom and this Church known who may not easily attain therein to a knowledg also of its Articles of Religion and Canons its Synods or Convocations delivered by the common Tradition and by the Church-Guides and publick Writings daily inculcated so far as the understanding of them is to him necessary The same evidence therefore in these things must be allowed not to be wanting to those who have once found among the many Societies of Christians that Church which is their right Guide § 49 And litle reason have the reformed to affirm a necessity that all Necessaries should be made most evident even to the unlearned in the Scriptures if asserted on this account because such people have no means of attaining any certain knowledge of them from the Ministry of the Church And with litle reareason seem Mr. Stillingfleet and others to affirm which yet is used by many late Protestant-Writers as a main ground of evacuating the authority of the Church * that it is no easier a thing to know what the Church defines than what Scripture determines and That the same Arts that can evade the texts of Scripture will equally elude the Definitions of Councils Tillots Rule of saith p. 21. as if all writings were equally plain or equally obscure or if none free from therefore all equally liable to cavils Again * That the Argument of the willingness of all Protestants to submit their judgments to Scripture will hold as well or better for their unity as that of the readiness of all those of the Church of Rome to submit their judgments to the sence and determination of the Church will hold for their unity And this unity to be effected by the Scriptures he speaks of as to those matters wherein the sence of the same Scriptures is controverted amongst Christians for in such only it is that Christians for their unity seek to the decisions of the Church As if they undertook to defend this That a living Judge set up for the expounding of the dubious places of the Law to the sentence of which Judg all are agreed to assent yet is no more effective for ending controversies about the sense of the Laws and for uniting parties than the Laws themselves are without such Judge Mr. Stillingfleets words are â p 101. Your great Argument for the unity of your party because whatever the private opinions of men are they are ready to submit their judgments to the censure and determination of the Church if it be good will hold as well or better for our unity as yours because all men are willing to submit their judgments to Scripture which is agreed on all sides to be infallible If you say that it cannot be known what Scripture determines but it may be easily what the Church defines It is easily answered that the event shews it to be far otherwise for how many disputes are there concerning the power of determining matters of faith c concluding thus so that upon the whole it appears setting aside force and fraud which are excellent principles of Christian unity we are upon as fair termes of union as you are among your selves Where doth he not say this in effect that the true Church being known and its authority granted infallible as that of the Roman Church is by its subjects Yet we can no more know what this Church defines suppose what the Church of Rome or of England defines concerning Transubstantiation St-Invocation Sacrifice of the Mass c. than what Scripture determines concerning these points and that Canons Catechisms c. authorized by a Church can no further clear any point to us than Scripture did formerly and that only the Church is so unfortunate in her publick interpretations of Scriptures that her Expositions are no plainer than the Texts and that only force or fraud unites her subjects in their opinions And if so what fault hath the Council of Trent made in its new definitions if after these it seems â Stillingf p. 102. there is as much division and then liberty also of opinions as was before them Why do they accuse its decrees as plain enough but erroneous and not invalidate them rather as dubious and uncertain Why dispute they not whether these we have now extant be its genuine Acts Would it not be advantageous to the reformed to shew that this Council makes nothing against them In such unreasonable Contests hath Mr. Chillingworth by inventing many captious questions to weaken Church-authority engaged his followers As if though Catholicks allow several things in Councils obscurely delivered some proceedings in some things unjust the legality of some Councils disputed c yet there could not remain still enough clear and unquestionable both of Councils and their Canons both * to establish the most illiterate subjects of the Catholick Church in all such as is thought necessary faith whose obligation is not to believe all things defined but all things sufficiently proposed to them to be so and * to overthrow the past Reformation THE THIRD DISCOURSE CHAP. I. Roman-Catholicks and Protestants agreed 1. That the Scriptures are God's Word § 1. 2. That in these Scriptures agreed on it is clearly declared that the Church in no age shall err in Necessaries § 2. 3. That the Church-Catholick is contra-distinct to Heretical and Schismatical Churches § 4. 4. That Christ hath left in this Church Pastors and Teachers to keep it from being tossed to and fro and carried about with every wind of Doctrine § 5. § 1 1st BOth Roman Catholicks and Protestants are agreed That there is sufficient certainty in the General Tradition of the Catholick Church descending to the present Age that the Bible or Holy Scriptures are the Word of God 2ly They are agreed That it is clearly declared in these Scriptures that the Catholick Church § 2 in no age shall err in Credends or Practicals necessary for obtaining Salvation From which Christians seem to be secured That in their approving § 3 and conforming to what is granted generally to be held by the Church-Catholick of any age whatsoever they shall incur no Error or Practice destructive of Salvation Whereas a hazard herein may be in their departing from the Doctrine or Practice of the Church-Catholick or of all the particular Churches of any age all or some of which must be the Catholick § 4 3ly
Learned Protestants consent with Roman Catholicks â Hooker p. 124. Field l. 1. c. 10. p. 14.15 D. Fern. Divis Engl. Rom. §. 10 Archb. Lawd p. 140. That the Holy Catholick Church which we believe in our Creed is a visible Church in all ages consisting of Pastors as well as People in external Profession and Communion contradistinct to Heretical and Schismatical Churches when such there happen to be in any age See before Disc 2. § 5. § 5 4ly They are also agreed That Christ hath left in this Church-Catholick these Pastors and Teachers to the end of the world for the work of the Ministry for the edifying of the Body of Christ that we may not be tossed to and fro and carried about with every wind of Doctrine by the slight of men â Eph. 4.11 14. Thus far they agree CHAP. II. Roman Catholicks further affirming 5. That the Church-Guides at least assembled in Lawful General Councils shall never err in their determining Points of necessary Faith § 6. 6. Points necessary not as taken onely for those absolutely required but all very beneficial to Salvation § 9. 7. shall never err in them not as infallibly inspired to teach any new but as divinely assisted in delivering of the former Revelations and Traditions § 10. 8. That for knowing what or how many of former Councils have been lawfully General or Obliging a Christian may safely rely on the most general judgement of the Church since the sitting of such Councils § 11. 9. That in the absence of a considerable part of the Church Governors from some Councils yet their acceptance of its decrees or concurrence with its Doctrines renders it equivalent to a Council General § 13. 10. That particular Persons or Churches Parts of the whole are obliged to submit their judgement to the Decrees and Definitions of the whole § 14. BUt here the two Parties divide in their Superstructions § 6 For 5ly The Catholicks go on and affirm further That these Pastors and Governors of the Church at least when assembled in a Lawful General Council or in so general as the present times of the Church according to the several Requisites of such great meetings are well capable of universally accepted I mean in the sence before explained Disc 1. § 31 36 38. And below § 12. shall never err in their Determinations or teaching of Credends and Practicals necessary for obtaining salvation and therefore that Christians in their assenting to such Determinations remain secure from all such Errors § 7 First The Reason why the Teachers are affirmed thus unerrable is 1 Because most of those places in Scripture from which is gathered the Church's Indefectibility or inerrability in Necessaries Prop. 2. as Mat. 16.18 18.17 comp 20. 28.20 John 14.16 1 Tim. 3.15 Luke 10.16 Eph. 4.11 14. do appear to relate more especially to these Guides thereof than to the Common people And 2 Because this seems no more than necessary Since God hath required nothing to be externally professed by us as Truth or acted by us in obedience to Command but what our Judgement or Conscience first internally assents to as Truth and as Lawful It seems I say no more than necessary that in the many doubts which may arise especially to the more ignorant sort both in Credends and Practicals there be some sure and unfailing Directors of these our interior Judgements herein as to all Necessaries which Director in such doubts can neither be the Scripture the sence of which is ambiguous unto us and the thing wherein we seek direction nor yet is the Civil Magistrate in these spiritual Matters but only the Ecclesiastical to whose Guidance of Souls also we are committed and enjoyned Obedience Heb. 13.17 7. See before § 5. And Disc 2. § 4. Chillingw § 8 2. Next The Reason why these Guides are affirmed unerring at least when joyned in a General Council is because 1st It cannot reasonably be questioned but that what authority every one of them singly hath from our Lord the same all of them retain in this Body united without the need of any new Commission from the Church Catholick 2ly Because if there be any Promise made to them in any capacity of indeficiency in Necessaries then of all manners or ways deviceable wherein they may be so it is in this Conjuncture of them and that the most universal that can be procured used in all ages as the Supreme Court of Appeals that they appear to be most capable thereof and least liable to defect â See Mat. 18.17 20. 1 Cor. 5.4 15. See below §. 94. In which the Catholicks are also * confirmed by the Apostolick practice in the Acts â Act. 15.2 6. where for solving a great difficulty they called an Assembly of the Church-Governors and passed some Decrees therein to which all particular Churches and their Pastors stood obliged Seeming there to fortifie their Authority with these two Expressions Visum est Spiritui Sancio nobis v. 28. And Nobis ãâã ãâã ãâã ãâã ãâã collectis in unum v. 25. As also the Holy Ghost descended on them at first Acts 2.1 when so assembled To which Assembly also the great Apostle St. Paul notwithstanding that his Doctrine was immediatly revealed to him by our Lord Jesus and confirmed to others by his Miracles yet was sent by God's immediate appointment for he saith he went to this Council by Revelation Gal. 2.2 that so his Doctrine might both be the more authorized to his Auditors and his Converts more readily obey it and so he not run in vain nor lose his labour when they knew it to be confirmed and established by this General Council With which thus Theodoret begins his Epistle to Leo. Si Paulus praeco Veritatis Tuba sanctissimi Spiritus ad magnum Petrum cucurrit ut iis qui Antiochiae de Institutis Legalibus contendebant ab ipso afferret solutionem multo magis nos qui abjecti sumus Pusilli ad Apostolicam sedem vestram currimus ut Ecclesiarum ulceribus Medicinam a vobis accipiamus And St. Austin â Contra Faustum l. 28. c. 4. Ipse Apostolus Paulus post ascensionem Demini de Caelo vocatus si non inveniret in carne Apostolos quibus communicando cum quibus conferendo Evangelium ejusdem Societatis esse appareret Ecclesia illi omnino non crederet Sed cum cognovisset eum hoc annunciantem quod etiam illi annunciabant in eorum communione atque unitate viventem c. meruit authoritatem c. And again * confirmed by the Primitive Practice afterward in the first General Councils universally allowed who required Assent under Anathema to their Definitions and inserted them as it was thought meet into the Creeds which sufficiently declares that they held themselves infallible or which is all that is here meant by it actually unerring therein 3ly When any Division happens in this collective Body it being certain that some Clergy
verbi gratiâ id sentire de Christo quod Photinus opinatus est i. e. in modern language to be a Socinian no small errour in ejus haeresi baptizari extra Ecclesiae Catholicae Communionem alium vero hoc idem sentire sed in Catholicâ baptizari existimantem ipsam esse Catholicam fidem Illum nondum Haereticum dico nisi manifestatâ sibi doctrinâ Catholicae fidei resistere maluerit illud quod tenebat elegerit c. § 19 And this is Dr. Hammonds Comment on the fore-quoted place of Titus how consonant to his own or other Protestants doctrines I know not ãâã ãâã ãâã ãâã ãâã â P. 761. self-condemned signifies not a man's publick accusing or condemning his own doctrines or practices for that self-condemnation being an effect and part of repentance would rather be a motive to free any from the censures of the Church who were already under them then aggravate their crime or bring that punishment upon them Nor yet 2ly can it denote him that offends and yet still continues to offend against conscience and though he be in the wrong yet holds out in opposition to the Church For besides that there are very few that do so and these known to none but God and if that were the Character of an Heretick then none but Hypocrites would be Hereticks and he that through pride and opinion of his own judgement stood out against the doctrine of Christ and his Church in the purest times should not be an Heretick this inconvenience would further be incurred that no Heretick could possibly be admonished or censured by the Church for no man would acknowledge of himself that what he did was by him done against his own conscience nor could any testimony be produced against him before any humane Tribunal no man being able to search the heart It is rather an expression of his separation from and disobedience to the Church and so an evidence of the ãâã ãâã ãâã ãâã ãâã being perverted and sinning wilfully and without excuse For he that thus disobeys and breaks off from the unity of the Church doth in effect inflict that punishment on himself which the Church useth to Malefactors that is ãâã ãâã ãâã ãâã ãâã 2 Cor. 13.10 and ãâã ãâã ãâã ãâã ãâã cutting off from the Church which when he being an Heretick and therein a Schismatick also doth voluntarily without the Judges sentence his very ãâã ãâã ãâã ãâã ãâã is a spontaneous ãâã ãâã ãâã ãâã ãâã or excision And that this Doctor may not go alone see Dr. Fernes Comment on the same place â The Case between the Ch. of Engl. and Rome p. 53. when he writ against Presbyterians accusing them of Schism from the Church of England The word Heretick saith he according to the use of it then implied one that obstinately stood out against the Church or that led any Sect After the strictest Sect or Heresie of the Pharisees Acts 26.5 After that which they call Heresie Acts 24.14 a factious Company divided from the Church so they called or accounted of Christians and Gal. 5.20 we have it reckoned among the works of the flesh Debates Contentions Heresie So here Heretick that leads a faction a sect or that wilfully follows or abets it A man therefore that is a Heretick contentious disobedient to the Order and authority of the Church reject for he is self condemned having both past the sentence upon himself by professing against or dividing from the Church and also done execution like that of the Church's censure and excommunication upon himself by actual separation or going out of the Church A fearful condition Thus he And something to the same purpose saith Dr. Hammond â Of Fundamentals c. 9. §. 4. concerning the guilt of those who afterward deny or oppose the things defined and added to the Apostles Creed by the first Councils Though the Creed saith he in the ancient Apostolick form were sufficient for any man to believe and profess yet when the Church hath thought meet to erect that additional Bulwark against Hereticks the rejecting or denying the truth of those their additions may justly be deemed an interpretative siding with those ancient or a desire to introduce some new Heresies And the pride or singularity or heretical design of opposing or questioning them now they are framed being irreconcileable with Christian charity and humility is justly deemed criminous and liable to censures Again § 6. Though those who believed c. the matter of the Apostles Creed had all those Branches of Christian Faith which were required to qualifie mankind to submit to Christs Reformation yet he grants the wilful opposing these more explicit Articles added by Councils and the resisting of them when they are competently proposed from the Definition of the Church will bring danger of ruine on such persons Again § 8. This i of one Baptism and all the former additions in the Nicene Creed being thus setled by the universal Church were and still are in all reason without disputing to be received and embraced by the present Church and every meek member thereof Here then it seems that Heresie it is or something criminous equivalent thereto to oppose the Church's definitions and additions though the former Creed was sufficient to have been believed and professed in all times before them Lastly King James in his Answer to Card. Perron penned by Casaubon seems to have the same Notion of Heresie as also of Schism with the Roman Church and the Fathers making Heresie any departing from the Faith Schism from the Communion of the Church Catholick Credit vero Rex saith Casaubon â Letter to Perron simpliciter sine fuco fallaciis unicam esse Ecclesiam Dei re nomine Catholicam sive Vniversalem toto diffusam mundo extra quam ipse quoque nullam Salutem debere sperari affirmat damnat detestatur eos qui vel jam olim vel postea aut a fide recesserunt Ecclesiae Catholicae facti sunt Haeretici aut à Communione facti sunt Schismatici Difference here about the Extent of the Catholick Church there is some but none that all opposition of its Faith is Heresie Again Nullam spem Salutis superesse iis qui à fide Ecclesiae Catholicae aut ab ejusdem Communione discesserint Rex ultro concedit I suppose here is meant the present Catholick Church and in any difference the main Body thereof its whole and integral Faith or any part thereof and its external Communion Otherwise if this meant of the Catholick Church collectively of all ages when in some ages several points of Faith were not yet defined and of every member thereof in those ages when in most points may be found some dissenters and of Points of Faith necessary inferiors being Judges a term applyed as any one pleaseth to more points or fewer Lastly of Communion internal which may be said now to be deserted now retained as any
