firmly believe that Doctrine infallible which Christ delivered but yet judge themselves all fallible and dare not usurp that royal prerogative of Heaven in prescribing infallibly in matters questioned but leave all men to judge according to the Pandects of the divine Laws because each member of this Society is bound to take care of his soul and of all things that tend thereto Thus he And generally Protestants hold that the Church-Catholick diffusive of all ages and therefore the Catholick Church of the four first and therefore also the General Councils of the four first ages though universally accepted may err in non necessaries which is as much as to say may give a wrong sence of Scripture in them notwithstanding that the Church of England obligeth Her self to the sence of this ancient Church and this also whilst she doth not know the necessaries from the other points that are not so and so neither knoweth in what this ancient Church is not liable to errour § 42 From these Quotations I think it appears that whatever fair professions are made yet no Assent is given by them to the first four Councils on this account that they could not err in their Definitions Nor yet because they are their Soveraign Judge from whose sentence they may not dissent if they be perswaded that it is repugnant to the Scriptures And yet of this repugnancy how they should come to any certain knowledge I see no means Certain I grant they may be that the Scriptures are the Word of God and again certain of that which the Scripture delivers where the sence thereof is by all pronounced clear and not ambiguous But then In a matter where Scripture by several and these in great numbers and on both sides learned is taken in a several sence and the true sence thereof is the thing in question as it is granted by Mr. Stillingfleet ‖ P. 58. to have been even in some of the greatest Articles of the Christian Faith and yet further ‖ See Stillingf p. 59. where it seems the Scripture may be so doubtful that the sence of the Catholick Church or its lawful General Councils they say ‖ Ib. can be to them no certain or infallible Interpreter of it and lastly where the judgment or common Reason of a lawful General Council thinks it self so certain of the contrary as to anathematize dissenters On what grounds here any particular Person or Church can assure themselves of their own sence of Scripture to be the true they having left that of the Church's Councils and of a major part of Christianity who also judge their sence false I understand not Surely they will not say they have this certainty from the Scripture because the true sence thereof is the thing so mainly questioned the certainty or infallibility of the traditive sence of the Church they renounce and then which only is left their own judgement or their own which I see not how they rightly call common Reason when that of a General Council or major part of Christianity differs from it one would think should be a more fallible ground to them than the judgment or common Reason of the Church This of the Obedience of Assent denied and that of silence or non-contradiction only allowed by them to the Definitions of Councils § 43 But 11ly This obedience also of silence and non contradiction they allow not 1 as due to be yeilded absolutely to all Decrees of such Councils For if they would but stand to this the Church's peace were kept safe enough for so there could never be any reformation or publick teaching of the contrary of such Decrees as are once concluded by a General Council but by a following General Council 2 Nor yet as due to be yeilded to all Decrees of such Councils that do not err manifestly against some Fundamental verity The Arch-bishop ‖ P. 226. said this once repeated by Mr. Stillingfleet ‖ P. 534. in these words When private men know it if the errour of a lawful General Council be not manifestly against Fundamental verity in which case a General Council cannot easily err I would have A.C. and all wise men consider whether external obedience be not then to be yeilded For if Controversies arise in the Church some end they must have or they will tear all asunder This he said once but did not hold constant to it for after in the same Section ‖ P. 227. he saith Vnless it err manifestly and intollerably and if the errour be neither Fundamental then he adds nor in it self manifest it is safer to agree c. For were non-contradiction thus far yeilded seeing that neither the Catholick Church before Luther nor her Councils have been held to have erred manifestly against any Fundamental verity for so it would have lost the very essence of a Church therefore all her subjects whatever would have stood obliged to her and to her Councils in the external obedience of silence at least and thus her peace been always secure and undisturbed But only this silence to be yeilded to such Decrees wherein the errour of the Council is not manifest or intolerable Or as Mr. Stillingfleet ‖ Still p. 560. expresseth it where the errour is not such as overweighs the peace of the Church Now they affirm that many errours that are not in Fundamentals or necessaries strictly taken may be such For the Catholick or if you will the Roman Church that was immediately before Luther they hold erred not in Fundamentals and yet they made a Reformation from it as mean while erring many errors manifest and intolerable and they see it necessary to add these manifest errors to the other Fundamental errors so to justifie the Protestant's