refuseth it only to consent to another judgment much more fallible i. e. his own Now that God hath granted such a power to the Church of excommunicating dissenters to some of her decisions at least is acknowledged by the Reformed * who allow the Church'es practice of it in her first 4. General Councils concerning the additions in the Nicene and other Creeds * who allow the Church'es practice in commanding something to be done or forborn by her subjects under the penalty of Excommunication but wherever the Church enjoyns any thing to be done she inclusively enjoyns assent or belief that such a thing is lawful to be done Lastly * who practise such excommunication themselves not only toward men for contradicting or for declaring their dissent but for dissenting from their decrees 1. †As appears in the closes of the 3. 4. and 5. Canons c of the English reformed Synod held under K. James 1603. where Can. 5. Whosoever doth affirm any of the 39. Articles to be in any part erroneous stands excommunicated not till he recants his publick contradicting the Church'es doctrines but till he repents of and publickly revokes such his wicked errors and †as appears in all those Canons wherein that Synod enjoyns any Agends upon pain of Excommunication which injunctions of Practicals as I said before involve also an injunction of Assent first that such practicals are lawful See Can. 9. 12. 59. of that Synod 2ly As appears in the English Synod under K. Charles 1640. * where in the 3. 4. and 5. Canons any accused of Popery Socinianism Anabaptism are to be excommunicated till they abjure such errors and that is till they assent to the contradictory of those errors and that is till they assent to the doctrine of the Church of England where it is contradictory to those errors and * where Can. 6. There is required an approbation and sincere acknowledgment which is no less than assent to the doctrine and discipline of the Church of England as containing all things necessary to salvation and this confession required upon oath See this matter discoursed more at large in Church-government 3. part § 29. And hence a sober man may discern how that without submission of judgment in some things none that are learned and much studied in Theological controversies can enjoy the external communion of any Church For since for example the English Church excommunicates all that shall say that any of her Articles or Canons is erroneous or repugnant to Scripture see for this her 4. and 5. Can. set down before 2d part of Church-government untill they shall publickly revoke not such their saying but such their error and since the Rom. Church is said to require belief of so many Decrees of the Tridentine and other former Councils if any one Canon or Article tho of never so little moment of the Church of England or Canon of those other Councils allowed by the Church of Rome whereto assent is required doth appear mistaken to such a one's private reason hence he can be of neither of these external communions and sic de caeteris yet one of which certainly is the communion of the true Catholick Church of which we say Credo unam sanctam c. I may add Neither could he heretofore be of the external communion of the former Church Catholick for many ages wherein by reason of new rising heresies the Church'es determinations and those requiring assent have bin multiplied from some one or other of which a learned man is likely to vary in his private judgment being perhaps not every way so well informed as that of the Church was who made them So suppose one holding all the rest with the Council of Trent should differ from it in this one tenet That the Baptism of S. John Baptist and of Christ were not of the same efficacy or one holding all the rest with the Church of England should only differ from it in this point of her 28 and 29th Article That the Real Body of Christ is received in the Eucharist only by those who have a lively faith for which see Mr. Thorndike Epilogue to the Church of England 3. l. 2. c. or before the Reformation and Council of Trent one should in some thing hold differently from the Decrees of the 2d Nicean or Lateran Council he is thereby excluded from the external communion both of the Church of Rome and the Church of England and of all the former Church following the 2d Council of Nice unles he be in something content to mortify his rationale and make a submission of his judgment-Therefore the Schoolmen so subtil in their disputes and so various in their resolves yet laid aside their private reasons and bended their judgments to the yoke thereof where any controversible point was formerly stated by the Church taking liberty to expatiate and exercise their science only in those disputables wherein she had no way bounded them Now to come to your other Query Whether if in non-fundamentals the Church require our assent to something contrary to our private judgment we ought to yeild to it To this I answer We ought Because the Church'es power of punishing by Excommunication all that do not consent to all her decisions and determinations wherein she requires consent seems to be absolute and unlimited For to some of her decisions the reformed grant that he who assents not is justly excommunicated by her I ask therefore to which 1. Is it only to those decisions which she maketh according to the Scriptures that if any assent not to them he may be justly excommunicated by her See the 20. and 21 Article of the Church of England But then before she may justly exercise such Excommunication some body must judge when her decisions are made according to the Scriptures when not This Judge must either be her self or private men If she must judg this then t is all one as if there were no such limitation for we may be assured she will never make any such decision as her self will judge not to be according to or to be contrary to the Scriptures If private men must judge this then this her authority is null toward so many private men as shall judge her decisions to be contrary to Scriptures and to the rest that judge them according with Scripture she hath no use of this authority because they already consent T is null I say to the former because as the power of excommunicating those who do not consent to her decisions when made according to the Scriptures is committed to her so the power of judging when they are so made when not is here supposed to be left by God to private men Therefore these being judged by them not to be so her authority which was thus limited is now toward all such men voided And how will this consist with God's giving Pastors c for the unity of the faith and that men may not be
union of charity as this opinion limits it excludes not all separation from a superior authority but only requires non-condemning of such authority or those that adhere to it in our separation But here methinks the words of Cassander Consult Art. 7. are of some weight where granting that the reformers did not condemn the Church from which they separated yet Non video saith he quomodo illa interna societas consistere possit si publicam Ecclesiae consuetudinem in observatione tam universalium quam particularium rituum violes condemnes institutis majorum pertinaciter repugnes quod certe est contra officium charitatis qua maxime internam hanc unitatem consistere certissimum est Contra officium charitatis I say if we take charity not negatively for not hating cursing damning but positively for love and amity which sure the Apostle requires in all the members of Christ especially toward their Mother the Church which charity he describes 1 Cor. 13. 4. c to think no evil and well to interpret all things and we may judge this in private amity where our love ordinarily happens to be very cold toward the person whose ways customs conditions we once hate and condemn Certainly in the many sects now in this Church of England and in the division of the Protestant from the former Church tho it be supposed all these agree in fundamentals and have all such an union of charity to one another as is mentioned before yet there is a great fault somewhere for diversity of opinions that must be answered for by some side at the day of judgment nor doth the Church seem sufficiently in charity toward those superior Church-governors whose decisions and Canons she not only refuseth but also proceedeth so far as to reject their external communion and not to admit them or the Churches adhering to them to her communion because of the faultines wherewith she chargeth such their canons and decisions 6. Lastly let this be considered which you may find more prosecuted in Tryal of Doctr. § 42. c. that tho one follow the Church in fundamentals yet by departing from her judgment in other points he may lose many wholsom advices in things practical extremely profitable and advantageous to attaining salvation Our own judgment sways us to liberty and God knows how many souls have perisht in the reformed religion by throwing away the Church'es counsels and commands tho in to-them-seeming small matters as Fasting Confession c. And that text 2 Pet. 3. 16. methinks might a little affright us wherein the Apostle saith that there are things in Scripture that are hard to be understood sure these are not Fundamentals then which we contend are plain which are wrested by the unlearned and the unstable sure he means here men not adhering to the fixed doctrines of the Church to their own not harm but destruction 4ly It is urged that the H. Scriptures have commanded that all men lest they should perhaps be misguided should try and that by the same Scriptures their teachers doctrines that so if they find these doctrines not to agree with the H. Scriptures they may withdraw their belief from them See Jo. 5. 39. Act. 17. 11. 1 Jo. 4. 1. 1 Thes. 5. 21. 1 Cor. 10. 15. Matt. 16. 6 12. 15. 14. Gal. 1. 8 9. Esay 8. 20. In answer to this for a stricter examination of some of the texts here urged I must refer you to Succession of Clergy § c. and to Trial of Doctrines § 3. 11. c Only here this I say to them in general Trial of Doctrines by Scripture is 1. either of the doctrines of private teachers by the Church-governors of which no question is made or 2. of the doctrines of private teachers by private men and these they may try by the Scriptures so that they guide themselves left their trial be mistaken in the sence of these Scriptures according to the exposition thereof by the Church i. e. * in her General Councils or * in the most unanimous consent of those whom our Saviour departing left to be the Guides of the Church and Expositors of the Scriptures and if thus searching we find the doctrines of the teachers contrary to the Scriptures so expounded we may and ought to withdraw our belief from them Or 3ly this trial by Scriptures is of the doctrines of the Church i. e. of those doctrines which are delivered not by a private teacher but * by a general consent of the Church-guides at least the fullest which we can discover or * by General or other Superior Councils or * by the Apostles or by our Saviour Himself Now the allowance of such a trial may be understood in two sences 1. Either in this sence Search and try my or our doctrine by the Scriptures for you will surely find my doctrine agreeing thereto if you search aright and as you ought And in this sence the tryal by the Scriptures of the doctrines of the Church nay of the Apostles St. Paul's by the Bereans nay of Christ himself whether the Old Testament as he urged testified of Him is both allowed and recommended For since there is no difference of the teaching of Christ or of S. Paul or of the Church from the teaching of the Scripture the one will never fear but freely appeal to a trial by the other if it be rightly made Or 2ly it may be understood in this sence Search and try my doctrines by the Scriptures and if you in your search do not perceive it agreeable unto them I declare that you have no reason to believe or that you are excusable in rejecting my doctrine Now in this sence our Saviour or S. Paul or the other Scriptures never recommended private men's searching or gave any such priviledge to it unles you put in this clause that they have searched aright But if you put in this clause then is the searcher after his searching not yet at liberty to disbelieve the Apostle's or the Church'es doctrine till he is sure first that he hath searched aright I say our Saviour or the Scriptures cannot recommend searching in such a sence or upon such conditions 1. Because such a searcher or tryer by the Scriptures there may be as is prejudiced by passion or interest ormis-education or as searcheth negligently and coldly or as hath not a sufficient capacity to understand the Scriptures he searcheth when perhaps it is in some difficult point wherein they are not so clear as if he should search the text of the Old Testament in the point delivered by St. Paul of the abrogation of Circumcision under the Gospel Neither can any be easily secure of his dis-ingagement from all such Letts of using a right judgment in searching 2ly Because however the search or searcher prove there are other means and mediums by which is proved to men the truth of such doctrines and by which not bearing witnes to a falsity one may discover
himself to have made his search of Scripture amiss so often as he thinks it to contradict them Such mediums are †Miracles and other mighty operations done by the power of the H. Ghost upon which our Saviour Jo. 5. 36 and elsewhere and S. Paul Rom. 15. 19. 2 Cor. 12. 12. 1 Cor. 2. 4. Mar. 16. 20. required belief and submission to their doctrine And †Universal Tradition upon which the Church also requireth belief to the Scriptures the same Tradition that delivered the Scriptures delivering also such doctrines and expositions of Scriptures as are found in the Church So that a Pharisee searching and not finding in Scriptures by reason indeed that he searched them not aright such testimony of Jesus his being the Messias as was pretended yet ought to have bin convinced and to have believed his doctrines from seeing his miracles and from hence also to have blamed his faulty search So a Berean searching and not finding in Scripture such evidence of S. Paul's doctrine suppose of the abrogation of the Judaical Law by Christ as was pretended yet ought to have believed it from the mighty works he saw done by S. Paul or from the authority he or the Council at Jerusalem received from Jesus working miracles and raised from the Dead as Universal Tradition testified And the same may be said for the Church'es doctrines And therefore as there are some Scriptures that bid us search the Scriptures because if we do this aright we shall never find them to disagree from the doctrines of the Church and because some doctrines of the Church are also in the Scriptures very evident so there are other Scriptures if those who are so ready to search them on other would search them also on this point that bid us Hear the Church because our searching of Scriptures is liable sometimes to be mistaken and because in some things the Scriptures may seem difficult in which case God having referred us to the judgment of those whom he hath appointed to be the expounders thereof Deut. 17. 8 9 10. Matt. 18. 17. Lu. 10. 16. cannot remit us again to the same Scriptures to try whether their expositions be right Therefore that text Gal. 1. 8 9. is far from any such meaning If the Church or Church-men shall teach you any thing contrary to the Scriptures as you understand them let these be Anathema to you But rather it saith this If an Angel or I apostatizing as some shall Act. 20. 30. shall teach any thing contrary to the doctrines ye have received i. e. from the Church let him c. which makes for the Church'es authority very much The Scriptures then recommending tryal do no way warrant to us a tryal of the publick doctrines of the Church by our private sence upon the Scriptures that so we should adhere to it against them but a tryal of the doctrines of private teachers by the Churches publick sence of the Scriptures that in adhering to it we may be always secure 5ly They question since there are many present divided Churches to the judgment of which of them they shall repair I answer Had this question bin asked an hundred years ago in Luther's time any one could have solved it What any one would have done then let him do now since all grant that the Church which was then Catholick is not changed since in its doctrines or practices only some men are since gone out of it and he may know by this that he is not to follow them because they are gone out if he resolve once to be a follower of the Church'es authority All or most of modern controversies either Councils which the present Church allows have decided or collectively the solution of them may be known by the agreeing tenets of particular Churches and their Bishops even before and without any General Councils Most of the decrees of the Council of Trent tho it should stand for nothing yet we must grant were the general tenets and practice of the present Church of that age and of many ages before that and many Councils also which must be granted at least Patriarchal or Provincial have decided the points now in controversy or many of the most considerable of them and we find no other superior Synod at all contradicting them in those or later times but the same things ratified by the general practice which followed If therefore there was a church Catholick in those days that had or exercised any authority and this I think we confess in our Creed surely such tenets were established by it neither can we acknowledge one Holy and Apostolick Church in those times save only that by whom such things were used and by whom also many of them decreed After that therefore we have once yeilded to conform in our judgment or in not-contradiction to the Church we need not demand and expect for these things a future General Council for we are judged already we learning what is the Church'es judgment sufficiently by the decrees of former Councils Provincial at least which with this universal practice following them are equivalent to General Els many ancient heresies as Pelagianism c remain yet uncondemned in the Church these having bin censured only by Councils Provincial whose judgments afterward were generally approved and by the general practice of that Church which Church we cannot deny to be the same with that which once was the total Catholick and which is also now if we look after the major part of the Church the greatest communion of Christians Such things as these are said and you must tell me what I must reply to them And indeed if Protestants saw no eminent Church to which if all her decisions were made authentical men would presently apply themselves their contention would not be so earnest against our ascribing too much to the Church'es authority But suppose say they that the church present determin things against Scripture and against the former Church Why may not I say I again as well suppose you who think thus of the present Church to mistake Scripture and the former Church your selves and why may I not say again to you suppose that she err in fundamentals where are you that in these do follow her judgment Yes but the fundamentals she directs me in are more plainly set down in Scripture Well then since you may not judg against her in the plain may you in other things less plain But say you our Saviour hath promised in these she shall not err Then you need not fear erring with her in the rest for were truth in the rest so necessary as you pretend God could and would here also have made her an infallible directer And we are to know this that the Church may be faulty in something that she enjoyns and yet he that assents to her judgment not be so but faulty he will be if he do not assent Els what shall we answer to Deut. 17. 11 unles we will say
unrepented of before death must needs as other sins do exclude all such out of heaven and tho the Excommunications of the Church have also here a dreadful power whereby he is deprived of her prayers also and receives her curse yet in such a Church by the great light of Scripture therein retained there may be and ordinarily is so much truth asserted as joyned with christian obedience is sufficient for his salvation who is guiltless in these crimes Neither are the Church-Excommunications further powerful in their censure than others are guilty of the offence But yet such a one must know 1. First that he becomes guilty of Schism not only by not forsaking a known error or a byhim-counted unlawful communion but by where there is any remedy for it a purposed ignorance and carelesnes of further knowing truth where he hath reason to be jealous and sees a breach made in the Church of Christ. 2ly This misfortune happens to those not guilty of the Heresie or Schism of the Church wherein they live that the matter of the Heresie or Schism most times being in doctrines or practices if not necessary yet very beneficial for attaining Salvation that I say either by erroneous doctrines taught in such Church's or many profitable doctrines not taught or looser discipline practised there they run a much greater hazard of their Salvation See Dr. Potter sect 4. p. 115. Yet blessed be God for those whom he hath so far enlightned as to abide without obstinacy in their errors in any christian Society for we may presume that thence also many go to heaven and these not only hearers but perhaps some teachers also if not with their doctrines destroying the foundation Jesus Christ nor acting against conscience nor wilfully negligent to inform it as I fear many of them be See Ch. gov 3. part § 84. Besides trial of Doctrines by Scriptures and by the Doctors of the Church there is also a 3d. way of trial both of the Doctrines and Doctors and Churches which is much recommended by our Saviour Matt. 7. 15. c. and by his Apostles 1 Tim. 4. 7. 6. 3. 2 Tim. 2. 16. Tit. 1. 1. Jam. 3. 17. and that trial is as their doctrines tend more unto holines of life and as this fruit is more or less produced by them For tho this holines is by all doctrines equally pretended yet is it not by all doctrines equally advanced For many ill consequences there are following some doctrines more than others which tho they are disavowed and shaken off in the expositions of the teachers yet do they still adhere to them in the peoples practice As there are other doctrines which whereas perhaps as some mis-understood them they seem pernicious yet we find the followers thereof excelling in holines where the doctrine seems to commend and induce ignorance very studious and knowing where the doctrine seems to nourish boasting presumption and pride very humble and contrite in spirit whom when we find and that frequently walking just contrary to what we suppose their doctrines we are to imagin their doctrines not to be what we suppose the practice of the Church being the best expounder generally of her opinions But were it otherwise yet I conceive far better it were to have faulty doctrines mis-understood so as to produce holines than even those that are good mis-understood so as to produce profanenes and impiety Again there are fewer divine truths acknowledged in one Church perhaps than in another and so obedience less perfect and in a Church where there are no false doctrines affirmatively and positively taught yet perhaps many true ones areo mitted or also rejected such as are exceeding beneficial to produce sanctity Now 1. first this is certain that no lye abounds so much to the producing of holines as truth doth and the more true and orthodox any Church is and the more truths of God are embraced by her and none of his counsels rejected the more purity is in her For the whole design of our Saviour's coming into the world of the moulding of all the doctrines of the Law and of the Gospel these and not others was the advancing by them her sanctification So that I may say had there bin an error that could more have advanced it than these truths truth had bin error and that error had bin made truth Where then more of these divine rules are known and observed there will flourish more holines And therefore we may reflect Where more holines is found there probably are these better known and taught because where they are most taught there in all likelihood also they are most observed Therefore since all acknowledge the excellent sanctity and purity of the primitive times they must likewise grant that Church more orthodox which more closely retains their doctrines their discipline c. And it is an astonishment to me to see that those who so much admire the one yet so freely cut off and reject the other that effected it and now where practised do still effect it which they might by this know to have caused it for that where all other doctrines are put and these which used anciently are now cast aside in some Church's abrogated there such sanctity grows not nor is the brick made at all where the straw is denied How is it then that the fruit is so much commended and yet the root that bears it called superstition will-worship tyrannical abridgment of christian liberty * the equalling of things indifferent and of mens traditions so are all things called which in their conceit are not strictly commanded in Scripture notwithstanding all the holy examples which they may find in these Scriptures thereof and that the commands of God are made thereby not of none but of much more effect with the commandements of God * the placing salvation in mens devices and in the practising of their own inventions Again besides this that where more divine truths for I speak not here of other knowledge which many times proves a great enemy to piety are revealed there generally must be more holines because all divine truths tend to it see Psal. 119. 104 128. and ordinarily where the judgment is very much illuminated the affections cannot but follow it and the more light the soul hath in it the less likely it is to miss its way t is yet further to be observed that holines where ever we find it if not begotten by yet quickly begets truth that the passions brought into order do readily admit that heavenly light which less or more enlighteneth every one that cometh into the world The H. Ghost is a fire Matt. 3. 11. so that wheresoever the Spiritual light thereof is there is heat also and much more e contra And the mortification of lusts soon brings in orthodoxnes of opinion when the inclinations of the soul are so well regulated as truth is rather for at least not against them So that in that Church
be justly supposed by any therefore to justifie all their Acts Laws Injunctions or Censures whatsoever no more than from my peaceable obedience to my temporal Prince will any such thing be collected Suppose the Church pronounceth an Anathema on all those who do not believe her decrees yet can none hence justly conclude That every one that is in her communion believes them unless we are certain that every one doth what another requires who doth not quit all relation to him who requires it Neither have her Anathema's being universally pronounced more force upon nor are they more to be feared by one when he is now within than when he was before without her communion or than they are to be feared by all those who continue still without the further any one runs from the Church he the more justly incurring her censures Neither reasonably may those thro the Kingdom of France after the conclusion of the Tridentine Council who lived and died in the communion of the Roman Church or Father Paul the Venetian who writ the history of that Council dying also in the same communion be therefore presumed to have assented or subscribed to all the decrees thereof Doth the 5th Canon of the Church of England bind all tho Non-Subscribers to forsake or not to enter her communion who think some one thing she saith not agreeable with the Scriptures for fear of their giving scandal by being thought to believe such points Did the many false doctrines of those who sat in Moses's chair and ruled in the true Church of God therefore warrant the Samaritan discession from the Church Consider well Jo. 4. 22. Matt. 10. 5. We may not being in her communion openly gainsay the errors of a Church such as are not fundamental as all I think grant how much less may we quit her communion for them And if one may not leave that which he imagines the true Church for such faults or defects neither may he forbear to return to it And if a member of a Church may not disturb her peace in an open speaking against some things he supposeth to be errors in her but not fundamental now for erring in fundamentals the true Church of Christ is secure and in the Protestants opinion the Roman Church doth not err in any such upon this pretence because else some may be scandalized as if himself also held such errors why may not one likewise enter into the Church's communion without an obligation of declaring against her supposed errors for fear of giving such scandal And indeed upon such terms i. e. of fear of giving scandal no man may be of any communion wherein he thinks any one untruth is held and then by being of none shall he not give more scandal as if he denied there to be on earth a Catholick and Apostolick Church to which he may securely joyn himself He that may not pass over to another Church because she hath some in his opinion errors may not stay in his own if he imagines the same of her But mean-while he that takes such offence may perhaps too magisterially accuse a Church of errors who 1. first ought not hastily to conclude especially the decrees of Councils to be untruths unless he be infallibly certain thereof And if he be so yet 2ly ought he not to be offended at anothers submission to the Church that holds them unless he knows also that the other is infallibly certain of their being errors But yet 3ly from the others submitting he cannot indeed gather so much as that such a ones private opinion in all things is the same as the Church's doctrine is but only this that such a man's judgment is that he ought to submit as much as is in his power his contrary reasons or opinion to her wiser and more universal judgment To conclude No man may neglect a duty for fear of giving some scandal or of having his actions by some weak men misconstrued For t is only in the doing and forbearing of things indifferent that we are to have an eye to scandal Now our communion with that which we suppose to be the Church Catholick must needs be a duty and that a high one Of which S. Austin saith so often see 5. § That there can be no just cause of departing from her Therefore either she errs not at all in her decrees or else we may not desert her communion because therein are maintained some errors tho some upon these be scandalized that we still abide in it I add as no just cause of departing from her notwithstanding such errors so no just cause of not returning to her when she is willing and ready to receive him By Him I mean here as likewise in the rest of this discourse such a one as tho he scruples at some of her in his conceit errors yet is perswaded that that Church to which he desires to joyn himself is the truly Catholick Luk. 9. 59 c. And he said unto another Follow me But he said Lord suffer me first to go and bury my Father Jesus said unto him Let the dead bury their dead c. Another also said Lord I will follow Thee but let me first go bid them farewell which are at home at my house And Jesus said unto him No man having put his hand to the plough and looking back is fit for the kingdom of God. FINIS PART I. §. 1. 1. Concerning Faith necessary for salvation 1. Concerning the object or matter of Faith. §. 2. 1. Concerning the necessity of our belief of such object of faith 1. That it is necessary to our salvation to believe what ever is known by us to be Gods word §. 3. Where 1. Concerning our obligation to know any thing to be Gods word which knowledg obligeth us afterward to belief §. 4. §. 5. §. 6. 2. And concerning sufficient proposal §. 7. §. 8. §. 9. §. 10. 2 That it is not necessary to our salvation that all that is God's word be known by us to be so or in general known by us to be a truth Where 1. That it is necessary to salvation that some points of Gods word be expresly known by all 〈◊〉 points very few §. 11. §. 12. §. 13. Not easily defined In respect of these the Apostles Creed too large §. 14. 2. Other points only highly advantageous to salvation that they be known 3. Yet our duty each one according to his calling to seek the knowledg of them §. 15. In respect of these the Apostles Creâ—d too narrow §. 16. §. 17. 4. That the obligation of knowing these varieth according to several persons c. And the decrees of Councils not obligatory at least to some against a pure nescience but opposition thereof and not any opposition but only when known to be their Decrees §. 18. §. 19. §. 20. PART II. Concerning the necessary Ground of Faith Salvifical Whether Infallibility that the matter of such Faith is a divine truth
OF FAITH Necessary to SALVATION And of the NECESSARY GROUND OF Faith Salvifical Whether this alway in every Man must be INFALLIBILITY OXFORD Printed in the Year M DC LXXXVIII FIVE SHORT TREATISES I. Concerning Faith Necessary to Salvation II. Of Infallibility III. Concerning the Obligation of not Professing or Acting against our Judgment or Conscience IV. Concerning Obedience to Ecclesiastical Governors and Trial of Doctrines V. Concerning Salvation possible to be had in a Schismatical Communion Estius in Sent. 3. d. 23. §. 13. Utrum in haereticis vera sit Fides Articulorum in quibus non errant Quaestio est in utramque partem probabiliter a Doctoribus disputata Ibid. Fidei impertinens est per quod medium primae veritati credatur id est quo medio Deus utatur ad conferendum homini donum Fidei Ibid. Nihil vetat quo minus haeretici quamvis in multis errent in aliis tamen sic divinitus per fidem illustrati sint ut recte credant Courteous Reader THese Treatises by divers passages may seem to have been written before the Author was fully united to the Catholick Church So that some things in them are not so cautiously and clearly explained as had himself liv'd to publish them they would have been But we thought it our duty rather to represent them as he left them than to make any breach in the Discourse it self or to pull any threads out of so close and well wrought a contexture CORRIGENDA Page 8. Marg. such points very few p. 9. l. penult necessary besides the assent p. 32. l. 18. and is in some l. 38. some degree of incredulity Of Infallibility Pag. 15. l. 12. tho this can never p. 20. l. 1. pertaining to Faith methinks sufficient ibid. l. 9. in Doctrinals pertaining to Faith certain of truth p. 28. l. 17. But I say he shall never be so Of Submission of Judgment Pag. 30. l. 7. that it was generally practised Trial of Doctrine Pag. 21. l. 18. by most of differing p. 28. l. 5. He may be free l. 7. from the sin of Schisin and invincibly ignorant of the errors which are profess'd in his Communion he may attain in such a Church life everlasting because in desire he is hoped to be of the true Church l. 22. sufficient thro Godâ—s infinite goodness l. 23. crimes and invincibly errs in not-fundamentals errors unknown to them l. 30. we may hope Danger of Schism Pag. 3. l. 13. and if she deny it l. 14. which are accounted THE CONTENTS PART I. 1. COncerning Faith necessary for Salvation § 1. 1. Concerning the object or matter of Faith. 2. Concerning the necessity of our belief of such object of Faith. § 2. 1. That it is necessary to our salvation to believe whatever is known by us to be Gods word Where 1. Concerning our obligation to know any thing to be Gods word which knowledg obliges us afterward to belief § 3. 2. And concerning sufficient proposal § 6. 2. That it is not necessary to our salvation that all that is Gods word be known by us to be so or in general be known by us to be a truth § 10. Where 1. That it is necessary to salvation that some points of Gods word be expresly known by all Such points very few Not easily defined § 13. In respect of these the Apostles Creed too large 2. That it is highly advantageous to salvation that several other points of Gods word besides these be known § 14. 3. And our duty each one according to his calling to seek the knowledg of them In respect of which the Apostles Creed is too narrow § 15. 4. That the obligation of knowing these varieth according to several persons c. And § 17. That the Decrees of Councils not obligatory at least to some against a pure nescience but only opposition thereof and not any opposition but only when known to be their Decrees PART II. II. Concerning the necessary Ground of Faith Salvifical whether it must be in every Believer an Infallibility that the matter of such Faith is a Divine truth or Gods word § 20. Concessions § 21. I. Concerning the object of Faith that this is only Gods word II. Concerning the Act of Faith and the certainty which it may receive from the external motives of Scriptures Church Tradition § 22. That the Authority of Scriptures and Church is learnt from Universal Tradition § 23. Concessions concerning Tradition § 25. 1. That there is sufficient assurance in Tradition whether infallible or no to ground a firm Faith upon 2. That Tradition may have a sufficient certainty tho such Tradition be not absolutely Universal § 28. 3. That no one Age of the Church is mistaken in delivering any eminent Tradition § 29. 4. That the testimony of the present Age is sufficient to inform us therein § 30. 5. That Tradition of the Church is easier to be understood in some things expounded by her than the Scriptures § 31. 6. That the Church is a sufficiently-certain Guide to us in Doctrines proposed by her as Traditionary § 32. Digr 1. That all Traditions carry not equal certainty § 33. Digr 2. The difference between the Church's and Mahometan and Heathen Traditions III. Concerning the certainty which Faith may receive from the inward operation of God's Spirit § 35. Concessions concerning the Spirit 1. That it is always required besides outward means 2. That all Faith wrought by the Spirit is infallible § 36. 3. That sometimes the Spirit produceth evidence beyond science § 37. IV. That from these Concessions it follows not that all who savingly believe have or must have an infallible or such sufficient certainty as may possibly be had of what they believe § 38. Neither from the evidence of Scriptures § 39. Nor of the Spirit § 40. Nor of Church-Tradition § 41. For these following reasons § 43. Necessary Inferences upon the former reasons § 51. CONCERNING FAITH necessary to SALVATION AND Of the necessary Ground of Faith Salvifical Whether This always in every Man ought to be Infallibility SIR YOU have importuned me to communicate to You my opinion on these four Queries as being you say the chief subjects which are debated by our modern Controvertists and in which if one side should gain the victory there would follow a speedy decision of most other Theological Controversy The First concerning FAITH What or how much is necessary for our Salvation The Second concerning Infallibity in this Faith Whether it be necessary in every Believer to render his Faith Divine and Salvifical The Third concerning the Infallibility of the Church Whether this is at all or how far to be allowed The Fourth concerning Obedience and submission of private Judgment Whether this be due to the Church supposed not in all her decisions infallible For the two latter I must remain for a while your Debter On the two former I have returned you as briefly as