is so great and considerable as to invalidate the ratification of the rest when not Nor see I how it can be reasonably defided yet a thing of greatest consequence unless herein the minor will be content to follow the judgment of the much major part concerning what Councils stand thus admitted or rejected which rule were it observed then both in a valid acceptance of the Councils held in the Western Church in latter ages Protestants will be cast and by the determinations of those Councils several of their Disputes ended Mean while upon these and other pretences so it is that of 16. Councils or thereabouts reckoned up by the Cardinal â De Council l. 1. c 5. whose Decrees all the Western Churches wherein several of these Councils the most General that those times could afford were called for ending of some Controversies that both a rose in and troubled only the West of 16. Councils I say which the Western Parts generally accepted when Luther appeared and which all the rest of the Western Churches except these Reformers continue still to approve they allow none of them that have handled matters of Controversie wherein the present times are concerned after the four first or the 5 th and 6 th but then cutting off here the Canons made in Trullo even those wherein both East and West consented and so do allow none of any note that have been held in the Church for near this 1000 years there being none of the more famous of them and the acts whereof are exstant wherein something hath not been passed that is contrary to the present Protestant Tenents â See 1 Disc §. 50. n. 2. § 38 9ly To the Decrees of these General Council also when universally acknowledged such which yet when so they say may err in non necessaries they grant indeed an obedience due by all Inferiors Persons or Churches And consequently to those Decrees in which they hold such Councils unerrable i. e. in necessaries if all these necessaries were certainly distinguishable from all other points that are not so they must allow due an obedience of assent § 39 But 10ly They allow not absolutely This obedience of assent to their decrees â Stillingf p. 506. but onely where inferiors see just cause of dissenting as sometimes they say they may since all these Councils are liable to error in non-fundamentals which also it is not known how far they do extend that of silence and non-publick contradiction § 40 The Church of England indeed professeth her Assent to the Definitions of the first four General Councils and Mr. Stillingfleet I know not on what Protestant ground saith â P. 375. It is her duty to keep their Decrees and be guided by the sence of Scripture as interpreted by them But you may observe that this assent is not yeilded to those Councils because lawfully general and so presumed to be assisted by our Lord in the right defining and delivery of all necessary Faith for they say lawful General Councils not universally accepted in their sence may err in Fundamentals and those Councils that are universally accepted may err in Non-fundamentals but because the matter defined by them the Church of England being for Her self judge hereof ought to be assented to as being agreeable to the Scriptures and the Assent * is not yeilded for the Authority defining as infallibly assisted in necessaries but for the seeming evidence of the thing defined or at least for the non-appearing evidence of the contrary * is not yeilded because that particular persons or Churches are to take that for the true sence of Scripture which these Councils may possibly give of it but because those Councils gave in their Definitions that sence of Scripture which such particular Persons or Churches judge the true so that the reason which they give for their Assent to these General Councils obligeth as much their Assent to them had they been Provincial And upon the same terms as one person or Church assents to these Councils because they judge their Decrees consonant to Gods Word another without withdrawing any due obedience may dissent who judgeth the contrary and the authority or decision laies on Christians no ground of obligation as to belief save the reasonableness or non-appearing unreasonableness of the Councils Doctrines and submission of judgement is held not lawfully yeilded by any to whom the contrary seems evident and by all others is to be only conditional viz. until the contrary shall appear evident To this purpose §. 41. n. 1. see the 21 Article of the Church of England General Councils may err wherefore things ordained by them as necessary to Salvation have neither strength nor authority unless it may be declared that they were taken out of holy Scripture See the Act of Parliament 1 Elizabethae c. 1. wherein the determing or adjudging any thing Heresie by any Council is thus limited If in such Council the same is declared Heresie by the express and plain words of the Canonical Scriptures The words are Provided that such persons c. shall not have authority to determine any matters to be Heresie but only such as heretofore have been determined ordered or adjudged to be Heresie by the authority of the Canonical Scriptures or by the first four General Councils or any of them or by any other General Councils wherein the same was declared Heresie by the Express and plain words of the said Canonical Scriptures And see in Soave p. 344. 366. the exceptions taken by Protestants at the safe-conduct of the Council of Trent for not adding to the authority of Councils and Fathers fundantesse veraciter in Scriptura as it run formerly in the safe-conduct of Basil That the Councils Fathers c. conformable to the Scripture should be Judges by which means the Protestants reserved this retreat when Councils appeared against them that yet they were not obliged by them because these Councils went also against the Scriptures See Dr. Fern Consid p. 19. To all the determinations of the Church we owe submission by Assent and belief conditional with reservation for evidence out of Gods Word and In matters of Faith saith he we cannot submit to any company of men by resignation of our judgement and belief or standing bound to receive for faith and worship all that they shall define and impose for such for such resignation gives to man what is due to God See Arch-bishop Laud p. 245. General Councils lawfully called c. cannot err keeping themselves to Gods Rule And p. 239. In all truth necessary to Salvation saith he I shall easily grant a General Council cannot err if suffering it self to be led by the Spirit of Truth in the Scripture and not taking upon it to lead both the Scripture and the Spirit See Dr. Field p. 666. It is not necessary for us expresly to believe whatsoever the Council hath concluded though it be true unless by some other means it appear unto us
firmly believe that Doctrine infallible which Christ delivered but yet judge themselves all fallible and dare not usurp that royal prerogative of Heaven in prescribing infallibly in matters questioned but leave all men to judge according to the Pandects of the divine Laws because each member of this Society is bound to take care of his soul and of all things that tend thereto Thus he And generally Protestants hold that the Church-Catholick diffusive of all ages and therefore the Catholick Church of the four first and therefore also the General Councils of the four first ages though universally accepted may err in non necessaries which is as much as to say may give a wrong sence of Scripture in them notwithstanding that the Church of England obligeth Her self to the sence of this ancient Church and this also whilst she doth not know the necessaries from the other points that are not so and so neither knoweth in what this ancient Church is not liable to errour § 42 From these Quotations I think it appears that whatever fair professions are made yet no Assent is given by them to the first four Councils on this account that they could not err in their Definitions Nor yet because they are their Soveraign Judge from whose sentence they may not dissent if they be perswaded that it is repugnant to the Scriptures And yet of this repugnancy how they should come to any certain knowledge I see no means Certain I grant they may be that the Scriptures are the Word of God and again certain of that which the Scripture delivers where the sence thereof is by all pronounced clear and not ambiguous But then In a matter where Scripture by several and these in great numbers and on both sides learned is taken in a several sence and the true sence thereof is the thing in question as it is granted by Mr. Stillingfleet â P. 58. to have been even in some of the greatest Articles of the Christian Faith and yet further â See Stillingf p. 59. where it seems the Scripture may be so doubtful that the sence of the Catholick Church or its lawful General Councils they say â Ib. can be to them no certain or infallible Interpreter of it and lastly where the judgment or common Reason of a lawful General Council thinks it self so certain of the contrary as to anathematize dissenters On what grounds here any particular Person or Church can assure themselves of their own sence of Scripture to be the true they having left that of the Church's Councils and of a major part of Christianity who also judge their sence false I understand not Surely they will not say they have this certainty from the Scripture because the true sence thereof is the thing so mainly questioned the certainty or infallibility of the traditive sence of the Church they renounce and then which only is left their own judgement or their own which I see not how they rightly call common Reason when that of a General Council or major part of Christianity differs from it one would think should be a more fallible ground to them than the judgment or common Reason of the Church This of the Obedience of Assent denied and that of silence or non-contradiction only allowed by them to the Definitions of Councils § 43 But 11ly This obedience also of silence and non contradiction they allow not 1 as due to be yeilded absolutely to all Decrees of such Councils For if they would but stand to this the Church's peace were kept safe enough for so there could never be any reformation or publick teaching of the contrary of such Decrees as are once concluded by a General Council but by a following General Council 2 Nor yet as due to be yeilded to all Decrees of such Councils that do not err manifestly against some Fundamental verity The Arch-bishop â P. 226. said this once repeated by Mr. Stillingfleet â P. 534. in these words When private men know it if the errour of a lawful General Council be not manifestly against Fundamental verity in which case a General Council cannot easily err I would have A.C. and all wise men consider whether external obedience be not then to be yeilded For if Controversies arise in the Church some end they must have or they will tear all asunder This he said once but did not hold constant to it for after in the same Section â P. 227. he saith Vnless it err manifestly and intollerably and if the errour be neither Fundamental then he adds nor in it self manifest it is safer to agree c. For were non-contradiction thus far yeilded seeing that neither the Catholick Church before Luther nor her Councils have been held to have erred manifestly against any Fundamental verity for so it would have lost the very essence of a Church therefore all her subjects whatever would have stood obliged to her and to her Councils in the external obedience of silence at least and thus her peace been always secure and undisturbed But only this silence to be yeilded to such Decrees wherein the errour of the Council is not manifest or intolerable Or as Mr. Stillingfleet â Still p. 560. expresseth it where the errour is not such as overweighs the peace of the Church Now they affirm that many errours that are not in Fundamentals or necessaries strictly taken may be such For the Catholick or if you will the Roman Church that was immediately before Luther they hold erred not in Fundamentals and yet they made a Reformation from it as mean while erring many errors manifest and intolerable and they see it necessary to add these manifest errors to the other Fundamental errors so to justifie the Protestant's former proceeding § 44 But here again if a contradiction and breach of external obedience or of silence in respect of such imagined manifest and intolerable errors were only allowed so far as to the making a peaceable complaint and representation thereof to their Ecclesiastical Superiors in present Being for the assembling of another Council of equal authority to reverse it which is also mentioned by the Archbishop â P. 227. and Mr. Stillingfleet â 537. and then that if these Superiors see no force in their Reasons these Plaintiffs should here acquiesce and return to their obedience of silence thus also the peace of the Church would be still continued And this seems still the more equitable because the Protestant Writers â A p. Lawd p. 245. Hooker prefat p. 29. For preventing the exorbitances as they say and capricious humours of fantastical Spirits â Still p. 540. and for the shutting out the whirl-winds of private Spirits from ruffling the Church â A p Lawd p. 245. do oblige those who thus break silence to bring demonstration against such errours and then for the shutting out pretended demonstrations also of which the world is full define this demonstration to
whilest only an unjust excommunication past there is no Schisme as yet This that the Church-Governours by an unjust excommunication do make no external division of themselves from the Church Catholick nor yet necessitate any active separation of others 4. Lastly Neither doth it hold §. 63. n 4. that those Governors do internally divide themselves from the Church Catholick by every such act whereby they do externally but not internally cut off another person innocent from it Supposing indeed that after all such Ecclesiastical excision whatever the two parties can no longer remain members of the same body this were most true that he as being innocent remaining still a member of Christs body they must cease to be so but so it is that the Excommunication of an innocent may happen by many accidents without any fault of the Excommunicators or if a fault no mortal one and such as internally separates from the Body of Christ Thus much be said of the Protestant Notion of Heresie and Schism CHAP. VI. A Reflection on-the former different Theses of the two Churches concerning church-Church-Authority and the Obedience due thereto § 64. And a Review which of them most resembles the ancient Catholick Church § 67. The face * of the ancient Catholick Church Ibid. * Of the present Roman Church § 72. * Of the present Protestant Churches § 76. § 64 THus much of the chief Differences of the two Churches concerning Church-authority Reflection and the obedience due thereto Where I think the disinterressed and considerative may clearly see 1 st That for that wherein the Arch-bishop and others have appeared to Catholicks not able to extricate themselves viz. in their maintaining a Church-authority for deciding all Controversies and suppressing all Sects and with it the liberty of Inferiour's publickly contradicting and reforming against this authority whenever in their judgment thought manifestly erring Mr. Stilling fleet 's new defence hath no way relieved them but left their difficulties in their former state § 65 2ly That the one the Catholick way here above mentioned maintaines obedience and constant submission of private judgments and so tends effectually to preserving Christian Religion and Faith still the same and united as it descendeth through several ages but the other maintains liberty of private judgements and so continually varies and divides it That the one builds and sets up Ecclesiastical authority and its supreme Tribunals the Councils The other by several ways goes about to weaken and frustrate it and them whilst it makes Councils Judges and deciders of Controversies and then private men Judges whether the Councils have judged right or erred in their decisions and whilst by asking many questions and moving many scruples some of which I have set down below â §. 86. c. they * endeavour to make a General lawful obligatory Council in the former ages to be a thing very rare and difficult to be found or certainly known Have Pastors Doctors met in Oecumenical Councils in all ages I wish you could prove a truly Oecumenical Council in any age saith Mr. Stillingfleet â P. 253. And It is evident we never had a general Council And A General Council is a thing impossible saith Mr. Whitby â P. 433. And These and a hundred questions more saith he of the persons appointed to call them of the place and the like might be insisted on to shew that General Councils were never instituted by God for the rule of our Faith And when such Council found * give them as little comfort or confidence in it by their taking much pains and spending a great part of their Books to shew and prove the liability of these Councils to error even in Fundamentals All which is but the telling an intelligent disinterested person that neither such Councils as could heretofore be assembled have been their friends nor the future are hoped to be so § 66 Lastly they may see that if the former the Roman-Catholick way be taken all or most of those Controversies between Catholicks and Protestants have been decided by those Councils which before the times of Luther the whole Western Church in which the Controversies arose unanimously accepted and allowed an instance hath been made in the 1 st Disc § 57. touching Transubstantiation Or also several of them by the very publick service of the whole Catholick Church a Service as universally accepted as the Councils But if the later the Protestant way be taken these Controversies must still remain and the way is open for any particular person or Church according to their apprehension of the magnitude of the Churches errors and of their certainty of this to raise more till the end of the world There remain yet two things that seem necessary to be added before I conclude the discourse 1 The one a brief Survey of the different constitution and complexion of these two present Churches compared with the ancient and Primitive to see which of them more resembles her and which seems rather to be her true daughter to whom both pretend as their Mother that we may not demur to render our selves wholly to her conduct on whom we perceive to have descended the vigor spirit and authority of the ancient Church 1 The other a removal of and vindication of her from those many objections and Articles that are drawn up against her why she cannot afford to any that certain direction and salvifical security which they expect from her For the perfect discovery then of the former of these 1 st If we look back 1 To the Scriptures § 67 and 2 To the Primitive times to discern if we can from thence A Review of the two present opposite Churches which most resembles the ancient Catholick in this present division of Churches which of them rather have the true notes and marks of the Church-Catholick We find the Evangelical Church described in the one and acting in the other with very great Authority and most sacred Majesty Of his Evangelical Successors that He left behind him our Lord pronounceth He that heareth you 1. The face of the Ancient Catholick Church heareth me Luk. 10.16 and If any man heareth you not in matters of controversy brought before you let him be as a Heathen and a Publican Matt. 18.17 Of these he declares Quae ligaverities solveritis super terram erunt ligata c. in caelo Matt. 18.18 And Quorum peccata solveritis aut retinueritis remittentur c. Jo. 20.23 Of this Church it is said That it shall be * a City placed on a hill and a candle put on a Candlestick and not covered under a Bushel Matt. 5. * The pillar of Truth 1. Tim. 3.15 And the foundation of God which standeth ever sure 2. Tim. 2.19 * An uniforme Building raised upon its corner stone Christ Ephes 2.21 And * a Body with joynts and ligaments deriving nourishment one from another firmly knit together under its Head Christ Col. 2.19