former proceeding § 44 But here again if a contradiction and breach of external obedience or of silence in respect of such imagined manifest and intolerable errors were only allowed so far as to the making a peaceable complaint and representation thereof to their Ecclesiastical Superiors in present Being for the assembling of another Council of equal authority to reverse it which is also mentioned by the Archbishop ‖ P. 227. and Mr. Stillingfleet †537. and then that if these Superiors see no force in their Reasons these Plaintiffs should here acquiesce and return to their obedience of silence thus also the peace of the Church would be still continued And this seems still the more equitable because the Protestant Writers ‖ A p. Lawd p. 245. Hooker prefat p. 29. For preventing the exorbitances as they say and capricious humours of fantastical Spirits †Still p. 540. and for the shutting out the whirl-winds of private Spirits from ruffling the Church ‖ A p Lawd p. 245. do oblige those who thus break silence to bring demonstration against such errours and then for the shutting out pretended demonstrations also of which the world is full define this demonstration to
allows a fallible King or Parliament to do But see Canon 36. Of the same Synod 1603. where the Church also requires the Subscribers not only not to affirm the 3. Articles contained in that Canon to be erroneous Namely That the Kings Majesty is the only Supreme Governour of his Realm in spiritual things 2. That the Book of Common prayer containeth in it nothing contrary to the Word of God c. But in the third Article more expresly requires him to subscribe That he alloweth and acknowledgeth i.e. confesseth believeth all the 39. Articles to be agreeable to the word of God Add to this That whereas the Canon 140. excomminicates till they publickly revoke their wicked error any who shall affirm that those who had not given their voices to the decrees made in the Sacred Synod of this Nation are not subject to the decrees thereof and therefore in the conference at Hampton-Court the Puritan Party moved this question how far such Ordinances of the Church were to bind them without impeaching their Christian liberty They received from the King this answer I will have one Doctrine and Discipline one Religion in Substance and Ceremony and therefore I charge you never to speak more to that point How far you are bound to obey When the Church hath ordained it This Injunction of King James to Puritans had it been obeyed by the first Reformers would it not have prevented the birth of Protestantisme and the dispute at Hampton-Court Again the Church of England §. 83. n. 2. in some of those Canons excommunicates men for not doing something which she commandeth to be done now in all such in junctions of Practicals there is involved an injunction of assent fiâ—st that such practises are lawful The ninth Canon runs thus Whosoever shall hereafter separate themselves from the Communion c. in the Church of England accounting the Christians who are conformable to her Doctrine c. to be profane and unmeet for them to joyn with in Christian Profession let them be excommunicated ipso facto and not restored till after their repentance and publick Revocation of such their stored till after their repentance and publick Revocation of such their wicked errors Here the Church of England requires under pain of Excommunication that none do account her Communion profane c. For whosoever accounteth the Church of England such her self being judge ought to separate from her an erronious conscience obliging Neither may any say that the Church here for his restitution enjoyns repentance only for his separating but rather for his accounting those who conform profane 1. for his errors from which once granted a separation ought to follow Again Canon 12. Those who submit themselves to be ruled by any Ecclesiastical constitutions made without the Kings authority are excommunicated Here the Canon requiring men not to submit to be governed by such constitutions requires them to believe also such Ecclesiastical Constitutions to be unlawfully made and not obliging else men ought to submit unto them Canon 59. Those Parsons who do not teach on Sundays the Catechism set forth in the Common-prayer Book are excommunicated But if they hold any thing in such Catechism unlawful they may not teach it therefore the Synod in expresly requiring them under pain of Excommunication to teach it virtually under the same penalty requires their assent that it is lawfully to be taught 2 ly In the National Synod §. 83. n. 3. held under King Charles 1640. See the third Canon 2. where it is ordered That all Popish Recusants though silent though nothing affirming whatever way they can be discovered whether by their refusing to take the Oath of Allegiance which Oath exacts their punctual assent to several Dâ—ctrines or by their refusing to receive the Communion with the Members of the Church of England a practice that requires their assent that this Church is not Schismatical be excommunicated Where whilst the Church of England thinks she hath sufficient authority to exclude from her Communion all that hold the Popish Tenents why complains she of the tyranny of the Roman Church in excluding from her Communion all that hold the Protestant Tenents Again in the fourth Canon it is decreed That any one who is accused of Socinianism unless he will absolutely in terminis abjure it be excommunicated Now he that is required upon