the door against knowledg or affronting it being entered between conscience witnessing against us or by violence silenced Again concerning this removeal of all passion and interest as when we have used our uttermost endeavour to find out and lay them aside we are sufficiently excused so we are not to presume that when ever we are not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and know nothing by our selves that we are therefore presently clear therefrom when as we have used no great examination or pains to discover or remove them for most men that are obstinate and self-biassed do not think tho they have reason to think that they are so and not without great diligence it is that men espy the corruption of their own intentions but yet certainly this may with much vigilance be found out and removed els such men who can no way discover it would be in their obstinacy as excusable as in an incapacity Now in this search of our own integrity I can advise nothing so necessary as 1. to rectify our manners where vitiously inclin'd before we trust much to our own reasoning for the vicious seldom judg aright in divine matters 2. Then to cast a jealous eye still upon the inclinations of our education And 3ly lastly * to mortify the self-love we have to our own reason by subduing and bending it to other mens in the particulars which we doubt of or would learn whom it once acknowledgeth in the general learneder and wiser than we and this especially when our judgment leads us to oppose common doctrines and * to employ our understanding not so much to find out by it self what is the true sense of disputed Scriptures as what is the most universal exposition of the Church concerning the sense thereof wherein it may soon be satisfied But of this see more in Tryal of Doctr. § 14. c. 2. Next our passions being rightly ordered concerning sufficicient proposal we may not think it enough to behave our selves passively i. e. to receive from time to time what happens to be evidenced to us and till then concerning sufficient knowledge of divine truths to think our selves in a safe condition We may not rely on the security of believing some few things in which all Christians agree and on an implicit faith and the preparedness of our mind whereby in general we assent that all God's word is true and are ready to believe with all willingness any thing whereof we shall be convinced that it is so By which implicit faith of the Scriptures we may also truly be said to believe the contrary to what we believe This I say frees not our conscience from all guilt For there lies a duty on all not only willingly to entertain knowledg in divine matters when brought as it were to their door and infused into them but to seek diligently and continually after it all the days of their life due respect being had to their secular vocations as being the only foundation of a right obedience and service of God which is the unum necessarium for this world and the next And certain it is that the most of men are much more obliged to the study of Divinity soberly undertaken not for the teaching of others but the informing of themselves than by reason of their secular condition they think they are By want of which study it is that men become so fatally addicted to the doctrines practices religion of the place wherein they are bred tho these never so gross and easily discernible for erroneous and damnable to their souls Neither may we become careless in this search of divine truth by relying on a general repentance as too many do of our errors as if it were tho not for all other sins yet for these a sufficient remedy and this because tho many of our errors are sins as proceeding from not an unavoidable but a culpable ignorance which so far as it is culpable so far it is also voluntary yet those errors in which we err for the present of which we speak they are always wholly unknown nor can any man live a minute in a known error profess it afterward he may but hold it any longer he cannot but that the very knowing or judging it to be an error is the very act of forsaking it and then if errors be unknown a general repentance of them only can be made I say this plea tho it serves the turn for some smaller yet not for grosser errors because such tho actually undiscovered yet may be easily known for we suppose sufficiently perspicuous revelation and proposition of the truths contrary to these In such therefore the first and not very difficult business or act of repentance is to endeavour to know and discover them and so to make particular confession of them nay further publick recantation if by them we have done much hurt to others for many times errors are more pernicious than lusts when ever they tend to patronize a lust and so one heretick may do more mischief in the world than a thousand otherways grievous offenders It follows therefore that errors are forgiven after no other manner than other sins are Some smaller sins and errors because less discernible may be remitted to a general repentance but greater as well sinful errors as sinful lusts we are to acknowledg and forsake the tenent of the one as well as the practice of the other Only this difference there is 1. That the errors so soon as known are ipso facto forsaken tho not so other sins 2. That caeteris paribus i. e. if the error by some ill consequences of it be not more mischievous a gross error undiscovered hath less guilt in it than a known and wilful sin because the more knowledge the more guilt What is our duty then We are never to be secure of ourselves in the search of Divine Truth but are obliged according to our several conditions the opportunity of teachers the times of manifestation we live in c. for there lies a necessity or duty of knowing more of divine things as upon some capacities so upon some conditions of life and upon some times of revelation more than in others and that knowledge is necessary to one man's salvation that is he shall stand guilty before God and be called to a severe account for the want thereof which is not to anothers we are obliged I say all our life to seek earnestly further knowledge of divine truths and not to acquiesce in our present knowing no more than in our present working but from milk to ascend to strong meat and to grow in faith as in grace and holiness See Rom. 1. 17. Jo. 16. 22. 1 Cor. 3. 2. Heb. 5. 12. 14. Eph. 1. 17 -4 13. Col. 1. 10. Phil. 1. 9 10. 2 Pet. 1. 5 -3 18. And then upon our using such constant endeavour both for knowing the wisdom of God to praise him and will of God to serve him our
is * perhaps that faith Jo. 3. 18 36. 1 Jo. 4. 2 15. Jo. 11. 27. Act. 17. 18. Rom. 10. 9 Mat. 16. 16 17. Act. 8. 37. both these last kinds of faith being evidenced sufficiently to all where the sound of the Prophets or the Gospel hath bin heard And 2ly for matter of practice and of holiness in which there are as undispensable fundamentals for attaining salvation as in pure credends for as without faith so without holiness none shall see God there is absolutely necessary perhaps besides the assent to the most clear laws of nature which were also afterward the law written repentance from dead works and the interior acts of Sanctification in loving God and our neighbour See Heb. 6. 1. Now the set number of these the pure nescience or non-practice whereof certainly excludes from Heaven there where ever is the preaching of the Gospel I do not see what way it can be certainly known but the Apostles Creed seems too large a Catalogue I mean in respect of pure Credends not Practicals of necessaries or fundamentals taken in this sense This being said of Necessaries taken in the most strict sense 2ly Fundamentals and Necessaries to salvation are taken in a more large sense for all such divine truths the knowledge of which and practice if they be practicals is very advantageous and beneficial to salvation tho amongst these there are degrees of more and less necessary and some approaching nearer to fundamentals absolute some further off removed These points are also said to be necessary both * 1. because they especially if they be points relating to some practice are such helps to our performing the conditions of our salvation and have such influence upon our lives that they much facilitate our way to Heaven which would be either much more coldly pursued or much more difficultly proceeded in without them Concerning the danger of erring in which points methinks Mr. Chillingworth speaks very well There be many errors saith he not fundamental which yet it imports much tho not for the possibility that you may be saved yet for the probability that you will be so because the holding of these errors tho they do not merit may yet occasion damnation So that tho a man if remaining godly may be saved with these errors yet by means of them many are made vitious and so damned by them I say tho not for them Thus Mr. Chillingworth And this said he for a necessity of a reformation from the rest of the Church in such points this say I for a necessity of the Church'es guidance of us in them And 2ly * because God both by a fuller revelation of them to us in the Scriptures and by the doctrine of the Church hath obliged all men according to their capacity and condition of life and opportunity of directers to a certain measure of actual knowledg belief profession thereof and obedience thereto So that tho they are not absolutely necessary to attaining Salvation ratione medii strictly so taken yet they are so ratione praecepti and it is our duty to know and believe them and doing of our duty is a thing necessary to Salvation and we sin if we do not learn and use all diligence competent with our calling for to acquire the knowledge of them and so also our teachers sin if they neglect to instruct us in them Act. 20. 26 27. Neither can we be saved in the ignorance of them but only by God's first forgiving us both this sin of our faulty ignorance and our negligence or obstinacy that caused it and our disobedience in practicals that followed it and then again this forgivenes is not obtained where our fault so far as we our selves have discovered it is not first repented of and according to the time we have in this world after such our repentance rectified Now taking Necessaries in this sense the Apostles Creed as it was before too large so now is much too narrow to comprehend them all as being * a Catalogue at least for the most of the Articles thereof 1. only of pure credends without practicals in which practicals our Salvation mainly and fundamentally consists as well as in speculative faith By fundamental points of faith saith Dr. Potter Char. mist. 7. sect p. 215. speaking there only of pure Credends we understand not the necessary duties of charity comprehended in the Decalogue nor the necessary acts of hope contained in the Lord's Prayer c tho both these vertues of charity and hope are fundamentals necessary to the Salvation of Christians And as we are bound to believe such and such things under pain of damnation so to do such and such which doing still includes belief first that they are God's commands and ought to be done under pain of being the least in the Kingdom of Heaven Mat. 5. 19. And 2ly in those pure Credends the Apostles Creed being a * summary not of all but the chief of them if we consider the Creed in the express terms and immediate sense thereof Els Arrians Socinians Nestorians the Pelagian or late Anabaptists c may not be said to err in any necessary points since they confess this Creed But if you include all necessary consequences of those Articles within the contents thereof to make it compleat yet neither thus can many necessary points be reduced to it and could they yet secondly then where will there be any one found that thus being strictly catechized may not affirm something contrary to some necessary consequence thereof We find nothing therefore in it expresly concerning some pure credends and those of great consequence For to say nothing of the Deity of our Saviour of his consubstantiality with the Father of the procession of the Holy Ghost from the Son and many other points added in the latter Creeds of Councils how necessary is the believing and acknowledging the Grace of God empowering us to all good works against Pelagius c Much less find we any thing therein concerning many practicals of our duty towards God or our neighbour yet is it as fundamentally necessary to Salvation to believe the Ten Commandements as the Creed For since the practice of these is granted necessary to be saved believing first is also a necessary precedent to all lawful practice and all acts of obedience are grounded upon a foregoing assent of the understanding to the lawfulness or also divine command of what we practise and how many of them are not of faith are sin And to affirm the lawfulnes of any thing forbidden in Scripture suppose of adultery or drunkenness or to deny the lawfulnes and goodnes of any thing commanded there suppose of marriage obedience to Parents and Magistrates would be as fundamental an error and perhaps more mischievous as denying some Speculative article of faith And many dangerous Hereticks have there bin in practicals Again in the Apostles Creed we find * nothing concerning what writings are to be
believed by us to have bin heavenly inspired and the undoubted word of God and hence the settling of the Canon was no small sollicitude of the Primitive Church a point this of no small consequence for the attaining of Salvation to be believed yet not absolutely necessary since one may be saved without knowing the Scriptures and many were so before these writings * Nothing concerning Ecclesiastical Orders Ordinations Sacraments the Church'es absolving sinners inflicting censures prescribing publick Liturgies points fundamental and so called some of them at least Heb. 6. 2. in respect of the essence and government and unity of the Church tho not in respect of the Salvation of some member thereof Yet why not necessary to every person therein as having reference one way or other to their particular good * Nothing express concerning the obedience due to the Church and her Governours else why do so many deny it who confess the Creed and in it the Catholick Church and yet this a very necessary fundamental also in respect of Christian duties for ignorance whereof whilst especially they will not believe the Church in attesting her own authority how many deprive themselves of the help of her excellent rules not to name here the Evangelical Counsels of Celibacy and emptying our selves of our superfluous wealth recommended to us by her and her many injunctions sovereignly tending to the advancing of piety and bettering of manners which we will suppose here not to be contained in Scripture as frequent confession of sins to the Priest frequent Fasts hours of Prayer Communions which who knows not of how much moment they are for the abstaining from sin acquisition of Christian virtues and so consequently for our Salvation Now the obligation to know and believe these and such like Necessaries of this 2d sort varies according to several persons and conditions and according to the more or less evident proposal of them In this dispute as Dr. Potter acknowledgeth Char. mistak § 7. p. 242. of necessary and fundamental truths both truths and persons must be wisely distinguished The truth may be necessary in one sense that is not so in another and fundamental to some persons in certain respects which is not so to some others 1. * More points ought to be known and believed by one than by another according as more are made manifest to one than another by the Scriptures by the decision of the Church or any other way Where note that before the Church's determination of some points of faith one may have an obligation to believe them when another hath not if before this they be evidenced to him when not to another what I mean by evidence see before § 3. by what means or author soever it be he receives this evidence And after such evidence he that opposeth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heretical in God's sight even before that he happens to be declared so by the Church'es censure and is made yet more perversly erroneous after her definitions and such obstinate error again is more or less dangerous besides the sin of obstinacy as the matter of the error is of more influence toward our Salvation whilst mean-while others not having the like evidence of them are yet free to dissent or disbelieve them but then after the Church'es definition those also upon this stronger evidence shall I call it or authority will become obliged to assent to them Again * more points ought to be known and believed by one than by another according as one hath more opportunity than another by studying the Scriptures the Church'es exposition thereof and her decrees to find out and discover such truths Art thou a Master in Israel saith our Saviour and knowest not these things See Heb. 5. 12. There are those who are not excused in acquiescing in the tenents of their particular education but who are bound to examine the general traditions and doctrines of the Church the ancient Fathers Ecclesiastical Histories c. Again others there are of another condition who are not so far obliged And in the former sort if they either depart from the foresaid doctrines themselves or continue a separation first made by others it will be a damnable Schism when perhaps the simplicity of the vulgar their followers will remain excused if the error be not in a point absolutely fundamental or will be much lightlier punished Luk. 12. 48. Which common people we must leave to God's secret mercies in the same manner as we do all those others who have not believed because they have not heard which Heathens also I charitably think shall not suffer for want of that Faith of which they had no Teacher as that Faith mentioned Jo. 3. 36. but for want of that the sound of which hath come to all the world in all times mentioned Heb. 11. 6. compared Rom. 1. 20 21. Thus many truths are necessary to be known by the Pastors and the Learned that are not so by the illiterate people And in respect of some vulgar I conceive that form Quisquis non confitetur or non credit Anathema sit concerning the Creeds drawn up against several hereticks by the four first General Councils is not to be understood to be of force against a pure nescience of some Articles thereof for there are many subtilties exceeding vulgar capacities and which they need not distinctly know but against an opposition of them or denial or non-confession of these points when they come to know the Church hath established them and condemned the contrary for thus to oppose the Church is not to be ignorant of them but heretical in them Tho t is not necessary to Salvation that either they should know the Church hath determined such a thing or that such a thing is a divine truth if such knowledg be beyond the compass of their moral endeavors sutable to their capacity and their vocation in the search of divine truth See this matter more largely discussed in the Disc. of Infallibility § 15. Nay if the Learned also should I say not be ignorant of but err in some point of such moment that by consequence such error destroys some chief principle of our faith yet this being supposed and granted possible that having used their just endeavor in the search of the truth they are by no sufficient proposal convinced of it and that mean-while they contend for the principle with the same or more pertinacity than for it with a resolution to desert it if once appearing to them any way repugnant to the other such an error will no way hazard Salvation Upon such Supposition Tho the Lutheran is conceived from his new fancied Ubiquity by consequence to destroy the verity of Christ's Humanity Again the Calvinist is conceived from God's eternal predetermination of all our actions c. by consequence to destroy God's Holiness and Justice in making him the Author of all sin points highly fundamental yet are not these holding
will be no more belief but sight and science which are opposed to faith properly so called See 2 Cor. 5. 7. Jo. 20. 29. The knowledge and assurance then of things past for time or far distant for place must be conveyed either by relation only or extraordinary revelation 2ly Again let it be granted That Tradition may be certain enough tho contradicted by some for what is there also in nature or sense that hath not by some bin opposed and not absolutely universal Els the Scriptures themselves are not received by sufficient tradition for most of the sacred books have bin opposed by some and that for a long time and some books by many But if notwithstanding this they be thought sufficiently attested so also may many other things whereof hath hapned some contest 3ly Let it be granted likewise that the universal Church of no one age can be mistaken in the delivering of any eminent and more material tradition wherein her care is interested For who so denies this must either affirm that no Tradition can be certain to us or that it is so only by the records and histories of former and those the very first times for if the present age may fail in these so might any present age before it except the first whereby the traditions of the present must be confirmed But since these records and writings of former times were casual and since our Saviour established his doctrine only in a succession of his messengers and from them only without any writings for a time the Church learned her faith surely Christians according to this tenent if destitute of writings would have bin left uncertain in their religion notwithstanding the provision made by our Saviour of Teachers of his Gospel to the worlds end 4ly Let it be further granted 1. Not only that he who diligently searcheth after the truth of a Tradition cannot ordinarily err or mistake that for a Tradition that is not or that for no Tradition that is but 2. that the general testimony of the present age is enough to warrant a Tradition to him from which he may receive a sufficient certainty without examining a succession of the same doctrine from the first age or searching the conformity of the present with former times as well as he is sufficiently assured that there was such a man as William the Conquerour or is such a City as Rome only by the general undisputed accord of all of the present time namely amongst whom he converseth without reading the Chronicles up to the Conquerour or consulting the several interjacent Provinces between his abode and Rome Nay 3ly let this also be yeilded concerning the present age That tho quo universalior as well universalitate loci as temporis traditio eo certior yet one without searching the universality of the present age may have sufficient assurance of what he believes from the publick Liturgies Canons Articles Catechisms and other common writings such as come to hand where they all or most accord one with another of which books also that such Fathers and Synods c. are the Authors as are pretended let it be likewise granted that he may learn from the same surenes of Tradition as he doth that such an one was an Emperour c. for so he believes the same Tradition for Tully or Livy being the author of such books as for Caesar being Emperour of such a people and then the same assurance which he hath of Secular Authors he may have of Sacred or as he doth that such are his Princes Proclamations or Edicts which he submits to without any signed testimony or any scruple that they are such nor doth any venture to transgres them upon the not absolute impossibility that they are forged 5ly Let it be granted which we know by experience That the Tradition of the Church is easilier understood in those points which she undertakes to expound than the Scriptures themselves which are by her explained For supposing the contrary then were Creeds Catechisms and all the Church'es teaching needles since of two things equally obscure the one can never illustrate or explain the other Therefore men may be more assured in many things of the doctrine and meaning of the Church than of the Scriptures As for example t is easier especially when not some single text is considered apart but all those which both sides urge are confronted together to understand what we are to hold concerning the Trinity from the Nicene Creed and concerning Grace and Free-will from the decrees of the Milevitan Council than from the Scriptures So in Luther's time it was easie for those to know the Church'es tenent and practice concerning Adoration of the Eucharist Auricular Confession Invocation of Saints c. who were not able to examin the doctrine of the Scriptures in such points so that it must be yeilded that Tradition is a more evident Guide for many things than those Sacred writings are 6ly Lastly since this Tradition of divine things in which above we have pleaded sufficient certainty to be is contained in the Church and delivered as it were from hand to hand by the successive Guides thereof therefore let it be granted That the Church which pretends not to make any new Articles of Faith at all but to recommend to her children what is deliver'd to her is infallible or a certain Guide to us in doctrines proposed by her as Traditionary in the same manner as Tradition may be said to be infallible or certain For to say Tradition is certain is to say we have some way to know Tradition suppose that Tradition of the Scriptures being God's word without being deceived in it and this way is the testimony of the Church therefore is this also certain Having made these Concessions concerning the evidence of Church-tradition and the sufficient testimony it affords us to ground our faith on at least in all the principal points of our religion wherein such Tradition both as to delivering a sufficient Canon of Scripture and the true meaning of this Canon is most full and unquestionable Yet I must mind you before I proceed further to avoid your mistaking that I hold not all Traditions that we meet with to have an equal certainty or creditablenes one as anther because all circumstances considered they have not an equal evidence but very different and therefore ought carefully to be examined and compared For example The Tradition that such a person suppose Mahomet lived in such an age may have much more certainty than that Mahomet or such a person said or did such or such a thing in that age Neither is the argumentation good The one is believed from Tradition therefore the other ought to be so because caetera non sunt paria and there may not be the same plenitude of Tradition for both and more may bear witness both in that and latter times of the one than do of the other Of Traditions therefore
in which we may easily be deceived Ergo That it is true This for the Spirit In the next place to come to consider Whether all to have true and saving faith must be rationally assured thereof from the to-them-known Church-tradition And here we will grant as t is said before 1. That there is in Tradition sufficient ground for such assurance as is necessary and that it is a medium for necessary points of faith free from error 2. That the saith of very many hath this rational assurance and that any or most by some reasonable diligence may attain it for necessary points from the traditionary doctrine and practice which they may see and hear dispersed thro the Church for doubtles our careful Saviour hath provided a rational means sufficient for producing a full perswasion of faith in all sorts of men there where his Gospel is preached and this means all men for the ascertaining of their faith as much as may be are bound to seek after all their life according to their condition c. 3. That the Church-decrees may be certainly known and are easily understood and more easily in many things than the Scriptures namely where these happen to be doubtful to us and doubtful they are or should be where ever Church-tradition expounds them otherwise than we and hence that this point being supposed that the Church is infallible those who believing her to be so do rely upon her judgment have for the most part a stronger perswasion and those knowing her to be so have a more rational assurance of the truth of their faith in all other points than only relying on the perspicuity of Scriptures because the former persons faith rests on a double ground the saying of Scripture and the sense of the Church interpreting it And thus one adhering to the tradition and doctrines of the Church hath more warrant for his Faith than a single Scripturist 4. That those who hold Church-tradition fallible can have no other way an infallible evidence whereby they can demonstrate the truth of their faith But all these granted yet such a degree and measure of certainty or assurance as that of Tradition or Church-infallibility is seems not to be necessary to make faith salvifical or defect of such a motive sufficient to void it and render it no true divine and acceptable faith but an humane opinion and perswasion as some contend But saving faith may be begotten where the proponent of the word of God or of divine revelation mediate or immediate is not or at least is not known to be which is all one with the former to the believer's certainty infallible and it sufficeth to it that what one believes is the word of God and that he believe it in some degree or other predominant to unbelief to be so And this I think may be shewn in many instances and by many reasons 1. For first some at least of those primitive converts of the Apostles questionles endued with true faith yet believed before any certainty of the infallibity of their teachers or before or without seeing their miracles tho these also seen afforded to some no certainty who thought that such might be done by the Devil's power see Matt. 12. 24. Deut. 13. 1. meerly by the powerful operation of God's Spirit So the Eunuch to be a true believer needed no more than the bare exposition and relation of S. Philip So Cornelius and his friends some words of St. Peter The Jaylor and Lydia of S. Paul strangers and formerly altogether unknown to them the Holy Ghost presently unlocking their hearts and finishing the work For so the three thousand converted by S. Peter in one day supposing he at that time wraught miracles yet t is not probable that all these were spectators of them or yet auditors of his doctrine from his own mouth but believed only the relations of others persons fallible who stood near him The Bereans why examined they the Apostles doctrines if they knew or esteemed him infallible The Believers at Antioch zealous of the law why contested they with St. Paul and those of Jerusalem with S. Peter Act. 11. 2. if acknowledging them infallible Or the weaker brethren tho of the number of true Believers why doubted they long time of some meats unclean contrary to the Apostle's instruction T is true that whoever believes that which another relates must ipso facto believe the relater in that thing not to be deceived but yet he who in any other one thing doth not believe him doth not believe him to be infallible And granting that all the primitive Christians assented to the infallibility of the Hierosolymitan Council yet many points of their faith were learned not from the Council but private Doctors whom I have shewed that some of them accounted not infallible nor yet was their faith nullified thereby 2. Believers no way heretical or schismatical but submitting unto the Church in all things and believing her and her traditions to be infallible c and consequently whose faith is allowed by the most rigid exactors of certainty to be most safe and secure yet if things be well examined all of them cannot be said to have an infallible means or motive or proponent of their faith I mean so many as are neither able to search the H. Scriptures nor the Tradition of former times nor universal present Tradition nor yet the Catechisms and common writings of the Church neither for other points nor yet for this That the Church or the Tradition they rely upon is infallible But being young as many undoubtedly are made faithful Christians when children or illiterate necessitated to handy-labour quiescent in one place or perhaps inhabiting deserts and solitudes c do receive the doctrine of their faith believing and yeilding obedience thereto only from their Parents or the Curate of the place or from their bare reading or hearing read some portion of Scripture recommended to them for but not proved at all to them to be the word of God. Believing indeed what is truth and obeying it but having no more external argument or assurance thereof than another suppose educated in an erroneous Church and taking the false Tradition thereof for Apostolical hath of his error Now private teachers even within the Church may first possibly by their negligence be themselves ignorant or rationally uncertain of what they teach and a Catholic Priest be able to give no better account for his religion than the Protestant both inheriting their tenents from their next Ancestors For Error once begun is propagated afterward by Tradition as well as Truth Or 2ly being rationally certain of the truth yet may he wilfully for filthy lucre for fear for lasciviousnes c see 1 Thes. 2. 3 5 6. 2 Pet. 2. 14. misguide his disciples Or 3. lastly teaching only the truth which he perfectly knows yet is this his certainty tho something to the truth of the others faith nothing to their
certitude thereof as long as they are not certain that he is not deceived Neither doth any ones believing the Church to be infallible ascertain him of the truth of his faith if he believe this her infallibility only upon the relation of his Pastor for so he hath no more certainty of the Church'es infallibility than he hath of the truth of such a relation which we have shewed is liable to error And then again it is much to be noted that one believing only and not being certain of the Church'es infallibility tho he immediately received all his doctrines from her self yet this could produce no certainty of the truth of what he receives it being no good consequence I believe such a one is infallible therefore I am certain what he saith is true But lastly let one be certain of this one point That the Church or her tradition is infallible which how many are there that cannot clearly prove and then from this known let him have infallible certainty at once of all other points whatsoever that are delivered by her or it yet supposing any to learn what are these her doctrines not from her self but from his private Curate which doubtles many true believers within the Church'es communion do his faith cannot plead any certainty this way For there is some distance between my knowing the Churche's tradition to be infallible and knowing in every point what is her tradition That which is said by Mr. Knot against Chill p. 64 and 358. in this point That a fallible motive applying divine revelation by God's supernatural concours may produce an infallible act of faith is granted But then this act of faith is infallible not from the proponent but God's Spirit in respect of which as is shewed before all saving is also infallible faith but not therefore known always to the believer to be infallible See before § 38. Again that which is said by Dr. Holden Resol fidei 1. l. 2. ◠That their faith who depend on their Pastors instructions is tutissima ipsique in rebus fidei securi modo sint membra illius Ecclesiae quae veritatem omnem revelatam amplectitur docet cujusque pastores rectores medii istius quo sibi divina haec doctrina applicatur veram rationalem habuerint certitudinem is also granted but it seems to affirm only sufficient safety in their faith without their certainty of the truth thereof Now as those of one side cannot plead their faith certain and infallible from their hearing and believing their private Pastor so neither may those of another side from their reading and believing and resolving their faith into the Holy Scriptures For since not so much the Letter of Scripture as the Sense is the infallible word and revelation of God and the letter many times is capable not only when in expression ambiguous of divers senses but also when most seemingly-plain of another sense than they import because of the consonancy they are to have with some other Scriptures lest God's word be made to contradict Hence is one man's Bible where thus ambiguous as fallible a proponent to him in respect of the possibility of his mis-intepreting it as another man's Pastor in respect of his possibility of erring And indeed the former interpreting Scripture to himself seems to be less infallible in his faith than the other learning of his Pastor expounding it because he is more likely to mistake the sense thereof than the other els why is he appointed for his teacher whose faith he is to follow Heb. 13. 7 tho I affirm a sufficient and saving faith may be and is attained by either means hearing ones Pastor or reading the Scripture 3. Since all saving faith in us is the effect of the Spirit why may not our faith be so without any precedent rational certainty thereof According as it seems before granted That God's supernatural concours may advance an act of faith relying on a fallible motive into a belief infallible why may not this Spirit shew its strength then in the weaknes of external proposal But if we suppose it a partial cause and add to it for the production of faith not only some external proponent which that there is ordinarily is granted but this infallible and known also to be so Then to say nothing of the instances given before of the contrary nor to urge here why such an infallible proponent sometimes at least namely where the matter of our belief is as in many things it is most conformable to reason should not be a sufficient cause to beget saving faith without the supernatural concours of God's Spirit and what needs that to be also spiritually which is rationally discerned I ask what do we mean by a stronger and a weaker faith so often mentioned in Scripture Do we mean several degrees thereof the least of which is certain No. For we find doubt nay some degree of unbelief and that of the same thing sometime mixed with true faith See Mar. 9. 24. Mat. 14. 31. Which unbelief or doubt that it never happens in respect of the truth of the relation but always only in the supernaturalnes of the object I think none can rationally affirm See Luk. 24. 11. Only if there be not so much of assent as to turn the scale of our judgment then will it not be faith but either pure doubt or further unbelief Faith therefore as it comes both from the outward hearing of God's word and the several proofs thereof and also by the inward operation of the Spirit so is it capable of many degrees both from the several evidence of those proofs and also from the several influence of the Spirit God giving more external evidence to one than to another as to those who see miracles or who read and compare Scriptures and Councils than to those who only hearken to their Pastor and upon the same evidence made to many God giving a stronger adherence to such a truth to one than to another either * from the energy of the Spirit thro which many can die for Christ that cannot well dispute for him or also * from a natural more passionate temper or * from hiding from them contrary verisimilities and * from ignorance of the weapons of error c. So the unlearned many times believe and adhere to a truth more strongly thro ignorance of any arguments to the contrary than the learned do to the same thro reason assaulted with many doubts and a small argument to a weak understanding begets a more firm credence than a stronger to the learned So a true believer may be less confident thro a rational perswasion in his faith than another thro the violence of a misguiding lust in his falshood nay he may have less reason or proofs tho there be more for the one than this man hath for the other and yet his faith vivifical and acceptable and oftimes there is the greatest glory and merit in it when