* A Government constituted by God founded and compacted in a due subordination to keep all its members in the unity of Faith from being tossed too and fro with several Doctrines Eph. 4.11 13 14 16. And * perpetually to the worlds end assisted with the Paraclet sent from our ascended Lord to give them into all truth Jo. 14.16 26. * which Governors who so resisteth is in this rendred self-condemned Tit. 3.11 Lastly * S. Peter entitled to some special presidence over this whole Church by those Texts Tu es Petrus super hanc Petram Mat. 16. and Rogavi pro te ut non deficiat fides tua Tu confirma fratres Luk. 12.2.32 and Passe oves meas Jo. 21.10 compared with Gal. 2.7 Where thus S. Paul The Gospel of the Vncircumcision was committed to me as to Peter saith he relating to the Pasce in S. John was committed the Gospel of the Circumcision where it is observable also that then was the Circumcision the whole flock of Christ when it was committed to Peter St. Peters Commission over Christs sheep being ordinary given by our Lord here on Earth who also had the honour of the first converting and admitting of the Gentiles into this fold â Act. 10 34-11 2-15 7 St. Paul's over the Gentiles extraordinary given by our Lord from Heaven â Act. 9 6.-22.17.21 And this Commission manifested to the Apostles by a supereminent Grace of converting Soules and of Miracles that was bestowed upon him Gal. 2.8.9 Like to that more eminently given to St. Peter as may be seen in Act. 9.40 and 20.10 Act. 5.15 and 19.12 5.5 and 13 11-2.41.4.4 and Rom. 15 17 18 19. compared And that which is said Gal. 2. That the Apostles saw the Gospel of the Circumcision committed to Peter argues they saw it committed to Peter in some such special or superintendent manner as not also to them § 68 Again If we look upon the constitution and temper and manner of practice of this Church in the primitive times From the very first we find it acting as St. Paul directed Arch-bishop Titus c. 2.15 Cum omni imperio ut nemo contemnat Severely ejecting and delivering to Satan after some admonition those that were heterodox and heretical â 1 Tim. 1.20 Th. 3 11.-1.11 In matter of controversy a Council called and the stile of it Visum est Spiritui Sancto nobis and Nobis collectis in unum â Act. 15.25.28 And if here it be said that the infallible Apostles had some hand therein yet if we look lower we find still the same authority maintained and exercised by the Catholick Church of latter ages and espâcially by that of the 4 th age when flour shing under the patronage of the secular power now become Christian if fully enjoyed as also the present doth in these Western parts the free exercise of its Laws and Discipline § 69 In all these times then 1 st We find the unquestioned Church Catholick of those dayes firmly joyned with and adhering to that which was then ordinarily stiled ãâã ãâã ãâã ãâã ãâã the See Apostolick and St. Peters chaire and with the Bishop called his Successor as if Matt. 16.18 and Luke 22.23 were a prophecy thereof though some other of the greatest Patriarchs stood not so firm but that the Catholick Church in those dayes relinquished and cut them off We find the same Church when any opposition of its Doctrines happened as it was then exercised with the highest controversies that ever troubled the Church taking very much authority upon it self assembling it self in a General Body making new definitions as necessity required anathematizing all dissenters inserting as it saw meet for the more explicit knowledge of them by all its subjects some of its decisions in the Churches Creeds which were by it much enlarged from what they were formerly We find it declaring this also in the Creed concerning it self and enjoyning it to be believed by all Christians that the Catholick Church continues always Holy Apostolical preserving their Rules Traditions and Doctrines and One indivisa in se united in its saith and Communion and divisa ab omnibus aliis distinct from all others whom she declares Hereticall or Schismatical § 70 2. Again we find it by such definitions put in the Creed and Belief of them exacted sufficiently declaring also 2. that it held it self to be I say not proving that it was against which only peâhaps misunderstanding his adversary Mr. Stillingfleet disputes â p. 558. infallible or actually unerring in them Thus much is clear I say concerning the Catholick Church and her General Councills of those times that they held themselves infallible in the things they defined and if the testimony and veracity of the Catholick Church or her united Governours in what she then professed as of other things so of herself can obtain no belief with some protestants either from the witness that Church-Tradition grounded at first on miracles or that the Scriptures or some other sufficient evidence in point of reason â See before §. 8. which Mr. Stillingfleet â p. 559. is contented with gives to it of which see below § 87. c. Yet Protestants must grant that the present Catholick Church which or where ever it is should it profess it self infallible errs now only the same errour which the ancient Church-Catholick did before it And if here it be thought that this may qualify some thing concerning the former Church that by this way it declared not it self infallible universally but only in those things it defined so I say neither doth the Church-Catholick of the present age profess her self infallible save in her Definitions Nor requires she of her definitions any other belief than the ancient Church did of hers Nor matters it whether this certainty of the truth of her definitions ariseth from the evidence of the former Revelation and Tradition of such points defined or from our Lords promise that in her definitions she shall not err See before § 10. To proceed § 71 3. We find it * declaring those Hereticks who opposed any of those definitions and expelling them from the Catholick Communion most strict by Synodical and Communicatory Letters in preserving in all points once defined the Vnity of the Catholick Faith and most carefully separating from any person suspected of any Heterodoxness or division from it * Proceeding in its censures not only against some private persons but against Churches against Bishops against Patriarchs themselves yet such as then also failed not to pretend a dutiful continuance in the Faith of former ages and appealed to the former short Creeds and Confessions of Faith Such authority the Church Fallible or infallible then presumed to use cum omni imperio and punishing all contempt § 72 If we look next on the two present Bodies or combinations of Churches that flourish at this day in that part of the world 2. The Face of
the present Roman Church where Christian Religion now as anciently enjoys its freedom to see which of them resembles the constitution aspect and manners of the ancient Catholick Church we find them of a very different temper proportion and pretentions One of them by much the greatest and through the Universe most dilated Body and Communion that is in Christianity I mean such as is united in the same Government Laws Faith and Discipline with a certain subordination of all the Members and Officers thereof one under Ecclesiasticall Head So that if we suppose the Church-Catholick where are many divided Christian Societies or confederacies separated from one another in their Communion to be but one unanimous Body of them concerning which see 2 Disc § 26. n. 1. § 27. n. 3. and it again to be for universality the greatest of those bodies this must be it And again if we suppose a General Council assembled of all these its votes would have the predominancy over any of the rest taken a part and in any conjunction of them all in such a meeting it may reasonably be imagined from the agreement which the most considerable of the other Churches have with it in most of the Western Controversies that in voting them its party would be increased sooner than any other § 73 Again This great Body also we find hath continued to this day united to and joyned with the See Apostolick and Chair of S. Peter like that Church-Catholick in the Primitive times And we find it using its authority still after the same manner as then did the true Catholick Church still pretending it self upon our Saviours promises in its supreme Councils joyned with the authority of the same Chair a certain and infallible Guide in the determination of all necessary Faith to whom all its Subjects owe not only silence but submission of judgement and belief We find it from time to time as the ancient Church when any new Controversies Opinions and Sects arise any way dangerous making new definitions and more explications of the Catholick Faith and enlarging from age to age for which also its adversaries complain of it the particular and explicite knowledge and profession thereof amongst her Children as the Heterodox grow more particular and multiplicious in those errors that would any way undermine it as also anciently the Nicene Creed was thought a necessary supply to the Apostolick and again the larger Athanasian to the Nicene Creed And these her definitions now as then she passeth under Anathema to opposers or dissenters declares Hereticks still as they were esteemed anciently such as oppose them because such after them judged to be now wilfully and contumaciously erring and Schismaticks such as depart on what cause soever from her Communion as vindicating to her self compounded in her supreme representative of all those particular Churches that remain undivided from S. Peters Chair the true Title and right of the Catholick Church § 74 Again upon the same grounds and as authorized immediately by our Lord we find her holding her self obliged and taking upon her to give and promulgate her Laws in matters clearly Spiritual and Divine secular powers whether favouring or frowning to all her Subjects however dispersed in several temporal Dominions presuming still and thinking great reason for it to use as much spiritual authority in their States when Princes a e become Christian and her Sons as all grant her lawfully to have done when they were yet heathen and her Enemies We find her also pressing this obedience to her Decrees on her Children not * from promising as S. Austin â De utilit Credendi c. 1. saith the Manichees anciently did which was the occasion of his writing his book De utilitate Credendi Ecclesiae before that the things we believe are proved to us evident proofs or demonstrations though these are not wanting but * from her authority and commission received from our Lord to decide all controversies she thinks necessary and * from the traditive sence of holy Scripture delivered to her from her Fore-fathers And so also it is in this Church that her subjects as soon as any thing is cleared to them to be the Church's doctrine dispute it no farther but presently resign their judgment thereto And §. 75. n. 1. as we find it publishing with great authority its Laws to all its Subjects and Members where ever residing So also by our Lords order Mat 28.19 diligently sending forth its Missions into all quarters of the world amongst strangers and those out of its fold whether Infidels or Hereticks for converting or reducing them to the Christian and Catholick Faith And to this Body and that since the time of Gregory the First when also it was much-what the same as it is now do most of the Northern Nations owe their Conversion to Christianity and at that time our Ancestors among the rest under Ethelbert and his Successors received that Roman Profession of Religion which 900. years after under Edward the Sixth they cast off And by the same indefatigable Zeal Labours and Sufferings of its Missioners are still those great conversions of Mahometans and Heathens made both in the West and East-Indies and Southern parts of Affrick not to insist here on the late reduction of some of the Christian Sects also of the Northern and Eastern parts to the Roman Communion Where in calling to mind Gods gracious promises of the Gospel to be preached to all Nations â Mat. 24.14 Mark 13.10 and the fulness of the Gentiles to be brought into his Fold â Rom. 11. which we see both heretofore and at the present to be effected solely or principally by this Body through great hazards and much expence of its blood I desire all sober persons to consider whether the good God having thus promised to the Nations Bread * would give them instead thereof but a Stone and having promised them the Revelation of his Truth yet * would not send it to them but abased and mixed with a manifold Idolatry as Protestants imagine the worshiping of dead men and of a breaden God and these brought in amongst them by Antichrist himself if the Head of these Missioners the Pope be so thus only Satan fighting against Satan and Popery against Heathenism * would not I say communicate unto them these waters of life to drink of unless mortified as it were 1 st with several errors as the Protestants say gross damnable and perilous to their Salvation and from which the external Communion of all true Believers ought to separate And again the end of the world and as the Protestants say of the reign of Antichrist whom they count now above 1000. years old his full age being foretold to be 1260. being now not far off I desire him next to consider * whether that which is said to be instead of the Roman the most pure and Orthodox Religion recovered by Luther and to which therfore these Nations if not already must be
at last converted whether it I say now after a 150 years continuance hath made any progress sutable to such an effect as is the reducing of all Nations to its Profession or rather whether after it had made a sudden increase at 1 st as new things take most and infancy grows fastest it doth not seem already long ago to be past its full growth and now rather declining and withering and loosing ground in many places where it was formerly well rooted whilst that Antichrist which it promiseth to destroy acquires more strength and daily enlargeth his Dominions to which I may add * whether since protestancy is divided into so many Sects severed under so many differing secular Heads the Nations at length converted by them if they should be brought by some to the purity yet would not still in general want the Vnity of the Christian Faith But to return All this authority we find one present Body using now as the Catholick Church did anciently and among other things this Body also entitling it self the present Catholick Church So that if there be a Catholick Church still which stands invested with that authority that our Lord bestowed on it and which the former Church practised then seeing that all other Christian societies do renounce and not pretend at all to such an authority I mean the requiring from their Subjects an assent and submission of judgment to their decrees as infallible in all necessary faith declaring Hereticks those that oppose their Doctrines and Schismaticks that relinquish their Communion and question this other Church also for using it it follows that either this must be the sole Church-Catholick that thus bears witness to it self that it is so or that what ever Church besides pretends it self Catholick doth not exercise or own that just power and those priviledges with which our Lord hath endowed it We find further this present Church very vigilant and zealous in vindicating the honour and authority the customs the decrees of former Church and pretending what ever in truth it doth most strictly to follow its footsteps extolling the Fathers numbring allowing and challenging the Councils as if it thought them most advantagious on its side and carrying its self to this old Mother with such expressions of affection as if it only were her true daughter Therefore conjoyning the tradition of former Church interpreting Scripture together with the Text thereof for the steady guide of its proceedings in establishing truth and convincing Heresies And professing to handle things controverted â Concil Trident Sess 18. Salv. Conduct Secundum sacram Scripturam Apostolorum traditiones probata Concilia Ecclesiae Catholicae consensum sanctorum Patrum authoritates We find it with the same Zeal celebrating an honourable Memory of the Fathers ancient Martyrs Confessors and Doctors in its publick Liturgies inserting therein both their Traditionary Comments on the Text of Scripture and an abridgement of their holy Lives there praising God for their pious Examples and provoking her present children to an emulation of their vertues whilst another Party in its pretending a Reformation to the Doctrine and Manners of the Primitive Church yet in its new Service expunged both the Lections taken out of these Fathers and the Narrative of their Lives We find it * retaining the same publick service of the Mass with the Catholick Church of former ages as its adversaries confess â Dâ Field p. 188. Chemnit Exam. Conc. Trid. part 2. de Canone Missae for this 1000. years i.e. from the times of S. Gregory if not without some small additions of something new yet without change of what was the former And * much resembling the visage of the ancient Church especially that after Constantine when by the more copious Writings of those flourishing times we come better to discern that Churches complexion in its Altars and a quotidian Sacrifice in its frequency of publick Assemblies and Devotions Solemn observance of Feasts Vigils and Fasts Gravity and Magnificence of its Ceremonies In its pretention of Miracles and extraordinary Gifts of the Holy Spirit in several of its Members in its high Veneration of the Celestial Favourites who stand in the presence of God and daily Communication by Commemorating the Saints departed with the Church triumphant and in the honour done to their Holy Relicks in its charitable Offices performed for those other more imperfect faithful Souls whose condition in the next world it conceives betterable by its prayers and oblations In its distinction of sins and use of its keys toward greater offenders In retirements from the world for a nearer converse with God and the freer exercise of Meditation and Devotion In its variety of Religious Orders Votaries and Fraternities In its advancing the observance of the Evangelical Councils its high esteem * of voluntary poverty i. e. relinquishing all particular propriety and enjoying only necessaries in Common * of virginity and continency and * of yeilding an undisputing obedience in licitis to all the Laws and commands of a Superiour In the single lives and sequestration from worldly incombrances of its Clergy obliged to a daily task of long Devotions and purity of conscience and corporal abstinence suitable to their attendance on the Altar and there daily or very frequently offering the Commemorative Sacrifice of our Lords all satisfactory Passion and comunicating his most precious Body and Blood In the like relations with those of all past ages concerning the eminent vertue shining in and divine favours bestowed on those holy persons who have lived in its Communion their great austerities and mortifications Exstafies Visions Predictions Miracles c. Which stories if they be all supposed lies and fictions and hypocrisies all I say or most of them for that some counterfeits will mingle themselves among truth there is no question yet such lyes are also found in all ages even from the Apostolical Times nor is the present age more guilty of them than the precedent as may be seen by comparing the Stories related by S. Austin â De Civ Dei l. 22. c. 8. the Saints lives written by S. Jerome Gregory Nyssen Theodoret Severus Paulinus Palladius Gregory the Great Gregory of Tours Bede Bonaventure Bernard and other ancient Authors with the modern whilst all other Religions meanwhile have such a disparity to antiquity that in them no such things are at least fained But indeed did not many of these Stories contain a certain truth it cannot be imagined that so many persons reputed of great Sanctity and Devotion and several of them contemporary to those whose lives they recorded should have written them with so full a testimony to many things not as heard of others but seen by themselves Of the Roman Church and its adherents So persevering in the steps of Antiquity thus Grotius in the Preface to his Votum pro Pace giving account there of his studies in reading the Fathers Collegi saith he quae essent illa quae veterum testimonio