pain of Excommunication to abjure the Popish or the Socinian Tenents is required under the same penalty so often to assent to the Protestant or the Anti-Socinian Tenents where ever these are immediately contrary or contradictory to the other as many times they are So whoever is obliged to abjure Filium non esse Consubâ—â—antialem Patri Is obliged by the same Canon to assent Filium esse Consubstantiatem Patri Lastly in the sixth Canon there the Synod requires * assent and approbation of the Doctrine and Discipline of the Church of England as containing all things necessary to Salvation and * the Profession of this assent upon Oath I A. B. do swear that I do approve and sincerely acknowledge the Doctrine and Discipline established in the Church of England as containing all things necessary to Salvation that is I do assent and believe it to contain c. Thus much of several Injunctions and Canons of the Reformed Synods of the Church of England which seem to tye her Subjects to as strict an Obedience of assent and approbation for any thing I can diâ—cern to all her Doctrine and Discipline as any other Councils have done and to give as little liberty to any to oppose her decrees not withstanding what she saith of the Church and of Councils Art 20. 21. Hence that complaine of the Presbyterian Ministers §. 83. n 4. concerning their obligation to these Articles and Canons in their Reasons shewing necessity of Reformation printed 1660 * That if they might not subscribe with such an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the composers of them are admitted to be infallible or else that the Statâ—te 13. Elizabeth 12. intendeth to tyrannize over the Consciences of men i. e. in requiring them to profess what their conscience tells them is not truth * That the Statute requireth Belief of every one of these Articles when it enjoyns not only subscription but an assent unto them punishing all with deprivation that shall affirm and maintain any Doctrine repugnant to them which every man must do if they be found contrariant to the Word or he muâ—t be false to God And p. 36. Concerning obligation to Ceremonies * That these ought not to be imposed on those who cannot be fully perswaded in their own minds and consciences that they are lawful and therefore must sin if they use them Thus the Presbyterians Yet this course as most necessary was long ago hinted by Mr. Calvin to the first Founder of the English Reformation the Lord Protector in
the days of Edward the Sixth Expedit quidem saith he prospicere desultoriis Ingeniis quae sibi nimium licere volunt claudenda est etiam janua curiosis doctrinis Ratio autem expedita ad eam rem una est Si exstet nempe summa quaedam doctriâ—ae ab omnibus recepta quam inter praedicandum sequantur omnes ad quam etiam observandam omnes Episcopi Parochi jurejurando adstringantur ut nemo ad munus Ecclaesiasticum admittatur nisi spondeat sibi illum doctrinae consensum inviolatum futurum Quod ad formulam precum rituum Ecclaesiasticorum valde probo ut certa illa extet a qua Pastoribus discedere in functione sua non liceat ut obviam eatur desultoriae quorundam levitati qui novationes quasdam affectant Here I understand him to require the Clergy to be obliged by Oath to receive and Preach such a certain forme of Doctrine and to practice such Ecclesiastical Rites as shall be agreed upon by their Governours In which thing if He speaks reason what can more justify the proceedings of the Church-Catholick in restraining not only her Subjects tongues but tenents and opinions in matters which she judgeth of necessary belief Notwithstanding these evidences cited above §. 84. n. 1. implying assent required to the Articles of the Church of England yet her Divines when charged therewith by Roman Catholicks do return many answers and Apologies whereby they seem either to deny any such thing or at least do pretend a moderation therein very different from the Roman Tiranny 1 rst Then they say α That they require not any oath but a Subscription only to these their Articles ‖ Bishop Bramhal Reply to Chal. p. 264. 2. β Require subscription only from their own not from strangers See Bishop Bramhall vindic p. 155. And This Church prescribes only to her own Children whereas the Church of Rome severely imposeth her Doctrine upon the whole World saith Bishop Lawd ‖ P. 52. 3. γ Nor yet require it of all their own but only of those who seek to be initiated into holy Orders or are to be admitted to some Ecclesiastical preferment ‖ Bishop Brambal vind p. 156. 4. δ These Articles not penned with Anathemas or curses against all those even of their own who do not receive them 5 ly ε Subscription not required to them as Articles of their Faith or at least as all of them Articles Fundamental of their Faith as belief is required to all hers as such by the Church of Rome but only required to them as Theo ogical veritie ‖ Bâ—amh Reply p. 350. and Inferiour truths †Stillingfleet p. 54. To this purpose Bishop Bramhall Reply p. 350. We do use to subscribe unto them indeed not as Articles of Faith but as Thelogical verities for the preservation of unity among our selves Again ‖ Ib. p. 277. Though perhaps some of our negatives were reveald truths and consequently were as necessary to be believed when they are known as affirmatives yet they do not therefore become such necessary truths or Articles of Religion as make up the rule of Faith which rule of Faith he saith there consists of such supernatural truths as are necessary to