applies a divine revelation which really exists in such case I may believe by a true infallible assent of Christian faith The reason of this seems clear because altho a truth which I know only by probable assent is not certain to me yet in it self it is most immoveable and certain in regard that while a thing is it cannot but be for that time for which it is c. Thus he The sum of which is That the infallibility of many mens faith is not from any external Proponent but only from God's concourse See Dr. Hold. 1. l. 2. c. p. 36 37. de resol fid saying the like 2. Again in the 2d place it may be inferred * That receiving of the Articles of his Creed from the Church'es proposal is not necessary to true faith or * That one may truly believe some who doth not believe all the points of faith which the Church proposeth or any for or upon her proposal or lastly * That one may truly and savingly believe an article of faith who is not certain of the divine revelation thereof I willingly grant here 1. first That he who believes aright any divine truth must believe that it is revealed by God or that God hath said it and That he that denies any one thing which he believes is revealed by God can believe no other thing at all as he ought that is as from divine revelation he must believe all such or none at all aright 2. Since a rational certain knowledge of divine revelation as of the Scriptures or also of the Sense thereof where doubtful is only receivedd from the Church and her Tradition I accord that none can rationally or so infallibly believe any things to be revealed by God but such as he knows to be proposed to him by the Church or Tradition to be such either immediately in her exposition of obscure Scriptures or mediately in her delivering to him the Canon of Scripture and therefore that who denies this authority in some points suppose in those points where this authority is granted by him to be of equal force hath no rational ground or certainty of his faith in any other of those points according to the Schools Qui inhaeret doctrinae Ecclesiae tanquam infallibili regulae i. e. in omnibus quae proponit omnibus assentit quae Ecclesia docet i. e. quae scit Ecclesiam docere alioqui si de his quae Ecclesia docet tenet quae vult quae non vult non tenet non inhaeret infallibili doctrinae Ecclesiae sed propriae voluntati But note that every one who doth not inhaerere doctrinae Ecclesiae tanquam infallibili may not therefore be said inhaerere propriae voluntati because he may hold such tenents not quia vult but * for some other reason abstract from the Church'es authority as Protestants do * for the evidence of Tradition in this point That Scripture is God's word So those who rejected some parts or books of Scripture because containing something opposite to their opinions could not ground any certainty of their faith upon the rest because that Scripture they refused came recommended to them by as much and the same authority as that they accepted But these Concessions destroy not the former proposition because for the former concession it is one thing to believe such a truth to be divine revelation another to be rationally assured thereof the first we grant is the second I think we have proved not to be necessary to all true faith For the second tho he who certainly knows not Church-tradition cannot have a rational or discursive certainty in his faith abstracting here from what internal certainty one may have from the Spirit nor upon that principle can believe one thing unless he believe all the rest that have the like Tradition with it yet he may without such a certainty or such a ground truly believe as I think is before-proved And hence it follows that one may truly believe some other points of faith who doth not believe this point in particular That the Church or Universal Tradition is infallible Thus much * of the non-necessity of infallible certainty in every believer to render his faith true divine and salvifical * and of the erring in some one article it s not necessarily destroying the true faith of all the rest But to conclude this Discourse Three things mean-while are acknowledged and confessed 1. First that he that truly and divinely believes all the rest of the Articles of our Faith and erreth only in one Article that is absolutely necessary to salvation such error may be said to destroy his whole faith in some sense that is in rendring his faith in other points tho not false yet non-salvifical to him 2. Again he that disbelieveth and opposeth the propositions of the Church known to him to be so in some point not absolutely necessary I mean to be explicitely believed for attaining salvation as some points there are so necessary tho this error doth not null the body of his beleife yet this opposition in that error is by the common doctrine of the Church accounted so great a crime as that unrepented of it renders his true faith being destitute of due obedience and charity unprofitable for his salvation which I thought fit here to mind you of that none may presume salvation from the truth of his faith in all necessaries as long as he stands tho in some as he accounts smaller points after sufficient proposal in opposition and disobedience to the Church i. e. to his supreme Governour and Guide in all Ecclesiastical and Spiritual matters See before § 50. 3. And lastly if this Article of Faith That the Church'es authority is either absolutely infallible in all things she proposeth to be believed or at least so supreme that none may in any wise dissent from her determination can be proved one of the points of faith absolutely necessary to salvation to be by every Christian believed then since there can be no disobedience and non-conformity to the Church but that it is grounded on the dissbelief of this Article it must follow That every one that opposeth the Church is also from his disbelief of this Article excluded from salvation FINIS OF INFALLIBILITY CONTENTS PART 1. COncerning the Infallibility of the Church how far this is to be allowed § 1 2. 1. Infallibility of the Church in necessaries granted both by Roman and Protestant writers § 3. Where How far points necessary are to be extended § 4. That the Church not private men is to define what points be necessary § 6. If these points be necessary at all to be defined and exactly distinguished from all other her Proposals § 7. 2. Infallibility of the Church in matters of Universal Tradition tho they were not necessary conceded likewise by all § 8. 3. Infallibility Universal in whatever the Church proposeth and delivereth is not affirmed by the Roman writers §
9. But only †in those points which she proposeth tanquam de fide or creditu necessaria § 10. Where Concerning the several senses wherein Points are affirmed or denied to be de Fide. § 11. That as only so all divine Revelations or necessary deductions from them are de Fide i. e. the objects and matter of Faith. 12 13. And That the Church can make nothing to be de fide i. e. to be divine Revelation c which was not so always from the Apostolick times § 12. That all divine Revelation or necessary deductions therefrom are not de fide i. e. creditu necessaria § 15. That the Church lawfully may and hath a necessity to make de novo upon rising errors such Points de fide i. e. creditu necessaria which formerly were not so § 16 17. Or as some other of the Catholick writers usually express it only †in Points clearly traditional § 18. Whether and by what marks those Points which are proposed by the Church tanquam de fide or creditu necessaria or which are proposed as constantly traditional are clearly distinguished by her from her other Proposals § 27. Anathema no certain Index thereof § 29. PART 2. Concerning Obedience and submission of private Judgment whether due to the Church supposed not in all her decisions infallible § 30. 1. That no submission of our judgment is due to the Proposal of the Church where we are infallibly certain of the contrary § 33. 2. That no submission is due to an inferiour Person or Court in matters whereof I have doubt when I have a Superiour to repair to for resolution § 34. 3. That submission of judgment is due to the supreme Ecclesiastical Court in any doubting whatever that is short of infallible certainty § 35. Submission of judgment proved 1. From Scripture § 37. 2. From Reason § 38. Where Several Objections and Scruples are resolved § 39. 3. From the testimony of learned Protestants § 44. 4. From the testimony of learned Catholicks § 51. Conclusion § 54. OF INFALLIBILITY PART 1. IT remains that I give you an account touching the other two Queries proposed The First concerning the Infallibilty of the Church Whether this is at all or how far to be allowed The Second concerning Obedience and Submission of private Judgment Whether this be due to the Church supposed not in all her decisions infallible Two Points as they are stated on the one side or the other either leaving us in much anxiety and doubt or in the moveal of this swelled with much pride and self-conceit or leaving us in much tranquillity and peace accompanied with much humility and self-denial Points as they are stated one way seeming much to advance the tender care of the divine Providence over his Church and to plant obedience and unanimity among Christians or as stated another way seeming to proclaim great danger in discovering truth to call for humane wit prudence sagacity and caution and to bequeath Christianity to perpetual strife wars and dissentions And therefore it concerns you to be the more vigilant that affection carry you not on more than reason to the assenting to any Conclusions made in this Discours To take in hand the former of these Concerning the true measure of the extent of the infallibity of the Church by Church I mean the lawful General Representative thereof of which see Church-Government 2. Part § 4. and 24. in the beginning I must confess that I know nothing expresly determined by Councils except what is said Conc. Trident. 4. Sess. Praeterea ad câ—ercenda petulantia ingenia decernit ut nemo suae prudentiae innixus in rebus fidei morum ad aedisicationem doctrinae Christianae pertinentium sacram Scripturam ad suos sensus contorquens contra eum sensum quem tenuit tenet Sancta Mater Ecclesia cujus est judicare de vero sensu interpretatione Scripturarum S. aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari audeat Neither is there any mention found of the word Infallibility in the Decrees of Trent or any other received Council or yet in the Fathers as F. Veron in his Rule of Faith 4. c. hath observed and therefore saith he let us leave this term to the Schoolmen who know how to use it soberly and content our selves with the terms of the Councils The best is as the exact limits of this Church-infallibility seem no where by the Church to be punctually fixed so they do not in respect of yeilding obedience to the Church seem necessary at all to be known except to such a one as will not submit his judgment to any authority less than infallible of which more anon 1. First it is granted as by all the Catholicks so by the most learned of the Protestants see them quoted in Church-Government 2. Part. § 29. That the Church or the lawful General Representative thereof is infallible in its directions concerning necessaries to Salvation whether in points of pure faith or of practice and manners tho I yeild Mr. Chillingworth denies this see the discussing of his opinion in Church-Government 2. Part. § 26 -3 Part. § 76. without which doing I think he could not have made a thorow Answer to Mr. Knot nor could he have denied those other points which seem to be consequents of this as namely That we must know from the Church also the distinction of Necessaries from others Or must assent to Her in all she proposeth as Necessary That the Defence of any Doctrine the contrary whereof is proposed as necessary against the determination of the Church or lawful General Council is Heresy as being always after such sufficient proposal obstinate That any separation from the external communion of all the visible Church is Schism as being always in her professing and practising all necessaries causless Which Propositions the defence of his cause seems to me to have forced him to disclaim and so also this ground of them That the Church is an infallible Guide in Fundamentals or Necessaries And this infallibility the Church is said to have either from the constant assistance of God's Spirit according to our Saviour's promise at least for such points or also from the Evidence of Tradition much pleaded by some later Catholick Writers But since here by Necessaries may be understood either Doctrines c absolutely necessary to be known explicitely for salvation and that to every one that shall attain salvation for to some perhaps more are required than to others according to their several capacity and means of revelation see Necessary Faith § 10. 11. 16. which may be perhaps only some part of the Creed or else by Necessaries may be understood all other doctrines and rules that are very profitable and conducing thereto The Church being granted by both sides an infallible Guide and Director in Necessaries 1. First it seems most
reasonable that the Church'es infallibility in Necessaries should be taken in the latter sense there being nothing in our Saviour's promise that appears to restrain his assistance or in the conveyance of Tradition that appears to restrain its certainty to the former sense See Church-Government 2. part § 31. In which former sense if it be only allowed the Church'es insallibility in guiding Christians will be confined only to two or three points and those scarce by any at all doubted-of or disputed In this latter sense therefore both because of our Saviour's promise and the evidence of Tradition it must be said that the Church cannot be mistaken in defect but only if at all in the excess not in substracting from Christians any part of such necessary faith or duty but perhaps in superadding thereto something as necessary which is not 2. And here also secondly concerning such excess I think you will grant me That it will be hard for a private man to judge that any particular point decided by the Church is not some way or other necessary to be stated known and believed by reason of some ill influence which the contradictory thereof may by some consequence at least have upon our other faith or manners necessarily required and formerly established Nay farther that it will be hard to say that any point decided c is not necessary either directly and immediately or by connexion with some other points that are so to the actual exercise of Christian Religion and the practice of a completely holy life to which the most contemplative points of faith are very much conducing tho they mistakenly seem to many in this respect useless and therefore that they ought not to be so rigidly vindicated 3. And thirdly yet further if the Church be granted infallible in Necessaries however we take them it seems also most reasonable that from her we should learn if this be at all requisite to be known which or how many amongst many other decrees of hers if she makes any besides those concerning Necessaries which I say or how many are necessary For to what other Judgment can we repair for this unless to our own But how unreasonable this That whilst she is appointed to guide us with her infallibility in some points we are to state to her in what points only she can infalliby guide us This Mr. Chillingworth well discerned when he said 2. c. § 139. We utterly deny the Church to be an infallible Guide in Fundamentals 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 it follows nor in declaring what is fundamental what is not and consequently to make any Church we may say or Representative of the Church i. e. a General Council an infallible guide in Fundamentals would be to make her infallible in all things which she proposeth and requireth to be believed i. e. In as many things as she saith are fundamental and she may say all are fundamentals or necessary if she will. Thus he So 3. c. § 59 60. to that objection since we are undoubtedly obliged to believe Her in fundamentals and cannot precisely know what be those fundamentals we cannot without hazard of our souls leave her in any point He answers by granting the consequence and denying the supposition I mean the former part thereof That we are obliged to believe her in fundamentals in delivering of which he saith she may err As for that Objection ordinarily made against the Church'es defining what points they are that are necessary and wherein by consequence she is infallible viz. that then Ecclesia non errabit quando vult because she may as she pleaseth nominate the points fundamental c. We answer that it being supposed necessary that the Council or the people must know not only the fundamental points but an exact distinction of such from the rest of which presently the same divine hand that will not suffer the Council appointed for the peoples guide to erre in any fundamental neither will permit them to say or to define any point to be fundamental that is not because this latter thing is supposed as necessary as the former i. e. God will never permit them to say they do not or cannot err in any point wherein they may err 4. But fourthly after all this it seems to me not to follow necessarily that if our Saviour by his Spirit preserve the Church an infallible Guide in necessary points of Faith 1. Therefore she must be infallible in distinguishing them from all other points which perhaps are not the same if we speak of those whereof men are to have an explicit knowledge to all persons and from whence if it be true it will follow that the Church shall travel in vain to prescribe any set number of such points See Dr. Holden de Resol Fid. 1. l. 4. c. Solutio Quaestionis hujus i. e. of absolute necessaries inanis impossibilis Nor 2ly doth it follow that therefore the Church should certainly know in what particular points she is infallible and in what not Certainly know I mean not for some but for every point to the uttermost extremity of Infallibility For who can doubt that she is both certain and may profess her certainty and infallibility and the absolute necessity that lies on all to believe some of them for many of those points she delivers namely for those at least which are of clear revelation of universal Tradition and also for the immediate manifest and natural consequentials thereof Nay who denies that private men also from the abundant clearnes of Scripture only may attain sufficient certainty of many doctrines of Christianity But I say certainly know that she is inerrable for every point in which she is so For as to one ground of her infallibility the assistance of the Spirit leading her into all truth necessary since men may be and all regenerate men are guided by the Spirit of God and yet without extraordinary revelation cannot certainly discern and distinguish the particulars wherein they are guided by it nor sensibly perceive the motions thereof why may not the Church also be ignorant in what particular points she is so far assisted by God's Spirit as never to give an erroneous judgment in them And as to the other ground evidence of Tradition tho I grant sufficient assurance or infallibility in it if plenary yet 1. Tradition of some points being greater and of some other lesser and more obscure this Tradition seems not always in all points to be such as to amount to that certainty some of late pretend 2ly By this the Church can only know her infallibility in points traditionary But then some determinations of Councils and that under an Anathema will be found to be not of doctrines clearly traditional and such as have bin the common tenents of the former Church but of new emergent
controversies not discussed or heard-of in precedent ages which the Church decides by the judgment and learning of her Bishops considering * texts of Scripture wherein such points seem to be included and * other doctrines of former and present times to which they seem to have some relation All which points I believe few Catholicks will agree * that they should be excluded from necessaries if not found to be of evident Tradition or * that in new controversies nothing ever is determined by the Church and that under Anathema but only what was formerly evident Tradition which new determinations if there were not sometimes then what need is there of the superassistance of the holy Spirit that the Church err not This * concerning the first Concession by both parties That the Church is infallible in her directions touching Necessaries and * concerning some consequents thereof 2. Secondly it must be and I think is granted by all that own Christianity That the Church is sufficiently infallible in all points that are of Universal Tradition or at least of Tradition so general as that is which we have of the Scriptures tho such points were not necessary at all els they must deny that we have certainty enough from Tradition that the Scriptures are God's word And this undeceivableness of general Tradition is the only or chief ground that some Catholick writers of late build the Church'es infallibility upon not that they deny her infallible in all necessaries too but that they make all Necessaries to be eminently and beyond all mistake traditional 3. Thirdly it is granted I think generally by those of the Catholick Church That the Church is not absolutely infallible in all things whatsoever that she shall say or propose but only in such things as she proposeth to her children tanquam de side or necessario credenda whether they concern speculatives or practicals and manners Concerning this matter I will give you the several limitations as I find them set down in some of their latest writers To begin with Bellarmin one who is thought sufficiently rigid in vindicating the Church'es infallibility Thus he de Concil authoritate 2. l. 12. c. Concilia Generalia non possunt errare nec in fide explicanda nec in tradendis praeceptis morum toti Ecclesiae communibus I may add out of another place de verbo Dei 4. l. 9. c. nec in ritu cultu divino for the present times of such Councils For saith he as Ecclesia universalis non potest errare in credendo so neither in operando recteque August Ep. 118. docet insolentissimae insaniae esse existimare non recte sieri quod ab universa Ecclesia sit tale est Baptisma parvulorm licet actu non credant c. But then he saith again in conciliis maxima pars actorum ad sidem non pertinent i. e. non proponitur ut necessario credatur non enim sunt de fide disputationes quae praemittuntur neque rationes quae adduntur neque ea quae ad explicandum illustrandum adferuntur nothing incidently spoken and without purpose to define it sed tantum ipsa nuda decreta ea non omnia sed tantum quae proponuntur tanquam de fide Interdum enim Concilia aliquid definiunt non ut certum sed ut probabile Vide Concil Viennense parvulis in Baptismo conferri gratiam He grants ibid. That Concilia in Judiciis particularibus i. e. ubi non affirmatur aliquid generale toti Ecclesiae commune errare possunt So he grants 2. l. 7. c. quoad aliqua praecepta morum Concilia plenaria priora emendari per posteriora sed non quoad dogmata fidei i. e. such as are once proposed by an Universal Council tanquam creditu necessaria Emendari saith he therefore they may err He goes on quod confirmatur ex verbis Augustini qui dicit tunc emendari Concilia quando experimento aliquo aperitur quod clausum erat clausum i. e. in the time of the former Council experimento enim aperiuntur saith the Cardinal quaestiones de facto vel de moribus non quaestiones Juris universalis And I suppose Bellarmin also will not deny the same of Speculative doctrines of which it appeareth not that in the former Councils they are peremptorily defined ut certa tanquam de fide necessaria for this well accords with what is but now recited out of him de Concil authoritate 2. l. 12. c. According to which c. 8. in his answer to the 10th Objection concerning a difference between two Councils about the number of Canonical Books of Scripture and so pertinens ad fidem he writes thus Concilium Carthaginense esse majoris authoritatis quam Laodicenum quia posterius And Concilium Laodicenum posuit in Canone eos libros de quibus Episcopi ejus Concilii certi erant alios autem omisit non quidem negans eos esse Canonicos sed nolens rem dubiam definire Concilium autem Carthaginense re magis discussa definivit id quod prius Concilium reliquerat sub dubio Where we see that latter Councils may discover something even in rebus pertinentibus ad fidem which former have not and may define the others doubtings Again tho he numbers amongst points of faith in which the Church cannot err not only quae expresse continentur in but also quae evidenter deducuntur ex Scripturis Prophetarum Apostolorum and so makes it the business of a Council as declarare quodnam sit verbum Dei scriptum vel traditum so praeterea ex eo per ratiocinationem deducere conclusiones which conclusions also he numbers amongst dogmata sidei yet he grants that in some deduction as he calls it and ratiocination the Council may err in saying neque rationes quae adduntur quoted before affixing the Church'es Inerrability only to those deductions quae deducuntur evidenter and to such deductions only as are her express decreta and as are proposed tanquam de fide See the former quotations out of him de Concil Authoritate 2. l. 12. c. Like things much-what you may read in our learned Country-man Stapleton See in his Principia fidei doctrinalia 4. controv and 2. quaest his septem notabilia where he saith first that Ecclesia non expectat doceri a Deo immediate solis Enthusiasmis novis afflatibus sreta sed utitur certis mediis ad dubii dogmatis determinationem quia docetur nunc non per Apostolos aut Prophetas quibus immediat a revelatio frequens erat sed per Pastores Doctores 2ly That Ecclesia in singulis mediis non habet infallibilem peculiarem Spiritus sancti directionem quae necessaria erat Apostolis omnia de novo docentibus fundament a ponentibus sed non succedenti Ecclesiae sed potest in illis adhibendis probabili interdum non semper necessaria collectione uti But 3ly That Ecclesia nihilominus
diversa statuta nutaverint donec plenario totius orbis Concilio quod saluberrime sentiebatur etiam remotis dubitationibus sirmaretur Again 2. l. 4. c. Nec nos ipsi tale aliquid he speaks of the same point auderemus asserere which argues some inevidence in the matter nisi universae Ecclesiae concordissima authoritate firmati cui ipse Cyprianus sine dubio crederet si jam illo tempore quaestionis hujus veritas eliquata declarata per plenarium Concilium solidaretur Yet were the after-opposers anathematized as heretical Again cont Ep. Parmeniani 2. l. 13. c. Haec quidem alia quaestio est Utrum Baptismus ab iis qui nunquam fuerunt Christiani potest dari nec aliquid temere inde affirmandum est sine authoritate tanti Concilii quantum tantae rei sufficit De iis vero qui ab Ecclesiae unitate separati sunt nulla jam quaestio est quin habeant verum Baptisma dare possint Hoc enim in ipsa totius orbis unitate i. e. in the Council of Nice discussum consideratum perfectum atque firmatum est So contr Crescon Gram. 1. l. 33. c. Quamvis hujus rei certe de Scripturis Canonicis non proferatur exemplum earundem tamen Scripturarum etiam in hac re a nobis tenetur veritas cum hoc facimus quod universae jam placuit Ecclesiae quam ipsarum Scripturarum commendat authoritas ut quoniam sacra Scriptura fallere non potest quisquis falli motuit obscuritate hujus quaestionis eandem Ecclesiam de illa consulat quam sine ulla ambiguitate sancta Scriptura demonstrat Obscuritate quaestionis for tho elsewhere de Baptismo cont Don. 5. l. 23. c. he supposeth it an Apostolical Tradition on one side Apostoli quidem nihil exinde praeceperunt sed consuetudo illa quae opponebatur Cypriano ab eorum traditione exordium sumpsisse credenda est sicut sunt multa quae tenet universa Ecclesia ob hoc ab Apostolis praecepta bene creduntur quanquam scripta non reperiantur and tho this custom was by the Bishop of Rome and his party much pressed against Cyprian and his adherents and Agrippinus St. Cyprian's Predecessor is said to be the first that introduced a contrary practice see Aust. de Bapt. 3. l. 12. c. non novam se rem statuisse Beatus Cyprianus ostendit quia sub Agrippino jam coeperat fieri yet it appears that St. Austin did not think all common customs and traditions tho pretended Apostolical before they were approved and warranted by the judgment of the Church in her Councils to be so simply obligatory as that they may not be disputed if seeming opposite to another surer Apostolical Tradition i. e. the Scriptures as St. Cyprian thought this custom was and so answered Steven see Cypr. Ep. ad Pomp. contra Steph. and in this answer is defended by St. Austin see de Bapt. 2. l. 8. c. quia tunc non extiterant c. Noluit vir gravissimus rationes suas etsi non veras quod eum latebat sed tamen non victas veraci quidem sed tamen nondum assertae consuetudini cedere Assertae i. e. by * any Council or cleared not to be * against the Scriptures urged but mistakenly by Cyprian And St. Austin also himself saith the same thing with Cyprian de Bapt. 3. l. 6. c. Quis dubitat veritati manifestatae debere consuetudinem cedere This I have set you down the more fully that you might see the power and authority of General Councils not only in declaring points traditional but in deciding questions some way obscure and doubtful and what submission was due to such points once determined in St. Austin's opinion who yet held former by latter Councils might be amended and consequently their in some things liability to error or doubting And so such points are to be believed in consequence only to another point of necessary faith namely That private men ought in all things at least not demonstrative on the contrary to submit their own to the Church'es judgment as many things written in God's word are necessary to be assented to when known to be there written which are not written there because they are necessarily to be known or believed in consequence to that necessary point of faith that whatever is written in God's word is true And hence also are there two sorts of Hereticks some are such before any Council condemning their Tenent if it happen to be against points de fide clear necessary and universally or eminently traditional so were there presently after the Apostles times many Hereticks before any Council assembling or condemning their opinions others only such after their error condemned by a Council if the points be of less evidence c. These latter rendred Hereticks not from the nature of their Tenent but their obstinacy and opposition to the obligation which the Church'es Authority lays upon them in her determinations Whose publick proposal of such doctrines as divine truths is sufficient for their belief and further embracing the same as such and therefore their further opposition of it is not error but heresy unles they can infallibly demonstrate the contrary In which case if ever any such can happen they are free from wilful opposition or heresie i. e. I mean in their denying their assent to the Church but in public contradicting even those infallibly certain c. may be still faulty else they stand guilty thereof and also of Schism if for such a decision they go on to forsake the Church'es communion So St. Cyprian's followers after a General Council were counted Hereticks tho the matter of this Heresy as also of many others so called from opposition to General Councils seem not to be in themselves of very great importance not so He before it In which opinion namely that the Baptism of Hereticks was ineffectual saith Dr. Potter sect 4. many good Catholick Bishops accorded with him and the Donatists as likewise with the Novatians in another viz. that the Church ought not to absolve some grievous sinners before the Nicene Council So tho since the Decision of the Florentine Council 1439 those who hold animas justorum non visuras Deum nisi post resurrectionem are by the Church of Rome counted Hereticks from opposition c yet those who before that time maintained it amongst whom was Pope John the 22d they acknowledge were free from it See Bell. de Rom. Pontif. 4. l. 14. c. Respondeo Johannem hunc revera sensisse animas non visuras Deum nisi post resurrectionem caeterum hoc sensisse quando adhuc sentire licebat sine periculo haeresis nulla enim adhuc praecesserat Ecclesioe definitio In such sence Scotus saith Transubstantiation was no dogma fidei before the Lateran Council Thus you see tho all divine Revelation and necessary deduction from it is de fide and the object and matter of faith
and tho the Church can make nothing de fide i. e. to be divine Revelation which was not so always from our Saviour's and the Apostles times yet all divine Revelation is not de fide in another sence i. e. proposed by the Church to Christians as necessary to be believed and thus a proposition may be de fide to day which yesterday was not And those who affirm the Church to be unerrable in all points de fide mean not in all points absolutely which may possibly be derived from some traditional principle of Faith but only in so many of them as she proposeth to Christians tanquam de fide or necessary to be believed whilst very many theological propositions probably deducible from the delivered principles and even mentioned affirmatively in Councils yet are no part of these necessarily injoyned credends To return now to our matter whence we digressed § 11. and to pass from Bellarmin to some other late writers of the Roman Church of the moderatest sort These seeing that some deductions and consequences from revealed and traditional doctrines are neither so immediate and clear nor yet so necessary to be known and the contradictory of them to be confuted as others do assert and derive the Churches inerrability chiefly or only from evidence of Tradition not certainty of reason or extraordinary illumination of the Spirit Whence these also holding the Church'es infallibility in all things which she determineth tanquam de fide do likewise maintain all things determined by her tanquam de fide to be only doctrines traditional or those so evidently deductive as that in substance they are coincident with that which is traditional See Dr. Holden de resol Fid. 1. l. 9. c. I will transcribe you some part Quaedam consecutiones adeo evidenter constant primo intuitu ut nemo sanoe mentis supposita praemissarum veritate possit ullatenus de rei veritate ambigere as there he names this Duas esse in Christo voluntates proved ex duplici natura Christi against the Monothelites Quoecunque autem sub hac ratione conditione declarantur denunciantur ab Ecclesia universa seu a Concilio Generali veram habent divinae fidei seu veritatum revelatarum Catholice traditarum certitudinem c. Aliae sunt consecutiones sequelae quae non adeo manifeste evidenter emicant effulgent quin studium aliquod scientia requiratur c. Hujusmodi autem veritates quarum aliquas vidimus in Conciliis Generalibus definitas supremam illam Catholicam certitudinem quam vi traditionis universae attribuimus articulis fidei habere nequeunt Nullos etenim agnovit Ecclesia divini luminis radios sibi de novo affulgentes quibus veritatibus recenter detectâ—s particularium hominum ratiocinatione quodammodo develatis possit certitudo ab omni prorsus periculo erroris immunis atque fidei revelatis catholice traditis articulis par aequalis succrescere Thus Dr. Holden to whom I may add Mr. Cressy in his Motives approved by several Sorbon-Doctors 33. c. Besides the certain Traditional doctrine of which he speaks before other points of doctrine there are sometimes decided in Councils rather by the judgment and learning of the Bishops considering texts of Scripture wherein such points seem to be included and weighing together the doctrines of ancient Fathers and modern Doctors now such doctrines or decisions many Catholicks conceive are not in so eminent a manner the necessary objects of Christian faith c. Then after If in such Decisions as these latter are there should happen to be any error which yet we may piously believe the assistance of God's H. Spirit promised to the Church will prevent but if this should happen c. And c. 41. And many Catholick writers there are who upon the same grounds with Mr. Chillingworth extend the promise of the holy Spirits assistance to the Church not to all inconsiderable circumstantial doctrines but to substantial and traditionary only Thus he See like things in F. Sancta Clara syst fid 12 13 14. c. -12 c. p. 110. Singula quae in Conciliis tractantur non sunt ejusdem considerationis Illa quae a Theologis hinc inde agitantur ante definitiones examinantur tandem non nisi magno labore rerum consequentiarum subtili trutinatione ex discursu longo perplexo ad Conclusiones statuendas devenitur hujusmodi omnia si tanquam non necessaria errabilia putantur nihil est contra Ecclesiae infallibilitatem And 13. c. p. 147. Cum hac tamen doctrina bene stat proloquium illud Scholasticorum Ecclesiam simpliciter non posse errare in fide licet bene circa fidem seu in appendicibus fidei hoc est ut alii loqui malunt in non-fundamentalibus seu non-necessariis And one such point which he instanceth in tho not as a determination of any Council yet see Concil Lateran 3. Can. which seems somewhat to favour this opinion yet as a common received tenent in some former times is this Papam ex Christi institutione plenissimam habere in universum orbem jurisdictionem temporalem eamque in Imperatores Reges transfudisse adeo ut habeat toti mundo dominari omnia regna disponere 12. c. p. 124. where he quotes many Authors Quod tamen saith he hoc saeculum in Scholis non fert ut satis colligitur ex Suaresio Bellarmino aliis See likewise the Authors quoted in Bellarmin de Roman Pont. 5. l. 5. c. § Argumentum postremum and § Sanctus quoque Bonavent where he names Hugo de S. Victore about 1130. who was one of the first qui temporalem potestatem summâ— Pontisici ex Christi institutione tribuit And is not Stapleton quoted before of the same opinion with these when he saith It is sufficient that the Church be infallible in the substance of faith in public doctrines and things necessary to Salvation as Bellarmin grants some points de fide are not being the end of infallibility given God and Nature as they are not defective in necessaries so neither being superabundant in superfluities c. And doth not St. Austin's Saying so much noted shew him too of the same opinion I will transcribe it somewhat more fully than usual as being very considerable Answering to St. Cyprian's Authority urged against him by the Donatists for rebaptization of such as had bin only baptized by Hereticks amongst other things he goes on de Baptism 2. l. 3. c. Quis autem nesciat sanctam Scripturam c posterioribus Episcoporum literis ita praeponi ut de illa omnino dubitari disceptari non possit utrum verum vel utrum rectum sit quicquid in ea scriptum esse constiterit Episcoporum autem literas quae post confirmatum Canonem scribuntur c. per Concilia licere reprehendi si quid c. ipsa Concilia quae per singulas regiones