most of the former Councils defended by R. Catholicks as to their calling or their number or freedom of Votes c. scarce any latter Council remaining unaspersed so to disenable their authority from obliging the Church's subjects accordingly renouncing the authority of those which have been held in the time of their Ancestors save only of some of the 1st contending also corruptions and superstitions and Antichristianism to have entred into the Church in the very first times but more especially in the fourth and fifth ages when the copious Writings of many Learned Prelates make more evidently appear the sence of the Church yet especially the latter Protestant-Writers not unusually in particular Controversies disputed pleading these Fathers and Antiquity the credit whereof in general is so much disparaged to go on their side Lastly §. 78. n. 2. It seems very much swerved from the pattern of Antiquity in most of those things wherein the other Body hath been said to resemble it Especially in these The high esteem frequentation various uses of the precious Sacrifice of the Altar frequency of Church Devotions solemn observance of Feasts and Fasts The Honour and solemn Commemorations of Glorified Saints and Martyrs and remembrance at Gods Altar of the other Faithful deceased the practice and recommendation of the three Monastick Vowes and other Councils of perfection The distinction of sins and painful Discipline of Penitents and a soveraign and undependent Church-Authority I mean as to true unquestionable Spirituals Therefore also perhaps that God might leave to Posterity as it were a standing mark and fore-warning of the novelty of the Reformed Religion and spirit we find the two first grand Leaders thereof Luther and Calvin as if they thought to add the more reputation to their new discoveries of truth by having no former certain Guides therein after the Apostles to have proceeded at the first much more unwarily than some of their Successors have done in slighting Councils and undervaluing Antiquity and freely confessing the ancient as well as latter times to be of a different judgment from them Of which to give you a more clear evidence I have collected several of their more free expressions used in those dayes which if a matter already well known to you you may pass on to § 79. Thus then Luther concerning the Fathers §. 78. n. 3. in the conclusion of his Book contra Regem Angliae Non ego quaero saith he quid Ambrosius Augustinus Concilia usus seculorum dicunt Miranda est stultitia Satanae quae iis me impugnat quae ipse impugno perpetuo Principium petit Pro libertate ego pugno Rex pro captivitate pugnat Captivitate in submitting to the Fathers In assertione Articul Jam quanti errores in omnium Patrum Scriptis inventisunt Quoties sibiipsis pugnant Quis est qui non saepius Scripturas torferit And in the begining Primos scire contestatosque illos volo me prorsus nullius quantumlibet Sancti Patris authoritate cogi velle nisi quatenus judicio divinae Scripturae i. e. of his own sence of it Fuerit probata id quod scio illos vehementer aegre laturos dicuntque non esse Scripturas sacras proprio Spiritu interpretandas And Cur non liceat hodie aut solum aut primum Sacris litteris studere sicut licuit primitivae Ecclesiae as if nothing descended by Tradition In his protestation before his Book de Abrogatione Misse Protestor imprimis saith he adversus eos qui insanis vocibus in me sunt clamaturi quod contra ritum Ecclefiae contra statuta Patrum contra probatas legendas receptissimum usum docuerim horum nihil me auditurum Sciant indocti Pontifices impii Sacerdotes Sacrilegi Monanchae c nos non esse baptizatos neque credentes in nomine Augustini Bernardi Gregorii c. Non audimus Bernardus sic vixit scripsit sed Bernardus sic vivere scribere debuit juxta scripturas Concerning the Mass ' Vltimo dicta Patrum inducit rex pro Missario Sacrificio ridet meam stultitiam quod solus velim sapere prae omnibus Hoc est quod dixi Thomisticos Asinos habere nihil quod producant nisimultitudinem hominum usum antiquum And in Captivitate Babilonica heresolues Si nihil habetur quod dicatur i. e. in answer to the Fathers satius est omnia negasse quam Missam Sacrificium esse concedere And on the same matter in Missa privata Hic non moramur saith he si clamitent Papistae Ecclesia Ecclesia Patres Patres quia ut dixi hominum dicta aut facta nihil in tane magnis causis curamus Scimus enim ipsos Prophetas lapsos esse adeoque Apostolos c. And the Fathers put together i.e. the Councils fare no better ' Ego doceo saith he â Assertion Art Conciliis dissentire resistere si quando contraria Scripturae he must mean here contrary to what he apprehends to be the sence of Scripture statuunt And in his Book de Judicio Ecclesiae de quavis doctrina he saith ' Christus adimit Episcopis Doctoribus Conciliis tum jus tum potestâtem judicandi de Doctrina ac tradit illa omnibus Christianis in Genere quoting for it Jo. 10.4 Oves meae vocem meam audiunt alienum autem non sequuntur sed fugiunt c. and 1 Thes 5. Omnia probates So contra Regem Angliae On ' Attendite a falsis Prophetis Matt. 17.15 Haec sola authoritas saith he satis esse queat adversus omnium Pontificum omnium Patrum omnium Conciliorum omnium Scholarum sententias quae jus judicandi discernendisolis Episcopis Ministris tribuerunt And in the distractions of the new Reformation some motioning a Synod to be called amongst them as necessary for setling them he gives his grave judgment of Synods thus â Tom. 2. p. 243. ' Quantumvis bono zelo tentata est res mali Exempli ut probant omnia Ecclesiae concilia ab initio so far as not to spare that of the Apostles Act. 15. Ita ut in Apostolicâ concilio ferme de operibus Traditionibus magis quam de fide sit tractatum in posterioribus vero nunquam de fide sed semper de opinionibus questionibus disputatum ut mihi conciliorum nomen paene tam suspectum invisum sit quam nomen liberi Arbitii Lastly the 3d. Canon of the Council of Nice prohibiting the Clergy ne haberent secum in their house mulierem extraneam nisi forte sit mater aut soror aut avia aut avita out matertera he saith â De conciliis Se non intelligere sanctum spiritum in hoc Concilio And again An vero nihil alind est negotii spiritui sancto in conciliis quam ut impossibilibus periculosis non necessariis legibus suos ministros obstring at oneret I beseech all sober Christians to
easily perswade persons of much reason and more piety to retain that which they know to have been the Religion of their Fore-fathers which had actual possession and seizure of mens understandings before the opposite profession had a name These are first It s Doctrine's having had a long continuance and possession of the Church which therefore cannot easily be supposed in the present Professors to be a design for covetous ambitious and other unlawful ends of which yet Protestants frequently accuse them since they have received it from so many ages and it is not likely that all ages should have the same purposes or that the same doctrine should serve the several ends of diverse ages It s long prescription which is such a prejudice as cannot with many arguments be retrench'd as relying upon these grounds that truth is more ancient than falshood that God would not for so many ages forsake his Church and leave her in an error I add not in such gross errors as are imputed especially not in Idolatry so manifold in respect of the Eucharist of the Cross of Angels and Saints of Relicks of Images c. Again The beauty and splendour of that Church their pompous service in a friendlier expression their service full of religious Ceremony and external Veneration The stateliness and solemnity of the Hierarchy their name of Catholick which they suppose and claim as their own due and to concern no other Sect of Christians The Antiquity of many of their Doctrines the continual succession of their Bishops their immediate derivation from the Apostles their title to succeed St. Peter and in this regard chiefly honoured and submitted to by Antiquity the supposal and pretence of his personal prerogatives much spoken of by the Fathers the flattering expressions of minor Bishops in modester language the honourable expressions concerning this Church from many eminent Bishops of other inferior Sees which by being old Records have obtained Credibility The multitude and variety of people which are of their perswasion apparent consent with some elder Ages in many matters doctrinal the advantage which is derived to them by entertaining some personal opinions of Fathers which they with infinite clamours cry up to be a doctrine of the Church of that time or trulier thus entertaining the Doctrine of the Church of the ancient times which Protestants cry down as only the personal opinions of the Fathers The great consent of one part with another in that which most of them affirm to be de fide the great differences which are commenced among their adversaries abusing the liberty of prophecying unto a very great licentiousness their happiness of being instruments in converting diverse Nations the advantage of Monarchical Goverment the benefit of which they daily do enjoy the piety and the austerity of their Religious Orders of men and women the single life of their Priests and Bishops the Riches of their Church the severity of their fasts and their exteriour observances the great Reputation of their Bishops for Faith and Sanctity the known holiness of some of those persons whose Institutes the Religious persons pretend to imitate their Miracles false or true substantial or imaginary or trulier several of which though none affirms all or perhaps the most of those pretended are confirmed by such clear Testimonies as if any Faith may be had to any humane Testimony or to any History they cannot be false or imaginary The casualties and accidents that have hapned to their adversaries the oblique acts and indirect proceedings of some of those who departed from them and among many other things the names of Heretick and Schismatick which they with infinit pertinacy fasten upon all that disagree from them or trulier which this Church with a venerable and paternal authority and correction as the Catholick Church in all ages hath done and none other Church in this age except this presumeth to do pronounceth on all others who depart from her Faith or Communion as also in former ages the same names have been fastned on all those who have so departed On Berengarius Wicliff Waldeneses c. These Persuasives Dr. Taylor hath there collected As inducing persons of much reason and more piety to retain the Religion of âheir Fore-fathers Now let any if they can gather out of him âhe counter-perswasives that over-poise these and may induce âersons of much reason and equal piety to renounce the Religion of their Fore-fathers and harkning to some Negative Arguments ârom Scripture or for some points perhaps also from the Writers of the three first ages commit themselves to the conduct of the new Reformers at the first a few of the lowest ranck of Clergy lying under the Ecclesiastical censures assisted against their spiritual Superiours by some secular powers when both they and these were Subjects as to the judgement of all Spiritual matters to that Ecclesiastical Hierarchy which they opposed Now to confirm what hath been said above §. 82. n. 2. In the last place I will set you down some passages of S. Austine representing the Catholick Church 1. as an united and distinct Body 2. easily discernable from Sects 3. and where Scriptures are controverted to be obeyed and adhered to 4. though this not always for any other present reason or proof given us of what she holds save only that of her Authority which passages of this the most eminent Father of the Church I also seriously commend to his Meditation who is in an humble quest after this Guide 1st Concerning the Catholick Church That it where any division is made from Superiours as was made by the Donatists from a General Council is only one of these Churches and not both St. Austine â De Baptismo l. 1 c. 10. mentions this proposition as agreed on both by the Donatists and Catholicks Vnam oportet esse Ecclesâam â Cap 10. and Vna est Ecclesia quaeeunque illa sit de quâ dictum est â Cantic 6. c. Vna est columba mea una est matri suae nec possunt tot esse Ecclesiae quot Schismata â De Baptismo 1. 1. c. 11. And so he allows the Donatists arguing Si nostra est Ecclesia Christi non est Ecclesia Christi vestra Communio This Tenent of theirs he passeth for truth and only opposeth this other that theirs and not that from which they separated was it and there proveth the contrary viz. That the Anti-Donatist was that una Ecclesia quae sola Catholica nominatur and that the Donatist was Communio a suâ unitate separata â Ib. Cap. 10. 2. Again Concerning this one Catholick Church that it is easie to be known and discerned from others §. 82. n. 3. he saith in his book De unitate Ecclesiae against the same Donatists â Cap. 20. Non est obscura quaestio in quâ vos fallunt quos ipse Dominus praedixit futuros atque dicturos Ecce hic est Christus
of assent or belief due thereto as was exacted by the former Church and her Councils of which matter see what is said before § 39. c. I think fit before I proceed to the 2 d. thing proposed â §. 66. the answering the many difficulties and objections urged against any Infallible Church Authority to search here first more particularly whether this liberty which Protestants claime in respect of an authority superiour the Councils and former Church yet be not denyed by them to their Subjects at least by the Church of England if we may informe our selves out of the most obvious sence of several of those Canons made in the late National Synods thereof 1. That then the National Synods of the Church of England notwithstanding their heavy accusations of the Council of Trent for the like practices do exact the Obedience of Assent to their Decrees and that under pain of Excommunication or of such persons being out off from the Unity of the Church and so if the Excommunication be just of such person if impenitent being cut off from the Body of Christ and taken of the whole multitude of the Faithful as an Heathen and Publican â Ar. of Church of England 33. See 1 st the Synod held under K. James 1603. the 4 th anon whereof runs thus Whosoever shall hereafter affirm that the forme of Gods Worship established by Law and contained in the Book of Common Prayer containeth any thing in it that is repugnant to the Scriptures let him be Excommunicated ipso facto and not restored but after his Repentance and publick Revocation of such his wicked Errors Again thus Can. 5. Whosoever shall hereafter affirm that any of the 39. Articles agreed upon by the whole Clergy in the Convocation held 1562. for the avoiding diversities of opinions and for the establishing of consent touching true Religion are in any part erroneous or such as he may not with a good Conscience subscribe unto let him be Excommunicated ipso facto and not restored but after his Repentance and publick revocation of such his wicked errours To which may be added * the title Prefixed to the 39. Articles which saith that these Articles were drawn up for the avoiding diversities of opinions for the establishing of consent touching true Religion And * those words in the Preface to the same Articles Requiring all the Subjects of this Church to continue in the uniforme profession thereof and prohibiting the lest difference from the said Articles Here then 1 st the Church of England in the Title and the 5 th Canon declares that these Articles were drawn up for the avoiding of diversities of opinions and for the establishing of Consent But how doth the drawing-up or also the imposing of these Articles effect the avoiding diversities of opinions if the Church by this act layes no restraint at all upon opinions nor the Subscription required to them imply any assent to or belief of them or how effect the establishing of consent if all the obedience the Church requires to them be only a non-contradiction 2. Again here in the preface to the Articles not only silence and non-renouncing but professing of them is required but none are tied to profess any thing but what they also are tied either to believe or to profess though against their Conscience 3. Again In the 5 th Canon the words Erroneous or such as he may not with a good Conscience subscribe do imply that he cannot with a good Conscience subscribe to them who thinks them erroneous but any may subscribe to them with a good conscience though they be erroneous if the subscription only oblige to non-contradiction for none are bound in conscience to contradict every thing that they hold an errour 4 ly Here in the 4 th and 5 th Canon the Church of England Excommunicates them that affirme such and such things not till they repent of and publickly revoke their unpeaceful or turbulent contradiction of her decree but till they repent of and revoke their wicked errours and see Can 12 revoke their Anabaptistical errours where Annabaptisticall joyned to Errour clearly applies the word Errour not to the act of contradicting but to the matter wherein such a one contradicts Now Excommunication here till one revokes his Errours is till one changeth or at least professeth that he changeth his opinion for one may revoke or Repent of his Contradiction who doth not at all of his Errours which contradiction is not an Errour of the understanding but a fault of manners which also we easily rectifie without repenting of or revoking any former opinion and consequently without revoking our Errour But here the Excommunication extends to this latter Where if by any ones publickly revoking his wicked Errours be meant only the revoking of the divulging of his wicked Errour then would such a recantation as this be sufficient to restore such an excommunicated person to the Churche 's Communion I hold indeed my former tenent still but heartily repend and am sorry that I have divulged it nor will I for the future do the like But such reconciliative recantations we know are never accepted amongst the Reformed unless such persons condemn also their former Doctrines as false and acknowledge for true and Orthodox those of the Church Again In this matter I aske If any one when required by the Church to declare his opinion doth affirm such a wicked Errour to the affirmers whereof the Church hath denounced Excommunication for Example affirms the King not to be Supreme in Ecclesiastical matters against the 2d Canon whether is he not in such a case by that Canon liable to Excommunication If he be them it is not because he declareth what he holdeth for how can the Church Excommunicate him for doing that which she requireth of him i. e. for declaring what he holdeth upon her interrogation but because he holdeth that which he ought not i. e. for his opinion for his wicked Errour as she there calls it And doth not the Church of England likewise allow of the King 's requiring in the Oath of Supremacy touching this point not only a non-affirmation of the contrary or a non-contradicting of such a truth but a sincere acknowledgment in his conscience and a believing of it I do utterly testify and declare in my conscience c. So also the Parliament 13 Elizab. 12. requireth That every one that hath an Ecclesiastical living declare his assent and subscribe to the 39. Articles of Religion And that no person be admitted to any Benefice with cure except he shall first have subscribed the same Articles with declaration of his unfeigned assent in the same Here you see the subscription interpreted assent Now will the Church deny the lawfulness of the Act of the State passed by the Lords Spiritual as well as Temporal Or may not a Church though fallible enjoyn or require as much acknowledgement as much assent in a matter of Faith as the said Church