be known of every Christian not only necessitate praecepti because God hath commanded us to believe them ‖ See Schism guarded p. 396 but also necessitate medii because without the knowledge of them in some tolerable degree according to the measure of our capacities we cannot in an ordinary way attain to Salvation And ‖ Reply p. 264. We do not saith he hold our 39. Articles to be such necessary truths extra quas non est â—alus nor enjoyn Ecclesiastick persons to swear unto them but only to subscribe them as Theological truths And thus the Arch Bishop ‖ p. 51. All points are made Fundamental and that to all mens belief if that Church the Roman hath once determined them whereas the Church of England never declared that every one of her Articles are Fundamental in the Faith To which they add ζ That as for those of these Articles that are positive doctrines and Articles of their Faith they are such as are grounded in Scripture and General Truths about which there is no controversy ‖ Bramh. vindic p. 159. and such saith Mr. Stillingfleet †p. 54. as have the testimony and approbation of the whole Christian World of all ages and are acknowledged to be such by Rome it self η And then as for the rest of those Articles they are only negative as the Arch Bishop ‖ p. 52. refuting there where the thing affirmed by the Roman-Church is not affirmed by Scripture nor directly to be concluded out of it Or as Bishop Bramhall ‖ Vindic. p. 159 They are no new articles or innovations obtruded upon any but negations only of humane controverted Traditions †Reply p. 279. and Refutations of the Roman suppositious principles ‖ Ib. p. 277. And though some of them were revealed truths c. as before yet do they not therfore make up the rule of Faith ‖ i. e. as this Rule is before explained θ 6 ly That such subscription whether of positives or negatives is required by the Church of England to a few in comparison of that multitude of Articles made on the other side Though the Church of England saith the Aâ—chb ‖ p. 51. denounce Excommunication as is before expressed yet she comes far shoâ—t of the Church of Romes severity whos 's Anathema's are not only for 39. Articles but fer very many more about one hundred in matter of Doctrine 7 ly ξ Concerning the just importance and extent of such subscription several expressions I find that the Subscribers do not stand obliged thereby * to believe these Articles § 84. n. 2 and the reason given because the Church is fallible but only * not to oppose not to contradict them To this purpose We do not look saith Bishop Bramhall ‖ Bishop Bramh. Schism garded p. 190 Stillingf p. 55. upon the Articles of the Church of England as Essentials of saving Faith or Legacies of Christ and his Apostles but in a mean as pious opinions fitted for the preservation of unity neither do we oblige any man to believe them but only not to contradict them And Si quis diversum dixerit we question him Si quis diversum senserit if any man think otherwise in his private opinion and trouble not the peace of the Church we question him not ‖ Vindic. p. 156. Again λ Never any son of the Church of England was punished for dissenting from the Articles in his judgement so he did not publish it by word or writing After the same manner speaks Mr. Stillingfleet ‖ P. 104. The Church of England excommunicates such as openly oppose her Doctrine supposing her fallible the Roman Church excommunicates all who will not believe
relinquishing the Roman communion and that in which she is chiefly charged to have violated the Unity of the Catholick Church ‖ Sâ—â—llin p. 55. that it came forth many years after the Protestants discession from this Church whether we look at Luther's or that under King Edward or the last under Queen Elisabeth and many years too after the birth of their XXXIX Articles made against the Roman Faith both after those composed under Edward VI. A. D. 1549 and reconfirmed under Queen Elisabeth 1562. This Bull not being made till 1564. So that herein they seem to take their chiefest excuse for their discession from that Church from a thing that hapned long after it as if they departed from it out of the foresight of an offense which though it then was not yet would be given them by it The 4th thing I have to observe to you touched before is §. 85. n. 7. Obs 4 that though the Church of England in her Synod affixeth not particular Anathemaes to her Articles as the Roman-Catholick doth in that of Trent with a Si quis dixerit c. Anathema sit yet the forementioned 5th Canon of this Church pronounceth in general an Excommunication to a Si quis affirmaverit that any of these Articles is in any part erroneous The weighty value of which Excommunication also you may learn out of their Art 33. These things premised §. 