vel Provincias siunt pleniorum Conciliorum authoritati quae fiunt ex universo orbe Christiano sine ullis ambagibus cedere quis autem nesciat ipsaque plenaria saepe priora posterioribus emendari cum aliquo experimento rerum aperitur quod clausum erat cognoscitur quod latebat which he applies afterward to the point of Non-rebaptization when it was by the Church better considered See a like passage to this de Bapt. 2. l. 9. c. Si Concilium ejus i. e. Cypriani the Provincial Council called by him attenditur huic est universae Ecclesiae posterius Concilium praeponendum Nam Concilia posteriora prioribus apud posteros praeponuntur universum partibus semper jure optimo praeponitur Now that St. Austin as Mr. Cressy well observes Motives 33. c. understands this emendation of Councils in points not of fact c. but of Doctrine I mean of such doctrines as are not expresly delivered by former plenary Councils and those Councils accepted by the Church catholick tanquam de fide which determinations the Church is conceived only to make in points more evidently certain to her and so never after amendable appears from the context both precedent and consequent where he goes on Quapropter S. Cyprianus qui c. satis ostendit facillime se correcturum fuisse sententiam suam si quis ei demonstraret Baptismum Christi sic dari posse ab tis qui foras exierunt quemadmodum amitti non potuit cum foras exirent unde multa jam diximus nec nos ipsi tale aliquid auderemus asserere nisi universae Ecclesiae concordissima authoritate firmati cui ipse sine dubio cederet si jam illo tempore quaestionis hujus veritas eliquata declarata per plenarium Concilium solidaretur Which answers to what he said before aliquo experimento rerum aperitur quod clausum erat c. as elsewhere he intimates the former obscurity of this question de Bapt. 1. l. 7. c. Tho indeed it is well noted of some concerning this passage of St. Austin that by the Concilia plenaria he meaneth only such larger Councils as were composed of many Provinces inferior to the most General such as that of Nice because he saith Quis nesciat priora saepe posterioribus emendari When-as before his time there had bin only two of these most general Councils and of these the latter making no such emendations as to reverse or contradict any one doctrine of the former Now that Councils inferior to those collected ex toto orbe Christiano only if consisting of many Provinces were by St. Augustin and other Africans stiled Concilia plenaria or universalia see de Baptis 2. l. 7. c. 3. l. 2. c. Contra Parmenian Epist. â— l. 3. c. Contra Crescon 3. l. 53. c. Codex Canon Ecclesiae African passim num 19. 28. 65 25. Conc. Carthag A. D. 403. num 127. 138. of these inferior plenary Councils then St. Austin seems to speak when he mentions the latter correcting the former reading the words quae fiunt by way of Parenthesis Quis nesciat ipsa Concilia i. e. quae per singulas regiones vel Provincias fiunt Councils Provincial plenariorum Conciliorum authoritati those comprehending many Provinces and especially those quae fiunt ex toto orbe Christiano as that of Arls or Nice for one of these he meaneth here but rather that of Arls 1. see Canon 8. and St. Aust. Ep. 162. ad Eleusin sine ullis ambagibus cedere ipsaque saepe plenaria those Councils comprehending many Provinces for this saepe emendari cannot be applied to the universally-General that were before St. Austin's times neither can his arguments against the Donatists stand good upon such a supposition of such Councils errability priora c. Again Bellarmin himself since he grants that Councils may err in the reasons they give for some Conclusions which I conceive extends also to the mis-interpretation of some Scriptures whence they draw them and in the deductions to be made that they may be de side puts in evidenter aut quod evidenter inde deducitur and allows latter Councils may determin what former Councils doubt of which determination when-as both of them have the same assistance of the Spirit is only from some rational light that latter Councils from more weighing and discoursing such points do attain doth he not affirm a Council in some smaller and less evident or less argued points of doctrine liable to some error And lastly that the Church doth not pretend to infallibility in all doctrines pertaining to faith but only to some as being more evident me thinks sufficiently appears from this That in her General Councils she decides not all pre-extant controversies but hath left many sharp ones namely where there is neither clear revelation nor tradition nor consequence from them for either side undetermined and in that she hath defined some others as probable see Concil Viennense fore-quoted But if she were by divine assistance in all doctrinals pertaining to faith whereof some are granted not necessary Bell. de Ecclesia 3. l. 14. c. certain of truth she ought never to state any as probabilities Whence also it appears that of all controversies that arise tho some way pertaining to faith one side is not presently to be called necessary and to be decreed and the contradictory thereof necessary to be confuted and exterminated But if in all truths necessary or not necessary when she offers once to decide them the Church must needs be infallible notwithstanding any mis-arguing by the supervising of the H. Spirit lest any should be induced to believe something false Is there not the same reason that in matters of fact notwithstanding any mis-information she should be by the same holy Spirit preserved from erring lest any should be obliged and that sometimes under her Anathema's for these also she useth in matters of fact to submit to what is wrong Thus much concerning this tenet That only Traditional points and their undeniable plain Consequences are the matter of the Churc'es infallibility and de fide necessaria of Christians But note that the Church'es infallibility must not be enlarged to all points which may be called Traditional neither for surely of all things pretended to be traditional there is not Tradition equally evident but of some less than of others according to which the evidence of the Church must be of many several dogrees neither may we reasonably ascribe to her the infallibility in all of them which we do in some other tho her evidence in the least may be so much as that none ought to reluct against her sentiment or practice The next thing which will be enquired after is How to know amongst many decrees of Councils which of them according to the expression of the former opinions the Church proposeth tanquam de fide or tanquam necessario credenda or which she proposeth as clear and
plenary Tradition or undeniable deduction therefrom it being agreed that all her proposals or decrees are not such A Quaere very necessary to be resolved for those if any such there be who affix obedience of assent only to infallibility and this infallibility again only to such decrees but a Quaere for all others me-thinks not of so much concernment I find the marks of such distinction set down in Bell. de Conc. 2. l. 12. c. thus Quando autem decretum proponatur tanquam de fide facile cognoscitur ex verbis Concilii semper enim dicere solent 1. Se explicare fidem Catholicam 2. vel Haereticos habendos qui contrarium sentiunt vel quod est communissimum dicunt Anathema ab Ecclesia excludunt eos qui contrarium sentiunt What then what if it be only Anathema iis qui contrarium dicunt aut docent Quando autem nihil horum dicunt non est certum rem esse de side Thus Bellarmin But note here that Bellarmin tells us not plainly whether something in Councils is proposed tanquam de side without any Anathema set to it only he doubtingly saith non est certum and those others again who build the Church'es inerrability on Tradition and the evident Consequences thereof tel us not whether some of those Decisions that are enjoyned with Anathema's are not sometimes some of those secondary consequences more doubtful ad quas colligendas studium aliquod scientia requiritur or which are made by the judgment and learning of the Bishops considering texts of Scripture the doctrines of ancient Fathers and modern Doctors c. As indeed t is likely some of them are Anathema's being added so frequently even in smaller matters and in the newest controversies And perhaps it can hardly be shewn by these writers that every Proposition in a General Council that hath an Anathema affixed to it is traditional to such a degree of evidence since some Traditions are much more universal and evident than some others that it amounts to infallibility not from the assistance of the holy Spirit but from the clearnes of Tradition In this distinction therefore of points de fide or necessary credends wherein the Church is infallible exactly from others I think these Authors cannot speak out so clearly because tho some points are of much more certainty and also of much higher concernment than others yet Councils seem not so punctual in severing them by a diversity of expression unless in very few perhaps a thing not possible to be done by them see § 3. See Dr. Holden 1. l. 8. c. acknowledging some such thing In tradenda doctrina Christiana nunquam audivimus Ecclesiam articulorum revelatorum divinarum institutionum catalogum exhibuisse vel composuisse quo separatim cognosci possint hujusmodi sidei divinae dogmata ab omnibus aliis quae vel Ecclesiasticae sint institutionis vel quae centae revelationi divinae haud immediate innitantur atque ideo omnia simul confuse indistincte semper docuisse tradidisse Yet the same Councils may and do require subscription and obedience to all their definitions as they being the supreme and unappealable Judge * authorized by Christ for the peace and unity of the Church to give the law to all men * abundantly assisted by the Spirit of Truth for all Necessaries even the obscurest and most unacquainted doctrines if you can once prove them necessary and besides this if in some other matters of less concernment they be liable to error yet how much less they than private men And therefore their submission of judgment to these remains still most rational as well as obligatory The chief note which I find for the distinction of these points de fide wherein the Church is infallible from other determinations or proposals is the affixing of Anathema's which are the same with Excommunication But 1. first several of these Anathema's if we do rely on their form may require not internal assent as looking meerly at faith but non-contradiction as looking perhaps in some points more at peace many running only si quis dixerit c Anathema sit But if it be said that the Anathema's only that are set upon a Si quis sentiat or credat are the Index of such points de fide for necessary credends then will very few decrees of Councils pass for such for example not above four or five of all those made in the Council of Trent I mean as to this particular Index of Credends viz. Anathema and doubtles many more of the decisions of Councils are contended to be such credends than those that can shew this mark of Anathema fixed expresly to dissentients of which see more in Church-Government 4. Part. § 79. Again this injunction of Non-contradiction or of keeping silence tho it be * such as opposeth the saying that the contrary to the Church'es determination is a truth or that the Church erreth in any such decision much more an open departing for such unnecessary matter for the Church errs in no necessaries from her communion yet perhaps it is not * such as opposeth the making or humbly proposing of any doubt thereof at least in a second convening of the same Authority See I pray you in the denouncing of her Anathema's the great warines of the Council of Trent in 24. sess 7. c. Si quis dixerit Ecclesiam errare cum docuit propter adulterium c Anathema sit noted by Soave in his History of it p. 755. Engl. Ed. to be done because she would not censure * some of the Greek Church who held the contrary opinion as likewise * some of the Fathers as S. Ambrose And surely this Council's affixing Anathema's sometimes to so many Lutheran errors some doubtles of smaller moment as they were gather'd here and there by some persons appointed to that purpose out of Luther's writings because they were opposite to the common doctrines of the Church shews that her Anathema sometimes eyed more the petulancy and contradicting spirit of the Author than the importance of the Tenet and was sent forth more to secure her peace than her faith What should hinder I pray since some questions possibly may arise in the Church undecidable clearly by Tradition and since no doubt of all questions now agitated among the Schoolmen or other Catholicks one side is not traditional for then how could so many Catholicks oppose a thing of such evidence again since it is the Church'es duty to provide for peace and unity among her children as well as faith and truth and lastly since sharp and vehement contests may arise in such new controversies to the great disturbance thereof what should hinder I say that the Church in such cases may not impose silence on both parties or secondly using her best search and going upon such Scriptures and reasons as perhaps some side urgeth declare her judgment and that under some penalty on the opposers and gainsayers
thereof or require submission of their judgment also to her not as she declares her judgment infallible but only as it is definitive and unappealable else her orders are no more than good counsel On the gainsayers c. not as subverters of some necessary faith but as troublers for an unnecessary if truth of the Church'es peace and rebels to her authority whom Christ hath commanded to hear not only how far they list or in their private judgment see cause And if she may impose some penalty then why not anathematize or excommunicate This Anathematizing even Protestants do not so far charge as a trespass of charity or a sign of rigor upon the Church of Rome or her Councils but that they allow that those who turbulently or pertinaciously speak against the Doctrines of the Church in smaller points may be anathematized for it See Dr. Fern in his Preface to Consider of present Concernment c. We acknowledge that he who shall pertinaciously turbulently speak and teach against the doctrines of the Church in points of less moment may deserve to be anathematized or put out of the Church for such a one tho he denies not the faith yet makes a breach of charity whereby he goes out of the Church against which he so sets himself Thus he of pertinacious and turbulent contradiction but then modest contradiction he allows Was Luther's and Calvin's modest Are not Anathema's used by her against Schismatical as well as Heretical spirits May not she excommunicate as well disturbers of her peace as subverters of her faith How come Schismaticks then thrown out of the Church Doth she not use Anathema's or Excommunications in matters of Fact wherein she is confest to be liable to error If in decisions not traditional c we are bound to yeild obedience as I shall shew anon what reason have we why the Church may not anathematize for these points those who contradict and disobey But if she may then Anathema for any thing we know is joyned to some point not traditional nor in which the Church is infallible 2. To put this matter more out of doubt why have Provincial Councils granted fallible used anathematizing than which nothing more frequent toward those under their Jurisdiction If any say they use Anathema's indeed but not to be in force I say not after they be contradicted which we grant but till they be confirmed by a General Council then why may they and have they bin put in practice before they were by any such Council confirmed Nay to what purpose such Council convened since it hath no power of excommunicating the resisters and since when a General Council sits that sufficiently obligeth before it sits the other obligeth not 3. Again many Heresies as the Pelagian c. by Provincial Councils have bin censured and supprest but who may judg heresies i. e. errors against points of faith may pronounce Anathema's Judicium non infallibile tamen sufficit ad excommunicandum debent privati homines acquiescere ejusmodijudicio donec non judicaverit aliter Apostolica Sedes vel Concilium Universale si secus egerint merito excommunicantur saith Bell. de Concil 2. l. 10. c. Judicio in points of Doctrine too for as for matter of fact he will allow the same liability to error may be in particular which in General Councils Thus much touching your first Quaere concerning the Infallibility of the Church Now I come to your second concerning Obedience due to the Church and submission of private judgment Where I think this will be made clear unto you That to what point soever the Church'es infallibility be enlarged yet this the Universal-Infallibility of this Supreme Judge of Controversies is not a necessary ground or the only rule of the duty of obedience thereto neither of the obedience of Non-contradiction nor yet that of Assent but that there may be and is just obligation of obedience I mean that of submission of judgment i. e. to believe what it delivereth to a fallible Authority i. e. one that may command us perhaps to believe sometimes what is an untruth And if this be a truth I conceive it may be of some good consequence For first so those also may be rationally induced to yeild obedience to the Church who now think themselves to be clearly freed from it unles it can first be shewed them that the Church is infallible in all her Propositions neither will they then suppose themselves so easily discharged by shewing the contradictions of General Councils in some few matters perhaps from their obedience in all other points wherein these agree or which some defining none other have reversed and the Church hath received in her general practice or also wherein they find even a later Council contradicting a former For if as St. Austin saith later Synods may amend and correct the former they ought also in what they amend them to be submitted-to non obstante the contradiction of the former Secondly so those who have not opportunity of consulting the highest Tribunal may not think their duty cancell'd excepting where they are certain to other their Superiors and Spiritual Guides because fallible or suborordinate nor will oppose so frequently to them not the Dictates of an higher Court but of their private judgment When-as certainly this submission of our judgment and reason to a Superior tho fallible authority is a duty most acceptable to God and which tho much unpractised by and I am afraid quite unknown to many Sectaries amongst Protestants yet hath bin always most religiously observed elsewhere in the Church of God by those who have bin most eminent in piety nothing conducing more to the preservation of truth unity of minds peace security and serenity of a man's conscience and lastly to true humility mortification and self-denial there being no mortification nor self-denial like this and therefore perhaps so many refuse it because there is nothing so much our self as our judgment And again the contrary thereof as it is the fruit of pride and self-conceit so having bin always the promoter of error and mother of distraction and confusion I cannot here but set down two or three words of Mr. Hooker 2. l. 7. sect This opinion saith he which T. Cartwright maintain'd against Councils c that an argument of authority of Man is in matters divine nothing worth being once inserted into the minds of the vulgar sort what it may grow into * God knoweth I may add * we have seen Now to shew this Truth 1. first I must grant to you That God hath obliged no man to believe a known-to-him error or to believe an error quatenus error for this I think is a contradiction in terminis to believe that to be a truth which he knows I do not say which he thinks or doubts is not a truth the same may be said of obligation to the doing or practice of any thing certainly known to one to be
§ 14. Church-Governm 2. part § 36. c. It remains then that I go on to shew That where we have not this infallible certainty God hath obliged men to submit their own opinion to and to acquiesce in the judgment tho fallible of those Superiors whom he hath appointed to guide them and so per accidens hath obliged them to believe a falsity so it be not certainly known to them to be false or as you say to obey another in any thing right or wrong so long as it is not certainly known to them to be wrong and so long they know not but that it is right and that under pain of sinning against their duty Obliged them I say not only for opinions but actions which depend on their opinions For note that if we owe no obedience of assent to any judgment fallible lest they teach us something untrue neither owe we to them any obedience of our actions lest they command us something unlawful or also lest we act something contrary to our conscience which we never may Again To their Superiors I say if so be that they have no other higher Superiors in respect of whom the authority of the inferior is always voided whom in their doubtings they can repair-to and consult as in respect of General Councils tho they should be fallible we have not a superior Director 1. First for such obedience due not only to the supreme Synods or Courts but also to inferior Spiritual Governors fallible see the express divine command in many Scriptures Heb. 13. 7 9 17. whose faith follow Eph. 4. 11. c. Pastors and Teachers sent that we might not be carried away with other doctrines than those which they deliver Matt. 18. 15. c. We appointed to hear the Church upon penalty of being treated like Heathens and of being bound as on Earth so in Heaven Acts. 20. 28 29. The clergy appointed Episcopi to feed the flock that must be amongst other things surely with their Doctrine which is the Spiritual nourishment of the Flock not to be refused Luk. 10. 16. He that hears them hears Christ and the despiser of them despiseth Christ. To which may be added all those texts which authorize Ghurch-Governors to judge controversies and inflict their censures upon false teachers and spreaders of errors 1 Tim. 4. 11 -6 3 5. Tit. 1. 11 -3 10 11. Acts 15. 2. c. 1 Tim. 1. 20. compared with 2 Tim. 2. 17 18 -4 14 15. Rev. 2. 2 14 15 20. 1 Cor. 14. 29 32. Again all those texts wherein Christians are exhorted to note and avoid those that cause divisions Rom. 16. 17. 2 Thes. 3. 14. 2 Jo. 10. Again those texts also wherein Christians are charged to be all of one judgment which cannot be but by adhering to the judgment of some one person or assembly to speak the same thing Not to be wise in their own conceit 1 Cor. 1. 10. Rom. 12. 16 -15 5 6. Phil. 1. 27 -3 16. Again those texts which require Christians to acquiesce in the doctrine of their Spiritual Superior who is not only the Apostle but the Apostles Successors to the world's end 1 Cor. 4. 16 17. 11. 1 2. Phil. 3. 17. Rom. 16. 17. 2 Thes. 3. 14. With which Successors is left the charge of continuing to the world the doctrine of their predecessors 1 Tim. 1. 3. 2 Tim. 1. 13 14. 2. 2. which texts see more largely explained and the extent of obedience that is required in them vindicated in Success of Clergy 2. Secondly after these Texts commanding obedience and submission of judgment to the authority but not to the Universal infallibility for who will maintain this of all those Spiritual Superiors who are thus to be obey'd let us consider also the common practice in our Secular converse Doth not there lie upon children an obligation of duty especially in their minority to yeild the obedience of assent for else they may not the obedience of their actions to the rules and injunctions of their parents That saying Col. 3. 20. doth it not either argue all parents infallible in what they teach or command or that God hath bound children not capable of repairing to an higher Director to submit their judgment and actions to those who may guide them amiss Again whether no obligation of Scholars to their Masters and those experienced in the Science they learn I say whether it is not a duty in these to yeild their assent to them not only for the charge they have of obedience but also for the great disproportion of their judgments tho the other are not infallible and may possibly teach them wrong for there is no infallible Judge at all in the Sciences The like instances may be made in the People to their Pastor the Penitent to his Confessor the Christians to any Synod less than General for these are all fallible What mean those rules Oportet discentem credere Unicuique credendum est in sua arte To which I may add That right reason binds any to yeild faith to another not only if infallible but if all circumstances considered less fallible than himself If these be dictates of right reason what difference between this and the law of Nature And again what difference between that and the law of God Many Scruples I know and demurs and difficulties usually arise in our minds endeavoring to defeat such obedience and resignation of our selves to anothers authority when any way fallible You will give me leave therefore before I go further to take notice of some of them and to see whether they may not be rationally silenced 1. First then to this you may say that where-ever we doubt once upon reasons no way satisfied of any thing which such Governors enjoyn whether it be true whether it be lawful here we are quit from our obedience to them R. True if you have any other higher Judgment appointed to repair to and accordingly deciding such doubt in which case theirs is voided But mark here that thus you decline not their judgment because fallible but because you have another Director or Guide appointed less liable to error than they But where-ever this cannot be had duty obligeth you not to follow your own but your former Directors judgment whose Faith follow Heb. 13. 7. Will you restrain such Scripture-rules of obedience only to General Councils But if not their judgment whom we have named in case you can attain to no higher Tribunal whose doth your duty oblige you to follow your own But thus also then is it not your duty to follow a fallible judgment which may guide you right or wrong Tell me hath not God obliged every one to follow his * own conscience right or wrong Conscientia erronea obligat From what law but God's Obligat because he doth not know that it is erroneous how much more an * erring Council whose mistakes he hath many times less means to find out
in things wherein he finds all or many of them unanimously agreeing or being established by some not contradicted or amended by any other succeeding but by the General practice of particular Churches conformed to these he may presume to be truths from their accord as the other falsities from their variance and therefore by no means may plead a release from the one by shewing the other FINIS CONCERNING The OBLIGATION of not professing or acting against our JUDGMENT or CONSCIENCE AND Whether the obedience of Non-contradiction only or also of Assent be due to the Decrees OF COUNCILS CONTENTS IN what sence it may be lawful to believe or do a thing against our own Judgment § 2. Concerning the Church'es lawful Authority to excommunicate dissenters in non-fundamentals § 4. As likewise to decide which Points are fundamental which not § 7. Several exceptions against obedience only of non-contradiction for Non-fundamentals And that at least all those not infallibly certain of the contrary are bound in Non-fundamentals to an obedience of Assent and therefore the most are so bound § 11. Replies to several Objections § 12. The 1. First concerning an inferior Councils decreeing some new dangerous error which no former Council superior hath condemned 2d Concerning faith salvisical that it must be infallible 3d. Concerning union of Charity sufficient § 14. 4th Concerning trying of doctrines necessary § 15. 5th Concerning what Church'es determinations when several contradict one another we are to adhere to § 16. A Post-script 2d Paper Concerning infallible Certainty § 19. 1. Infallible Certainty excusing all submission of judgment to others 2. Infallible Certainty to be had in some points Of the difficulty of knowing when one is infallibly certain 3. Infallible Certainty at least not pretendable against any General contrary judgment of the Church An instance in the Controversy about giving the Communion in one kind only § 27. 4. The greatest probability short of infallible Certainty not excusing our dissenting from the judgment of the Church An explication of Rom. 14. 23. Conference at Hampton-Court p. 72 73. Mr. Knewstub's 2d quest Lastly if the Church have that power also i. e. to ad significant Signs as the Cross in Baptism c. yet the greatest scruple to their conscience was How far such an ordinance of the Church was to bind them without impeaching their Christian liberty The King in his Answer hath these words I will have one doctrine and one discipline one Religion in substance and in 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 A LETTER concerning the obligation of not professing or acting against our Judgment or Conscience SIR YOU ask my Opinion 1. Whether we are bound to the obedience only of Non-contradiction or also of assent to the Decrees of acknowledged lawful General Councils in Non-fundamentals wherein such Councils are supposed by you errable supposing that such Councils require our assent therein And 2ly Whether one is or can be bound to assent when these their Decrees are contrary to his own private judgment and Whether one may go against his conscience in any thing Answ. I answer on which subject I desire you also to peruse what is said in the Discours of Infallibility § That if you take judgment here for infallible certainty which see more largely explained below § 19. c. I can soon resolve it negatively That you are not nor cannot be so bound Of which see more below § 20. But if you mean by your private judgment opinion short of infallibility i. e. some reasons that you have either drawn from the natures of things on from the sence you make of divine revelation to think that a thing is thus or so contrary to that general judgment 1. First this question seems * decided on the affirmative part viz. that you may go against your private judgment in mens ordinary practice In secular affairs do not we commonly upon receiving the advice of an experienced friend both believe him to be in the right and do a thing contrary to our own judgment i. e. contrary to those reasons which our selves have not to do it Is not Abraham said to believe a thing seeming contrary to his own reason Rom. 4. 17 18. And so the man in the Gospel Mar. 9. 24 Yet I know you will not say that they went in this against their conscience What is the meaning of that ordinary saying These and these reasons I have for my opinion but I submit to the Church Is it only I submit my judgment in regard of the publishing of it So Dr. Fern comments upon it 2. Treat 1. c. numb 1◠But thus the phrase seems very improper for this is a submission of our speech or silence but not of our judgment at all and is a submission which may well be professed also in things wherein our judgment is utterly unchangeable namely in things whereof we are infallibly certain 2. Again * decided by the concessions of several Protestants which seem to yeild the very same thing See Dr. Fern ib. n. 13. where he alloweth that in matters of opinion and credibility or of discipline and rites till we have sufficient evidence or demonstration of truth to the contrary our conformity i. e. of judgment which he expresseth afterward by submitting our belief and our practice remains secure Secure saith he till we have sufficient evidence c. But sufficient evidence we have not in opposition to the Church in things where possibly we may be mistaken and we may be mistaken in any thing whereof we are not certain ergo sufficient evidence in such cases is only certainty Likewise Dr. Hammond Reply to Cath. Gentl. 2. c. 3. s. 18. n. when the person is not competent to search grounds I add or not so competent as those to whose definition he is required to submit his assent alloweth a bare yeilding to the judgment of Superiors and a deeming it better to adhere to them than to attribute any thing to his own judgment a believing so far as not to disbelieve them Which he saith may rationally be yeilded to a Church or the governors of it without deeming them inerrable And in Schism 2. c. 10. s. he saith A meek Son of the Church of Christ will certainly be content to sacrifice a great deal for the making of this purchase i. e. of enjoying the communion of the Church and when the fundamentals of the faith and superstructures of Christian practice are not concerned in the concessions he will chearfully express his readiness to submit or deposit his own judgment in reverence and deference to his Superiors in the Church where his lot is fallen Where surely this submitting and depositing our own judgment implies something more than the concealment of it only since the concealment of our judgment being the least degree of obedience we can
further information from the Church General such as we can have and then we are to follow her judgment when evident and undisputable as many times it is and if we be Presbyters we are also to teach her Doctrines and that in not-fundamentals as well as in fundamentals tho contrary to the commands of some inferior Bishop or Council Nor is this properly our but the Church-Catholick's contradicting such a one and our obeying only her's rather than her inferior's injunctions This discours ariseth from that term Non-fundamentals put in the Quaere when-as mean-while you may observe that this curiosity of knowing precisely what are fundamentals what not presseth only one side namely that which will allow obligation of assent to the Church'es decrees only in some things not in others but it doth not concern the other side at all because they hold assent necessary to all points wherein the Church I mean the supream power in it requires it And so also 1. ancient Councils under pain of Anathema require as in some things non-contradiction so in other things consent with whom Siquis non confitetur c Anathema sit is ordinary without setting down that the point is fundamental as likewise Si quis dixerit only is used by them in other points of greatest consequence which shews that the Church expecting the same obedience to her also in the points we call not-fundamental took not such exact care to deliver them distinctly nor indeed perhaps knows how to sever all points under such a distinction To say therefore that all such points where assent and confession is required are fundamental is gratis said and as easily denied but that all such points are very profitable to salvation I doubt not 2. Again all practical points cannot be said to be fundamental but where ever the Church enjoyns any practical things under Anathema she requires more than Non-contradiction as hath bin noted already for I may not practise a thing when I do not first assent to the lawfulnes thereof In practical things therefore commanded by her to be done I either owe her no obedience at all or els more than Non-contradiction Now the ancient Councils are frequent in these but if God had given her subjects liberty not to practise such things as are enjoyned by her if against their judgment neither hath he given the Church liberty to anathematize them for thus following their conscience For I pray you consider these two Propositions how they can both agree to the Church I know God hath given order that in non-fundamentals no man shall owe me such so much duty as to yeild his assent to me or to practise what I bid him when his judgment is contrarily perswaded but only so much as not to contradict me yet I do require of those same men not only not to contradict but to consent c or els I anathematize them Certainly if in Non-fundamentals a man of a contrary judgment to the Church can be only faulty in contradicting the Church she can excommunicate none such upon any other terms but only if they shall contradict her 3. Again the Scriptures have appointed Pastors Teachers c have bidden us hear the Church he that heareth you heareth me c without limitation to fundamentals sure this obedience to teachers is not fulfilled in reserving my own opinions and in not openly contradicting or confuting theirs Sure that power of teaching exhorting reproving correcting the word of wisdom the word of knowledge given to our Spiritual Governors for the edification of the Church in truths and practices any way profitable to salvation as well as in fundamental are not sufficiently answered on our parts with the obedience of Non-contradiction of them when they shall speak any thing contrary to our sence except it be in fundamentals only i. e. perhaps in two or three points but these Scriptures oblige us to submission of Judgment either to our particular teacher or when he seems to guide us contrary to the word of God or contrary to the rest of the Pastors of the Church to his and our Ecclesiastical Superiors in whose judgment we must acquiesce and consent that we may not be tossed c Eph. 4. 14. compared with 11 as we see they are that take only their own sence of Scriptures See Heb. 13. 7. I Tim. 4. 11. I Tim. 6. 3 4. Where note that consent is not to Scriptures that were not then so common but to the doctrine of Godlines delivered by Timothy If therefore any dissent from an inferior Pastor or Council as he may upon any suspition that such goeth against the Scriptures or the Church'es doctrines he may not therefore acquiesce in his own judgment either concerning the sence of Scriptures or the sence of former times the Fathers but is to repair to his Superiors and to hear the Church then in being in all things wherein he clearly sees her opinion and in which she requires his subscription which Ch. is set for a guide to him on an hill to interpret to him the Scriptures in all controverted matters for if she be worthy to be heard in fundamentals as well agends as credends is she unworthy to be heard in smaller matters And such a Church eminent and conspicuous there always was even in the Arrian times to which Athanasius fled for succour also and with which he joyned himself and always such there will be nor will she ever be hid and who goes with her shall go with the Scriptures and with the Fathers too but whoso will go with them against her shall also lose them and vanish away in his own self-conceit If we now on the other side take into consideration the obedience of Non-contradiction much pressed by the Reformed as in many cases only due yet the limitations which they annex to it are such as leave not the matter clear to what points and from what persons such obedience-only is required as necessary For 1. it is not said by them that all men are bound even to this lesser obedience of Non-contradiction For if this were affirmed that all inferiors whether Pastors Bishops or Councils were obliged to such obedience in respect of their superior Councils it were something but as I think t is affirmed that a National Council may contradict a superior Council and so a Diocesan a National And 1. I ask Why may not then a Pastor contradict his Bishop or the Diocesan Council which the reformed will not so easily allow since this Pastor also is a teacher and an over-seer over God's flock Act. 20. 28 and if private men may so may he be infallibly certain that such a thing is in God's word and that thing too wherein he contradicteth may be very beneficial for salvation Neither is the peace of the Church disturbed more by him teaching contrary to a Diocesan than by a Bishop teaching contrary to a Provincial Synod and as other mens contrary doctrines may consist with their