allows a fallible King or Parliament to do But see Canon 36. Of the same Synod 1603. where the Church also requires the Subscribers not only not to affirm the 3. Articles contained in that Canon to be erroneous Namely That the Kings Majesty is the only Supreme Governour of his Realm in spiritual things 2. That the Book of Common prayer containeth in it nothing contrary to the Word of God c. But in the third Article more expresly requires him to subscribe That he alloweth and acknowledgeth i.e. confesseth believeth all the 39. Articles to be agreeable to the word of God Add to this That whereas the Canon 140. excomminicates till they publickly revoke their wicked error any who shall affirm that those who had not given their voices to the decrees made in the Sacred Synod of this Nation are not subject to the decrees thereof and therefore in the conference at Hampton-Court the Puritan Party moved this question how far such Ordinances of the Church were to bind them without impeaching their Christian liberty They received from the King this answer I will have one Doctrine and Discipline one Religion in Substance and Ceremony and therefore I charge you never to speak more to that point How far you are bound to obey When the Church hath ordained it This Injunction of King James to Puritans had it been obeyed by the first Reformers would it not have prevented the birth of Protestantisme and the dispute at Hampton-Court Again the Church of England §. 83. n. 2. in some of those Canons excommunicates men for not doing something which she commandeth to be done now in all such in junctions of Practicals there is involved an injunction of assent fiâst that such practises are lawful The ninth Canon runs thus Whosoever shall hereafter separate themselves from the Communion c. in the Church of England accounting the Christians who are conformable to her Doctrine c. to be profane and unmeet for them to joyn with in Christian Profession let them be excommunicated ipso facto and not restored till after their repentance and publick Revocation of such their stored till after their repentance and publick Revocation of such their wicked errors Here the Church of England requires under pain of Excommunication that none do account her Communion profane c. For whosoever accounteth the Church of England such her self being judge ought to separate from her an erronious conscience obliging Neither may any say that the Church here for his restitution enjoyns repentance only for his separating but rather for his accounting those who conform profane 1. for his errors from which once granted a separation ought to follow Again Canon 12. Those who submit themselves to be ruled by any Ecclesiastical constitutions made without the Kings authority are excommunicated Here the Canon requiring men not to submit to be governed by such constitutions requires them to believe also such Ecclesiastical Constitutions to be unlawfully made and not obliging else men ought to submit unto them Canon 59. Those Parsons who do not teach on Sundays the Catechism set forth in the Common-prayer Book are excommunicated But if they hold any thing in such Catechism unlawful they may not teach it therefore the Synod in expresly requiring them under pain of Excommunication to teach it virtually under the same penalty requires their assent that it is lawfully to be taught 2 ly In the National Synod §. 83. n. 3. held under King Charles 1640. See the third Canon 2. where it is ordered That all Popish Recusants though silent though nothing affirming whatever way they can be discovered whether by their refusing to take the Oath of Allegiance which Oath exacts their punctual assent to several Dâctrines or by their refusing to receive the Communion with the Members of the Church of England a practice that requires their assent that this Church is not Schismatical be excommunicated Where whilst the Church of England thinks she hath sufficient authority to exclude from her Communion all that hold the Popish Tenents why complains she of the tyranny of the Roman Church in excluding from her Communion all that hold the Protestant Tenents Again in the fourth Canon it is decreed That any one who is accused of Socinianism unless he will absolutely in terminis abjure it be excommunicated Now he that is required upon pain of Excommunication to abjure the Popish or the Socinian Tenents is required under the same penalty so often to assent to the Protestant or the Anti-Socinian Tenents where ever these are immediately contrary or contradictory to the other as many times they are So whoever is obliged to abjure Filium non esse Consubââantialem Patri Is obliged by the same Canon to assent Filium esse Consubstantiatem Patri Lastly in the sixth Canon there the Synod requires * assent and approbation of the Doctrine and Discipline of the Church of England as containing all things necessary to Salvation and * the Profession of this assent upon Oath I A. B. do swear that I do approve and sincerely acknowledge the Doctrine and Discipline established in the Church of England as containing all things necessary to Salvation that is I do assent and believe it to contain c. Thus much of several Injunctions and Canons of the Reformed Synods of the Church of England which seem to tye her Subjects to as strict an Obedience of assent and approbation for any thing I can diâcern to all her Doctrine and Discipline as any other Councils have done and to give as little liberty to any to oppose her decrees not withstanding what she saith of the Church and of Councils Art 20. 21. Hence that complaine of the Presbyterian Ministers §. 83. n 4. concerning their obligation to these Articles and Canons in their Reasons shewing necessity of Reformation printed 1660 * That if they might not subscribe with such an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the composers of them are admitted to be infallible or else that the Statâte 13. Elizabeth 12. intendeth to tyrannize over the Consciences of men i. e. in requiring them to profess what their conscience tells them is not truth * That the Statute requireth Belief of every one of these Articles when it enjoyns not only subscription but an assent unto them punishing all with deprivation that shall affirm and maintain any Doctrine repugnant to them which every man must do if they be found contrariant to the Word or he muât be false to God And p. 36. Concerning obligation to Ceremonies * That these ought not to be imposed on those who cannot be fully perswaded in their own minds and consciences that they are lawful and therefore must sin if they use them Thus the Presbyterians Yet this course as most necessary was long ago hinted by Mr. Calvin to the first Founder of the English Reformation the Lord Protector in
of believing them upon conviction that they were of Divine Revelation why not then allow such a one here extra quam nulla salus i. e. to such as receive a sufficient proposal of their being so defined and therefore do or might receive a sufficient conviction that they must also be Divine Truth Though for a fuller answer to that clause of Pius I must refer you to the considerations on the Council of Trent § 80. n. 2. Now to proceed in our Discourse Fundamental therefore the Church of Rome affirms many of her Canons for I speak not of all not so to be §. 85. n. 6. but that 1st A Christian may be ignorant of them without loss of his salvation and indeed amongst the vulgar who is there that is not ignorant of several of them Onely in time of need and where danger of seducement as any Canon is of greater moment or the truth thereof particularly invaded the Pastors are vigilant to inform their Sheep of the Churches former definitions of them 2ly Nay further may hold the contrary to some of them though defined yet if not sufficiently proposed to him that they are so without loss of salvation 3ly In ones holding the contrary to them after sufficiently proposed I mean both the decree manifested to him and the just authority that made it and the divine assistance thereof the loss of salvation doth not ensue nor the Churche's censures take hold on such a person for the simple non-believing the matter of such Canon or for the holding of the contrary For if this the meer non-believing or the holding of the contrary to any Church-definition whatever abstracting from a sufficient proposal that such thing hath been defined by the Church were enough to destroy any ones salvation then so this would be before the Churches determination of such Point or so would be to the invincibly ignorant after it a thing which no Catholick affirms and see S. Austins stating of this matter de Baptis 4.16 before § 18. Though it is freely granted here that the ignorance of such a truth as is beneficial for our salvation which all definitions of Councils are supposed to be to some or other both after and also before the Councils defining thereof may confer something in its degree according to the benefit of the truth one miscarries in to the loss of his salvation The Churche's censures therefore I say as to many of her Canons are incurr'd and salvation ruin'd not for the meer disbelieving such Point defined but for obstinately doing this after sufficient ground of conviction that such an authority hath so defin'd it Posiquam ea quae ad fidem pertinent authoritate Vniversalis Ecclesiae determinata sunt si quis tali ordinationi pertinaciter repugnat haereticus censetur â S Thom. 22.11 q. 2. Qui autem ex ignorantiâ crassâ vel etiam affectatâ saith Layman out of the common Doctrine of the Casuists â Theol moral â2 Tract 1 13. c. propter inquirendi taedium c. errorem aliquem contra fidem tenet eum statim derelicturus si intelligat Catholicae Ecclesiae repugnantem esse talis non est pertinax nec Haereticus So that the Churches Anathema in many of her Canons seizeth on a person not so much for the matter of his error though this not denied to some degree hurtful to him and diminishing his perfection in the Faith as the pertinasy of his erring and the contumacie and perverseness of his will disobeying the Church and his Spiritual Superiors sufficiently manifesting the contrary truth to be her Doctrine and a portion of the Christian Faith and manifesting it always for some good ends of preserving her Sons orthodox in such parts thereof as she sees to be invaded by some contrary error of perilous consequence Now let it be considered whether the Church of England if the sense of the 5. Canon related above â § 83. n. 1. stand good doth not make her 39 Articles Fundamental and exclude from Salvation those who affirm or hold any of them erroneous on the same manner whilst she excommunicates i. e. cuts off from the Body of Christ if the Excommunication be just as she thinks it is such persons as remain in this wicked error till such time as they repent and publickly revoke it For I ask what is this wicked error for which unrepented of he is so cut off from Christ and consequently his Salvation destroyed but his holding or if you will his not repenting upon her Admonition but persisting to hold the contrary to some one or more of her Articles or Definitions if she declare then his Salvation lost in his holding the contrary to such Article is not the Article then after her proposal made in the sense we are speaking of fundamental to him Or suppose his wicked error be not holding but saying the contrary to such Article when he holds otherwise which I cannot apprehend to be sense i. e. that any one can be said to erre in a thing when he saith onely that he holds it but really doth not hold it at least thus far then as to non-contradiction the Article still is made fundamental for here whoever contradicts unrepenting thereof is damned 4ly For the application of Haec est Fides extra quam non est salus which is so often said by Protestants to be made to all the Definitions of the Council of Trent and the confession thereof necessary to the enjoying of the Communion of this Church 1st No such Sentence is applied to the definitions by the Council it self except onely to the Nicene Creed of which they say it is Fundamentum firmum unicum Sess 3. but onely by a Pope after it And 2ly If we should also grant the sense of this clause to be that which Protestants put upon it whereas it is capable of another sense which they cannot disallow of which see Consid Conc. Trid. § 80. namely this That an explicit belief of every one of the Definitions and Canons of all the lawful General Councils that have ever been or made any such for Pius speaks of all Canons of Councils as well as those of Trent is necessary to every one and that ratione medii for attaining Salvation For thus the Protestants will needs understand it a thing so irrational that any one may see that a Church that holds this must damn all or most of her children for who is there especially among the laity or vulgar that hath an actual knowledg or explicit faith of every Canon of every lawful General Council that hath been in the Church Yet is it not required by Pius of all men that they assent to this truth for their enjoying the Roman Communion but onely of those who enter into Sacred Orders or Religions But 5ly It may be noted also concerning this Bull of Pius which seems of a long time the main grievance of Protestants the main Apology for their
but now said that particular Churches or Provincial Synods may be certain of something as Truth where either Scripture saith it or a necessary deduction collecteth it or Tradition delivereth it such as are Generally undisputed and unquestioned and may require from their Subjects an absolute assent and that upon Excommunication or Anathema to all such Articles of Religion as are either defined or otherwise agreed on by the whole Catholick Church and that herein they have the same infallibility as the Catholick and their Subjects are or may be convinced that they are the tenents of the Church Catholick As the Church of England though otherwise fallible may require not a conditional but an absolute assent to the Articles of the Athanasian Creed because she in these is infallible if the Catholick Church be so Thus much said concerning the quality of the submission required of her Sons by the Church of England to her Articles of Religion I now proceed to the 2d thing proposed before § 66. The many Difficulties and Objections urged against an Infallible Church-Authority CHAP. VIII Solutions of several Questions concerning an infallible living Guide 1. Q. From what we can be assured that Councils are infallible since neither the Texts of Scripture the sense whereof is disputed nor the Decree of any Council whose erring is the thing questioned can give such assurance § 86. 2. Q. From whence General Councils receive their Infallibility such promise if made at all being made onely to the Church diffusive and not delegable by this Church to others Or if so no such Delegation from the Vniversal Church appearing to have been beforehand made at all or any General Council § 91. 3. Q. How the Infallibility of General Councils is necessary or serviceable to the Church without which Councils the Church subsisted for several ages most Orthodox § 98. 4. Q. How Lawfull General Councils which experience hath shewed to have contradicted one another can be all Infallible § 100. 5. Q. Lawfull General Councils being supposed to be liable to error in some things how Christians can be assured concerning any particular point that in it these Councils do not erre § 101. 6. Q. Whilst such Councils are supposed Infallible How if they should not be so can any error of theirs be rectified § 102. 7. Q. Whether such Councils onely when confirmed by the Pope or all when yet unconfirmed by Him are infallible § 104. 8. Q. How the Popes Confirmation can any way concurr to such Councils non-erring since if it erred before it doth so still though he approve it but if orthodox before it is so still he not approving it § 105. 9. Q. In which the Pope or the Council this Infallibility lies For if in one of them the other is needless if in Both then either of them sufficient such qualities being indivisible and without integral Parts § 106. § 86 AGainst a living infallible Ecclesiastical Judg of Controverfies in necessary matters of Religion Solutions of several Questions asserted above in this discourse by Catholicks and the Church Governors in a Lawfull General Council affirmed to be so many difficulties are urged and some with much subtilty which it seems to me may be with as much plainness satisfactorily removed 1st Then Q. 1. it is asked â See Mr. Stillings p. 409 539 558. whence can arise a sufficient certainty to Christians that lawfull General Councils are infallible Since it cannot arise * from the Decree of any Council because we know not whether Councils err in such a Decree till this thing first be stated to us whether they are infallible Nor 2ly * From the Scripture Because this were to make the Scripture the sole Judg of this great Controversie which Catholicks deny to be the sole Judg of any and if Scripture may decide this Controversie it may as well all others for that it is evident that there are no places of Scripture whose sense is more controverted than the sense of those urged concerning the Churches Infallibility If therefore these may be understood without a living and Infallible Judg so as that we may be certain of their true sense then why not all others which concern the rule of Faith and manners whose sense is far less disputed than of these § 87 To which I answer 1st That Scripture though it cannot properly be a Judge to decide any dispute about its sence yet may be a rule plain and free enough from obscurity in its sense there where some corrupt and interessed judgements may question it nor is it to be thought really ambiguous where ever disputed or controverted and that though the clearness of this Rule can never be pretended or such argument in reason made use of on that side where a few do oppose either the common traditional sense of former ages or of the much major part of the present age yet on the other side the sence thereof that is given by the common judgment either of former or present times may be rationally urged against these few and especially where a superior Authority requires their conformity they ought to yeild unto it And here see what he saith â Still p. 58 59. who urgeth this both concerning Scripture wrested by some in its sence even in those places of it where it is a Rule of necessary faith and manners and concerning the Christians duty herein to follow the common sence and consent of the Church Now that these Scriptures here spoken of however by some of late controverted have been alwayes understood in the common sence of the Church to declare a promise of infallibility in its Governours for necessaries appears sufficiently by the proceedings of her Councils ancient and modern requiring upon Anathema assent to their decrees and inserting some of them in the Creeds Of which more by and by â § 90. Here then it is denied that Scripture when ever controverted by a few in some age against the traditional and common sence of the Church both in the former and present age as the Texts concerning the Trinity are now of late by the Socinian is no Rule plain or free enough from obscurity in the traditional sence thereof to decide such controversie § 88 2ly I answer for so much as is affirmed of such Councils namely their infallibility in all their definitions made in necessary matters of faith That Protestants themselves grant a sufficient certainty both from Scripture and from universal tradition that the Church Catholick of all ages is unerring in necessaries and that this Church Catholick alwayes doth and shall consist as well of a guiding and ruling Clergy as a guided and subject Laity And that thus far there is no controversie concerning evidence of Scripture or Tradition And next from hence it certainly follows that there shall be a body of Clergy for ever not erring in necessaries And again from this that this Clergy when joyned in a general assembly or Council and unanimously