85. n. 8. now to speak briefly to the former Protestant-Defence made Resp to α. § 84. n. 1. c. To α I answer that by the instances in the Canons c. produced before § 83. n. 1. and some of the expressions § 84. n. 3. the Church-Governours intention in requiring this Subscription seems to be Assent To β That as the Church of England requires submission to her Articles onely from her own Children or Subjects So doth the Council of Trent whose Subjects if it be a general one ‖ Or which see Consid on Coun of Trent § 15 c. is all Christianity if a Patriarchal ‖ Of which see Ib § 43. all the Western Churches and amongst the rest that of England To γ That as subscription to the Articles in the Church of England is only required from those who are to be initiated into holy Orders or admitted to Ecclesiastical Preferments so is Pius's oath to the Canons only exacted from those who enter into sacred Orders or Religions But as the Anathemaes in the Council of Trent extend to all persons so doth the Excommunication of the Church of England Can. 5. To δ That though these are not penned with a particular Anathema yet they are with a general Excommunication Can. 5. To ε That as not by them to their Articles so neither by the Church of Rome to her Canons is subscription required as to Articles of her Faith or Articles Fundamental if Faith or Fundamental be understood in such a sense as the Protestant quotations above explain them This hath been shewed § 85. n. 5 6. To ξ By this it is confessed that of the 39 Articles no more are Articles of the Church of England's Faith than those only wherein Rome doth agree with her and then if to the rest of her Articles no assent be exacted of any as is contended above § 84. one in all things believing and being of the same perswasion with the Church of Rome is freely admitted into the Church of Englands Communion nay may without violation of her constitutions lawfully enter into her holy Orders and Ecclesiastical preferments and there remain without any engagement to defend the Church of England's Doctrine or teach and instruct the people against the Roman Errors To n That her Negative Articles involve Affirmatives and those too pretended divine Revelations see before § 85. n. 3. which are the objects of Faith and do bind so strictly on one side as the Roman Canons do on the other and supposing assent required to them do admit as little latitude of opinion and at Luther's appearance the matter of these Roman Canons being in possession as to the common belief and practice of the Church these Negatives of them of the two will prove the Innovations Lastly In what sense Protestants say these Negatives are no Articles of their Faith i. e. faith necessary ratione medii to salvation in the same sense the Roman Church saith neither are her Positives that contradict them To θ Of the many Canons in the Council of Trent made in opposition to them Luthers many errors and innovations of Doctrine which were daily collected and brought into the Council were the cause And as to the main Points that are in debate between the Church of Rome and of England the Negatives in the English Articles equal the Affirmatives in the Canons of Trent To χ Whether assent to the Articles be required in subscription or only non contradiction as to any uniform accord in their later Writers I see nothing clear and the later seems more agreeable with their Principles but in the former instances out of some Canons c. assent seems as strictly required in this Church and that upon Excommunication as in the Roman upon Anathemaes and the Act of Parliament Elisabeth 13. recited before § 83. n. 1. an Act passed not only by the Lords Temporal but Spiritual i. e. the Governours of this Church is most express for it Review it ‖ § 83. n 1. To λ § 85. n. 9. It is true also in the Roman Church that thought is free and Ecclesia non judicat de occultis or peccatis merè internis i. e. no way discovered but true also that the Ecclesiastical Magistrate may lawfully inquire into mens thoughts and beliefs and question a person herein for this is done in Baptism and that not only words are punishable as faults by this Magistrate but thoughts if any one shall reveal that he thinks so i. e. thoughts when they are any way discovered as any one upon examination manifesting any blasphemous thoughts or tenents of his may be lawfully excommunicated and in such a case is excommunicated not for the revealing them in word but for the holding them so who defignes a treason and afterward reveals it is justly punished not for the revealing but designing thereof and this the Church of Rome doth and if the Church of England extend not her Inquisition or censures thus far especially as to those persons she admits into the Clergy she may expect a Babel of Religions and dissenting judgements in points of greatest consequence under the mask of one external Communion To μ §. 85. n. 10. Only a conditional Assent required seems to signifie little for establishing unity of Faith or consent in Religion which tyes none so but that of two Subscribers one may absolutely assent another dissent the same person assent to day dissent to morrow And a Socinian confident of his opinion as freely subscribe as any other of the Reformed a Presbyterian
in that most reverend Council of Nice upon pretence that you have not had a convincing Proposal that this Definition was therein made according to Gods Word or the Scriptures yet how will you clear your self or your Socinian Congregations of Schism avoidable upon no plea of adherence to Scripture if it shall appear that you have for this opinion deserted the Communion of the Catholick Church out of which Church is no Salvation Soc. †Dr. Potter p. 75. I grant there neither is nor can be any just cause to depart from the Church of Christ no more than from Christ himself therefore I utterly deny that our Churches have made any separation from the Church Catholick at all and this for many reasons For 1st †Chillingw p. 274. We have not forsaken the whole Church or the external Communion of it but only that part of it which is corrupted and still will be so and have not forsaken but onely reformed another part of it which part we our selves are and