charity to other Churches i. e. with not condemning them to be no Churches so may his Considering these things may not such a one say Whether it is better to obey God than men judge ye 2. Again I ask If the power in the Church of Excommunication of private men binds them not to contradict her why doth not the same power in superior Councils to excommunicate Bishops and to annul the acts of inferior Councils bind such inferior Councils also to Non-contradiction 3. Again the obligation of Non-contradiction of private men to their Bishop or to his Synod in not-fundamentals will signifie little because an Episcopal or a National Synod may err in fundamentals and the judgment of this Synods erring in a fundamental is by the reformed left not to It which will never judg such a thing to be but to its subjects and they may misjudge a point not-fundamental to be fundamental and so may break their due silence neither can there be of this any remedy For none hitherto have contradicted the Church-decisions but they have made that which occasioned their contradicting to be a thing of great consequence Here therefore again in the yeilding of our obedience of Non-contradiction to a Provincial or National Church the Queries concerning Fundamentals will return Who is to determin what are such both for agends and credends which it is extream necessary to know that in such we may be sure to vindicate God's truth against that particular Church wherein we live Is not idolatry an error against a fundamental truth and doth not the Roman Church then err in fundamentals in worshipping bread as the Protestants think they do for Christ So that tenet of the Greek Church à Patre per filium is said to destroy the Trinity and so the Lutheran's Consubstantiation is said by consequence to destroy Christ's Humanity the Trinity and Christ's Humanity fundamental truths In such points and the like therefore none must be tied in obedience to their Bishop or Church-National to a Non-contradiction 2ly In respect of the Church in general the obedience of sole-Non-contradiction is limited by the reformed as we have said before to Non-fundamentals wherein the Church may err whereas in fundamentals wherein this Church cannot err here they also allow an obedience of assent But I ask again Who shall determin both in credends agends which are fundamental And why in these fundamentals especially are we wished in our judgment to conform to the Church'es since these are the points most clear in Scripture and such as without the Church'es direction we cannot mistake And methinks those places of Scripture concerning Tryal of Doctrines which we have learnt to turn against the injunctions of the Church hold as well or more for trying her Doctrines in Fundamentals than in any thing els because the rule by which we try is the most plain in these points Again I ask Are all the necessary consequences of fundamentals to be accounted fundamental If so then who knows how far these points may extend in which we are to consent to and not only not-to-contradict the Church'es decisions 3ly This obedience not of yeilding assent but solely of Non-contradicting is allowed and secured by the reformed only to those persons who upon examination of Scripture and Tradition are certain of the contrary surely then it must extend to very few persons and in very few things for how few are there that are able to compare the Scriptures or search Traditions Therefore the Scripture seems to make rules of our obedience to our present Spiritual Governors as if we were void of writings and not according to the extraordinary skill and learning of some few that are not rulers but according to the general capacity and knowledg of the flock of Christ. 1. Therefore it were well if these men who would not have their own knowledge restrained by authority would yet let the people know That only those who by long studying the Scriptures and Fathers have arrived to infallible certainty are tied only-to Non-contradiction to the Church-decisions but that all the rest to assenting For doth it not make our hearts yet to bleed to see so many thousands of the common people amongst us upon this mistaken priviledge even to disbelieve and not to yeild consent to the Church in fundamentals 2. When this is done how few are there of the learned that can say they are certain without some doubt that what the Church proposeth is false Are not all the rest then who are not infallibly certain to be taught that they must in Non-fundamentals subscribe to the Church-decisions Why labour we then more to free then subjugate mens judgments 3. But then for a private man's being infallibly certain upon which the reformed opinion seems to build much methinks this concession of the Scriptures which he reads to be the infallible word of God is not enough for his certainty almost in any point because there must be a comparing of Scriptures and a not interpreting of some places so that other places contradict and because the sence of the words may be diversly taken tho he were to judge only of one place by it self Besides there are many degrees of seeming certainty and t is hard to know when it is a presumption only and when a true certainty That men are ordinarily deceived in making this judgment is plain because two contradicting one another will often both affirm that they are infallibly certain The thinking ones self infallibly certain mostwhat ariseth from knowing no objections of any difficulty to the contrary which objections as one afterward discovers so his former certainty by degrees abates Hence we see the greatest Scholars many times dubious when the ignorant are either certain or strongly confident Four texts of Scripture that seem plainly to say a thing make one sure as it were and then two texts suggested to him that seem to say the contrary reduce him to doubt and make him begin to deliberate of the sense of the former I speak not this to affirm we are certain in nothing at all but that we have almost always reason to doubt where the same certainty that we have appears not to others But then if private men may be infallibly certain much more may the Church and so many Doctors be so they also all agreeing in their certainty So that all proofs of certainty to be had in divine truths rather strengthen the argument for obedience to the Church And she deals but with us in our own kind if she plead infallibility to require our submission to her even in Non-fundamentals as we do plead infallibility to avoid it As for those objections which the Reformed opinion makes 1. That possibly a National or Provincial Synod may or also hath broached some new mischievous tenet the contrary to which tenet neither the Creeds expresly nor former Councils have decreed into which error therefore my too secure obedience may betray me
I answer That from this judgment of such a Church so often as it is suspected by me I will not retreat to my private judgment but I will appeal to a more general judgment of the present Church which judgment I can either have conjunctim or divisim as it was ordinarily procured in ancient time and by the reformed opinion I shall be secure if I part not from the present Church for in fundamentals she shall in no age err but hold forth to me visibly the truth and if this error be in Non-fundamentals it amounts not as the reformed say to a heresy therefore will I still cleave to her i. e. the present Church and the supremest Authority I can find therein neither will I embrace any sence put upon Scriptures or Fathers against her because she cannot be at least in points of great consequence opposit to them And if that religion as it might have bin had bin conveyed to our days by unwritten Tradition and only so as the Apostle directed in 2 Tim. 2. 2 and that we had had neither New Testament-Scriptures nor writings of Fathers then I must have relied only on the guidance of the present Church neither needed she for this to have bin made more infallible than now she is and doubtles my faith should have bin nevertheles sufficiently grounded i. e. on the word of God still orally delivered by her neither could any have made an argument that my faith was not salvifical for this reason because fidei non potest subesse falsum for she must then in defect of all writings have bin confess'd the pillar and ground of truth and the dispenser or steward of the mysteries of God 1 Cor. 4. 1. the same then must she be still and Nations now as at the first before writings are still converted by her by her preaching before they come to peruse those Scriptures And so are we all also taught our faith first by her neither suffers she diminution in her authority from co-extant Scriptures and Fathers But yet besides that in these Scriptures is ascribed to her great authority any help that is from these writings enjoyed by any other is also by her that no body may boast over her in these advantages 2. It is objected That our faith to be salvifical must be grounded on something that is infallible and therefore only on God's word See this answered at large in the Treatise of Necessary faith § 43. c. Surely the Church groundeth her faith which she recommendeth to us on the Scriptures as well as private men think they do theirs when they leave hers to follow their own judgment And if the Church'es judgment is not neither is their own infallible for which they desert the Church'es But tho it is most true that true faith is always grounded on the word of God which word of God is infallible yet is it not necessary that every one who hath true faith do know that it is infallible or be infallibly certain of it For many have saving faith doubtles that learn this word of God only from a fallible man suppose from their Father or from their Pastor Neither is it necessary that this faith should be received from another person infallible besides God nor that it should be received from a writing at all There may be a strong adherence beyond evidence neither can it be unsufficient if it be so strong as to produce obedience to God's commands 3. T is said That one is for his salvation secure enough where ever these two are Unity of faith with the Church in fundamentals and then Charity toward the Church in the points not-fundamental wherein I disagree from her Charity i. e. not condemning her for them to be no Church c. I answer 1. First such a one must know well what are Fundamentals that perhaps he take not liberty to differ from the Church in any of them The Apostle reckons doctrines of Baptism and of laying on of hands among foundations Heb. 6. 2. if we will make unity in fundamentals so large as he doth I know not how many other points may be brought in And I am perswaded by reading the Catalogues of anciently-accounted Heresies that the Fathers and Primitive times would not have stuck to have pronounced some side highly heretical in those differences between the Reformed and the Catholic Church and even in those differences that are now in this Church of England about Baptism Bishops Ordination c. 2ly Without doubt there may be a larger unity of faith than only in fundamentals unles all points of faith be fundamental and if so then Churches that differ in any point of faith differ in fundamentals 3ly If there may be a larger unity then Spiritual Guides doubtles are set over us to build us up in the unity also of this faith and not only of fundamentals See Heb. 5. 11. c. 6. 1. And therefore why Eph. 4. 11. compared with 13. should be restrained only to fundamentals as it is by some it seems to me strange I cannot think that the Corinthians differed amongst themselves in fundamentals see 1 Cor. 1. 4. c and yet the Apostle is very angry with them for their divisions and exhorts them to be all of one judgment which union of judgment could not be by following the judgment each one of their private reason but of the Apostle and of their orthodox teachers appointed by him See 1 Cor. 1. 10. Rom. 12. 16 18. Rom. 15. 5 6. Phil. 1. 27. Phil. 2. 2 3. 1 Pet. 3. 8. where speaking the same thing and being joyned in the same judgment contending for the faith of the Gospel with one mind glorifying God with one mind and one mouth c. argue an unity required not only of charity but of opinion and judgment and that not only in fundamentals in which as I said all the factious Corinthians or most of them accorded but other beneficial truths which union how could so many judgments undependent of one another attain but by all of them retaining the same doctrine of their Pastor or Pastors 4ly If these points wherein the reformed recede from the authority of superior Councils be not very necessary tho not fundamental how can a separation for them be justified but if necessary why should we say that God requires not an unity of faith in them 5ly Again as faith and charity secure not our salvation if we be guilty of some other vice adultery c so they do not secure it if there be any denial of obedience where t is due especially to the Church disobedience towards whom is in a more special manner disobedience to Christ and to God himself and why may not this then endanger us if God hath provided teachers to keep us in the same judgment and we to the great hurt both of the Church and of our selves too by these divisions will every one follow his own judgment especially since
acknowledge totum Christum to be contained in and exhibited to us by any one species and by the least particle thereof See Confessio Wirtenberg Chamier de Eucharist 9. t. 8. c. our Saviour's boby and blood and soul and Deity suffering now no separation See a further proof of the things said above in the discours on this subject And lastly if he hath considered a case not much unlike i. e. the communicating of Infants wherein if the Protestants had retained a contrary custom to the rest of the present Church perhaps they might have accused the Church for changing it not with less evidence than they do in this For first the Scripture saith plainly as of Baptism he that is not born again of water so of the Eucharist he that eateth not my flesh c shall not inherit eternal life 2ly And then the Primitive times according to these precepts practised it 3ly No more knowledge and preparation is required to the Lord's Supper than to Baptism for examining ones self and repenting is required to Baptism as well as to the Eucharist therefore if such things are not required of children for the one so neither are they for the other And I could press the like in Extream Unction which suppose that we had retained and the Roman Church left off as it is contrary how easily could we have charged them for abrogating a plain Apostolical precept Jam. 5. 14 And the same may be urged concerning the great act of humility washing one anothers feet before the Communion for which after that our Saviour himself had first begun the practice thereof there seems to be a plain precept Jo. 13. 14. And so the Church'es changing the celebration of the Lord's Supper into a morning exercise and that it should be received fasting was not done without some mens scrupling it See Januarius his consulting S. Austin about this Epist. 118. c. But if we can alledge in this matter the desuetude of former Church to be a sufficient rule and warrant to us for omitting of it then why may not the same plea of the Church'es desuetude be as well by some others enlarged to some other points wherein Scripture is urged against them I say therefore if such cases as these be well considered together with the understanding and the holines of these men who after our reasons given them are not convinced by such an evidence as we pretend methinks for one to say notwithstanding all this not that he is much perswaded but that he is absolutely infallibly certain of the unlawfulnes of such a practice would not consist with that Christian humility which we ought to have and to which only God gives true knowledge nor with that charge of the Apostle not to be wise in our own conceits Whereas it is noted that the more eminent in sanctity any one hath bin the more eminent obeyer and defender not opposer hath he bin of the Church'es authority A like instance might be made in that mainly opposed doctrine of Transubstantiation where as long as a possibility thereof is granted as it is by many of the Reformed and such a declaration is found in Scripture as this Hoc est Corpus meum the most literal and proper sence whereof that can be tho the most heightning this mystery is Transubstantiation of the Elements See Treat of Euchar. § 28. n. 2. and as long as this Scripture is not found contradicted by any other Scriptures but that with less force the literal expression of them may be brought to comply with it than the literal expression of it to comply with them we also adding to these the final determination of the Church long before Protestancy thought on after so long and subtle disputes for about 300 years from the 2d Nicene Council till the days of Berengarius and after so curious an examination on all sides of Primitive Tradition by Paschasius Bertram and others 800 years ago I do not see where a man can ground an absolute infallible certainty against it T is a dangerous case to disobey where we see others of great judgment and integrity yeilding obedience with alacrity saith Dr. Jackson And indeed I cannot but approve of that constitution of Ignatius and think him a too much self-conceited man who when he hath I say not to the Church but suppose only to three or four whom he knew wise and learned and uninterested men shewed his reasons and they have weighed them and concluded against his former opinion would not quietly acquiesce in their contrary judgments supposing no superior judgment to have prejudiced them and this especially in a point not fundamental Tho I know not how it is that when we plead our security in our dissent from the Church'es judgment we presently say that the point we differ from her in is not fundamental and that unity of faith in those fundamentals is sufficient but again when we plead the necessity of using our own judgment and not trusting or relying on any other mans we presently represent the same Not-fundamental truths as of great consequence and say the blind meaning the Church which may perhaps err in such things leading the blind both may fall into the ditch and that that ditch also is damnation I cannot conceive therefore how any man can assure himself in any thing that is not of fact or sence but that is only a deduction from Scripture and Tradition contrary to the judgment I say not of his private Pastor but of the supremest Court of the present Church that he is infallibly certain of any thing small or great Small I say as well as great for from the Church'es being liable in some things to error doth not follow any likelihood of his being infallibly certain in those things of the contrary truth but rather otherwise because t is a sign that such things are not clearly revealed and that they being dark to her will be so much more to him To confirm which add these two 1. That in Fundamentals this thing is granted That none can be certain of the contrary to what the Church defines and then that how many points are fundamental is to him uncertain 2. That amongst many tenets of the Church this is one That private men are bound in all things to yeild their consent to the Church'es decisions where they are required so to do This tenet is plain in the practice of General Councils which Councils as well for Non-fundamentals as Fundamentals and for things of practice as well as of belief have anathematized the not only contradicters but Dissenters and Non-conformists Now then unles any one be infallibly certain of the contrary to what the Church determins and that this is no fundamental point also his judgment against hers cannot be infallible in any point whatsoever where she requires submission of his judgment In prosecution of which submission of our judgment in Non-fundamentals also it is to be noted that if our submission
in obliging them to that of the Church 3ly It is granted that as our judgment is taken in this 2d sence namely for the private reasons and evidences we have of a subject in it self secluding from authority in some things we are allowed to use and follow it or to follow such reasons But we cannot collect from hence that we are permitted by God or have equal reason to follow it I mean our private opinion or reason in every thing unless it be proved 1. That all things are equally easie to be discovered by it and 2ly That there is no divine command for our yeilding obedience in some things to anothers judgment If any one should advise one to find out some reputed wise and experienced person in such affairs to consult with about something wherein himself knoweth little and such a one found wholly to rely on his directions and judgment therein answered he well that should say If I may rely on my own judgment in seeking out such a person why may I not as well rely on it for the matter about which I seek to him which only is well answered if these two be equally easie or difficult So the Reformed granting that we are to use our own private reason for discovering what books are the true word of God yet will not allow us having found such books to be his word to use our own private reason to examin by it whether what we find delivered to us therein be truth or no or when ever any thing therein seems I say not is against our reason as a Trinity of Persons in an Unity of Essence then to follow our reason in expounding it otherwise then it appears but now we are to lay aside the arguing of our reason and to believe all these Scriptures proposed after that by our reason we have found them to have divine authority So supposing that some Church were infallible it will not follow that if one may use his judgment in finding her he may afterward also use his judgment against her or any her decrees 4ly If you ask therefore in what things we may use and follow our private reason and opinion I answer in all things wherein God or right reason hath not submitted us to the judgment of another We may use it therefore in the discovery and search whether there be any such Judge at all appointed by God over us in Spiritual matters and what person or court it is to whose judgment he hath subjected us And in order to this we may use it in the finding out which of the several religions that are in the world is the true and which in the several divisions and sects that are in the true i. e. where some truth is by all retained is the Catholick and whether that particular Church wherein we were bred hath any way departed from it So in the finding out which Councils in some doubt concerning them are legitimate and truly General to whose acts we are to render up the submission of our judgment and which is the right and genuine sence where any ambiguity of their decrees in finding them out I say by the judgment and testimony which we find the present Church of our own days or that part thereof which seems to our private reason the Catholick to give thereof In this search that Proposition of Dr. La is very true Intellectus cujusque practicus judicare debet utrum is qui pro Judice haberi velit sit utique verus legitimus an media quae adducuntur ad hoc probandum fidei faciende sufficiant But such a Judge by our private reason being found to be and found who it is we may not for the things once judged and decided by him use or follow our own private reason any further but are now to quit it and our judgment having once discovered that such is appointed our Judge in such matters in this excludes it self and this Resignation we make of our judgment is also an act of our judgment In this manner the Apostle exhorts elsewhere not to trust every teacher but to try their doctrines whether agreeing with those of the Apostles i. e. with those of the appointed Governors of the Church and elsewhere that doctrine which they find the Church-governors to have delivered to them to stand constant and stedfast in it See Col. 2. 7 8. 2 Thes. 2 15. compared with 1. 1. Tit. 1. 9. Eph. 4. 11. compared with 14. Jude 3. 4. But you will say What if upon using my private reason I find not that there is any Judge or Law-giver in Spiritual matters cannot I then in all such matters use my private reason and follow the dictates thereof without sinning No if your reason in such search was faulty for as I said vitiously contracted ignorance never excuseth omission of duty 5ly As it is our duty where any cause of doubt diligently with our best reason to seek out the true Spiritual Guides and then having found to submit our judgment and reason as readily unto them so it seems much more easie to find out the Church which is to be our guide and to decide things to us than to find out the truth of all those things she decides more easie to find out who are those Spiritual Magistrates and Substitutes of our Saviour left to govern and guide his Church until his second coming lights not put under a bushel but set on high upon a candlestick to give light to all and a corporation and city set on an hill to be seen of all or amongst several sects and divisions to find out which is the Catholick communion from which all the rest in their several times have gone forth at the first very few in number v. Trial of Doctrines § 32. than by our own guidance and steering entring every one as a rasa tabula upon search of truth amongst the many subtleties of contrary pretences of contrary traditions in Antiquity to find out what is orthodox in all those points which points wean-while after so many hot contentions and wavering of opinion and mis-quoted Authors the Guide we neglect in her several Councils hath prudently fixed that we might no more like children be tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive What wise work have the Socinians made and what strange truths have they discovered by waving the authority of Councils and laying hold of private reason to conduct them and be their judge assisted with plain Scripture after that they had made quest after some other Judge and could find none sufficiently infallible for their turn Who have bin so much so dangerously deceived as these wise and wary men who would trust none but the infallible 6ly Against that which is usually said that the words of Scripture are as plain and intelligible as the decrees of a Council and therefore our private
reason or judgment may make use of the one for its guide as well as the other and when there seems contradiction against the other it seems much more easie by our private understandings to apprehend the Councils decision than to apprehend the sence of Scripture in such points as the Council decides and many may learn for example the orthodox tenets concerning the Trinity out of the Athanasian Creed that could not learn them out of Scripture without mistaking in some of them For tho it is true that a text of Scripture may be as plain as any decrees of a Council and that as we may judge what is the sence and meaning of such a decree so we may also of such a place of Scripture yet it may be presum'd that none of these plain Scriptures will ever be found opposite to the decree of such Council for if the place be so plain and intelligible to us surely so it would have bin to so learned and numerous a Council as well as to a private judgment Again what is said in Scripture concording with the decrees of Councils yet it may be presum'd is not there every way considering the counterpoise of other Scripture-texts so plainly said Else such Conciliary decisions are vain and we must likewise say that all expositions comments catechismes are no plainer than the text and to those who read Scriptures useles For words are only multiplied without necessity where what is said before is as plain as what is said after and the authority of the first infallible Thus if the Council remained as ambiguous as the Scripture supposing the Church infallible yet those who followed her sentence could receive no more satisfaction to their doubts than they had before and the sence of the Conciliary definitions might be disputed as much as of Scripture and both sides who subscribe to the Scriptures would also subscribe to them which we ordinarily see refused FINIS Concerning Obedience to ECCLESIASTICAL GOVERNORS and Tryal of DOCTRINES CONTENTS SUfficient Truth always to be found in the Church § 1. Yet false Doctors must be And their followers not safe § 2. Doctors therefore may be tried § 3. Several ways of Trial § 4. 1. By the H. Scriptures § 5. Where 1. Concerning Trials of Doctrines and Commands wherein Scriptures are silent § 6. 2. Concerning Doctrines and Commands where the Scripture seems to us doubtful § 12. 3. Concerning Doctrines c. to which Scriptures seem to us contrary § 13. 1. Where we must proceed to use a second Trial of Doctrines by the Doctors of the Church § 14. And beware of depending on our own judgment made upon the Scriptures § 14. That there is always some external Communion of Christianity or other not erring in knowledge necessary § 18. We necessarily to follow the judgment of the Church'es teachers where universally agreeing § 19. n. 1. Where divided 1. We to follow either side rather than our own judgment opposite to both § 20. 2. Of the two to follow those whom the other acknowledge to have the judgment or practice of former times on their side § 21. Where this judgment or practice is pleaded by both we to search and to follow that which we find so by our experience § 22. That this thing is not hard to be found § 23. The Fathers being not for the main either repugnant to one another or ambiguous or impertinent Where Of certain Cautions in making judgment of the tenets of the Ancients § 23. And some Church also in all ages being like the former § 30. And Heresy still either going or being thrust out of this Church § 32. And its beginning discerned by its paucity So that discreet Trial cannot mistake § 33. Who can search no further They to adhere to the judgment of the Christian Church wherein they live rather than to their own judgment against it § 36. 3. Trial of Doctrine and Doctors by the Holines those produce and these practise § 37. Where more Truth more Holiness § 38. And where more Holiness more Truth § 39. Where more Error more Vice and è converso § 40. In Churches therefore we to compare 1. the strictness or liberty of their doctrines discipline c. § 41. 2. Their abounding or deficiency in doctrines tending to Perfection § 42. 3. Their writings of Devotion § 46. 4. The Lives of their Saints or Holy men § 47. 4. Trial of Doctrines by the Conversion of Nations § 49. Concerning Obedience to Ecclesiastical Governors and Trial of Doctrines THat God by his Great Apostle Jesus Christ sent the clear light of all the mystery of our salvation into the world and that Christ hath and will continue it so much as is sufficient to us by his Substitutes in the same office unto the end thereof so that we need not remain in darknes but by our own default hath bin shewed you elsewhere in Sav. Ben. p. 12. c. and Succession of Clergy p. 1. But yet 1. it seems that notwithstanding these Substitutes there shall be some false teachers and as we hitherto see not all his other enemies so neither all error put under our Saviours feet as not sin so neither ignorance yet quite vanquished 1 Cor. 13. 12. because it so seemed good unto him for whom are all things as to permit evil always to make good arise more gloriously out of it so to permit error always 2 Pet. 2. 1. the more to illustrate truth and to make the followers of truth as well as of righteousnes by these oppositions more approved for their adherence to God and capable of greater reward it being far more glorious more acceptable to have discerned held defended the truth where there was a possibility a facility a pattern an opposition of error See for this 1 Cor. 11. 19. Matt. 10. 34 35. 17. 15. Act. 20. 29. 1 Tim. 4. 1. 2 Tim. 2. 20. compared with 16. c. 1 Jo. 2. 18. Luk. 2. 34. Jo. 9. 39. Rom. 9. 32. This is shewed also by experience even when there were infallible teachers there were also false ones mingled a contending for the law at Antioch Nicolaitanisme at Ephesus Rev. 2. 15 Divisions about their teachers at Corinth Circumcision at Galatia opposers of the Resurrection deniers of Christ's true Incarnation Hymeneus Diotrephes c. Else could not God at the beginning have published his truth to all Nations as well as to Abraham or spread the Gospel at first over all the world Could not our Saviour have laid the chief foundation of the Gospel so firm and evident that the whole Nation of the Jews together with the chief Priests and Pharisees and Herod and Pilat should have bin convinced thereof by their own sences in shewing himself with his wounded side and pierced hands and feet publickly at that grand Festival as formerly he had done in the Temple and in the Streets in their Palaces and Courts and
then before all the people have ascended into Heaven to God and so have sealed for ever to that whole Nation the Confession of his being the Messias and thus with a great access to his Glory on earth have prevented their so great and long Apostacy What meaned he then to appear so sparingly and in corners the doors being shut and not to all the people saith the Apostle but to some few chosen to be witnesses tho he was not here defective in what was sufficient Again could not his Spirit that hath led some have led all into all truth if he had pleased to give it to them in a greater measure How easie had it bin for our Saviour who foresaw that sharp controversie concerning observance of the Ceremonial law by Christians the maintainers of which ceremonies contended only for them because they thought Christ had not abrogated them to have declared himself openly in that point when he was here on earth How easie for him foreseeing the controversies ever since even those so many about his own person those now between the Reformed and the Roman Church to have caused instead of an occasionally-written Epistle such a Creed as the Athanasian or such Articles as those of Trent or of the Augustan Confession or such a methodical clear Catechisme as now several Sects draw up for the instruction of their followers in the principles of their religion to have bin written by his Apostles Will any one say that had such writings bin H. Scripture yet these controversies had not bin prevented or at least not in some greater measure prevented than now they are Or would not brieflier all controversies have bin prevented had our Saviour as plainly said that the Roman Bishop should regulate the faith of his Church for ever as it may be said and is said by others There must be heresies then and therefore it seemed good to the wisdom of the Father that all things should not be done that might but only so much that was sufficient whereby they should be prevented Neither is it a good reasoning This was the best way for taking away all controversy and error in the Church that the Scriptures should plainly so as none may mistake set down all truths necessary to salvation or that there should be a known infallible Judge therefore they do so or therefore there is so because this seemed not best to God for the reasons fore-mentioned and for many other perhaps not known which made the Apostle cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11 33. to take away all controversie and error c no more than it did to prohibit in the world the being of evil I know not whether Tertullian's saying in praescript cont haer concerning this matter be not too bold Ipsas quoque Scripturas sic esse ex Dei voluntate dispositas ut haereticis materiam subministrarent And haereses sine aliquibus occasionibus Scripturarum accidere non poterant But we may make good use of it in being less rash and more circumspect in interpreting especially when we are singular where we may be so easily mistaken 2ly It seems since there is supposed sufficient means for all those who are in the Church to attain to the knowledge of all necessary truth for God and our Saviour have not bin wanting to his Church in necessaries that those who blindly obey such false guides as shall be in the world shall not be free from punishment tho they offend thro ignorance See Matt. 15. 14. Ezek. 33. 8. 3. 18. 3ly There being some doctrines false and danger in being misled by them it seems all doctrines may be tried and that by all persons See Jo. 5. 39 our Saviour bidding them try his Act. 17. 11. the Bereans and Act. 15. 2. the Antiochians trying S. Paul's See to this purpose 1 Jo. 4. 1. 1 Thes. 5. 21. Rev. 2. 2. 1 Cor. 10. 15. 11. 13. And the more trial the better so it be rightly performed whereby we may discover false doctrines and teachers that we may not be seduced by them whereby we may know more of God may confirm our belief of which there are many degrees in what we are taught and may be able to give better account to others of our faith 1 Pet. 3. 15. Col. 3. 16. and whereby truth will always have a great advantage of error For verum vero consonat 4. Now seeing that all Spiritual knowledge cometh first by Revelation from God the trial of any doctrine we doubt of is to be made either by the holy Scriptures written from the beginning by men inspired by the Holy Ghost or by the Interpreters of these Scriptures and those who were ordained by these men that were inspired and who had the form of sound doctrine committed unto them viz. by the Doctors and Pastors of the Church where also the doctrines of some Doctors whose tenets we doubt of are to be tried by the rest of the Doctors of the present times or the doctrines of all the present Doctors to be tried by the writings of the Doctors of former times Trials by the Scriptures were those Act. 17. 11. Jo. 5. 39. 2 Pet. 1. 19. Trials by the Doctors of the Church those Act. 15. 2. Gal. 1. 9. Rom. 16. 17. 2 Thes. 3. 14. 1 Cor. 14. 32. c. 2 Jo. 10. Now these H. Scriptures and Holy Doctors collectively taken to the not-yet-so-far-grounded and illuminated are capable of being tried too The first Scriptures and Teachers by those who lived in the same times were tried by Miracles by those who lived afterward are tried by Tradition the second Scriptures are tried by their accord with the first as also by Miracles the 2d Teachers are tried by their Ordination from the first which Teachers if we find all agreeing in one judgment we need try no further our Saviour having promised his perpetual presence with them and that the gates of Hell shall never prevail against the truth taught by them 5. Now first concerning trial of our Superiors commands and doctrines by Scriptures of which there are many several ways As trying 1. Whether such doctrines or commands be contained or commanded in Scripture 2. Whether the contrary to them be contained or commanded in Scripture Again if the contrary of them be contained there 1. whether as fact only 2 or also as precept 1. Now the first of these trials seems not necessary to be used 1. For it doth not follow that it is unlawful to do or to believe a thing because H. Scripture doth not say or command it Angumentum ab authoritate non valet negative Some things both in doctrine and discipline may possibly descend from the Apostles that are not set down by them in writing and these tho not absolutely necessary which very few points are yet very useful to Salvation Timothy might hear some things from S. Paul more than are set down in his Epistle see 2 Tim. 1. 13.