vanish those fancies â Of every General Council's receiving a Commission to make its meeting authentick from some formal act or tacit consent of the Church diffusive of the assistance of infallibility if any had to be made over to it by assignment from the Church diffusive of its acting not by any divine right but only humane delegation and of the several parts of the Church being obliged to its decrees by their choice and consent only not upon necessity 3ly Again It is asked how such an Ecclesiastical infallibility as is placed in a General Council Q. 3. can be said to be serviceable or at least necessary to the Church which subsisted § 98 for the first 300. years without any such infallible Guide And it is asked also by what infallible Guide in the long intervals of these Councils Christians are secured § 99 To the first I answer That this infallibility is to be supposed to accompany this Body of the Clergy taken collectively not only when met in a General Council but out of it whenever and however they shall manifest a concurrence in their judgment and agreement in their doctrines whether by several Provincial Councils assembled or some one Provincial Council assembled confirmed by the See Apostolick and allowed by other co-ordinate Churches or by communicatory letters of Churches to one another in the intervals of greater meetings and thus was infallibility resident and preserved in the Guides of the Church for the first 300. years Of this matter thus Mr. Thorndike â Epilog 1 l c. 8 p. 54. speaking of the times before Constantine The daily intercourse intelligence and correspondence between Churches without those Assemblies of Representatives we call Councils was a thing so visibly practised by the Catholick Church from the beginning that thereupon I conceive it may be called a standing Council in regard of the continual setling of troubles arising in some part and tending to question the peace of the whole by the consent of other Churches concerned which setlement was had and obtained by means of this mutual intelligence and correspondence The holding of Councils being a way of far greater dispatch but the express consent of Churches obtained upon the place being a more certain foundation of peace c. Thus he And see what is said before Disc 1. § 18. To the second That in the intervals of Councils if any new error dangerous to the faith and condemned by no former General Council doth molest the Church she by some of the forenamed wayes wherein she is unerrable if there be no convenience of assembling a General Council suppresseth it but if an error formerly condemned and crushed by a general Council begin to exalt it self and grow again that there needeth no more to quiet it than that the present Church Governours do put in execution the former unerring decrees of those Councils 4ly Again it is asked Q. 4. How lawful General Councils can be maintained all unerring § 100 which Councils experience hath shewed to have contradicted one another To which I answer That he who saith so either takes some Council to be a lawful General one that is not so in the judgment of the present Church Catholick as stated before § 11 12. 2. Disc § 23. c. Or takes some of their definitions to contradict which do not so in the judgment of the present Church Catholick Or urgeth things in some ages commonly received or practised in which there is a great latitude as things then defined But if the judgment of the Church in these ought to be preferred before some private members thereof she denies such contradiction in matters of faith to be in any of the General Councils that she receives 5ly Again it is asked Q. 5. If a General Council should err in the defining of something not necessary and again § 101 if it can be proved that no exact distinction can be made of such from necessaries how any Christian can be secure for any particular point of his faith that both such Council and himself do not err in it I answer 1st That if what is supposed should be granted yet still is such Christian as believes all the Council proposeth secure that his faith is deficient in nothing necessary And that Protestants think the like security sufficient in their own faith For they holding the sence of Scripture clear even to the unlearned in all necessaries and believing all the Scripture saith though they cannot exactly distinguish necessary points therein from others yet affirm their faith to be secure because actually not erring in any point clear and so also not in any point necessary 2ly That as to the Principal points of faith called necessary they are both by Councils sufficiently discerned from non-necessaries and proposed as necessaries and so by Christians believed as such In these particulars therefore they are certain of their not erring and as to other points of their faith that it is sufficient for Christians to know that if necesiary they do not err in them though which in particular are necessary and so certainly not erred in they know not But meanwhile do those who urge thus an uncertainty in the faith of Catholicks in attaching their judgment to Councils which in not necessaries are supyosed liable to error make themselves any better provision for the Protestants faith in remitting them from Councils unto their own judgments which in necessaries also they grant are liable to error at least upon their not using due industry their being swayed by passion interest c. which every humble man surely will suspect himself of sooner than a Council 6ly Again It is much pressed That upon the pretence Q. 6. that a General Council is infallible § 102 no error of such Council can ever be corrected or remedied neither by a particular person or Church or yet by another Council General I answer If the Council be as it is pretended infallible no need of correcting an error where is none If it be fallible yet if so only in non-necessaries no great harm if Christians in such a point be misled but great if private men throwing off the Guide upon such pretence they should so come in some necessary point to miscarry But indeed for General Councils to be fallible in necessaries also this I grant would be a thing most mischeivous to the Church but that they shall never thus err see what is said before § 6. Disc 1. § 7.14 And indeed the objection here i. e. the ruine which such error would bring upon Christianity considering the obedience commanded to these Councils is a sufficient Argument that thus they never err nor consequently need reformation § 103 But meanwhile those who urge this that the error of a General Council in an universal obligation of belief to it can never be rectified or reformed consider not That on the other side in admitting a reformation of any its supposed errors no truth
should be free from error save in the Definition or conclusion only which I say not as denying sufficient former Revelation and Tradition whereon to ground every conclusion that hath been passed in any Council nor that such Revelation and Tradition is unknown to the Council but only that for the Councils not erring in the Conclusion this is not necessary that all the Principles or all the reasoning it useth be infallible and certain If it be asked how it is possible that the Council should be infallible or actually unerring for this is all that is meant in the Conclusion when fallible or erring in the making Premises or deduction I answer Because the Holy Ghost assists them that they should alwayes conclude right and that from some principles never failing Though some other such a conclusion be not solid I say some principle for since the same conclusion is provable by many several Mediums or Arguments or the Conclusion or Definition it self may descend by express Tradition and not be extracted only out of some former traditive Principle by deduction it cannot be shewed that any Council hitherto hath failed in either of these the delivering a proposition as express Tradition that was not so or the deducting it from principles none of which are true or Traditional Nor are we certain that more Arguments or Reasons were not used by any such Council than those only that are transmitted to posterity Nor do I see who are sufficient Judges of the misarguings of Councils unless it be some following Council of the same Authority It cannot be denied also that the Holy Ghost may preserve the Church in all necessary Truth by inspiring and illuminating their understandings in and exciting the adherence of their will to such Truth when they are mistaken in some of the rational evidence they think they have for it By illuminating them I say after the same ordinary manner in the Council as them or others out of it only this assistance here is constant to a competent number and they are disposed rightly for it in this supreme Ecclesiastical Court for the necessities of the Church whereas out of the Council the same persons when some way indisposed thereto often fail of it But in the last place if it be asked how they or others can know that that they do not err in the Conclusion where their premises or their deduction is supposed erroneous I answer 1st That they may know they do not err either from Tradition of the Conclusion or the certainty of other premises or evident deduction used 2ly That indeed they cannot truly be certain of their conclusion by this way viz. from their arguing if it be not right or from the Principle they use if this uncertain or false but yet they may be certain of their Conclusion still by another way from Christs promises if he hath ingaged to them a not erring therein and the confidence of their infallibility lies in this latter not alwayes the former which perhaps may be discovered sometimes to fail In the first Council Act. 15. there was much reasoning pro and con v. 15. and some reasoning that was amiss and yet to their Conclusion was prefixt a Visum est Spiritui Sancto 11. Again it is asked Q. 11. Why if these Councils secure of not erring § 108 at least in their Conclusions they do not straightwayes determine all Controversies some of which seem necessary to be so determined because of the great trouble they give the Church and particularly why the Council of Trent left so many unresolved that were agitated not only before but also in that Council by its own members I answer Because they have a promise of divine assistance not in deciding any point controverted but only those necessary And again they judge necessary to be decided only those points whereof they have a former Revelation and Tradition descended to them for in all necessaries by the divine providence these two fail them not a Revelation and Tradition thereof either in the formal Conclusion it self or in its necessary Principles In the considering of which Principles and deductions though the Guides are sometimes liable to mistakes yet the divine promise and superintendency * never suffers them to err in the matter that is concluded from them or also never suffers them to err in all those principles when they attempt by these to prove some tradition from which it may be concluded as is mentioned in the last Query whilst they pass not beyond the setling of those doctrines which are necessary for the edification of this Church * nor yet 2ly suffers them to pass these bounds of resolving necessaries so far as to burden the Church's faith with curiosities And this union of the divine direction together with humane reasoning may be observed in the very first Council held Act. 15. but now mentioned Where the assistance of the Holy Ghost is applyed to all or major part that sate in Council and concurred in making the decree not only to the Apostles and is found well to consist with the great reasoning disputing used there before the laââ resolution Cum autem magna conquisitio fieret Vers. 7. And yet Visum est Spiritui Sancto nobis Vers. 28. There are therefore two sorts of Controversies which these supreme Courts ordinarily dismiss unresolved the one sort out of necessity namely those whereof they find no certain former Revelation or Tradition whence with good reason they conclude also the knowledge of them not necessary the other voluntarily such as appear to them of sufficient evidence but small consequence 12. Again it is asked Q. 12. How such infallibility of lawful General Councils doth any way differ from that of the Apostles § 109 or that of their decrees from the holy Scriptures I answer That whatever decrees of Councils are true they are as true as the Scriptures and in whatever the Church-Guides are infallible or unerring they are as infallible in it as the Apostles for one truth is no truer than another but that this their infallibility as to several circumstances thereof compared with the Apostles is much inferior 1st In that it is not extended so far for its matter as that of the Apostles they being infallible in all they delivered these only in their Conclusions or Definitions § 110 2ly In that though sometimes the reason why these do not err in such a Definition may be not their necessary deduction of it from an infallible Principle but the inspiration illumination immediate assent of faith or some other way of operation of God's Spirit at that time upon them in such manner as it works on other Christians when ever it opens their minds and makes them understand a truth beyond the rational arguments they have or humane industry they use to attain it yet such inspiration in this differs from that of the Apostles that as the Council collects not this their infallibility from any unfailable
argumentations alwayes made by them concerning such particular Conclusion so neither do they collect it from any such inspiration which they sensibly pârreive nor from any express testimony that the Spirit gives to such its operation as the Apostles did but only in general from the Divine Promise that in all such Conclusions they shall not miscarry § 111 3ly The Church's infallibility differs from the Apostolical in that it is an inspiration or revelation if you will not of any new Doctrine but of such as was in its principles at least formerly revealed and delivered by Christ or his Apostles and therefore the knowledge thereof if at any time it was not might be attained by deduction from those Principles without any new inspiration and is actually had in the Church still either from such true Principle or by Tradition of the Conclusion it self And to end this question let them who ask it consider in what manner the Church Catholick diffusive is for ever preserved infallible in necessaries a thing they affirm without its equalling infallibility Apostolical And I answer her General Councils are so too To the other part of the Query I answer In what sort their infallibility equals not the Apostles so neither that of their decrees that of Scripture § 112 13. Again Q. 13. it is asked â Dr. Pierce Answ to Cressy p. 9. How many persons or Guides all fallible can make up one infallible any more than many Planets one Sun or many acts of finite knowledge one truly infinite I answer 1st with another question How the whole diffusive Body of the Church consisting of many members all fallible or failable in necessaries yet is affirmed by Protestants that it shall be for ever infallible or unfailable in necessaries 2ly Infallible being understood as it is meant i. e. for the Church actually never erring at such time in such a meeting and treating on such matters the question is no more than this How several persons erring in one thing may be non-erring in any or in another thing Or how the same persons when met together and divinely assisted in the matters they consult about do not or shall not err when the same persons in the same things at some other time when not consulting together and having no certain divine assistance promised to them may and ordinarily do err And it is answered that this is effected by the good pleasure of God divinely assisting and preserving them in such meeting in such matters from error It is also urged â Dr. Pierce Ib. p. 11. That Councils indeed may actually not err as single persons also may not yet that hence none can rightly stile Councils infallible or unerrable and that there is a great difference between the Participle suppose non fallens or non falsus and the Adjective in bilis non fallibilis I answer whatever difference there be between Participles and Adjectives no more is here meant by the second that by the first only with a semper added to it viz. Ecclesia infallibilis i. e. semper non falsa if I may use this word in errabilis i e. semper non errans or de facto nunquam errans Now though particular members of the Church are also unerring in several things yet not alwayes and though this that God may preserve single persons unerring alwayes is true yet that he doth so is denied of them but affirmed of the Church or lawful General Council as to all necessaries Is it not strange that grave Divines rather than be found without a reply should raise mâsts and make great difficulties and fall on vindicating the divine Attributes in such a matter as this intelligible to children who one day must give account hereof § 113 After all these objections and difficulties made concerning the infallibility or not erring of lawful General Councils Next supposing that all such are as to all necessary faith an infallible Guide and all the former difficulties concerning this point clearly removed yet a new roll of objections and interrogations is brought in against our discerning or knowing certainly what or how many of past Councils have been lawfully General 14. Next then it is urged That Q. 14. lawful General Councils only being pretended infallible Any § 114 to be certain of any particular Councâl it s not erring and so to yeild his assent to its decrees as such must know first whether it is a lawful General Council And for this again must know who are justly the constitutive members of such a body * whether Bishops only or also Presbyters or also the Laity as Act. 15.22 23. the Brethren also are admitted * whether the votes therein ought to be numbred according to the persons or rather to the several Churches and Nations the greater Churches having many times in the Synod the fewer representatives and so the fewer personal votes * whether the Bishops sitting therein were lawful Bishops and in order to this whether 1st truly Priests and truly baptized and whether that some of these Sacraments had no miscarriage for want of the Priests due intention in administring them * whether a sufficient number of Bishops residing in it and those equally from all parts so to make it a full and entire representative of the Church Catholick and * whether the Pope's summons be sufficient thereto though this question seems needlesly asked for all those Councils in the convening of which both the Pope Christian Princes have concurred * 1. whether the Bishops appearing in Council were sufficiently commissioned from those Churches they pretend to represent and 2. * whether sufficiently instructed as to the points to be decided concerning the fence therein of the absent Bishops first declared in their Provincial or other Synods or meetings and 3. * whether those in the Council did truly speak and render this their fence * whether being lawfully assembled they have also lawfully proceeded * whether they came to the Council without prejudice and sought nothing but the truth otherwise they are not gathered together in Christ's name and then neither is he in the midst of them whether a faction or some few more powerful have not out-witted or over-awed the rest and * whether some not corrupted or bribed to give their vote against conscience * whether being lawfully assembled and lawfully proceeding they made indeed such decrees as are pretended theirs * what of these decrees are de fide what not * whether these decrees have that meaning really which the peruser of them apprehends for Scriptures in deciding of Controversies being doubtful and liable to wrong interpretations why may not the decrees of Councils be so too â Stillingf p. 512. Nay much more for we have many other places to compare the help of original tongues and the help of the primitive Church to understand Scripture by when the decrees of Councils are many times purposely framed in general termes and with ambiguous expressions to give satisfaction