I suppose you will not go about to perswade us that we have forsaken our selves or our own Communion And if you urge that we joined our selves to no other part therefore we separated from the whole I say it follows not in as much as our selves were a part of it and still continued so and therefore can no more separate from the whole than from our selves Prot. So then it seemes wee need fear no Schism from the Church Catholick tilla part can divide from it self which can never be § 29 Soc. Next As for our separating from all other particular Churches the ground of our Separation being an error which hath crept into the Communion of these Churches and which is unjustly imposed upon us in order to this Communion we conceive in this case if any They not We are the Schismaticks for as the Arch. Bp. †Lawd p. 142. The Schism is theirs whose the cause of it is and he makes the separation who gives the first just cause of it not he that makes an actual separation upon a just cause preceding § 30 Again Though we have made an actual Separation from them as to the not-conforming to or also as to the reforming of an error yet 1st As to Charity we do still retain with the same Churches our former Communion †Dr. Ferne Division of Churches p. 105. and 31 32. Not dividing from them through the breach of Charity Or condemning all other Churches as no parts of the Catholick Church and drawing the Communion wholy to our selves as did those famous Schismaticks the Donatists § 31 Next as to matter of Faith We hold that all separation from all particular Churches in such a thing wherein the unity of the Catholick Church doth not consist is no separation from the whole Church nor any more than our suspension from the Communion of particular Churches till such their error is reformed For as Mr. Stillingf †p. 331. There can be no separation from the whole Church but in such things wherein the unity of the whole Church lies Whos 's therefore separates from any particular Church as to things not concerning their being is onely separated from the Communion of that Church and not the Catholick Now that for which we have separated from other Churches we conceive not such as is essential or concernes the being of a Church so that without it we or they cannot still retaâ—n the essence thereof we declare also our readiness to joyn with them again if this error be corrected or at least not imposed And †Stilling Ib. as Mr. Stillingf faith Where there is this readiness of Communion there is no absolute separation from the Church as such but onely suspending Communion till such abuses be reformed or not prâ—ssed upon us And as Bp. Bramhall †Vindic. of the Church of England p. 9. When one part of the universal Church separateth it self from another part not absolutely or in essentials but respectively in abuses and innovations not as it is a part of the universal Church but onely so far as it is corrupted and degenerated whether in doctrine or manners it doth still retain a Communion not onely with the Catholick Church and with all the Orthodox members of the Catholick Church but even with that corrupted Church from which it is separated except onely in such Corruptions § 32 Prot. Saving better Judgments methinks a separation if causeless from the Communion of all other Churches or from those who are our Superiours in a lesser matter than such a Fundamental or essential point of Christianity as destroyes the being of a Church should be Schism and the smaller the point for which we separate the greater the guilt of our separation Were not the Donatists Schismaticks in rejecting the Catholick Communion requiring their conformity in such a point in which St. Cyprian's error before the Churches definâ—ng thereof was very excusable and the Affrican Congregations in his time not un-churched thereby Soc. †Dr. Potter p. 76. But the Donatists did cut off from the Body of Christ and the hope of Salvation the Church from which they separated which is the property of Schismaticks And †Stillingf p. 359. Division of Churches p. 106. They were justly charged with Schism because they confined the Catholick Church within their own bounds But as Dr. Ferne saith †Had the Donatists only used their liberty and judgment in that practise of rebaptizing Hereticks leaving other Churches to their liberty and though thinking them in an error for admitting Hereticks without baptising them yet willing to have Communion with them as parts of the Catholick Church saving the practices wherein they differed then had they not been guilty of Schism In that which I hold I only follow my conscience condemn not the Churches holding otherwise On the other side †Chillingw p. 278. Christ hath forbid me under pain of damnation to profess what I believe not be it small or great and consequently under the same penalty hath obliged me to leave that Communion in which I cannot remain wothout the Hypocritical Profession of such a thing which I am convinced to be eroneous †Ib. 279. At least this I know that the Doctrine which I have chosen to me seemes true and the contrary which I have forsaken seemes false and therefore without remorse of conscience I may profess that but this I cannot and a separation for preserving my conscience I hope will never be judged causeless § 33 Prot. At this rate none will be a Schismatick but he who knowes he erreth i. e. not who holdeth but only who professeth an error or who knows that the point for the non-conformity to which required of him he deserts the Church is a Truth and the contrary which he maintaines an error But Dr. Hammond †Of Schism p. 23. 24. 25. tells you That he that doth communinate with those I suppose he means