better to inform his conscience not only or chiefly in the confutation of the reasons he hath for his opinion which confutation cannot always be had or when had perhaps is by him not well understood but in the reasonablenes and many times duty of the submission of his private and singular judgment and opinion to those more wise more religious than himself or to those authorized to direct him 2ly Where the Doctors of the Church are not all of a mind but divided in their opinions it seems better to follow any party of them rather than our own judgment opposit to both because they having the same light of Scripture as we a calling to teach and interpret it being those to whom Christ hath promised more assistance using perhaps more means to understand it having more understandings agreeing in such a sence of it tho they may possibly err yet we are the more likely to mistake And experience daily shews that they who renounce fallible authority and stand to their own judgment to avoid one error incur twenty and those by God's desertions sometimes in the most plain points of practice * far grosser than ever any Church-authority or Synod hath lapsed into Neither are the diversities of opinion between Churches any thing in comparison of those millions of private mens singularities and as in sight we say many eyes see more than one so in blindnes or dimnes of sight many eyes are never so blind as one Let us avoid self-conceit and put on humility and then we * shall be glad rather to use the judgment for our way of another eye which if it hath motes in it we have reason to think that ours hath a beam and * will be ready to say if the Church be not infallible how much less I rather than the whole Church is not infallible therefore let me trust to my single judgment an illation not more unreasonable than usual 3. In following one party of the divided Clergy we are to avoid those rather who acknowledge the former practice of the Church against them and appeal to Scripture as long as the practice also pretends the same Scripture either for it or not at all against it For tho Scripture is a more sure foundation than the Church's practice yet since the practice also pretends as well as those who oppose it to be guided by the Scriptures so that Scripture and Practice is pretended on one side and Scripture only on the other side and since there is so great odds in number of those judgments concerning the Scripture that have ever so practised and also a succession of truth promised to be continued in the Church t is more probable I say that the practice is not mistaken in the sence of Scripture and of two we are to chuse the more probable 4. But if besides Scripture there be practice or tradition of some times of the Church the more ancient pretended against the practice of other later times here search is to be made by us and if such an opposition of the present and former Church seems to be discovered which indeed can never be by reason of our Saviour's promise in any matter of necessary faith the contrary course to heady Rehoboam is to be held the old mens counsel is to be taken and the former times are to be preferred except it be in matters not prescribed by God's word wherein the Church of all times hath power to constitute what she thinks fit Where therefore the Scriptures tho pretended by both sides plain yet are not so plain that both sides agree there let all the trial rest not * upon reading arguments pro and con in controversie-writers where wit and continual agitations of the question make any side tenable as men are biassed by interest and education but * upon this search of the Fathers and history of the Church and I am perswaded most controversies will quickly end For who tries them 1. First he will find in those voluminous writings many things more express and full and positive than they are in Scripture especially most of the practices of the Church put out of all dispute so that tho several men read those writings with a several interest as they do the Scriptures yet they shall find too much clearnes there to be corrupted by such interest For example those who dispute Episcopacy to be against the Scriptures yet are clearly convinced in the Fathers writings that it was practised in the primitive Churches and thought consonant to the Scriptures 2. Again he will find a most unanimous consent among them in most things and in many of those of present debate contrary to the opinion of many who seeing them quoted constantly by both sides almost in all controversies and that not only one Father against another but the same against himself seeing likewise books written of their many disagreeings which books are silent of the many more things wherein they accord do in this prejudice condemn them of the same ambiguity as the Scriptures and of much opposition besides and lastly of impertinency to modern controversie and so forbear to consult them and laugh at Vinc. Lirinensis his Rule Quod omnibus c as tho most true yet utterly useles But here some cautions must be given to the searcher which it were most unreasonable that he should not observe 1. * That in a search of the antiquity of opinions and not of the reputation of authors he would not reject writings which are evidently very ancient and likewise then approved since they are quoted by latter Fathers and Councils suppose those of the 3d 4th and 5th age after Christ. Because tho granted by all very ancient for the time they are uncertain for the author and bear a false title Such are for example the Apostolical Canons Clement's Apostolical Constitutions Dionys. Areop works of which it being disputed so early as A. D. 420. whether these were the genuine works of St. Dionysius shews that they were very ancient Again * that from discovering some corruption in some of the Fathers writings he would not argue there not to remain so much purity and incorruption in the rest as that in any thing controverted their true opinion can be known neither argue from his discovering their erring perhaps every one in something and that many times in a thing very inconsiderable that therefore in nothing they can be fit witnesses of truth and lastly from his finding them obscure or ambiguous in some places that they cannot be clear upon such subject in any other place or also in that place cleared by the context Yet such we find are most of the arguments that are urged for weakening their authority 2. That for the primitive times of the Church he would not only take those wherein she lived in persecution and left few records of her doctrines or customs as the first and second age but extend them to the end
of the 6th or 5th or at least of the 4th age so as to involve S. Austin c. these being the times wherein she flourished under the protection of Christian Governors more ample in her power publick in her doctrines and discipline frequent and copious in her writings active against all sorts of hereticks as also more exercised with them which the present times as enjoying still the same happines must needs and ought more to resemble than the other and to which taken in this extent ordinarily differing Churches appeal 3. That he would not think that those practices which he observes to be used in the latter of these times and omitted in the former therefore are justly to be rejected unles they be also in that sence as they are afterwards used disallowed and opposed by the former and that by the more general vote thereof For what is said of Scripture § 6. may here be said of the Church that it follows not negatively that such practices are either unlawful or unexpedient because a former age did not recommend or did not use them Therefore that he would compare the practices and tenets of the present Church not with those of every but of any age of those primitive times so not contradicted by the rest In which age if any doctrine held we may lawfully say such is no new but an ancient doctrine or a doctrine of the Fathers 4. That he would not with such a conceit repair to them as if he should find in writers of so many ages and of so many several countries no differences at all for there he will find several both †of the former of those times or at least of a many in them from the latter * As the more common opinion and practice of the more ancient times of the Church are by some quoted somewhat to differ from the succeeding in the Millenary doctrine communicating of Infants vision of God before the day of Judgment in the rarer use of Images less observance of the Reliques in Invocation of Saints in the punctuality of Auricular Confession for some sorts of sins c. Quoted I say not that the difference in these is granted so great altogether as it is by some made concerning which as to some of these particulars see what is said in Church-government § 55. but that in the more and less practice of some of them and in the commoness of the belief of other of them there may be some difference in several times So the Millenary doctrine and non-vision of God in some places and times perhaps was the opinion more common So a common practice in some times was used of communicating Infants Images in some times also were less used tho then not the use of them I mean as practised by latter ages opposed and so of the rest that follow Concerning such things see what the 3d. caution saith But observe touching such things wherein difference is named That it is either difference of practice secundum magis minus not opposition of doctrine or opposition of doctrine only in some matters of small moment or the opposition of such times not universal but only of some places or Churches others practising or teaching the contrary And †in the same times he will find many differences of those of one Church from another As of the Eastern and Western Church about Easter the Roman and African Church about Rebaptization and afterward about Superiority of the See of Rome for Appeals and so many things practised in the Eastern Churches not at all or latter used in the Western And †in the same Church he will find one party against another as Epiphanius and Chrysostom c And the same party when of a more mature judgment differing from himself as S. Austin in the busines of Free-will and Grace c. But it is sufficient if in some other differences he finds them all or by much the most agreeing in most or in many points of those which are now controverted especially points of practice which are of greater moment to render up his judgment to them in those uncontrolable and plain things wherein they consent and more is not desired of him amongst which are the contradictories to most of those hurtful opinions related below § 41. c. and not to make that fallacious induction with which many satisfie themselves * They are not sufficient Guides in this or that point wherein they differ ergo they are in none at all or not in the many other wherein they accord and in this main point especially that universal obedience is due to Church-decrees and that it is lawful in no case to desert her external communion which settles all the rest * Or they clash in this and this point which truly for the most part are things of less moment see Church-gov 2 part § 55. c. tho by the then contenders much aggravated ergo they clash in all or in almost all when-as such arguments have force only against their infallibility or absolute unanimity in all things not against their accord in those things which are more necessary and for which we have occasion to search them So whereas we find the Millenary tenet and the place of faithful souls out of heaven till the day of Judgment and Infant-Communion anciently common tenets by latter times as is thought justly rejected to be urged as a proof of no safe adherence to all common opinions and practices of former Church because in some things errable we are to consider that these besides that they never were Church-decrees in any Council nor granted to be universal are not points of such consequence as to prejudice the ancient Church her authority judgment or guidance in all other necessary matters Hear what Dr. Ferne Preface to Consider touching Reform very judiciously saith of two of them after he had made much use of those instances Having spoken saith he the intent of this Treatise I must before I leave him intreat the Reader to remember one thing in the former the error of the Millenary belief and Infant-communion often instanced-in there and to take notice that nothing was intended or can be concluded by those instances to the prejudice of the whole Church as if thereby might be proved that the whole Church universally and in all the members of it may err and be infected with error in points of concernment or prejudicial to the faith For that of the Millenary as it was not universal so not of such moment and that of the In-fant-communion tho more universal and of longer continuance was but a tolerable mistake So that all errors of the whole Church by his concession are ever either not universal or not of concernment 5. That he would not with such a conceit repair to them as if he should always find in them an unanswerable reason or justification of such and such practices or tenets for this we promise not
but that such things they practised such things they held and then perhaps this may be a sufficient reason to him to admit them that so the Church of God hath always done or taught before him 6. That he would not repair to them as if he should find every thing now controverted there considered or stated but that for what he shall find there stated at least for the substance of the practice of it as most points of government and practice are tho not for the quatenus or in what respects it is performed that to it he would conform 7. That he would not entertain such a conceit †as if in this search he should find any Church of present being so perfectly to resemble Antiquity as in no point to differ from the general customs thereof for in some all differ none giving the Eucharist to Infants Nor †as if he should not find several Churches in some one thing or other more to resemble the primitive than a Church of a better constitution doth As the Reformed is said to resemble the Primitive times in celebrating the Communion in both kinds and the first or 2d century thereof in not using Images not invocating Saints c. The Roman in the obligation of and obedience to the decrees of the Church and her Councils in prayer for the Dead merit of works penances Church-ceremonies the Christian Sacrifice of the Altar Real presence Reservation for communicating absents domestick Communion in one kind frequent celebration of the Eucharist frequent hours of Prayer and set times of Fasting Confession recommendation of Evangelical counsels vows of Poverty and Celibacy single life of the Clergy But that he would conform to that Church rather which he finds to tread the footsteps of Antiquity in the most points as all do in some or in those of the most moment and consequence especially in those of government and practice which as they are not so easily changed as those of simple belief so do they more concern this search when-as the absolutely necessary points of faith are perhaps sufficiently acknowledged by all those of differing communions Thus much of the Cautions to be used in searching Antiquity Now to go on 3ly He will find one present external visible communion and body of Christians much more than all the rest tho perhaps none in all things agreeing with the doctrines and discipline of Antiquity especially if considered after the settlement of it under Christian Emperors Which things if they be found which discovery presupposeth first his search this I desire may presently be granted that any one hath little reason to bear himself up upon the arms of his own or others newer interpretations of the Sacred text and not-unhandsomly stated theses and subtlely-urged objections against so constant so strong a stream And here also note that if any side rip up the faults and errors of the Fathers and whilst they seem to appeal to them yet as much as they can weaken their authority if they defend their own differing from them much more by shewing that the other side differs from them in something but yet much less than they if the more candid of them at least confess a recession from the Fathers in many points for informing your self in this turn over Calvin's Institutions and see in how many places he ingenuously confesseth the opinion of Antiquity opposit to his decisions 2. lib. 2. c. 4 9. sect compared with 3. l. 11. c. 15. sect 2. l. 14. c. 3. sect 3. l. 3. c. 10. sect 3. l. 4. c. 38. sect 3. l. 5. c. 10. sect 3. l. 22. c. 1. sect 2. l. 3. c. 7. 10. sect where multis saeculis is as high as Chrysostom 4. lib. 4. c. 10. sect 9. cap. 8 9 10. 11 c weakning the authority of Councils 12. c. 8. sect 12. c. 19 20 24 27. sect 18. c. 11. sect 3. l. 3. c. 16. sect 4. l. 17. c. 39. sect 4. l. 13. c. 16 17. sect many of which places I have transcribed in Church-gov 4. part § 100. and if some others of the same side who yet maintain the same opinions with those other of them that appeal to the Fathers do refuse a tryal by the Fathers at all to say nothing that this relisheth of much pride and self-conceit and pride is an ill Reformer this shews that such a side tho not willing to confess it yet is convinced of loosing their cause in this trial by the practice of former Church and that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for this appeal and then the resolution set down before in § 22. is in all reason to take place Again if the contrary party seems on the other side to attribute too much to the Fathers in quoting them in their disputations and conferences as well as the Holy Scriptures and as it were superstitiously treading in their steps in the external forms of Government and in the most inconsiderable ceremonies adhering still to the same expressions which the Fathers used in those points which are now controverted as Merit Satisfaction Supererogation Sacrifice Altar c which the other more willingly change compiling their Body of Divinity out of the Fathers common doctrines as the first beginning of School-Divinity see Peter Lombard was only a design of putting the Fathers tenets in an orderly method This argues that these rather are the true Successors of the doctrines of the Primitive Church and that they are unjustly charged to recede from the Fathers in those points which are controverted and then according to the resolution above § 22. we are to adhere to them For what likelihood is there That he who thinks their testimony makes much for him and much against his adversary will all he can strive to weaken the authority of these Witnesses in shewing their errors in general their contradictions of one against another of the same against himself c. See Daille's Uray usage des Peres and that the other who is conscious that they are more against himself than his adversary should by all means establish their testimony even by holding them in all their joynt-verdicts infallible What probability that they should most declame against the certainty of Church-tradition whose doctrines it most confirmeth For we are to believe this or we for as much as I can apprehend nullify our Saviour's promise and his mission of other teachers and all appeals to the Church c * that there shall be a Church of God in all ages like it self in the former and * that as the Jews might Jo. 5. 39. and the Bereans did Act. 17. 11. find the Old Testament to confirm the doctrine of the Apostles of the New and the Gospel to establish the Law Rom. 3. 31. so the Church's practice shall establish the Gospel and the latter practice thereof the former to the end of the world * that Christ's sheep shall always know his voice and shall not follow
c see Jo. 5. 36. Matt. 16. 3. that Jesus was the Messias and the Prophet whom he had promised to raise unto them like unto Moses to whom they were now to obey in all things and to hearken to none contradicting his doctrines The many expressions therefore in the Old Testament that seem to speak of a total falling away of the Priest and a failing of the Church many of which were urged by the Donatists and answered to by St. Austin and other Fathers which see more fully discoursed in Success of Clerg § either speak not of the Priests ignorance at all but vitiousnes and neglect of duty or not of their teaching false doctrines as Priests but of their making false predictions as pretended Prophets or are texts Prophetical of their falling away after the coming of the Messias or speak not of their falling into Heresy but of their open Apostatizing unto Idolatry For Heresies and Sects retaining a distinct communion in the worship of the same God and acknowledgment of the divine law in those times of the Jewish Church we find none but both the Priests and people divided between true worshippers of God and flat idolaters Here therefore the Trier had always those to whom he might safely adhere and might always clearly discern who they were 2ly Nor those that try and after it make choice of falshood are thereby excused because since there is evidence enough one way or other given of the truth they who in searching find it not are some way or other defective in their trial Perhaps because they will not try * by all those ways which God hath left to witness his truth as both by Scriptures and also by the authorized Expositors thereof but only by one way which themselves most fancy Whenas doubtles the Jew or the Berean after their search of Scriptures had not bin excused in dissenting from the Apostles or from our Saviour's doctrine so long as this doctrine was also confirmed to them by other sufficiently evident and convincing arguments besides the testimony of former Scriptures viz * by the mighty signs and wonders which our Saviour and the Apostles did thro the power of the H. Spirit given them from God * by the Resurrection of Jesus and their mission by his authority c. After which confirmation the Apostle's advice to believers is to hold to Tradition to the doctrine formerly delivered Rom. 16. 17. Heb. 13. 7 9. and to prove and try the new spirits 1 Thess. 5. 20. 1 Jo. 4. 1. that perhaps might speak under pretence of that frequent gift of prophecying which the Devil also then imitated something dissenting from doctrines formerly received as appears by 1 Thess. 5. 20. and the clause of 1 Jo. 4. 1. the one bidding that they should not altogether despise these Spirits the other that they should not altogether credit them But of the Apostles doctrines coming with such a testimony of the Spirit Gal. 3. 5. they would not have them at all to doubt pronouncing Anathema to any that should contradict these Gal. 1. 7 9. Col. 2. 6 7 8. 1 Jo. 4. 6. Which 6th verse sheweth that the first verse is meant of the Church's or others trying the spirits of private men 1 Cor. 14. 29 32. not of particular men trying the Spirit of the Apostles or of the Church And should any now not out of affection to learn and to strengthen his faith nor to know what was the reason of them but whether there be any reasons for them try the doctrines of the ancient Councils as some have lately and by the just judgment of God upon curiosity have dissented from them such trial would argue much infidelity against our Saviour's promise and his vigilancy over his Church would much offend against the obedience we owe to the decrees of the Church and against the humble conceit we ought to have of our selves Whereas on the contrary the more indisputing obedience is which is the daughter of true humility the more christian the spirit especially where one is not in a communion of a Church of a later original nor that hath professedly departed out of another Church elder than it self And if any think that such an humble submission and assent to Church-decrees forfeits the use of reason and patronizeth ignorance 1. First the same thing may be said of our assent being tied to the larger Nicene and Athanasian Creeds 2ly Again the Church's decrees are but very few if we take only the decrees of Councils and not all the Theological controversies and determinations of private Divines of any side for such in comparison of the large field of divine knowledge wherein great intellects may still freely expatiate as appears in that great liberty which we find in the Roman writers I mean the Schoolmen freely dissenting from one another in many points Which differings when-as we also urge against them they defend themselves that such are points undefined in Councils But 3ly in things defined also we must acknowledge that learning and searching all arguments for truth well consists with obedience to Church-definitions as it did with our Saviours and the Apostles inasmuch as we find those who most profess this submittance as skilful and copious in giving reasons of their faith as any others and no way laying aside the use of reason or pursuit of knowledge Even as they who from the testimony of Scripture believe there is a God yet seek arguments from the Creation and Nature to strengthen or if I may so say multiply their faith Faith both to what the Scripture and to what the Church saith being alway capeable of a further growth And as oportet discentem credere so credentem discere See more concerning this in Infallibility § and Ch. gov 3. part § 39. But next since one may be born and bred in a Church Schismatical and here also by his condition and profession not capable of making this trial by comparing his present teachers with other modern and ancient Doctors yet upon the reasons above § 20. he is in far less danger in obeying his Spiritual Guides than in steering himself and in obeying them so long as heknows none better tho they be Schismatical he is free from Schism whereas following himself he becomes guilty of a 2d Schism and being free from Schism he may attain in such Church life everlasting nor can there any doubt be made but that a pious man living in the state of Schism and free from the crime is in a far better condition than an orthodox christian living in the habit and state of sin For tho Heresy Gal. 5. 20. i. e. either an error opposit to some truth necessary to be explicitly known to enter into heaven such as that Mar. 16. 16. Act. 4. 12. or an obstinate professing in other things against the known definitions of the Church and tho Schism i. e. a factious breaking the unity and peace of the Church
where most holines is is also most truth either causing or else caused by it See for this those many promises * of illuminating the Saints Jo. 7. 17. Psal. 111. 10. 2 Pet. 1. 9. Eph. 3. 17 18. Phil. 1. 9. 2 Cor. 3. 16 17. Psal. 25. 12. Jo. 8. 12. Jo. 14. 21 23. Jo. 15. 2. Wisd. 1. 2 3 4. Rom. 12. 2. Psal. 37. 23 30. Prov. 2. 7. Matt. 11. 25. 1 Cor. 2. 11. c 16. Psal. 119. 100. Jo. 14. 15 16. Act. 16. 14. 10. 34 35 44 compared with 2. 15. 8 9. Jam. 4. 8 10. Matt. 25. 29. and * of granting it the Spirit unto prayer and devotions Luk. 11. 13. 1 Cor. 2. 7. 1 Cor. 3. 3. compared with Col. 1. Jam. 1. 5. 1 King. 3. 9. 11. For true knowledge not only of understanding divine truths revealed but of understanding the revelation also of them I mean the Scriptures cometh more from the operation of God's Spirit than the discourse of Reason Jam. 1. 5. 1 Kin. 3. 9 11. tho this Spirit is working with Reason See Act. 16. 14. Luk. 24. 32. Heb. 4. 2. Eph. 1. 17. 1 Cor. 2. 14. And the same connexion that is found between truth and holines is also between vice and error or blindnes they also mutually producing one another For †whether we say that the passions run counter to the judgment so they will soon vitiate it especially in things tho very reasonable yet not plainly evident as matters of faith are and by hindering any light that may descend into it they will make it study things only in their defence suffer it to consider no arguments that make against them and over-aw it with fear lest any truth should oppose the satisfaction of them Facilè deos non esse credit cui deos esse non expedit and so vice begets error Or †whether we say that the affections follow judgment so error and blindnes here will soon cause in ordinacy there the unholy are always some way or other blind See 1 Jo. 2. 4. 2 Tim. 3. 5. 1 Cor. 8. 2 3. 2. 14. Hos. 4. 11. Rom. 8. 5 6 7. 1 Cor. 3. 3. compared with the first Jo. 3. 19 20. 5. 44. 1 Tim. 1. 19. 6. Tit. 1. 11. Lu. 16. 14. Phil. 3. 19. 2 Thess. 2. 12. 2 Tim. 2. 19. compared with 18. Our Saviour accused the blind Pharisees of many vices especially of ambition and covetousnes who therefore placed religion more in ceremonies washing fasting c than in justice and judgment Lu. 11. 42. And the Apostles noted the false teachers much guilty in their lives both of sensuality lust and gluttony and of covetousnes and vain glory by which their doctrines became such as pleased men such as tended to liberty and licentiousnes See 2 Pet. 2. 3 18 19. and were contrary to mortification and the cross Phil. 3. 18 19. See 2 Pet. 2. cap. and Epistle of Jude Men of corupt minds 1 Tim. 6. 5. Lovers of their own selves 2 Tim. 3. 2. Self-willed or self-pleasers 2 Pet. 2. 10. Loving to have the Preeminence 3 Jo. 9. Their spirit proud 1 Tim 6. 4. contentious Jam. 3. 17. Tit. 3. 9. 1 Tim. 6 5. ever learning and never able to come to any certainty 2 Tim. 3. 7. Separating Jud. 19. Heb. 10. 25. Nor can such teachers unholy themselves by the truths they teach propagate holines easily in others For tho many truths are taught by the most erroneous yet are they truths not such as more immediately tend to holines or not to those parts of holines wherein himself is deficient else if their doctrines could have had any effect in the auditor they would have had so in the teacher which as long as they have not and that he wanteth experience and the practick the theory is nothing worth but like him that reads a lecture of war and never was Soldier Or if they be such as tend more to holines yet they are but a few with the omission of many other that are mainly conducing to the production of piety so that the effect follows not a partial cause or if they be sufficient yet are they ineffectual and unperswasive whilst he speaks them from the brain and not from the heart from the memory not from the affections and whilst they are unaccompanied with the power of the Spirit Jude 19. 2 Cor. 3. 6. the Spirit applying what they say See Luk. 18. 34. compared with Act. 16. 14. which ordinarily doth not cooperate in the word with such a ministery see 1 Cor. 4. 19 20 the ministery tho not for necessary Sacraments yet for many other things becoming much less effectual when in the possession of a wicked person endued with a lawful mission yet void of the sanctifying Spirit Certainly it much matters whether we be recommended to God and God's grace recommended to us by the prayers and teaching of an holy or of a wicked man. S. Cyprian saith Oportet eos ad sacerdotium deligi quos a Domino constat audiri quoting Hos. 9. 4. Jo. 9. 34. And S. Hierom saith the like quoting Lev. 21. 17. And Gelasius Quomodo coelestis Spiritus invocatus adveniet si sacerdos qui eum adesse deprecatur criminosis plenâ—is actionibus reprobatur And very much every where is said in the Prophets of the mischiefs descending on the people from the superintendence of a vitious Clergy Whereas the holy man speaks with power the Spirit both in and from him working upon the people God imparting it unto his auditors as Moses's unto the Elders See Matt. 10. 20. Act. 6. 10. and also * from God cooperating with him 1 Cor. 7. 9. God both hearing his prayers and intercessions Jam. 5. 16. Job 33. 23. and also blessing his labours more than other mens Now what hath bin said of particular persons is to be understood the same of Churches being a collective body made up of particulars in all of which Churches tho there are some men holy and in the best of Churches many bad yet where more light and truth there doubtles are the more good and the fewer wicked and so è converso 1. To try then what Church is such 1. You are to observe and weigh well †their Teachers and Divines who are educated and prepared for their office in speculations and controversies more and who more in mortifications who strive rather to rectifie the peoples manners and who rather to inform the peoples understandings †their doctrines their discipline their ceremonies which Church gives stricter education to her children whose doctrines tend more to liberty whose discipline is more remiss whose ceremonies are more reverent and by all manner of ways helpful to devotion For the severest religion is the best and Spiritual comforts are in it to such a degree possessed as worldly consolations are by it retrenched and where-ever more liberty there less holines For liberty is 1. First both the most used pretence of false
teachers and is absolutely the aptest instrument for bringing in vices and making men in stead of being free from servants to their lusts See 2 Pet. 18 19. And we know what was the art of Jeroboam 1 Kin. 2. 28. It is too much for you c. Which thing wise Bacon also hath observed Nova secta ita se tantum late diffundit si portam luxuriae voluptatibus aperiat authoritati repugnet And 2ly when such pretence of liberty is not used for these things as doubtles many times it is not by the Doctors yet where there is no express restraint made of it it is almost irremediably abused to these ill ends by the people I mean to licentiousnes and satisfying of lusts to an occasion for the slesh Gal. 5. 13. to a cloak for wickednes and particularly as that place imports disobedience to authority 1 Pet. 2. 16. Therefore S. Paul much mistaken to be a patron of it Gal. 5. 1. tho he so much vindicated it in one thing against Jewish ceremonies and against these in one case that is when required as necessary to salvation for else himself many times conformed to them yet in the free using of all things lawful unto us c no man opposed liberty more than he nor practised it less See Rom. 14. cap. 1 Cor. 8. 9. cap. 1 Cor. 6. 12. He would teach for nothing and work at his trade would not eat and drink would not carry about a wife would keep under his body so as that he might not be brought under the power of any thing so as not to be able to abstain from it nay would not eat a bit of flesh as long as he lived if not himself but another should but receive any hurt by it And so no man more strict in his orders than he see 1 Cor. 14. cap. 11. 2 16. 4. 17. and in requiring obedience in all things For indeed however we slight small helps maxima pendent ex minimis 2. In Churches therefore in prosecution of this search we are to observe †not only whether they retain all truths absolutely necessary to be known to attain salvation for I think both the soberest of the Roman Church grant this to the Reformed and of the Reformed grant this to the Roman and both of them grant that the Scriptures plainly set them down †nor only whether their doctrines are not untrue or their commands not unlawful or either of these contrary to antiquity but also whether these Churches be not deficient in or also oppose many truths and practices delivered by Antiquity and taught and enjoyned elsewhere which neither are absolutely necessary to mens salvation nor yet absolutely indifferent but things very profitable and much conducing to it Where note that it is a great wrong to the perfection of Christianity if any should rank all points not absolutely necessary to salvation amongst things purely indifferent and of free use and wherein we may take our liberty of opinion or practice Those points which receive no excuse of impossibility nor no exception of time place or persons for the believing or practising of them are very few perhaps one Sacrament Baptism one Article of the Creed the belieiving in Jesus Christ our Lord and Saviour And yet those points without which the Church nor Christian religion cannot subsist and which those who have sufficient revelation are not to oppose or neglect to practice under some peril of their damnation are many We are therefore to observe in a Church whether these are not some way deficient whether as all vice is disallowed by her so all those means are recommended by her whereby vice may be destroyed and contrarily whether not some but all virtue and all the perfection thereof be proposed and pressed whether Christian virtues be recommended by her in the whole latitude of their efficacy and use or only in some part thereof As if something by her be pressed only as a duty of obedience to a command when as it is a special means also to procure some benefit As should she recommend alms only as a duty when as it is also a special means to appease God's wrath and to procure thro Christ remission of sin So should she recommend works only as a fruit of true faith when as they are a necessary condition of salvation since men will much sooner do these pressed to them in one sence than only in the other As many would sooner give some alms to appease God's wrath for some sin that afflicts the conscience than only not to commit the breach of a precept Again whether not only the precepts but all the higher counsels of the Gospel are held forth to her children For we must know that as under the Law none of all the Sacrifices were more grateful to God than the free-will-offerings i. e. when they willingly did more than God exacted from them in and conformably to those ways wherein he was pleased then to be worshipped by them So under the Gospel there is an acceptable free-willworship answering to that legal i. e. when one doth something for the measure time place and other circumstances of those holy duties wherein God is pleased to be served by us not in any thing else that is besides and unconformable unto them more than the Gospel hath prescribed Yet so that he who mean-while omits to do the like sinneth not against any command And this acceptable free-will-worship consists * either in an higher degree of performing some duty than is required under penalty of sin as praying seven times a day with David giving half his goods to the poor with Zacheus or yet more with the widow Lu. 21. 4. * or in using some means truly conducing to better performance of such duty more than is required or than we are confined to by any command As abstaining from some things lawfully used to help us the easilier to avoid some vice or excell in the practice of some duty as †when one liveth single useth course apparrel plain and spare diet chuseth an Ecclesiastical vocation more duly to wait on God more to subdue lust more to help the poor c. and †when one restraineth his liberty with Vows Provided always that this free-will-offering which is not required be always undertaken for the better doing of something commanded and required and be only a circumstance as it were of something that is in it self duty and be such as God hath recommended tho not enjoyned and Saints of God before us have practised Now since such things may lawfully be done upon our own undertaking much more are they not to be refused upon the Church's injunction which always with the command fails not to express a profitable end concerning which it is the duty of our humility to submit-unto and not question her judgment See more of this in Dr. Hammond's excellent note upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 2. We are therefore well to
consider whether a Church be not in such profitable helps of an holy life deficient For example If a Church should impose no affirmative credends nor enjoyn no practices but what all the Christian world will subscribe to and yet should hold That to abstain from any thing which it is lawful by God's word to enjoy is fruitless will-worship and superstition should disallow professedly or tacitly i. e. by suffering any such good custom to be diswonted for want of being recommended the confessing of sin to the Priest whether it be for more shame and humiliation of our selves for it or for their advice against it or their ministerial absolution from it or for their prayers and intercession against it c. should affirm confession to God or the Priest sufficient for remission without reformation of life or being sorry for them sufficient repentance without any further penances humiliations or punishing of our selves for them or without those of the body at least yet which still pampered no way consists with a soul afflicted or that these are necessary only when they are imposed to satisfie the scandal of the Church not to appease the wrath of God or that they are remitted by money or indulgence which is not preceded by penitence should not teach her children * the distinction of greater and lesser sins that so they may be more extraordinarily cautious of those which more provoke the wrath of God and * the several degrees of penitence required according to the several measure of their faults that so they may practise greater humiliations upon the commission of more grievous offences should hold that good works are not necessary to salvation or necessary only out of gratitude or as fruits that will necessarily spring out of true faith or that promises of reward are not made to good works but only to faith should require for our salvation faith only in our Saviour's merits i. e. his good works so as to avoid inherent righteousnes or faith in Christ's satisfaction i. e. his sufferings so as to avoid all our self-afflictions mortifications and conformity to his death should teach our inability tho we be in the state of grace to keep all God's commandements and fulfil his law as touching all greater sins and offences against any part thereof and to please him in our works should hold no degrees of perfection in obedience nor any latitude of goodnes beyond that of being void only of sin making none better than him that sins not or him whoever is not most good an offender and the falling-short of the highest degree of prayer charity c guilty of sin to the taking away of all confidence in God from our good deeds and emulation of being perfect and pre-eminence of Saints should make the heavenly reward equal to all so that who is more holy than the least that enters in thither suppose S. Paul than the Publican in the over-plus of his mortifications c serves God for nought should extol predestination election grace certainty of salvation c i. e. the mercies of God so far as to remit and weaken all humane endeavors should deny the continuance of God's miraculous works now as hath bin in former times to holy men to the great weakening of prayer and faith and making use of the intercessions of holy men should make an equal facility of attaining heaven to all conditions of life not noting to the people those which have more temptations or hindrances in them than some others as marriage wealth honors should disallow or discourage Vows and other prefortifications against those things which have bin former-occasions of sinning should not exact of her children frequent hours of prayer in the day but discommend rather frequent repetitions i. e. importunity of prayers not exact frequent days of solemn worship in the year frequent celebrations of the Eucharist frequent fasts and macerations of the body or should not require some of these more especially from her Clergy at least Should use no publick or at least private Sacerdotal censures and penitences upon greater sins and should remit the reins of the obedience that is due unto her authority making her self uncapable to restrain except where her children are first perswaded she judgeth right i. e. according to Scripture as they understand it Should by her doctrines That such and such christian duties are not required with such and such a quatenus in such and such a sence or respect as not good works i. e. to justifie or to merit or to obtain remission of sin by them not penance i. e. to satisfie God's justice not confession i. e. as jure divino not such and such ceremonies set times of fast hours of prayer c i. e. as divine commands or essential parts of worship not poverty celibacy c i. e. as counsels to all but only contend that they are necessary duties to some whilst none know to whom in particular they are so which thing quite voids the duty Should I say by teaching much more vehemently how such duties are not required than how they are to be understood especially to one considering both the peoples and the teachers practice as if they argued that they were not required at all or by teaching that such and such practices are not absolutely necessary should be conceived to say they are no way beneficial or no way useful at all because they are not useful alone as is true of all manner of mortifications and castigations of the body If any Church I say should hold or is ordinarily by the people understood to hold such tenets as these who sees not that in such a Church tho commanding nothing unlawful yet omitting only the contrary doctrines to these before-named the people must needs desert many good duties grow cold in devotion and left to their most grateful liberty use it to their destruction But were it not so and that such a Church were free from blame yet were that Ecclesiastical Economy more to be preferred and would have a reward and something to glory of beyond the rest as S. Paul beyond other teachers 1 Cor. 9. that should thro these restraints of lawful liberty aspire to the more perfection That Church therefore seems more safely to be preferred and adhered unto which is more accused of excesses in religion than which is blamed of defects as that which is said to attribute too much to good works to extoll too much the vertue of self-mortifications and penances to superadd to God's commands a great deal of spontaneous and free-will-worship to abound too much in religious rites and ceremonies too much in corporal bowings and gestures too much in fasting-days to use too many vain repetitions in their prayers to reverence holy places and things and persons in excess to give too much authority and require too strict a submission to the governors and laws of the Church excessively to practise and recommend religious vows to make too great a