round Fides divina discursiva esse non potest circa omnia objecta sua quia alioquin sequeretur processus in infinitum Layman p. 181. quoting Caietan in 22. q. 1. art 1. Si dicas assentio huic revelato ex fide acquisitâ tunc fides infusa dependeret in esse infaciendo adhaerere alicui articulo à fide acquisit â sicut à principio Scotus l. 1.23 d. § contra fid § 145 3ly Concerning such ultimate particular Divine Revelation whether it be authority and veracity of Scripture or authority and veracity of the Church or of Apostolical Tradition or of miracles If we say further that we ground our divine faith of it upon God's veracity or because God is true and cannot lye an undisputable prime principle Yet note that God's veracity alone is not a sufficient ground of such faith of any particular Revelation since on this veracity of God in general many false Religions also are pretended to be grounded i. e. many false Religions believe that whatever God saith is true and further believe but falsely that God hath said what they are taught unless another proposition be joyned with it viz. that God who is thus True and cannot lye in whatever he saith hath also said this particular thing which we believe namely that the testimony of the Church or Apostles or Scriptures our particular ultimate ground named before is true Of which thus Card. Lugo â De virtute fidei divin Disp 1. §. 7. Duplex est ratio formalis partialis cui ultimò fides divina nititur 1. Deus est prima veritas Et 2. Deus it a dixit and we know the certitude of any Conclusion must alwayes be built on two premises or principles And then letting the first pass unquestioned Deus est prima veritas the second that God hath said this or that must either be grounded that it may be the foundation of a divine faith on some other Divine Revelation from which we collect that he hath said it which still will proceed to the inquiry after another divine Revelation on which to ground that or else I must rest there with an immediate assent to it and acknowledge that I have no divine faith that he hath said it which relyes on any other Divine Revelation and then why might I not have rested as well in the forenamed Revelations Lastly concerning that Divine Revelation which by due consequences seems to be the ultimate resolvent of a Christian faith those who disallow that which others assign let them assign another such as is truly a Divine Revelation and not mistaken only by them to be so as assigning the letter of Scripture taken by them in a wrong sence c. and it sufficeth § 146 4ly I take this also for agreed on by all that the internal efficient of all faith divine is the power or grace of the Holy Spirit both * illuminating the understanding that the prime verity cannot lye in whatever thing it reveals if perhaps the understanding herein needeth any light and also that the particular Articles of our faith are its Revelations * And perswading and operating in the will such a firm adherence unto these Articles as many times far exceeds that of any humane science or demonstrations § 147 5ly Now then If any Christian be asked concerning the ultimate Resolution of his divine faith as to the extrinsecal prime motive ground reason or principle thereof that equals in certainty the faith built on it he can alledge none other than that particular divine Revelation which is first made known to him by what means it matters not since this varies as to several persons or from which in building of his faith he proceeds to the rest Again if any ask concerning the internal efficient of such faith as is divine the answer must alwayes be one and the same for the divine faith of all Christians That it is wrought in the faithful by the grace of the holy Spirit § 148 6ly The Motives forementioned which are such a rational evidence of the verity of Christianity and of the several Articles thereof believed in the Catholick Church as no other forreign Religion or Sâct in Christianity can produce do serve indeed antecedently for an introductive to or after it introduced for a confirmative of this divine faith i. e. to make it credible or acceptable to humane reason my own or others that this faith is true and no way liable to error that I am assured in it by the Holy and no seducing spirit But not to constitute it in the notion of faith divine because the faith so stiled is supposed to rest alwayes on an higher ground viz. Revelation Divine § 149 And by what hath been here said I think you may perceive the circle clearly avoided which is still so hotly charged on Catholicks though not for the resolution of their faith in general which resteth in the last place on the prudential motives yet for the resolution at least of the divine faith they pretend to For if a Protestant ask at large why I believe without inserting with a divine faith the Scriptures to be the Word of God It is answered because Apostolical Tradition which is the unwritten Word of God or Divine Revelation a thing conceded by the Arch-Bp â p. 81. testifies it to be so Again if asked why I believe there was any such Apostolical Tradition I answer because the Church which I believe in this matter infallible or not erring delivers such Tradition to me And if it be asked again why I believe the Church infallible in this It is answered I believe her but this is by an acquisite faith to be so from the motives of credibility forementioned â §. 121. which do so perswade me But note that this acquisite faith is not a necessary prerequisite to every one that believes with a divine faith for as Layman â Theol. moral l. 2. tract 1. c. 5. Non omnes eodem modo sed alii aliter ad fidem Christi amplectendam moventur And as Estius before â See §. 129. Fidei impertinens est quo medio Deus utatur ad conferendum homini donum fidei and in all this Protestants confess there is no Circle â See Stillingf p. 126. § 150 But if now putting in the word Divine the Protestant â Id p. 127. ask me again the two former questions why with a divine faith I believe the Scriptures to be the Word of God and then upon the former answer returned ask me why 2ly with a divine faith i. e. with such a firm assent as I give thereto transcending that of an acquisite faith I do believe that which the Church relates as Apostolical Tradition to be so indeed I answer now that I finally rest on this Revelation without having any other whereon to ground it But if asked why so firmly and if I may so say divinely without any further
Poenitentiam Et 7 Extremae Vctionis oleum Of which see below § 181. Resp ad 9. sect 172 For these many differences of the Greek as well as the Roman from the Reformed Churches it is that Mason being to prove a case of necessity for the ordaining of Protestant Ministers beyond Seas only by Presbyters in § 23. on that subject argues thus These Ministers could not receive Ordination from the Popish Churches because of the abomination of their sacrificing Priesthood and because these would ordain none but in a Popish manner to a Popish Priesthood c. And neither saith he by the same reason could they obtain Ordination from the Greek Church For Bellarmine denyeth it to be a Church because they were lawfully convicted in three full Councils of Heresie and especially of the Heresie about the proceeding of the holy Ghost which to be a manifest Heresie saith Bellarmine both the Lutherans and the Calvinists do confess Wherefore seeing no Church as Mason goeth on will give Orders but only to such persons as approve their doctrine therefore they could not with a safe conscience seek to the Greek Church whose doctrine they justly misliked And being thus excluded from the Greek and the Latine from the East and the West no Bishops being as yet turned Protestants to ordain what shouâd be done It was the duty of the Magistrates not to suffer false Prophâts and to plant godly Preachers in their plaâes But whence shouâd tâây have them the Bishops were so faâ fâom yielding Ordinaââoâ ãâ¦ã tolerable manner that they persecuted such as sought thââ ãâ¦ã Wherefore it must either be devolved unto Presbyters ãâ¦ã âad already dâsârted eur former Church-Commuâââ ãâã the Church of God must suffer most laâentable ruine and desolation ãâã Anâ was not this a case of necessâty thus Mason well âeeing the Reâormation as much destitute of any relief or countenance from the Greek Church as from the Roman § 173 And now by the two Relations of Sands and Ross both Protestants we may see how much truth the assertion of Cardinal Perron in his Reply to King James Observation 3. c. 22 hath in it who there undertakes to make good That these doctrines or customs are common to the Western Church with the Oriental and Meridional upon which Doctrines therefore the Pope's Supremacy may be gathered to have had no influence Namely Transubstantiation of bread into the Body of Christ Adoration of the Eucharist Oblation of the Sacrifice of the Mass as a propitiatory Sacrifice for the living and the dead Prayer to Saints Veneration of Reliques and Images prayer for the dead Confession Sacramental and Auricular Lent Vows Celibacy of Religious Interdiction of Priests to marry after having taken Orders Seven Sacraments using in Divine Service the original Tongue not understood by the vulgar The same doctrine of Freewil and Justification § 174 To Perron add Grotius his judgement in the Preface to his Votum pro pace where giving account of the success of his former Studies he saith Ii qui secesserant the reformed ut factum suum tuerentur asserebant validè doctrinam Ecclesiae ejus quae cum sede principe cohaeserat esse corruptam per multas haeraeses idololatriam Id mihi causas dedit inquirendi in dogmata ejus Ecclesiae legendi libros utrinque scriptos legendi eriam quae scripta crant de praelenti statu ac doctrinâ Ecclesiae ejus quae est in Graeciâ earum quae per Asiam Aegyptum ei cohaeserunt Inveni in Oriente eadem esse dogmata quae essent in Occidenti Conciliis Vniversalibus definita de Regiminee Ecclesiae exceptis cum Papâ Controversiis i.e. about his authority de Sacramentorum perpetuis Ritibus sententias consonantes Therefore the Pope easily indulged the Russian Greek Churches who are subject to the King of Poland when they reconciled themselves to the Roman Church and submitted to his Supremacy to continue all their former Grecian Rites and Ceremonies and the same he permitteth also to the Greek Church in Rome § 175 This of the modern Greek Church which now hath two Patriarchs undependent of one another one residing at Constantinople and another at Hierusalem to which later the Greeks in and about Palestine do adhere Now with the Greek Church are joyned in Religion and Communion * the Russian Churches excepting those under the King of Poland joyned to the Roman * the Inhabitants of Georgia or Iberia and * the Melchites of Syria called so by other Sectaries because they adhere to the Council of Chalcedon i. e. as the other reported it to the Imperial Faction To whom also I may join the Maronites conforming in their Liturgy and most of the Ceremonies of their Religion to the Greek Church but in their Communion now joyned to the Roman Of these the Maronites Georgians have two independent Patriarchs of their own set up without any conciliar authority acting therein the one residing in a Monastery in Mount Sinai the other in a Monastery in Mount Libanus The Metropolitan of the Russians also hath of late cast off his subjection to the Patriarch of Constantinople and stands absolute Only the Melchites of Syria continue their subjection still to the Patriarch of Antioch translated to Damascus Antioch now ruined Now if inquiry be made after the judgment or practice in the points forementioned of the other Churches or Sects §. 176. n 1. in the Eastern parts of the world 1. Here 1st If we should admit some variation or disparity of all these Churches from the rest as to several of these points yet cannot these reasonably be put in the scale to counterballance the Greek and Latine Church shewed already to be united therein Especially since these I mean the remotest Eastern and Southern Churches and chiefly those comprehended within the Patriarchate of Alexandria with which also the Ethiopian or Abyssin Church hath alwayes run the same course being a constant adherent to it were the first part of Christianity that was over-born with the Power of Mahomet that great false Prophet and open opposer of our Lord Christ and his Kingdom and so the first wherein the Christian Doctrine and discipline learning and good manners were oppressed relaxed and corrupted these miserable Churches falling under the Mahometan bondage in the seventh Century suffering first the Arabian or Sarazen and then the Scythian or Turkish tyranny whereas the Greek meanwhile was respited from it till about the 14th Against these Churches also there want not some other prejudices both for that several of them have causlesly departed from the obedience of their former Patriarchs and have set up new ones in their stead And yet more for that they have made a recession also from the former allowed General Councils some of them by maintaining Nestorianism and others Eutychianism contrary to them and as the Greek Church stands divided from the Roman in the procession of the holy Ghost so these again from the
as I conceive satisfactory For 1st Had I an obligatior of submission of judgement to lawful General Councils you cannot prove this such a one and those the decrees thereof which are now extant with such a certainty as is necessary to build thereon an Article of my faith For to prove this you must satisfie me in all those things questioned concerning General Councils * by Mr. Chillingworth p. 94. * By Dr. Pierce in his answer to Mr. Cressy p. 18. c. * By Mr. Whitby from p. 428. to p. 433. where he concludes 1st That we never had a General Council 2ly That a General Council is a thing impossible * By Mr. Stillingfleet p. 508. c. 495. 119-123 c. Who also against the being of such a General Council as is the representative of the whole Church Catholick thus disputes â p. 515. 516. The representation of a Church saith he by a General Council is a thing not so evident from whence it should come for if such representative of the whole Church there be it must either be so by some formal act of the Church or by a tacite consent It could not be by any formal act of the Church for then there must be some such act of the universal Church preceding the being of any General Council by which they receive their Commission to appear in behalf of the universal Church Now that the universal Church did ever agree in any such act is utterly impossible to be demonstrated either that it could be or that it was But if it be said that such a formal act is not necessary but the tacite consent of the whole Church is sufficient for it then such a consent of the Church must be made evident by which they did devolve over the power of the whole Church to such a Representative And all those must consent in that act whose power the Council pretends to have of which no footsteps appear The utmost then saith he that can be supposed in this case is that the parts of the Church may voluntarily consent to accept of the decrees of such a Council and by that voluntary act or by the supreme authority enjoyning it such decrees may become obligatory Thus he But I suppose its decrees obligatory then only to those parts of the Church that voluntarily consent to accept of them which the Arrians did not to receive the Decrees of Nice 2ly Though it be shewed a lawful General Council representing the whole Church as it ought if such yet what obligation can there lye upon me of consenting to it since it may err even in Fundamentals if it be not universally accepted as indeed this Council was not for several Bishops there were that were dissenters in the Council and many more afterward â See before § 13. 3ly Were it universally accepted yet unless you can shew me by some means that this point wherein I differ from its judgment is a fundamental or necessary point to salvation both it and the Catholick Church also that accepts it may err therein 4ly The judgement of this Council seems justly declinable also on this account That whereas the Guides of the Church many years before this Council were divided in their opinion Alexander Patriarch of Alexandria and Hosius a Favourite of the Emperors heading one party and Arrius and the Bishops adhering to him whom I mentioned formerly â §. 13. heading another and whereas afterward in the prosecution of this difference both the foresaid Alexander in one Provincial Council held in Egypt and Hosius sent thither by the Emperor in another had there condemned Arrius and his Confederates yet so it was ordered that in this General Council assembled for an equal hearing and decision of this Controversie of these two professed Enemies to the other party the one Hosius was appointed to sit as President of this Council and the other Alexander held in it the next place to him and poor Arrius excluded and the Bishops who favoured him in the Council though at first freely declaring their dissent yet at last over-awed to a subscription as also was Arrius himself chiefly by the Emperor Constantine's overbearing authority who before somewhat indifferent in the contest yet upon Arrius his undutiful and too peremptory letters had some years before taken great offence at him and also as he was very eloquent publickly written against him â See Baronius A. D. 318 319. Which over-awing hence appears in that the same Bishops that were adherents to Arrius when this Emperor being deceased Constantius his son countenanced their cause returned I say not to their former opinion only but to their publick profession of it By which we may guess that if the Controversie had at that time been committed to equal and disingaged Judges and such as had not formerly shewed themselves a party or if the Oriental Bishops without any fear of the Prince upon them might have given free votes and the Arrian cause then had a Constantius instead of a Constantine things wherein Protestants well understand me because on the same grounds they have rejected the Council of Trent we may presume then the issue would have been under Constantine the same that it was under his Successor I say before Judges equal and indifferent and not such as were before a party though this party should be compounded of the chief superior Prelates of the Church For as Mr. Stillingfleet urgeth â p. 478. We must either absolutely and roundly assert that it is impossible that the superiors in the Church may be guilty of any error or corruption or that if they be they must never be called to an account for it or else that it may be just in some cases to except against them as parties And if in some cases then the question comes to this whether the present he speaks of Idolatry I of Consubstantiality be some of these cases or no And here if we make those superiors Judges again what you grant before comes to nothing Prot. I perceive Mr. Chillingworth's observation is right â p. 60. That in controversies in Religion it is in a manner impossible to be avoided but the Judge must be a party I add also that in matters of Religion where every man is concerned and in great Controversies especially where is any division of Communion all both Laity and Clergy speedily own and range themselves on one side or other Clergy interessing themselves for the necessary direction of their Subjects Laity in obedience to their Superiors neither can such a Judge be nominated that is not to one side suspected So that in controversies of Religion we must deny any Judge as he did â Ib. §. 17. or this plea that the ordinary Judge that is assigned us ãâã is a party must not be easily hearkened to § 19 Soc. But I have not yet said all For 5ly Were there none of the forenamed defects in it â Whitby p. 15 Stillingf