superiors the condition of whose Communion containes nothing really erroneous or sinful though the doctrine so proposed as the condition of their Communion be apprehended by him to whom it is thus proposed to be false remaines in Schism Soc. And at this rate all those who separate from the Church requiring their assent to what is indeed a truth will be Schismaticks and that whether in a point fundamental or not Fundamental though they have used all the industry all the means they can except this the relying on their Superiors judgment not to err unless you will say that all truths even not Fundamental are in Scripture so clear that none using a right industry can neither err in them which no Chillingworth hath maintained hitherto § 34 Prot. But we may let this pass for your separation was in a point perspicuous enough in Scripture and so you void of such excuse was in a point Essential and Fundamental and in which a wrong belief destroyes any longer Communion of a particular Person or Church with the Catholick Soc. This I utterly deny nor see I by what way this can ever be proved against me for you can assigne no Ecclesiastical Judge that can distinguish Fundamentals Necessaries or Essentials from those points that are not so as hath been shewed already And as Mr. Stillingfleet †p. 73. urgeth concerning Heresie so may I concerning Schism What are the measures whereby we ought to judge what things are essential to the being of Christianity or of the Church Whether must the Churches judgment be taken or every mans own judgment if the former the Ground of Schism lies still in the Churches definition contrary to what Protestants affirm if the latter then no one can be a Schismatick but he that opposeth that of which he is or may be convinced that it is a Fundamental or essential matter of Faith If he be only a Schismatick that opposeth that of which he is convinced then no man is a Schismatick but he that goes against his present judgment and so there will be few Schismaticks in the world If he that opposeth that which he may be convinced of then again it is that which he may be convinced of either in the Churches judgment or in his own if in the Churches it comes to the same issue as in the former If in his own how I pray shall I know that I may be convinced of what using a due indeavour I am not convinced already or how shall I know when a due industry is used and if I cannot know this how should I ever settle my self unless it be upon Authority which you allow not Again I am taught that any particular whether person or Church may judge for themselves with the Judgment of Discretion And in the matter of Christian Communion †Stillingf p. 292. That nothing can be more unreasonable than that the Society Suppose it be a Council imposing conditions of its Communion Suppose the Council of Nice imposing Consubstantialiity so should be Judge whether those conditions be just and equitable or no And especially in this case where a considerable Body of Christians judg such things required to be unlawful conditions of communion what justice or reason is there that the party accused should sit judg in his own cause Prot. By this way no Separatist can ever be a Schismatick if he is constituted the judge whether the reason of his separation is just Soc. And in the other way there can never be any just cause of separation at all if the Church-Governors from whom I separate are to judge whether that be an error for which I separate § 35 Prot. It seems something that you say But yet though upon such consideration a free use of your own judgment as to providing for your own Salvation is granted you yet methinks in this matter you have some greater cause to suspect it since several Churches having of late taken liberty to examine by Gods Word more strictly the corrupt doctrins of former ages yet these reformed as well as the other unreformed stand opposit to you and neither those professing to follow the Scriptures nor those professing to follow Tradition and Church authority neither those requiring strict obedience and submission of judgment nor those indulging Christian liberty countenance your doctrin But you stand also reformers of the reformation and separated from all Soc. Soft a little Though I stand separated indeed from the present unreformed Churches or also if you will from the whole Church that was before Luther yet I both injoy the external Communion and think I have reason to account my self a true member of the Churches reformed and as I never condemned them or thought Salvation not attainable in them so neither am I that I know of excluded by or from them so long as I retain my opinion in silence and do not disturbe their peace and I take my selfe also on these termes to be a member in particular of the Church of England wherein I have been educated For all these Churches as confessing themselves fallible in their decrees do not require of their Subjects to yeeld any internal assent to their doctrines or to profess any thing against their conscience and in Hypocrisie and do forbear to use that tyranny upon any for injoying their Communion which they so much condemn in that Church from which for this very thing they were forced to part Communion and to reform Of this matter thus Mr. Whitby †p. 100. Whom did our Convocations ever