mystery of to attribute too great a virtue to give too great a reverence to the Holy Sacraments c. 3. You are to peruse their writings and books not of controversy but of devotion and instructions for the practice of holy living In which you shall find certainly what fruit their doctrines bear and what strength and virtue they contain in them and a great difference between them in their operations upon the affections a much fainter and more languishing heat from the one than from the other as indeed what fervent motives to piety could one raise from such foundations as have bin above-mentioned Some teaching as it were from Experience the other from Art some full of wit the others of zeal the one more enlarging the other straitning the way to heaven some laying light the other more heavy burdens but more full of hope and present consolations more punctual and particular in their directions as from those who have first tried the way wherein they direct others more high in their aim carrying men to these heights which the other imagin impossible to attain It remains that you observe which do inflame you to more sanctity and purity of life and to them adhere for there is the power there is the Spirit of Christ. And commonly the purer the Church the more with these writings doth she abound as others do with controversy and questions as error is ever unsettled laying foundations always learning but never coming to the perfect knowledge of the truth whilst one controversie still gendreth another after the busines is committed wholly to our reason 2 Tim. 2. 23 16. 3. 7 1 Tim. 1. 4. 4. Lastly after their books and precepts peruse their lives and practices by reading the stories of the pretended holy men of all sides and those the nearest to the present age wherein the relations are more certain of which stories those Churches that afford very few t is to be suspected that where little is said there is likewise little done that may be talked of In which compared you shall find a plain difference in their strictnes according to their doctrines and a transcendency in their virtues according to their principles some much more mortified and weaned from the world and accordingly more enlightened and honoured of God than the other in each of them their doctrines perfectly designed and copied out And here in perusing their lives as their rules and doctrines t is wisdom to adhere to those by whom you most profit And since we find in the Church which the Reformation forsook frequent relations concerning holy men therein as having frequent extasies and revelations doing many miracles foretelling things future exercising most rigid abstinences and penances every day confessing and communicating c and find not in the Churches reformed any one holy man at all of whom the like things are told by them in the histories of their lives methinks it follows either that all those writers of Saints lives in the Church reformed-from have bin most intolerable liars and this in all ages as well those before as those since the reformation began for in those ages we find the like stories or else that this Church is much more favoured of God than that of the reformed is But if those writers of lives have bin all such intolerable liars t is a wonder in so frequent a fault that no Protestants at all should fall into the same but all be so strict observers of truth that none of them should at any time for the advancing of the reputation of their religion make the same fictions But from their universal silence herein may it not rather be guessed that such things as are writ in these lives involving the testimony and knowledg of so many nominated persons living in the same time and place where such facts are alledged cannot be so easily forged and counterfeited as some would perswade Not that I affirm that there is any Church or Religion wherein you may not find some persons that are virtuous in their conversation and exemplary in their lives For many excellent men also have there bin amongst the Philosophers and in the heathenish religions walking only in the light of nature much more therefore may some such be found in any Christian Sect whatever who enjoy besides that of Nature the light of Scriptures But yet in that Church where the doctrines are purest and tend most to holines certainly will be found a much greater number of holy men and Saints than in any other and these also of a greater purity and perfection and consequently more honoured also with singular favors from heaven not unlike to those of primitive times To these three ways of Trials of Doctrines c me thinks upon the weighing of our Saviour's promise That the Gospel and the doctrine of his Kingdom should be published to all Nations may be added a fourth not unconsiderable And this is diligently to observe in the many divisions of faith and diversity of opinions that are in Christianity what profession of faith doubtles sometimes attested by miracles if histories deceive us not that was or is to which usually the heathen nations have bin and are now converted and of what perswasions and communion those men are whom God hath made his instruments of their christianity For we cannot rationally think tho it may so happen to some few particulars as the Goths are said to have bin at first converted by Arrian Bishops under an Arrian Emperor yet so that God's mercy soon promoted them into the faith of the Church Catholick we cannot rationally think I say that for the general the good God having promised to the nations bread would give them a stone having promised them the revelation of his truth would plant amongst them instead thereof a manifold idolatry as worshipping of dead men and of bread as God c as some would perswade us and would not give them the waters of life to drink of unless these poisoned with such errors as from which the external communion of all true believers ought to separate And if considering the promises of God Rom. 11. c. at the time of the conversion hereafter of the Jews to Christianity no wise man would doubt to conform to their external communion why should we not also chuse rather as more safe to be of the external communion and faith in which the Nations generally both who have bin and are converted to the faith have bin and are initiated and that upon the same promise Matt. 24. 14. Mar. 13. 10. as the Jews hereafter shall be Now to these I will add only one thing more That the most part of the Northern world have received at least the publick plantation and profession of the Christian faith in or since the times of Gregory the Great as the Ecclesiastical histories plainly shew In whose time we know what were the publick doctrines in most of the modern controversies and by whom
God hath visited the people that sat in darkness in China in the East and West Indies we cannot be ignorant One Religion granted muchwhat the same as at the present for the last 1000 years in its Liturgies and Publick Service in its Altars and quotidian Sacrifice in its high veneration of the celestial Favorites and daily communication by a commemoration of the Saints in glory with the Church triumphant as likewise in its unbounded charity even to the Souls of its supposed-necessitous brethren of the next world in its variety of Religious Orders Fraternities and Votaries in its holy love to chastity silence solitudes and poverty in its unarguing and miscalled blind obedience to the laws of its Superiors in its glorying thro all the past ages of miracles and prophecy One religion I say appearing in all these for so many ages much-what the same and very reverend for its antiquity yet still going on resistless flourishing and spreading its armes abroad further and further toward the East and toward the West with continued and unwearied missions And another religion every day varying from its self and subdividing into smaller Sects after the 70th or 80th year of its age beginning to decline and wither and loose ground in many places where it was formerly well rooted and whilst it promiseth its self still to destroy Antichrist growing each day feebler and He that it names so stronger To summe up all the surest trial of the doctrines of any Church after that by Scripture which is pretended for all sides is First by their conformity with Antiquity i. e. by the doctrines of the former Church 2. By the holines which these doctrines produce in the members of such a Church For the first we are to search the Fathers or some of them or if it be but one of those who are more voluminous concerning such points as are now controverted not as such Fathers are quoted by others but in their own writings For the 2d to read the books of Devotion and the Lives of Holy men of either party Which two who carefully examines notwithstanding the commonly used objections of disagreement ambiguity or impertinency in the first the Fathers of forgery in the second the Lives of Saints he shall be abundantly satisfied concerning truth and error And the grand causes of the continued distractions of opinions I conceive are either the not perusing of the Fathers writings themselves but quotations of them in others where many times a sentence taken by it self may be without any forcing capable of a sence contradictory to the context or the not casting of the search upon the Fathers but Scriptures only or the searching of the Scriptures also not only in an affirmative but negative way taking all that for false or unlawful or unuseful not only what is against them but what is not in them Again in the searching of the Fathers Councils c the reasons why we assent not to them when found contrary to our former opinions are 1. The being bred-up in doctrines repugnant unto their decrees and in places persecuting such tenets which makes us averse from truth that will destroy us averse not by denying it when we know it but by preventing to our power the apprehension of arguments perswasive to it and by a willing entertaining reasons which are never wanting against it Now that this conformity to opinions happens by education and interest rather than argument is plain in that all other things remaining the like i. e. as much judgment and diligence and books c and our education or interest being only changed contrary opinions are as readily the one as the other entertained See before § 14. 2. A general inclination in our nature to opinions that give more liberty and that more throw off yokes 3. A conceit false that Antichrist is to be a Christian in profession and a ruler in the Church Which with the texts of S. John 1 Ep. 2. 18. 4. 3. at one blow cuts off the head of all Church-authority Tradition Fathers Councils how ancient soever farther than we find them to agree with Scripture and that is with our fancies upon Scripture or sometimes upon one uncompared text thereof According to what hath bin considered in this Treatise methinks some of those passages urged long since by Sr. Edwin Sandys in his Relation of the Western relig p. 30. c. as the ordinary plea of the Ch. of Rome and her adherent Churches have something in them not easily to be answered if we joyn with them the notion of Catholick Ch. as explained by Mr. Thorndyke in his printed letter to his brother and the experiences of our times since Sr. Ed. Sandys's decease Mr. Thorndyke's words are these Christians when they profess to believe i. e. in the Creed the Catholick Ch. do not believe that there is in the world a number of men that profess to be Christians c but that there is a Corporation of true Christians founded by our Lord and his Apostles which hereticks and schismaticks cannot have communion with and this is that which the stile Catholick and Apostolick Church signifies as distinguishing the body of true Christians to wit so far as profession goeth from the conventicles of hereticks and schismaticks For this title of Catholick would signifie nothing if hereticks and schismaticks were not barred the communion of the Ch. Thus far he Where his interpreting the believing of the Catholick Ch. to be the believing of a distinction of the profession of Catholicks from the conventicles of Hereticks must needs infer that the Church Catholick which soever it is is a Church or Churches distinguished not only in its internal communion with Christ its head but in its external profession and communion of its members amongst themselves from the external communion and profession of hereticks Sr. Edw. Sandys's discourse by way of objection is this If all other Churches besides the Roman and those united with her have had either their end and decay long since 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 prevail against it but that himself will be assisting to it till the consummation of the world hath continued on now till the end of 1600 years with an honourable and certain line of near 240 Popes Successors of Peter both tyrants and traitors 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 holines of Martyrs with their blood of Virgins with their purity should sanctify 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 armes
Church that it may have a just cause of departing from her and of error also so intolerable that none at all ought longer to live in her society As if any should say of her what the more moderate Protestants say of the Roman Ch. That by reason of her superstitions or her material idolatry or her Antichristian principles none may safely communicate with her That in the division made not they but she is the schismatical Church That she retaining the expression unchanged yet hath in the exposition both of Creeds and Councils quite changed and lost the sence and meaning of some of the Articles of them That there is great peril of damnable both Schism and Heresy and so of damnation by living and dying in her faith and perswasion tainted with many superstitions That her errors are reductively fundamental if any pertinaciously adhere to them See Archbishop Lawd's Conference 35. § punct 5 6. and 37. § 1. numb 5. numb Such things I say are a very high breach of charity and that to a person of nearest relation to us our Spiritual Mother tho perchance many Schismaticks are so far charitable to her as not to say that her errors exclude her from all salvation or that she is no Church at all but this spark of charity left in some toward her little excuseth their many other wrongs Non video saith Cassander Consult 7. Art. quomodo illa interna societas consistere possit si publicam Ecclesiae consuetudinem in observatione tam universalium quam particularium rituum violes condemnes institutis majorum pertinaciter repugnes quod certe est contra officium charitatis qua maxime internam hanc unitatem consistere certissimum est Thus he Neither doth it excuse them if any do all this against the Church out of ignorance and not-contrary to their knowledge as being perswaded the Church may apostatize from Christ because as S. Austin saith see before 3. § notissimis ac apertissimis Scripturarum testimoniis contradicunt c and such ignorance must needs be highly faulty and proceed from a judgment blinded with pride ambition or some other self-interest And this desperate condition of the authors or fautors of Schism I think all sides acknowledge See what Dr. Hammond saith of Schism 1. c. There is no one vice which hath fallen under so much of the displeasure and correption and severest discipline of the holy Fathers of the ancient Church as this of Schism and the ingredients and preparatives to it have done Where also see the aggravations thereof in many pages 2. The second sort are those in all after-ages who follow such leaders and continue the same division after they know how at first it was made upon the same motives as the other began it and blinded with the same passions and culpable ignorance And these being in the same guilt are in the same condition for salvation as the former Only the first of the two caeteris paribus the far greater sinners because the first seducers if the followers no way outvy them in further prosecuting the principles received from them and accumulating their uncharitablenes and contumelies against the Church and resisting greater light given them and plainer discoveries made unto them But note that by reason of these as many times the Scholars transcend their Masters the followers may easily become twice as much the children of hell as their first leaders were See Matt. 23. 15. And of these two only I suppose are meant all those quotations of the Fathers the reasons there mentioned being ambition interest c and upon these breach of charity and of the unity of the Church 3. The third sort are those who follow such leaders being not schismatici so much as schismaticis credentes in simplicity of heart and out of not a faulty but considering their condition or age c an invincible ignorance perhaps such a one not knowing of any other Christian church save his own as some travellers have noted that the Maronites or Armenians in Persia ignorant of any division of theirs from the Roman Church heartily joyned in Divine Service with the Romish Covents there or if knowing of another Ch. not knowing whether it departed from his Church or his from it or what its different doctrines or customs and practices are c. And here to perswade you that such ignorance may be consider now an ordinary-Laic-Christian-Greek what breach of charity or Ecclesiastical unity such a one following his Ancestors and Ecclesiastical governors who have continued even ever since the Apostles times a visible succession can be made guilty of whilst this his Church is mean-while condemned for Schismatical and if we find him hereof no way guilty what warrant have we to deny to him baptized and holding all fundamentals salvation T is true indeed in some heresy i. e. such as denies some fundamental point without the belief of which none are saved that the haereticis credentes are in somewhat the same case with the haeretici and these blind tho led by others likewise for want of faith necessary to salvation and for crimes committed against the light of nature not extinguished in them fall into the ditch But in Schism it is not so because it is not necessary that the follower in the same practices should be guilty of the same breach of charity or contumacy as the leader nor of such irregular passions which are the causes alledged why Schismaticks cannot be saved And for other things Schismaticks have or may have all the Sacraments rightly administred see 2. § even the Eucharist as well as Baptism as is the common tenet of the Schools Sacerdotes etiam haeretici schismatici excommunicati revera conficiunt seu consecrant hoc Sacramentum dummodo neque ex parte verborum quibus ad consecrandum utuntur i. e. if they use the words of Institution neque ex parte intentionis ullum sit impedimentum Estius 4. sect 13. d. 3. sect may have all necessary points of faith rightly taught and believed as all confess and therefore how can such a man yeilding obedience accordingly following only the good directions of his Schismatical Superiors but not knowing them to be such miss or come short of salvation 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nazianz. or at 21. In the Scriptures quoted by Mr. C. which are Matt. 18. 7. Rom. 16. 17. Phil. 2. 1. Jo. 14. 27. 13. 35. those only are by texts of the Apostle condemned who make or by whom come Schisms and Scandals to which I may add Tit. 3. 11. where S. Paul pleads autocatacrisy and in the rest love and unity is recommended but such a man as we here speak of is free from the first and possessed of the second And if as the position so the reasons which the Fathers give for it had bin set down by Mr. C. you would have seen I am confident such a man cleared from any such censure How doth
such are blameable in the same degree or that all such whether less or more deniers of Christ shall at the great day be denied of him and certainly incur eternal damnation Nicodemus Joseph of Arimathea and others being to some degree guilty of this and perhaps I may add to them Naaman the Syrian yet not excluded from all mercy nay to some degree who is not so Yet who thus deny him in some kind may be such as confess him in many other as also Joseph and Nicodemus did See Jo. 19. 38 39. Jo 7. 50 51. 2 Kin 5. 17. Neither may I make the return of such a one as lives in a communion less Christian yet where Christ is professed and the true Sacraments received to the Church as necessary and his staying out as desperate as of one relinquishing heathenism suppose Victorinus or the like Austin Confess 8. l. 2. c. But doubtles such a one convinced and for motives meerly temporal staying out must needs be in a very great fault and how great we know not and on the other side he oversees an opportunity put into his hands of honouring and serving Christ through difficulties and crosses the action of his reconciliation being so much more worthy and heroical by how much the obstacles are greater Or 2ly such as are hindred c for some consideration and design meerly Spiritual as for the procuring a reunion upon a better understanding of the Church's tenets of Churches divided from It as also some reformation of some manners in the Church Catholick by which others were scandalized the best mediators of such busines being thought to be such persons as are not openly engaged on the contrary side Such seems to have bin the project of Grotius Militier if the design were not rather to reduce all Christian Churches to some union and middle complexion by every Church's relinquishing their several errors and faults i. e. such as seemed to these men to be so in every one upon some Council of them all to be assembled to compound differences In which project they seem to suppose either no Church truly Catholick and the only orthodox communion distinct from the rest as Schismatical or that they see truth clearer than she that is the Catholick and that she is not sufficiently able from time to time assisted by the Holy Ghost to correct what may be amiss within her self without the directions of others who stand without Now this to me tasts of too much arrogance and self-conceit of their own judgments in comparison of hers and also supposeth the Church Catholick fallen into deeper corruptions than can well stand with God's providence and care over her and his promises to her Or for the gaining at least from amongst Schismaticks of many more particular souls with whom in such disguise they may converse and act more freely c mean-while being real factors for the Church and themselves forbearing in some way to confess Christ only to procure a further confession of him and staying themselves without the Church-door only that they may invite the more to come in In which thing they seem to have much encouragement from the Apostle who also caught men with an innocent guil who upon occasion used ceremonies of Legal vows shaving the head purifying offering sacrifices for the persons purified Act. 21. 23. Circumcision it self Act. 16. 3. tho it in some cases and for some ends unlawful and mischievous becoming all things to all men even himself as it were without law yet under the law to Christ that he might gain the more 1 Cor. 9. 19 20 21. Now for such tho I much less dare damn them than the former 8. § 1. n. for their want of the external communion of the Church yet can I no way justifie such their doing For charity must be so wise as to begin at home and we ought not any way to neglect our own souls to gain other mens Now such a one is supposed either to continue still in the external communion of a Schismatical Church or else to communicate with no Church at all If he continue still in the communion of a Church Schismatical First 1. it may be such perhaps as hath not the right use of the Sacraments in it or also is defective in some of them and in many other doctrines and comforts wholsom discipline and strict orders of the administration of which almost no Soul is so perfect but that it will have much need 2. But 2ly Suppose no want of any such thing in it yet what if all such communion be utterly absolutely forbidden For if so then this is undoubted of that we may not do the least thing that is absolutely prohibited or unlawful that all the good in the world may come thereof Now such a communion seems forbidden both by many passages of Scriptures and by commands of the Church 1. First for the Scriptures See 2 Thess. 3. 14. 1 Cor. 10. 20 21. Rom. 16. 17. 1 Cor. 16. 22. 1 Cor. 5. 9 11. compared with 6. 2 Cor. 6. 14 15 17 c. 2 Jo. 10 11. Matt. 18. 17. Tit. 3. 10. Eph. 5. 7 11. some of which texts contain a strict injunction for not keeping company or conversing with wicked livers and more especially with the infidel heretical schismatical more pernicious than wicked livers even in things indifferent as eating with them c. Which injunction of the Apostle seems to be made in imitation of the former law of the Jews forbearing eating or companying with the idolatrous Gentile According to which we read that S. Austin's mother forbare sitting at table or eating with her Son when addicted to Manichean opinions S. August Confess 3. l. 11. c. Which Apostolical injunction concerning converse in things indifferent I conceive always in force 1. first where it may probably serve to do some good to those we separate from as to make them ashamed c. and that is most likely where the heretical or debauched c are few in number in comparison of the orthodox and pious Or 2ly to do some good to our selves by separating from them as when we are in danger of infection from them or also of partaking God's judgments with them But other cases I grant there may be where such Separation is not obligatory As 1. first when probably more good may come to them by our converse if there be no prohibition thereof by the Church as where the accompanying of them is used by the more confirmed in virtuous habits some way to help those who are not found yet altogether incorrigible See for this Matt. 9. 12. 2. Again when such Separation may bring more hurt to our selves to the Church c than the benefit is we can reasonably hope from it As where the most are perverted the upright few in number where much hindrance or sometimes also mischief may come to the one by it and no shame or amendment to the other Quando
from it to that one Society which only hath its union with the head But 2ly are there not some other of the texts that speak as plainly of the avoiding of the heretical and schismatical as these do of the unbeliever or idolater See Matt. 18. 17. If he neglect to hear the Church let him i. e. thy brother in Christianity be unto thee as an heathen i. e. an idolater Rom. 16. 17. Those that cause divisions contrary to the doctrine which ye have received mark and avoid Tit. 3. 10. A man that is an heretick reject 2 Thess. 3. 14. If any man obey not our word c note that man and have no company with him 2 Jo. 10. If there come any unto you and bring not this doctrine receive him not into your house nor say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him which is not spoken of plain idolaters but some half-christians of whom other Christians might be less aware But if you say that some of these Scriptures forbid only private familiar converse with those who are factious tho such perhaps as are not yet excommunicated by the Church then how much more obliging must they be for our not communicating with whole congregations and separating-assemblies of them in holy things This last then or also more than this is prohibited in them And indeed were such conformity in the publick Service and the Sacraments allowed with Sectaries what a confusion would it cause in religion there being no sign now left whereby the orthodox professors may be distinguished from the schismatical And if we may be thus far dispensed with to consort with divided communions only upon design of doing the Church thereby the more service how many are there who engaged only in secular ends may make use of such dispensation upon holy pretences To conclude this matter about the restraint found in Scripture 1. We are not obliged for any thing I know as to speak so neither in any other action to profess all that is truth at all times tho in matter of religion especially even where it is lawful to conceal something of our profession it is more honourable and more glorifying of God upon all occasions to confess him to the uttermost We are not obliged I say to do all acts amongst hereticks which may shew us Catholicks no more than amongst Turks which may shew us Christians 2. Not obliged to forbear absolutely the company converse eating negotiating nor perhaps private praying in the same place with hereticks c for as is said before § 9. n. 1. many worldly accounts may in a sort necessitate us to such things and then the Apostle's dispensation 1 Cor. 5. 10. will be applicable unto us I mean supposing no express injunction of the Church concerning the forbearing of any such communication in which I must add if she at any time should think fit to restrain us then would such forbearance become upon another account obligatory to us much more are we not debarred any entercours with them whereby we may the better confute or instruct them Again 3. Perhaps we are not obliged especially where probably we not they shall suffer some detriment thereby and that in regard of our Spiritual affairs as where a country is orespread with such an infection to expell schismaticks from our communions if such not by name excommunicated for who knows whether some such having never personally affronted our religion may not at last also be gained thereby Time and place do alter much in all these matters See S. Aug. Ep. 50. Ubi per graves dissensionum scissuras non hujus aut illius hominis est periculum sed populorum strages jacent detrahendum est aliquid severitati ut majoribus malis sanandis charitas sincera subveniat 4ly We are by no means obliged to forbear every thing whereby de facto we may be mistaken by others to favor or profess some heresie or schism provided that we give no just and commonly received grounds of such mistake But to do that thing in conjuction with hereticks and schismaticks which either is or there is none at all the ordinary test and token to the world of such a profession such as is our communicating with them in publick prayer and the worship of God and in the Sacraments this I conceive by the places above utterly prohibited Lastly I would not have this discours above so mis-understood as if none could have union with the head who are out of the external communion of that body which belongs to him or also are in the external communion and participation of the Sacraments of the Lord with another sect factiously divided from it but only that those have it not who knowing them schismatical yet in their Sacraments dare to joyn with them But where is not such knowledge nor affected and culpable ignorance to the integrity and simplicity of such people the true Sacraments where-ever received are still effectual Which makes a great difference of those persons who live in and communicate with a Church schismatical from those who communicate with infidels in which see what danger there is even to the weak 1 Cor. 8. 11. compared with 10. c. 20 21. v. because such weaknes can never be blameles Are still effectual because here no guilt in the person factiously disposed or practising against conscience and known commands hinders the benefit thereof unto him See Levit. 5. 3. If he touch the uncleannes c when he knoweth of it then he shall be guilty and bound to make expiation for it Neither doth here the participation of the same Sacrament by both render one guilty of the impious schism of his fellow-communicants no more than when in the true Church it is received in the company perhaps of some abominable livers it doth render the rest partakers with these in their crimes or no more than a good Christian who by the fraud of others without any his own fault is joined to an harlot in stead of his wife may be said to make Christ's members the members of an harlot Tho such who knowingly join in their external Sacraments with any separated worship shall thereby be partakers of their guilt See 1 Cor. 10. 20 21. which I conceive was spoken by the Apostle not only to the erroneous who with some conscience of the idol as if it were something did eat of the sacrifices see 1 Cor. 8. 7. but to the orthodoxly-minded who counting the idol nothing thought such external compliance lawful and no prejudice to their Christian profession 2. Now in the 2d place to come to the commands of the Church which are justly obligatory even in such things as by the Scriptures are left indifferent and not prohibited unto us And therefore we are as well to examin what liberty the Church permits us as what the Scriptures or also what our Spiritual Superiors according to the obedience which we owe to them Heb. 13. 17. think fit to allow us
communion cannot be concealed or if it can then may also our conjunction to a new society nay this much more easie to be hid than the other So that I suppose few cases will happen for which after the one done the other should be deferred 2ly If such cases should be put for a heathens deferring Christianity I think many of them cannot justly be allowed See 1 Cor. 7. 20 21. many converts professing Christianity when servants and probably some of them having infidel masters And I think every one is obliged to a more speedy return as the defection wherein he lives is more impious and perillous and opposit to true religion tho he must pass thro many temporal misfortunes to make this escape They saith the Apostle of the teachers complying out of fear of suffering from the Jews Gal. 6. 12 14. constrain you to be circumcised only lest they i. e. if they did not observe the Jewish customs should suffer persecution for the cross of Christ. But God forbid that I should glory save in the cross of our Lord Jesus Christ by whom I am crucified unto the world And happy he who embraceth and rejoiceth in all occasions given him of bearing this cross and suffering chearfully the loss of means friends good name employments and whatsoever is here gain unto us for Christ's sake and the profession of a good conscience My brethren count it all joy when ye fall into divers temptations Jam. 1. 2. because if we here suffer with him we shall also hereafter reign with him And that here we might suffer with him he came not to send peace but a sword and that a man's enemies should be those of his own houshold even father and mother and he that loveth any of these more than him is not worthy of him and he that taketh not up his cross and followeth after him is not worthy of him and he that confesseth him not before men him will he deny before his Father and his holy Angels in heaven In this discours it hath bin all along supposed That the Church is ready to entertain and invites this person convicted of Schism to return into her bosom So that all the aversnes hath bin on his side But now what if such Church admits entrance to none but upon their subscription to all her doctrines and engaging conformity to all her discipline and publick practices And then for some points of her publick doctrines or practice what if it be against the conscience of such a one to subscribe or conform to them Ought he not then to continue still in his former communion tho thought by him Schismatical or at least to be content to live out of her communion whom he thinks to be the Church Catholick To this having many Queries involved in it I have many things to say 1. No man may do any thing at any time against his conscience or which he is perswaded without doubting he ought not to do therefore if it be absolutely against his conscience to subscribe any thing whether truth it be or whether it be error he ought not to do it But let none please himself too much in this liberty for tho he shall thus in refusing to subscribe escape the sin of lying and hypocrisie yet if his conscience happen not to be rightly informed he may remain nevertheless guilty of schism and heresy See Dr. Ham. of Schism 2. c. 8. § where he saith That if the doctrines proposed as a condition of her communion by the Church be indeed agreeable to truth but yet be really apprehended by him to whom they are proposed to be false and disagreeable tho it be in this case hard to affirm that a man may lawfully thus subscribe contrary to his present perswasion yet it being certain that he who thus errs is obliged to use all probable means to reform and deposit such his error as long as he remains in it he is so far guilty of sin as he wants the excuse of invincible ignorance and being obliged to charity and peace as far as it is possible and in him lies he cannot be freed from offending against that obligation to preserving peace and charity if he do not communicate with those the condition of whose communion contains nothing really erroneous or sinful and therefore such a man tho acting according to his present perswasion is or may be in several respects criminous And afterward he saith Which way soever such man turns he is sure to sin the worst and most unhappy kind of strait he remains in error and schism on the one side i. e. in not subscribing and by flying from that he advanceth to lying and hypocrisie on the other So then one following his present perswasion may be notwithstanding guilty of Schism in refusing the Church's communion 2. Subscription to the contradictory of what I am infallibly certain is truth or conformity to any thing which I am infallibly certain is unlawful may not be made for this must needs be contrary to ones conscience 3ly Upon exclusion out of the Church in these or any other cases one may not therefore anew joyn himself to or longer continue in any communion he grants schismatical but is rather to forego the external administration of the Word and Sacraments and enjoy no external communion at all See 13. § 4ly No Church there is tho pretending never so much indulgence but that requires subscription from some persons at least to her publick Constitutions and Articles even tho such Church confesseth her self in these liable to error And the Church of England in particular in her 5th Canon excommunicates any who shall say that any of her Constitutions are contrary to the word of God and that is who shall say that any of them concerning divine matters is false or erroneous or not true See more of this in Submission of Judgment 5. § higher than which no Church can easily go And therefore if such subscription should be strictly required one revolted from the Roman Church and coming to render himself of her communion shall find as difficult an entrance thereinto as we complain is into theirs 5ly It is considerable That such Subscriptions in the Church Catholick are only required to the Decrees of her General Councils not to the tenets of private Doctors 6ly The Church Catholick as we imagin this Convert supposeth that Church in whose communion he desires to be in these her decrees for all points necessary to salvation is granted see in Ancient Church-gov 2. part § and Infallibility § 3. to be infallible and so in these can require Subscription to no error 7ly For as much as respects other points meerly speculative and not of like necessity to be believed or known if Subscription be required of us only for acquiescing to and not gain-saying them as certainly to many of her proposals and that under pain of anathema she requires no more the disturbers of her peace in smaller
matters deserving her anathema's as well as the dissenters from her faith in greater whilst she determins some matters for settling peace as well as others for necessary faith See Notes of Infallibil § 29. I think none will deny this lawful enough and what communion is there which doth not require it 8ly But if she requires to them also a Subscription not only of non-contradiction but of assent and of submission of our private reason or judgment to hers yet I see not considering that she in such a collective body is much wiser and more seen both in the holy Scriptures and writings of the Ancients than we and the duty we owe to her as being our appointed Guide in such things our Guide I dare say as much as those under the Law were Deut. 17. 8. c. to the 14th I see not I say but that in things where we are not infallibly certain but only have some private reasons or opinion that is short of assurance that such things are untrue or unlawful we may thus subscribe her decrees or practise her commands See what Dr. Hammond saith Schism 2. c. 10. § A meek son of the Church of Christ will certainly be content to sacrifice a great deal for the making of this purchase i. e. of enjoying the Church's communion and when the fundamentals of the faith and superstructures of Christian practice I suppose he means such as are immediately built upon the fundamentals are not concerned in the concessions one would think in these points especially that a person to be safe should rather trust to the Church's judgment than his own he will chearfully express his readines to submit or deposit his own judgment in reference and deference to his Superirors in the Church where his lot is fallen Methinks he might better have said where his obedience is due for the Church where his lot is fallen may by heresy or schism stand divided from the Church Catholick See this point discoursed at large in Obligation of our judgment or conscience § 2. and in Infallibility § 35. Now a subscribing professing or acting in this manner I conceive will never be construed a going against our conscience or judgment considered in general tho it should be against some private reasons of ours because this preferring of hers before our own judgment is also an act of our judgment For there being such a weighty authority on the one side and such reasons of my own but short of certainty on the other my judgment here sits upon and examins both and at length gives sentence that here it is more safe for me to submit to the first than to rely on the second Here therefore I shall only go against my conscience if I go against this my judgment in adhering to the 2d and forsaking the first But indeed if the Church should require me to subscribe not that I believe her authority more than my private reasons but that I have no private reasons nor scruples in my mind for the contrary of her tenet when indeed I have so the subscribing thus would be going against my conscience and must at no hand be done But I am confident no Church will exact such a confession nor would ever reject I say not from bearing any office in her wherein perhaps she may be more strict but from her communion such a submission as this Wherein one first acknowledgeth her infallibility or actual unfailance in all doctrines necessary to salvation and 2ly promiseth in no other point publickly to gainsay her Conciliary doctrines and 3ly in these points to endeavour as far as is in his power to submit his private reason and judgment to hers tho perhaps the repugnances of some verisimilities of the contrary may hinder his yeilding so plenary an act of belief to the truth of some of them as some others do Or again if any one is perswaded in his judgment or conscience that when the judgment of the Church is contrary to this his private reason or judgment so often he ought to adhere to his own not to hers such an outward submitting or subscribing to her judgment when this is against his own private reason in that matter would be going against his conscience and he ought at no hand to do it But yet in the not doing it he may be guilty of great crimes heresy schism c. But 9ly such subscription of a firm belief of all her doctrines or of exact conformity to all her publick rites I think is by no Church required from all that either are born in or are afterward converted to her communion but only from those whom she prefers to be the Spiritual guides of others and admits into Ecclesiastical revenues For those of the Roman communion of the strictnes of whose profession of faith I find our men much complain the Council of Trent requires a profession of their faith to be made or her decrees of which Pius 4tus hath compacted a form particularly expressing the chief of them to be subscribed or sworn to only by Bishops and by others who undertake curam animarum See 24. Sess. 1. c. and 12. c. de Reformat Neither doth Pius the 4ths Bull so much accused require it of more unless it be of Regulars In which Bull observe that the Oath or Subscription of such persons having curam animarum c is required not only to some Articles or Canons of the Council namely to those expressed in the Bull for the naming of which being about some twelve Heads the Council of Trent is said to have added twelve new Articles to the Apostles Creed to be believed under peril of losing salvation but to all the rest of the decrees of that Council whatever as well as those and likewise to all things tradita definita declarata by any other Council which by the Roman Church is reckoned Oecumenical as well as those delivered by that of Trent See the words Caetera item omnia a sacris Canonibus that is yet something more too Oecumenicis Conciliis ac praecipuera sacrosancta Tridentina Synodo tradita definita ac declarata indubitanter recipio atque profiteor c. After which it follows Hanc veram Catholicam fidem extra quam nemo salvus esse potest sponte profiteor veraciter teneo From which words if we will say the Roman Church hath added new Articles of Faith to the Apostles Creed to be explicitly professed and believed under pain of damnation we must argue not only those 12. points to be added by her but also all the rest not only whatever the Tridentine but any other of those she calls General Councils hath delivered or declared But indeed from this large reception of and subscription to not only some but all points determined by such Councils we may gather 1. That it is only a subscription and profession in such a manner to and of them as the Councils have proposed to be received and