and either these evidences remain still unsatisfied Or these satisfied yet some other new ones appear to call for a new consideration Soc. â Stillingf ib. Because it may also err it follows not it must err and it is probable that it shall not err when the former error is thus discovered and if the Council proceed lawfully be not over-awed c. â Idem p. 526 But however if I ought upon this review to be restrained to silence yet I not convinced of the truth of its decree this silence is the uttermost that any future Council after its rejecting my reasons can justly exact of me and not belief or assent at all it may not oblige me that I should relinquish that you call Socinianism at all but that not divulge it whereas now by the Acts of former Councils I would gladly know upon what rational ground an Anathema is pronounced against me if I do not believe the contrary and I am declared to stand guilty of Heresie meerly for retaining this opinion which retaining it is called obstinacy and contumacy in me after the Councils contrary Definition CONFERENCE IV. 4. His Plea for not being guilty of Heresie § 23 4 PRot. You know that all Hereticks are most justly anathematized and cut off from being any longer members of the Catholick Church and so do remain excluded also from salvation Now this Tenent of yours hath alwayes been esteemed by the Church of God a most pernicious Heresie Soc. I confess Heresie a most grievous crime dread and abhor it and trust I am most free from such a guilt and from this I have many wayes of clearing my self For Heresie as Mr. Chillingworth defines it â p. 271. being not an erring but an obstinate defence of an error not of any error but of one against a necessary or fundamental Article of the Christian faith 1st Though this which I hold should be an error and that against a Fundamental yet my silence practiced therein can never be called an obstinate defence thereof and therefore not my tenent an Heresie 2ly Since Fundamentals vary according to particular persons and as Mr. Chillingworth saith â No Catalogue thereof p. 134. that can be given can universally serve for all men God requiring more of them to whom he gives more and less of them to whom he gives less And that may be sufficiently declared to one all things considered which all things considered is not to another sufficiently declared and variety of circumstances makes it as impossible to set down an exact Catalogue of Fundamentals as to make a Coat to fit the Moon in all her changes And as Mr. Stillingfleet follows him â p. 98 99 since the measure of Fundamentals depends on the sufficiency of the proposition and none can assigne what number of things are sufficiently propounded to the belief of all persons or set down the exact bounds as to all individuals when their ignorance is inexcusable and when not or tell what is the measure of their capacity what allowance God makes for the prejudices of Education c. Hence I conceive my self free from Heresie in this my opinion on this score also because though the contrary be to some others a Fundamental truth and to be explicitly believed by them yet to me as not having any sufficient proposal or conviction thereof but rather of the contrary it is no Fundamental and consequently my tenent opposing it if an error yet no Heresie Prot. Do not deceive your self for though according to different revelations § 24 to those that were without Law or those under the Law or those under the Gospel Fundamentals generally spoken of might be more to some than others yet to all those who know and embrace the Gospel we say â Chillingw p. 92. all Fundamentals are therein clearly proposed to all reasonable men even the unlearned and therefore the erring therein to all such cannot but be obstinate and Heretical Soc. Unless you mean onely this That all Fundamentals i. e. so many as are required of any one are clear to him in Scripture but not all the same Fundamentals there clear to every one but to some more of them to some fewer I see not how this last said accords with that said before by the same person But if you mean thus then consubstantiality the point we talk of may be a Fundamental to you and clear in Scripture but also not clear to me in Scripture and so no Fundamental and hence I think my self safe For â I believing all that is clear to me in Scripture must needs believe all fundamentals I cannot incur Heresie which is opposit to some fundamental â Chilling p. 367. The Scripture sufficiently informing me what is the Faith must of necessity also teach me what is Heresie That which is streight will plainly teach us what is crooked * Id. p. 101 and one contrary cannot but manifest the other Prot. I pray you consider a little better what you said last for since Heresie as you grant it is an obstinate defence of error only against some necessary point of Faith and all truth delivered in Scripture is not such unless you can also distinguish in Scripture these points of necessary Faith from others you can have no certain knowledge of Heresie and the believing all that is delivered in Scripture though it may preserve you from incurring Heresie yet cannot direct you at all for knowing or discerning Heresie or an error against a fundamentall or a necessary point of Faith from other simple and less dangerous errors that are not so nor by this can you ever know what errors are Heresies what not and so after all your confidence if by your neglect you happen not to believe some Scriptures in their true sence you can have no security in your Fundamentall or necessary Faith or of your not incurring Heresie Neither Secondly according to your discourse hath the Church any means to know any one to be an Heretick because she can never know the just latitude of his fundamentals And so Heresie will be a grievous sin indeed but walking under such a vizard of non-sufficient proposal as the Ecclesiastical Superiors cannot discover or punish it Therefore to avoid such confusion in the Christian Faith there hath been alwaies acknowledged in the Church some authority for declaring Heresie and it may seem conviction enough to you that her most general Councils have defined the contrary position to what you maintain and received it for a fundamentall Of which Ecclesiastical Authority for declaring Heresie thus Dr. Potter â p. 97 The Catholick Church is careful to ground all her declarations in matters of Faith upon the divine authority of Gods written word And therefore whosoever wilfully opposeth a judgement so well grounded is justly esteemed an Heretick not properly because he disobeyes the Church but because he yeilds not to Scripture sufficiently propounded or cleared unto him i. e. by the
superiors the condition of whose Communion containes nothing really erroneous or sinful though the doctrine so proposed as the condition of their Communion be apprehended by him to whom it is thus proposed to be false remaines in Schism Soc. And at this rate all those who separate from the Church requiring their assent to what is indeed a truth will be Schismaticks and that whether in a point fundamental or not Fundamental though they have used all the industry all the means they can except this the relying on their Superiors judgment not to err unless you will say that all truths even not Fundamental are in Scripture so clear that none using a right industry can neither err in them which no Chillingworth hath maintained hitherto § 34 Prot. But we may let this pass for your separation was in a point perspicuous enough in Scripture and so you void of such excuse was in a point Essential and Fundamental and in which a wrong belief destroyes any longer Communion of a particular Person or Church with the Catholick Soc. This I utterly deny nor see I by what way this can ever be proved against me for you can assigne no Ecclesiastical Judge that can distinguish Fundamentals Necessaries or Essentials from those points that are not so as hath been shewed already And as Mr. Stillingfleet â p. 73. urgeth concerning Heresie so may I concerning Schism What are the measures whereby we ought to judge what things are essential to the being of Christianity or of the Church Whether must the Churches judgment be taken or every mans own judgment if the former the Ground of Schism lies still in the Churches definition contrary to what Protestants affirm if the latter then no one can be a Schismatick but he that opposeth that of which he is or may be convinced that it is a Fundamental or essential matter of Faith If he be only a Schismatick that opposeth that of which he is convinced then no man is a Schismatick but he that goes against his present judgment and so there will be few Schismaticks in the world If he that opposeth that which he may be convinced of then again it is that which he may be convinced of either in the Churches judgment or in his own if in the Churches it comes to the same issue as in the former If in his own how I pray shall I know that I may be convinced of what using a due indeavour I am not convinced already or how shall I know when a due industry is used and if I cannot know this how should I ever settle my self unless it be upon Authority which you allow not Again I am taught that any particular whether person or Church may judge for themselves with the Judgment of Discretion And in the matter of Christian Communion â Stillingf p. 292. That nothing can be more unreasonable than that the Society Suppose it be a Council imposing conditions of its Communion Suppose the Council of Nice imposing Consubstantialiity so should be Judge whether those conditions be just and equitable or no And especially in this case where a considerable Body of Christians judg such things required to be unlawful conditions of communion what justice or reason is there that the party accused should sit judg in his own cause Prot. By this way no Separatist can ever be a Schismatick if he is constituted the judge whether the reason of his separation is just Soc. And in the other way there can never be any just cause of separation at all if the Church-Governors from whom I separate are to judge whether that be an error for which I separate § 35 Prot. It seems something that you say But yet though upon such consideration a free use of your own judgment as to providing for your own Salvation is granted you yet methinks in this matter you have some greater cause to suspect it since several Churches having of late taken liberty to examine by Gods Word more strictly the corrupt doctrins of former ages yet these reformed as well as the other unreformed stand opposit to you and neither those professing to follow the Scriptures nor those professing to follow Tradition and Church authority neither those requiring strict obedience and submission of judgment nor those indulging Christian liberty countenance your doctrin But you stand also reformers of the reformation and separated from all Soc. Soft a little Though I stand separated indeed from the present unreformed Churches or also if you will from the whole Church that was before Luther yet I both injoy the external Communion and think I have reason to account my self a true member of the Churches reformed and as I never condemned them or thought Salvation not attainable in them so neither am I that I know of excluded by or from them so long as I retain my opinion in silence and do not disturbe their peace and I take my selfe also on these termes to be a member in particular of the Church of England wherein I have been educated For all these Churches as confessing themselves fallible in their decrees do not require of their Subjects to yeeld any internal assent to their doctrines or to profess any thing against their conscience and in Hypocrisie and do forbear to use that tyranny upon any for injoying their Communion which they so much condemn in that Church from which for this very thing they were forced to part Communion and to reform Of this matter thus Mr. Whitby â p. 100. Whom did our Convocations ever damn for not internally receiving their decrees Do they not leave every man to the liberty of his judgment They do not require that we should in all things believe as they believe but that we should submit to their determination and not contradict them their decisions are not obtruded as infallible Oracles but only submitted to in order to peace and unity So that their work is rather to silence than to determine disputes c. and p. 438. We grant a necessity or at least a convenience of a Tribunal to decide controversies but how Not by causing any person to believe what he did not antecedently to these decrees upon the sole authority of the Council but by silencing our disputes and making us acquiesce in what is propounded without any publick opposition to it keeping our opinions to our selves A liberty of using private discretion in approving or rejecting any thing as delivered or not in Scripture we think ought to be allowed for faith cannot be compelled and by taking away this liberty from men we should force them to become Hypocrites and so profess outwardly what inwardly they disbelieve And see Mr. Stillingfleets rational account p. 104. where speaking of the obligation to the 39. Articles he saith That the Church of England excommunicates such as openly oppose her doctrin supposing her fallible the Roman Church excommunicates all who will not believe whatever she defines to be infallibly
judgment I am conscious to my self of no disobedience as to either of these for an actual conviction I am sure I have not and supposing that I have had a sufficient proposal and do not know it my obedience upon the Protestant principles can possibly advance no further than it now doth The Apostles Creed I totally imbrace and would have it the standing bound of a Christian Faith For other Creeds I suppose no more belief is necessary to the Articles of the Nicen Creed than is required to those of the Athanasian And of what kind the necessity is of believing those Mr. Stillingfleet states on this manner â p. 70.71 That the belief of a thing may be supposed necessary either as to the matter because the matter to believed is in it self necessary or because of the clear conviction of mens understandingâ that though the matters be not in themselves neââssary yet being revealed by God they must be explicitly believed but then the necessity of this belief doth extend no further than the clearness of the conviction doth Again that the necessity of believing any thing arising from the Churches definition upon which motive you seem to press the belief of the Article of Consubstantiality doth depend up on the Conviction that whatever the Church defines is necessary to be believed And where that is not received as an antecedent principle the other cannot be supposed Now this principle neither I nor yet Protestants accept Then he concludes That as to the Athanasian Creed and the same it is for the Nicen It is unreasonable to imagin that the Church of England doth own this necessity purely on the account of the Churches definition of those things which are not fundamental it being directly contrary to to her sence in her 19th and 20th Articles Now which Articles of this Creed are not Fundamental she defines nothing nor do the 19 20. or 21. Articles own a necessity of believing the Churches Definitions even as to Fundamentals And hence that the supposed necessity of the belief of the Articles of the Athanasian Creed must according to the sence of the Church of England be resolved either into the necessity of the matters or into that necessity which supposeth clear conviction that the things therein contained are of divine Revelation Thus he Now for so many Articles as I am either convinced of the matter to be believed that it is in it self necessary or that they are divine Revelations I do most readily yield my faith and assent thereto Now to make some Reply to the other things you have objected § 38 The Act 1º Eliz. allows no Definitions of the 1st General Councils in declaring Heresie but with this limitation that in such Councils such things be declared Heresie by the express and plain words of the Canonical Scripture On which terms I also accept them § 39 Dr. Hammond affirming That all additions settled by the Vniversal Church if he means General Councils are in all reason without disputing to be received as Apostolical Truths that the Holy Ghost speaking to us by the Governors of the Christian Churches Christ's Successors may receive all uniform submission from us suits not with the Protestant Principles often formerly mentioned â See before §. 26. For thus if I rightly understand him all the definitions of General Councils and of the Christian Governors in all ages as these being still Christs Successors are to be without disputing embraced as truths Apostolical § 40 If the words of the fourth Canon of the English Synod 1640. signifie any more than this That any person convicted of Socinianism i. e. by publishing his opinion shall upon such conviction be excommunicated and if it be understood adequate to this Qui non crediderit filium esse ãâã ãâã ãâã ãâã ãâã Deo Patri Anathema sit and that the Church of England for allowing her Communion is not content with silence in respect of Socinianism but obligeth men also to assent to the contrary then I see not upon what good grounds such exclamation is made against the like Anathema's or exactions of assent required by that of Trent or other late Councils or by Pius his Bull. If it be said here the reason of such faulting them is because these require assent not being lawful General Councils such reason will not pass 1st Because neither the English Synod exacting assent in this point is a General Council 2ly Because it is the Protestant tenent that neither may lawful General Councils require assent to all their Definitions Or if it be affirmed either of General or Provincial Councils that they may require assent under Anathema to some of their decrees Viz. Those evidently true and divine Revelation such as Consubstantiality is but may not to others Viz. Those not manifested by them to be such then before we can censure any Council for its Anathema's or its requiring of assent we must know whether the point to which assent is required is or is not evident divine Revelation And then by whom or how shall this thing touching the evidence of the Divine Revelation be judged or decided for those that judge this who ever they be do sit now upon the trial of the rightness or mistake of the judgment of a General Council Or when think we will those who judge this i. e. every person for himself agree in their sentence Again If on the other side the former Church in her language Si quis non crediderit c. Anathema sit be affirmed to which purpose the fore-mentioned Axioms are urged by you to mean nothing more than Si quis Haresin suam palam profiteatur hujus professionis convictis fuerit Anathema sit Thus the Protestants former quarrel with her passing such Anathema's will be concluded causeless and unjust But indeed though according to the former sentences her Anathema is not extended to the internal act of holding such an opinion if wholly concealed so far as to render such person for it to stand excommunicated and lie actually under this censure of the Church because hitherto no contempt of her authority appears nor is any dammage inferred to any other member of her Society thereby Yet her Anathema also extends even to the internal act or tenet after the Churches contrary definition known which tenet also then is not held without a disobedience and contempt of her authority so far as to render the delinquent therein guilty of a very great mortal sin and so at the same time internally cut off from being a true member of Christs Body though externally he is not as yet so cut off And the Casuists further state him ipso facto to be excommunicated before and without conviction if externally he doth or speaketh any thng whereby he is convincible and not if there be any thing proved against him but if any thing at least provable and such a one upon this to be obliged in conscience not only to confess his heretical opinion