professed and that it is not such that the same degree of belief or assent must necessarily be given to all For no Romanist will say that nothing is stated or defined in General Councils or in that of Trent but only points de fide extra quam see Notes of Infallibility § 9. nor yet will say this of those 12. heads mentioned in the Bull of which this is a part Baptismum sine sacrilegio reiterari non posse but if this be an articulus fidei extra quam nemo salvus then is Cyprian whom they acknowledge a Saint damned And some Anathema's may be shewed in latter Councils against such other points as were affirmed by some of the Fathers See Conc. Trid. 24. Sess. 7. c. the contrary whereof was held by S. Ambrose and 21. Sess. 4. c. compared with S. Austin's known opinion But if it be said that after the determination of a Council t is fides extra quam c not before then is the matter sufficiently explained that the damnation lies not in the great moment of our erring in such a point or in the matter of the tenet but in our opposition of and division from the Church's judgment to whom we are commanded obedience and submission after we know that she hath determined it See Dr. Hammond Of Fundamentals 9 and 10. c. of our obligation to the additionals to the Apostles Creed made in the Nicene and Athanasian Creed very appliable as I conceive to the additions of other General Councils And again 2ly from hence it will follow that the clause Catholica fides extra quam nemo salvus esse potest must not be distributively applied to all that is mentioned before it for no Romanist will affirm this of all the decrees of Councils whatever nor yet of these twelve and the several branches of them which are before expressed nor perhaps of all the Articles whatever of the Apostles Creed But * must 1. either be understood collectively not that every thing that is contained in such decrees is absolutely sides Catholica extra quam nemo salvus but that all the fides extra quam c is involved and contained in or amongst those decrees whilst mean-while this phrase extra quam chiefly referreth to the ancient Creed placed in the beginning of this Bull. To which see a like phrase applied in the 3d. Session of the Council Tridentine Principium illud in quo omnes qui fidem Christi profitentur necessario conveniunt ac fundamentum firmum unicum contra quod portae inferi c. Where observe that this word unicum seems contrary to the extra quam here if taken distributively So if it were said of the Scriptures or of the will of God declared in them These are the Holy Scriptures or This is the will of God without the knowledge of which Scriptures or Will there is no salvation Yet would it not follow that without the knowledge of every part and particle of such Will or Scripture no salvation could be attained but that without the knowledg of some part at least thereof For if only some part thereof be necessary to salvation it verifies sufficiently the expression extra quam there is no salvation Or else * by extra quam must be meant only this That in opposing of such faith and sacred decrees of General Councils or of the Church when made known to them to be such none can be saved because such men must needs be guilty of Schism and Heresie and do remain out of the Church's communion But whatever the meaning thereof be this it cannot be even in the sence of the Roman Doctors That all the decrees of General Councils or of that of Trent or that perhaps any at all of that beyond the Apostles Creed much less all the branches of those twelve points named in the Bull to all which the Bishop subscribes or perhaps that all the Apostles Creed is necessary explicitly to be known or professed or else that such person cannot attain salvation See more of this Church-gov 4. part § â— Thus much concerning what Subscription is required in the Roman Church of those who have curam animarum by which perhaps it will appear not to bear such a rigid sence as many construe it in And as for all others the Council hath only these words 25. Sess. Supâ—rest nunc ut Principes omnes in Domino moncat ad operam suam it a praestandam ut quae ab ea i. e. Ecclesia decreta sunt ab haereticis depravari aut violari non permittant sed ab his omnibus devote recipiantur fideliter observentur To these I will set you down what F. a S. Clara saith in his system Fidei 24. c. 6. § Addo quod in modo reducendi errores expedit aliquando nonexigere ejurationem haereseos ad hoc ut in Ecclesiasticam communionem admittantur Sectarii ut olim Johannes Antiochenus fecit cum Nestorii fautoribus eo scil animo ut melius Ecclesiarum paci consuleret ut notarunt aliqui posteriores scriptores Et certe non solemus ad erroris ejurationem noviter conversos cogere sed displicentiam ejus reliquorum peccatorum concomitantium cum proposito de futuro persistendi in fide communione Ecclesiae ut juris sacramentalis est exigimus Alia quae potius forum fori quam poli spectant de industria utplurimum omittemus ne ut facile fit absterreantur And perhaps an orthodox Church may use such gentlenes towards novices with very good effect for those considerations of S. Austin's mentioned before this discours because Cum docilis factus fuerit tum demum disces quant a ratione c. and nos falsis rumoribus c. therefore it seems they entred before they knew certainly all such rumors to be false But here perhaps this scruple may be urged That tho a new convert be admitted into such a Church and communion without any universal subscription to all the doctrines thereof yet is he by such communicating with her reasonably supposed to acknowledge these and so the untruths if any be thereof especially those the belief of which is strictly enjoyned under Anathema and so gives the same scandal as if he had subscribed them which scandal ought to be avoided by the simplicity and sincerity of a Christian. To which I answer That from this commun cating with a Church wherein are some errors one cannot therefore rationally be supposed to hold all the errors thereof tho the holding of them be enjoyned under Anathema's Neither is any just scandal given by him as that he should rationally seem to do so for communion neither makes me accessary to the sins nor errors nor unjust censures of all those I communicate with especially where I have no power to redress them Neither can I from my submittance in things wherein I think I ought to those whom I account by Christ appointed my Spiritual Fathers
or God's word §. 21. Concessions 1. Concerning the object of Faith that this is only God's Word §. 22. 2. Concerning the act of faith and the certainty which it may receive from the external motives of Scriptures Church Tradition §. 23. That the authority of Scriptures and Church is learn'd from universal Tradition §. 24. §. 25. Concessions concerning Tradition 1. That there is sufficient assurance in Tradition whether â—â—fallible or no to ground a firm faith upon §. 26. §. 27. §. 28. 2. That Tradition may have a sufficient certainty tho notabsolutely un versal §. 29. 3. That no one age of the Ch. is mistaken in delivering any eminent Tradition §. 30. 4. Thaâ— the testimony of the present age is sufficient to inform us therein §. 31. 5. That Tradition of the Ch. is easier to be understood in some things expounded by her than the Scriptures §. 32. 6. That the Ch. is a sufficiently certain Guide to us in doctrines proposed by her as Traditionary §. 33. Digression That all traditions carry not equal certainty §. 34. Where concerning the Church'es and the Heathen and Mahometan Traditions §. 35. 3 Concerning the certainty which Faith may receive from the inward operation of God's Spirit Concessions concerning the Spirit 1. That it is always required besides outward mean. §. 36. 1. That all Faith wrought by the Spâ—rit is infallible §. 37. 3. That sometimes the Spirit produceth evidence beyond science c. §. 38. 4. Thâ—t from these concessions it follows not that all who sâ—vingly believe have or must have aninfallible or such sufficient certainty as may possibly be had of what they believe §. 39. Nâ—iâ—ther from the evidences * of Scriptures §. 40. Nor * of the Spirit §. 41. Nor * of Church-Tradition §. 42. §. 43. For these following Reasons §. 44. §. 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. Necessary Inferences upon the former reasons §. 52. §. 53. §. 54. §. ◠§. 2. Concerning the Infallibility of the Church how far this is to be allowed §. 3. 1 Infallibility of the Church in Necessaries granted both by Catholic and Protestant writers §. 4. Where How for Points necessary are to be extended §. 5. §. 6. That the Church not private men is to define what Points be necessary §. 7. If these points be necessary at all to be defin'd and exactly distinguished from all other her proposals §. 8. 2. Infallibility of the Ch. in matters of universal tradition tho they were not necessary conceded likewise by all §. 9. 3. Infallibility universal in whatever the Ch. proposeth delivereth is not affirmed by Catholic writers §. 10. But only in those points which she proposeth tanquam de side or creditu necessaria §. 11. Where conc the several sences wherein points are affirmed or dâ—nied to be de fide §. 12. That as only so all divine revelations or necessary deductions from them are de Fide. i. e. the oâ—jects and matâ—ters of Faith. And that the Ch. can make nothing to be de Fide i. e. to be divine Revelation c. which was not so always from the Apostolick times §. 13. §. 15. That all divine revelation or necessary deductions therefrom are not de Fide i. e. creditu necessaria §. 16. And that the Church lawfully may and hath a necessity to make de novo upon rising errors such points de fide i. e. creditu necessaria which formerly were not so §. 17. §. 18. Or as some other of the Catholick writers usually express iâ— only in points clearly traditional §. 19. §. 20. §. 21. §. 22. §. 23. §. 24. §. 25. §. 26. §. 27. Whether and by what marks those points which are proposed by the Church tanquam de side or creditu necessaria or which are proposed as constantly traditional are clearly distinguished by her from her other proposal §. 28. §. 29. Anathema no certain Index thereof PART II. §. 30. Concerning obedience and submission of private judgment whether due to the Ch. supposed not in all her decisions infallible §. 31. §. 32. §. 33. â—â— That no submission of Our judgment is due to the proposal of the Church where we are infailibly certain of the contrary §. 34. 2. That no submission is due to an inferior person or court in matters whereof I have doubt when I have a Superior to repair to for resolution §. 35. 3. That submission of judgment is due to the supreme Ecclesiastical Court in any doubting whatever short of infallible certainty §. 36. §. 37. Submission of judgment proved 1. From Scripture §. 38. 2. From Reason §. 39. Several objections and scruples resolved §. 40. §. 41. §. 42. §. 43. §. 44. 3. From the testimony of learned Protestants § 45. §. 46. §. 47. §. 48. §. 49. §. 50. §. 51. 4. From the testimony of learned Catholicks §. 52. §. 53. §. 54. Conclusion §. 55. §. 56. §. 57. §. 58. §. 59. §. 60. §. 1. §. 2. n. 1. In what sence it may be lawful to believe or do a thing against our own judgment §. 2. n. 2. §. 2. n. 3. §. 4. 11. 2. §. 3. §. 4. Concerning the church'es lawful authority to excommunicate dissenters in non fundamentals §. 5. §. 6. §. 7. As likewise to decide which points are fundamental which not §. 8. 2 Tim. 4â— 1 Cor. 12. 7 8. §. 9. Several exceptions against obedience of non-contradiction only for non-fundamentals §. 10. §. 11. And that all at least not infallibly certain of the contrary are bound in non fundamentals to anobedience of assent Therefore the most are so bound §. 12. Replies to several Objections 1. Concerning an inferior Council's decreeing some new dangerous error which no former Council superior hath condemned §. 13. 2. Concerning faith salvifical that it is to be infallible §. 14. 3. Concerning union of Charity sufficient §. 15. 4. Concerning tryal of Doctrines necessary §. 16. 5. Concerning what Churches determinations when several contradict one another we are to adhere to §. 17 §. 18. Conclusion §. 19. Concerning infallible certainty §. 201 1. Infallible certainty excusing all submission of judgment to anyother §. 21. Infallible certainty to be had in some things §. 22. Of the difficulty of knowing when one is infallibly certain §. 23. §. 24. §. 25. §. 26. 3. The plea of infallible certainty at least not usable against any general contrary judgment of the Church §. 27. An instance in the controversy about giving the Communion in one kind only AEn Sylv bâ—st Bohem 35. c. §. 28. §. 29. 4. The greatest probability short of infallible cer tainty not excusing one dissenting from the judgment of the Church §. 30. §. 31. An explication of Rom. 14. 23. §. 1. Sufficient truth alway to be found in the Church Yet false Doctors must be 1 Cor. 11. 19. §. 2. And their followers not safe §. 3. Doctrines therefore
may be tried §. 4. Several ways of Trial. §. 5. 1. By Scrip tures §. 6. Concerning trial of Doctrines and Commands which are not also enjoyned in Scripture §. 7. §. 8. §. 9. 1. 2. 3. 4. 5. §. 10. 1. §. 11. 2. §. 12. Of Doctrines and commands where the Scriptures seem to us doubtful §. 13. Of doctrines c where the Scriptures seem to us contrary §. 14. Here we must use a 2d Trial by the Doctors of the Ch. And beware of depending on our own judgment upon the Scriptures 1. §. 15. 2. §. 16. 3. §. 17 4. Heb. â—â—◠§. 18. Always some external Communion or other not erring in knowledge necessary §. 19. n. 1. We necessarily to follow their Judgment where universally agreeing §. 19. 11. 2. §. 20. Where divided to follow either side rather than our own judgment opposite to both §. 21. Of the two to follow those whom the other acknowledg to have the practice of former times for them §. 22. Where this pleaded by both to search and follow that we find so by our experience §. 23. That this is not hard to find Of Fathers being not for the main repugnant ambiguous or impertinent §. 23. Certain Cautions concerning making judgment of the Tenets of the Fathers §. 25. §. 26. §. 27. §. 28. §. 29. §. 30. Some Church in all ages like the former §. 31. §. 32. Heresy still either going or being thrust out of it And in its beginning discerned by its paucity of followers §. 33. So that difence trial cannot mistake Lu. 22. 53. §. 34. See Submiss of judgm §. 15. §. 35. §. 36. Who can search no further to adhere to the judgment of the Christian Church they live in rather than their own against it §. 37. II. Trial of doctrines and Doctors by the holiness these produc◠〈◊〉 they practise §. 38. For where morâ— truth more holiness §. 39. And where more holines more truth §. 40. Where more error more vice and e converso §. 41. §. 42. n. 1. 1. In churches therefore to compare the strictnes or liberty of their Doctrines Discipline c. §. 42. n. 2. 2. Their abounding or deficiency in doctrines tending to perfection c. §. 43. §. 44. §. 45. §. 46. 3. Theâ—r writings of Devotion §. 47. 4. Thâ— lâ—ves of theâ—r Saints §. 48. §. 49. IVth Trial of Doctrines by the conversion of Nations §. 50. Conclusion §. 1. §. 2. Upon confession 1. that the Ch. Catholick contains not in it many oppositâ—â—â— but only one external Communion §. 3. â— That there is no salvation to any who are out of the internal communion of the Ch. Catholick §. 4. 3. Yet that salvation must be allowed to same who are out of the Ch. Catholicks external communion 4. Several sorts of those who live in an external communion Schismatical §. 5. 1. Those who make such separation not salvable without repentance §. 6. 2. Those who follow such leaders and continue the division upon the same motives and passions not salvable without repentance §. 7. 3. Those who follow such leaders in simplicity of heart and out of their condition considered invincible ignorance such in a salvable state tho suffering great disadvantages §. 8. n. 1. 4. Those who convinced of schism in such a Church yet rejoyn not themselves to the external communion of the Ch. Catholick tho consenting in all things with her Hindered 1. either by somerespects meerly temporal Such faulty but how highly I cannot pronounce §. 8. n. 2. Or by some considration and design mâ—eâ—y Spiâ—itual Such less fauâ—ty than the other yet â—em â—â—â— wholly justifiable §. 9. n. 1. Whether they continue still in a communion schismatical Which communion seems forbidden them 1. Both by the Scriptures §. 9. 11. 2. §. 9. n. 3. §. 9. n. 4. §. 10. 2. And by the injunctions of the Ch. Catholick §. II. To which such owe obedience §. 12. §. 13. Or whether they communicate with no Church at all who seem of the two the less unjustifiable §. 14. Yet are not wholly excusable §. 15. §. 16. §. 17. 5. Those who 1. much doubting the Church they live in to be schismatical yet are not fully convinced thereof or 2. who convinced yet deser their intended reconcilement till an expected opportunity That several circumstances considered both these may or may not be culpable §. 18. §. 19. A Query What is to be done if the Ch. catholick require some conformity to doctrines or practices against his conscience or particular judgment who seeks her communion §. 20. Several propositions tending to the solution of this Queâ—◠§. 21.
most firmly the principle and ready to quit the point controverted when to them apparently repugnant to it charged by the contrary party of the Reformed to be fallen from Salvation but are easily admitted to one anothers communion So the Roman or rather all the visible Church of God before Luther whether Eastern or Western in adoration of the Eucharist is conceived by consequence of this not being the Body of our Saviour upon which ground they worship it to worship a meer Creature and so to commit idolatry and give God's honour to another yet this Church holding the contrary principle That no Creature may be worshipped with divine adoration is not said by this practice to err in a fundamental nor are those unconvinced of their error dying in the Roman communion and in this practice by the contrary reformed parties denied Salvation See Dr. Potter sect 3. p. 78. sect 4. p. 123. But note That if the Sentence of the Church be a sufficient ground in such dangerous points to regulate and guide our belief and that her Definition of them may be called a sufficient proposal now after such decree we stand guilty in any of these erroneous Tenents tho our reason perceives not the ill consequences thereof because here contrary to the Supposition made before we have a sufficient proposal of the truth or an authorized proposer what in such doubtful points we are to hold For if we know or being impartial might know that there is such an authority as it to which we are bound to submit our judgment we are convinced by this authority determining as well as by arguments proving Neither have the first Councils endeavoured to prove their Creeds to those to whom they did enjoyn them And thus much of Necessaries or Fundamentals in the second place the set number of which varying so much according to several persons and conditions yet all of these obliged to acquire as much knowledge as they can tending any way to their Salvation can much less be prescribed than of the former The next consideration will be concerning the Ground of Faith Salvifical Whether it ought to be absolute Infallibility or Whether we cannot savingly and with such a faith as God requires believe some divine truth unless we be infallibly certain that it is a divine truth 1. First then concerning the object of Saving Faith It is true and granted that the object thereof is only God's Word and that this Word is infallible and that since God cannot lye fidei non potest subesse falsum Which saying refers not to the act but the matter of faith i. e. the matter of faith Salvifical cannot be false because it is the Word of God which is apprehended by this Faith Thus therefore true faith is always grounded on or ultimately resolved into something which is infallible i. e. God's Word whether this be written or not written and in believing divine things we cannot savingly for the matter tho we may unfeignedly for the act believe any thing but what is certainly true Saving Faith then requires both 1. that that which is believed be God's word and 2. that it be believed by us to be so So the Schools Fides non assentit alicui nisi quia est a Deo revelatum And 3ly that this word be believed to be utterly infallible From whence this therefore follows 1. That Faith believing any thing which is false is no true faith 2ly That Faith believing any thing which is true yet not as divine revelation or God's word or this word not to be infallible is no divine or saving faith So that there is alway an infallible object for faith to rest upon But our Quaere goes further Whether it be requisite to Saving Faith that we not only believe what is God's infallible word but likewise that we be able to prove infallibly that it is God's word which we believe 2. Concerning the act of faith and the certainty and assurance which it may receive from the external motives of Scriptures Church and Tradition 1. First it seems that whatever certainty our faith may receive from these these again both the authority of the Scriptures and of the Church do externally derive only or chiefly from that which is ordinarily called Universal Tradition By which I mean * a Tradition so universal as these things are rationally considering all circumstances capable of i. e. from all persons who could come to the knowledge of them and who have no apparent interest which may incline them to corrupt truth and * a Tradition so full and sincere as that the like in other matters leaves in men no doubt or dispute 1. For first supposing the Church infallible yet is she finally proved to be so only from Universal Tradition which universal Tradition hath its certainty and infallibility from the nature and plenitude thereof and not from the testimony of Scripture and so escapes a circular proof The series then of proof is this The Church is proved infallible at least in Necessaries from our Saviour's promise of assisting her c testified in Scripture These Scriptures are proved to be God's word and so infallible from universal Tradition and universal Tradition is allowed to be infallible from the evidence and nature of it self because it is morally i. e. considering their manners and reasonable nature impossible for so many men of so many ages so dis-interested to conspire to deliver a lye in such a matter Or as some others express it such Tradition tho it were not so plenary as is delivered to us by that congregation of men which is called the Church must be allowed to be infallible from its being invested and endued with such marks and signs amongst which are Miracles as it is contrary to the veracity of God supposing that he requires from his creatures a due service and worship to permit that they should be fallacious The series of the probation runs thus The Scriptures are proved to be God's word and so infallible from the testimony of the Church which testimony of the Church or of so many people so qualified is proved to be infallible not from our Saviour's promise testified by Scripture for thus the proof would run in a circle tho to any one acknowledging first the Scriptures this proof is most valid I mean the proof of the infallibility of the Church from the testimony of Scripture is most valid tho it be true also that the Scriptures are rightly proved to be God's word from the Church's testimony but as being so universal a Tradition or a Tradition so sufficiently testified and confirmed as it is morally impossible especially considering God's veracity and providence that it should deceive us But as I said to prove the Church the other way to be infallible i. e. by testimony of those Scriptures which Scriptures to be divine we learn only from the Church Or more plainly thus to prove the Church to be infallible in
all her traditions or doctrines from the testimony of the Scriptures our Saviour's promise c. delivered there and then to prove the Scriptures to be God's word or infallible because this is one of her traditions or doctrines is granted even by some of the Roman writers to be a circle See Dr. Holden 1. l. 9. c. Non audentes fidem divinam in certitudine evidentia naturali i. e. in universal tradition and he gives the reason because they cannot be perswaded quod illi nulla prorsus subsit aberrandi facultas fundare in circulum hunc inevitabiliter illabuntur in orbem turpissime saltant c. Indeed such argumentation would have no more strength in it than this of Mahomet If he should first write a law which tells the people that whatever he delivers to them is infallible truth and then prove to them that law to be or to say to them an infallible truth because he delivers it A circle I say it is to those who will not grant the Supposition that Scriptures are the word of God otherwise to men as to Protestants supposing the verity of Scriptures tho unproved by the Church t is no circle if any one suppose a Catholic from them being granted attempt to prove ad hominem the Church's authority or infallibility tho the same Romanist also doth affirm that the Scriptures are proved to be God's word from the Church'es testimony or from tradition Only where both these Scripture and Church-infallibility are denied neither can be proved by the other till one is either supposed as true or proved by some other medium which medium is received to be tradition and if so then I say there can be no more certainty that the Church is infallible than that certainty which lies in universal Tradition 2. And secondly the same may be said for Scriptures which being supposed to be infallible because God's word yet if they are proved only by the same tradition to be God's word all the certainty that I have of their infallibility is also from universal tradition For the Conclusion can have no more evidence than the Premises or Proof hath Again suppose I were without tradition infallibly certain that such Books are God's word yet can I not for all this quit the dependence upon Tradition in some points at least of my faith For my faith being grounded not on the bare words but sense of those books and the sense of the same words being divers especially since the sense of no one text must oppose the sense of any other and hence Scriptures most clear in their expression by reason of other Scriptures as seemingly clear that express the contrary notwithstanding this clearnes become very ambiguous and that in some necessary points of faith as appears in those many controversies concerning their sense some of which contests doubtless are in very necessary points and matters of faith to know therefore amongst these which is the true sense as suppose in the controversies about the sacred Trinity Grace and Free will Justification c. upon which first known I must ground my faith I am no way helped by knowing that the writing is God's word Here therefore tho the Scripture for the Words should not yet my Faith for their Sense would have a dependance upon and repair unto universal Tradition and where-ever the Sense is doubtful to me as the Scriptures may be doubtful to one where perspicuous to another the chief certainty I can have for that Sense which my Faith ought to embrace will be from the universal Church-tradition Now concerning this Universal Tradition therefore on which as the Final assurer of the Scriptures or of the Church'es Infallibility the act of Faith must rest let it be granted 1. First without disputing whether it be absolutely infallible because it is needles to the stating of our business That there is in it certainty or assurance sufficient to ground a firm faith upon For tho t is willingly assented to that Tradition being in its nature a relation of a thing gives not nor cannot give us such an assurance as that we know the contrary thereof to be absolutely impossible for t is not absolutely impossible for all men in the world from the beginning thereof till this time to have lied in every thing they have said but yet he were no ordinary mad-man that upon this nonimpossibility would believe no relation at all only because t is not absolutely impossible that they may err and himself hit the right yet 1. we must either allow a sufficient certainty therein or else that we have no sufficient certainty of the Scriptures that they are God's word Which granting that some few learned and studied men may sufficiently discern from the light of Scripture yet for this the most of men especially as to some of the books thereof depend on the certainty of Tradition And indeed it were impious to affirm that we have not a sufficiently sure ground of that knowledg of good and evil upon which our eternal happi nes is to be acquired or misery sustained or that God hath not left an undoubtable evidence of those truths whereby we are to direct our lives to that end for which he hath created us But this can be assigned no other at least to most men than Tradition Therefore it is the interest of all Christians as well those who submit themselves only to the Scripture as those who submit also to the Church unanimously to maintain a sufficient certainty therein lest whilst the grounds of our faith ascend not to a Mathematical or sensible demonstration they be made Scepticism and Quodlibets 2. But 2ly we must either hold certainty in Tradition or that we can have no assurance at all of any thing past or absent Yet transfer this discours to any other temporal matter and who can wish to be more sure of any thing than he is of many such which have to him only a general tradition for them As for example that there is such a City as Paris or was such a man as Henry the 8th But yet in divine things compared with other temporal matters that are of the same distance of time from us there seems to be much more certainty in that the providence of God hath appointed a selected company of men successively in all ages to be the Guardians Conservers Divulgers thereof to the world for ever 3. Lastly if this Tradition and the doctrines we acknowledge divine were to be delivered authoritatively from God to men not in all but some determinate time and place see Christ's Ben. p. 35. say how posterity can receive these from any other evidence unless perhaps we further require the voices from heaven Christ's preaching miracles death to be presented before us and that before every one of us excluding all relations from others because these may be fallible But such a ground of our faith destroys the nature of faith and it
Teachers of the Church present and past by whom we may learn what is the constant tradition of the Church which Church hath always preserved and perused the Scriptures and against which the gates of hell shall never prevail 2. To conform our minds the better to the expositions of which Doctors of the Church we are advised not to rely much on our own reason and judgment See Rom. 12. 16. Prov. 3. 5. 28. 26. Is. 5. 21. Prov. 12. 15. 11. 14. And to be the more perfectly convinced by experience also how easily our reason is misguided by Reason I mean reasoning upon not its own but Scripture-principles after having recollected how many times our selves have changed our opinion in Theological matters the same holy writings guiding us at all times being as confident in our former then as now in our present tenet 1. Consider that whilst in every Nation doubtles there are many of excellent judgments turning the same Gospel reading the same books of controversie which they both mutually answer yet in a manner all those of one Kingdom or Government do so espouse one opinion and all of another a contrary that they will both lay down their lives in defence thereof and so their posterity after them And this happens partly because there is no tenet but that there is some verisimility in it and some reason for it that seems to many hard to be answered which reason according to our party we lay for a foundation and then fit all other contrary arguments by distinctions how absurd soever unto it being certain that no truths contradict one another and hence do both sides especially in answoring objections accuse the other of going against their conscience But this happens more from not equality of arguments for every side but opposite interests of the controvertists which interests commonly prevent the access to or just force of those arguments upon the understanding where the truth if it should prove contrary to those interests will undo them Therefore they make either none or a very negligent search into their adversaries tenets and reasons as delivered in their own writings or into the doctrines of Antiquity when quoted against them Notwithstanding which interest being rather hereditary than by themselves contracted they mistake themselves to be indifferent and any way unbiassed 2. Consider how those who have the Scriptures most common yet when free from the yoke of Ecclesiastical authority do run into most diversity of opinions and those not slight or void of danger to their salvation In particular the Socinian abstracting from all Church-authority and committing himself only to Scripture and his reason yet who more than he opposeth things which seem most clear in Scripture For what more plain there than that this world was created by the Word the Son of God Jo. 1. 1. Heb. 1. And therefore also the Reformed more than the Romanist tho in both there are many differences is censured for diversity of opinions Nisi adsit spiritus prudentiae nihil proderit verbum Dei saith Calvin witness those of Munster And worthy here of serious consideration is the reason why Timothy and Titus are advised to avoid i. e. not to interest much or practise themselves in or meddle with vain curiosities and questions of science falsly so called because they will increase still unto more ungodliness and eat further as doth a Canker or gangrene and strife gender strife and questions minister more questions See 2 Tim. 2. 16 17 23. 1 Tim. 1. 4. 2 Tim. 3. 7. Tit. 3. 9. compared with 10. which argues he was forbid much disputing with such perverse men And t is likely Hymeneus c at their first differing from doctrines delivered attempted not the denial of the Resurrection Which continually greater intanglings of Reason left to it self do extremely prove the weaknes of it and the unreasonablenes of trusting to it 3. Consider that as the Pharisee that was so blind Matt. 23. 16. thought he only saw Jo. 9. 41. and that others were blind Jo. 7. 49. so whilst we think others misled with passion we are no less misled therewith than they and so they also think of us only we do less discern it And in thus standing upon and preferring our own judgment before others that search the Scriptures as well as we we presume either that we have better naturals than they or else more integrity and honesty than they and what root can this proceed from but pride and uncharitablenes no good pre-dispositions for the discovery of truth see 1 Tim. 6. 4. 1 Cor. 8. 2. 4. Consider that for ordinary readers over the New Testament is spread a veil as was over the Law for the Jews 2 Cor. 3. 14. and the knowledge thereof is attained not thro the strength of Reason but illumination of the Spirit and the like entertainment as the word preached then found with several persons the same now doth the word written Now self-conceitednes of their own wisdom was then the greatest impediment that could be to the understanding of the mystery of the Gospel for that which was truth was some way or other to them foolishnes And no where were there so few converted as at self-conceited Athens See 1 Cor. 1. 17. c. 1 Cor. 2. 6. c. 3. 18. c. Rom. 1. 22. Lu. 10. 21. Why so because knowledge or a great stock of falsly so called reason maketh proud 1 Cor. 8. 1. and pride hinders the Spirit by which Spirit only is had true knowledge the way to which is humility mortification and abnegation of that which of all things is most our self the rational part of man and extremely addicting our selves unto holines that so we may discern truth see Psal. 25. 12 14. Ps. 111. 10. Jo. 7. 17. 14. 21. 8. 12. see below § 39. And he that is so disposed is more inclined to obedience of others than reliance on himself and then Qui didicit obedire nescit judicare And if we prove this way also betrayed to error yet is this error more excusable before God accompanied with these qualities than truth can be acceptable to him possessed with pride There is great reason then that we should not depend only on our own judgment or on the Scriptures as we interpret them but diligently search also the former practice and tenets of the Churches of God and consult the present judgment of those * who have the promise of not erring at least in knowledge necessary to salvation nor in other things so far as that any may therefore lawfully reject their external communion for which see Church-gov 2. part § 31. 3d. part § 62. * who are the Successors of the Apostles 2 Tim. 2. 2. the Apostles of the Churches and the glory of Christ 2 Cor. 8. 23 * who are appointed by Christ for the building up of the Church and perfecting of the Saints and especially that
they should not be tossed to and fro with every wind of doctrine by the steight of men till they may all come in the unity of the doctrine of faith to the fulness of Christ Jesus Eph. 4. 11. Heb. 13. 7 9. Neither may we say that so also we quit only our own reason to accept another man's for as we are guided by their authority so are they guided not by their own reason only but by former authority till we ascend to the first founders of Christian religion See Ecclus. 8. 9. To the judgment therefore of such visible Doctors and Teachers of the Church we ought to repair to some or other of these nay to some or other external communion of them For the promises of perpetual assistance c are not made to the Church at random or in obscurity and unknown viz. that some man or other on earth either of the Clergy or if not of the Laity shall be an orthodox Christian so far as to be capable of salvation till the end of the world but * to those to whom our Saviour also committed the Keys to whom indeed t is most necessary they being the Shepherds and the rest the flock committed always to their guidance See Matt. 16. 18. compared with 19. 28. 20. compared with 19. 18. 20. compared with 18. * to such a Church †as people might know and repair and make their complaints to Matt. 18. 17. †as is a light of the world set on a Candlestick and shining before men a city set upon a hill that cannot be hid Matt. 5. 14 15 16. never was nor never shall be hid of the perpetual being of which we make confession of our faith in the Apostolical Creed the holy Catholick Church and yet plainer in the Nicene one Holy Catholick and Apostolick Church which who so understands not of an external visible profession and communion as theirs then was may retain the words but not the sence and faith of that Council See this matter more largely discoursed in Succession of Clergy § 2. c. and in Church-government 2. part § 25 26. First therefore in this humble repair to their Judgment where we find all these Doctors of Christianity disagreeing from what we take to be Scripture which holds also in the determinations of any Christian Church whatever so long as we can come to know no other or no better see § 36. we ought in such a case to relinquish our judgment and submit to theirs who also have the same light of Scripture as we and in humility we ought to think more ability to judge of it and who likewise have the promise of indefectibility in truths necessary to salvation Therefore here also the more high and weighty the point is the more firmly ought we to adhere to them trusting to the protection of our Saviour the Head of the Church that in these points especially they shall not all so conjoyned be mistaken And again in smaller points since there is less danger in our erring in them and the more guilt still the smaller they are in our making a schism from or division in the Church for them more humility exercised in obeying no truth of consequence vindicated by contention wisdom perhaps would think it fit to subscribe to the same Guides For as the Apostle said in another case If they are sit to judge the greatest are they not so to judge the smallest matters 1 Cor. 6. 2. And if any thing herein may be indulged to singularity of opinion t is only so far as to make known the reasons that move us to it to the Church or some few therein whom we count men of learning and integrity and void of passion and after this to submit to whatever they who now together with us apprehend all the reasons which sway us shall determin The contrary to which can be only the fruit of self-conceit or obstinacy This if they unanimously deliver any thing to us which we think against Scripture and much more yet ought we to submit to any order of their's tho we do not find it in Scripture if we find nothing in Scripture against it without calling such their sanctions Will-worship and Superstition making sure to use the same charity to the Church which we are obliged-in to private men in whom nihil est damnandum quod ulla ratione bonum esse queat Neither is this assenting to them against our own reason or judgment as we call it going against conscience which conscience is nothing but our judgment and that we call judgment many times nothing but our own and that a slight opinion In not following of which opinion or judgment we are faulty only then where we have no wiser person caeteris paribus nor no established law to guide and direct it Nor is it going against our reason when as nothing is more reasonable than to go against some of our own particular reasonings when we have another stronger reason to the contrary that is the submitting of it to such an authority nothing being more ordinary than for arguments from a Reason to give place to those from an Authority upon which Authority also and not upon Reason is grounded our Faith. See Submiss of Judgment § 2. c. But let me add this for our further contentment that he who not only demands of the Church but takes pains also as all ought to be informed by the Church concerning the proof and evidence of what she requires him to believe shall seldom or never be put to believe that what she saith is truth only from her authority because she saith it but also from his own judgment because she manifests it Obj. But doth not an erring conscience then bind us to follow it tho it be so or may I sometime do a thing which I think unlawful upon another's judgment without sinning Answ. He that is perswaded in conscience that tho he thinks such a thing unlawful yet he ought rather to follow a wiser man's judgment than his own whose judgment saith t is not unlawful cannot absolutely say he is perswaded that it is unlawful And he who thinking such a thing is more likely in reason yet thinketh likewise that he ought rather to obey the Church's judgment than his own reason if he here follows his conscience that is in respect of his own reason he goeth against his conscience as I call it in respect of the submission he thinks he ows to anothers judgment For whilst his judgment prefers another man's judgment before his own this man in following the others must needs also be said to follow his own judgment and consequently his conscience Now he that is not thus perswaded of the duty of submission of his judgment c to wiser men or men authorized to guide his judgment t is true that he sins in doing against his own opinion or conscience so long as he is not so perswaded but then he ought