damn for not internally receiving their decrees Do they not leave every man to the liberty of his judgment They do not require that we should in all things believe as they believe but that we should submit to their determination and not contradict them their decisions are not obtruded as infallible Oracles but only submitted to in order to peace and unity So that their work is rather to silence than to determine disputes c. and p. 438. We grant a necessity or at least a convenience of a Tribunal to decide controversies but how Not by causing any person to believe what he did not antecedently to these decrees upon the sole authority of the Council but by silencing our disputes and making us acquiesce in what is propounded without any publick opposition to it keeping our opinions to our selves A liberty of using private discretion in approving or rejecting any thing as delivered or not in Scripture we think ought to be allowed for faith cannot be compelled and by taking away this liberty from men we should force them to become Hypocrites and so profess outwardly what inwardly they disbelieve And see Mr. Stillingfleets rational account p. 104. where speaking of the obligation to the 39. Articles he saith That the Church of England excommunicates such as openly oppose her doctrin supposing her fallible the Roman Church excommunicates all who will not believe whatever she defines to be infallibly
true That the Church of England blindeth men to peace to her determinations reserving to men the liberty of their judgments on pain of excommunication if they violate that peace For it is plain on the one side where a Church pretends infallibility the excommunication is directed against the persons for refusing to give internal assent to what she defines But where a Church doth not pretend to that the excommunication respects wholly that overt Act whereby the Churches peace is broken And if a Church be bound to look to her own peace no doubt she hath power to excommunicate such as openly violate the bonds of it which is only an act of caution in a Church to preserve her selfe in unity but where it is given out that the Church is infallible the excommunication must be so much the more unreasonable because it is against those internal acts of the minde over which the Church as such hath no direct power And p. 55. he quotes these words out of Bp. Bramhall †Schism guarded p. 192. To the same sence We do not suffer any man to reject the 39. Articles of the Church of England at his pleasure yet neither do we look upon them as essentials of saving faith or legacies of Christ and his Apostles but in a mean as pious opinions fitted for the presâ—rvation of unity neither do we oblige any man to believe them but only not to contradict them By which we see what vast difference there is between those things which are required by the Church of England in order to peace and those which are imposed by the Church of Rome c. Lastly thus Mr. Chillingworth †p. 200. of the just authority of Councils and Synods beyond which the Protestant Synods or Convocations pretend not The Fathers of the Church saith he in after times i. e. after the Apostles might have just cause to declare their judgment touching the sence of some general Articles of the Creed but to oblige others to receive their declarations under pain of damnation what warrant they had I know not He that can shew either that the Church of all ages was to have this authority or that it continued in the Church for some ages and then expired He that can shew either of these things let him for my part I cannot Yet I willingly confess the judgment of a Council though not infallible is yet so far directive and obliging that without apparent reason to the contrary it may be sin to reject it at least not to afford it an outward submission for publick peace sake Thus much as the Protestant Synods seem contented with so I allow Again p. 375. He saith Any thing besides Scripture and the plain irrefragable indubitable consequences of it Well may Protestants hold it as matter of opinion but as matter of faith and religion neither can they with coherence to their own grounds believe it themselves nor require the belief of it of others without most high and most schismatical presumption Thus he now I suppose that either no Ptotestant Church or Synod will stile the Son 's coequall God-head with the Father a plain irrefragable indubitable Scripture or consequence thereof about which is and hath been so much contest or with as much reason they may call whatever points they please such however controverted and then what is said here signifies nothing § 36 Prot. Be not mistaken I pray especially concerning the Church of England For though she for several points imposed formerly by the tyranny of the Roman Church hath granted liberty of opinion or at least freed her subjects from obligation to believe so in them as the Church formerly required yet as to exclusion of your doctrin she professeth firmly to believe the 3. Creeds and concerning the additions made in the two latter Creeds to the first Dr. Hammond †Of Fundamentals p. 90. acknowledgeth That they being thus settled by the universal Church were and still are in all reason without disputing to be received and imbraced by the Protestant Church and every meek member thereof with that reverence that is due to Apostolick truthes with that thankfulness which is our meet tribute to those sacred Champions for their seasonable and provident propugning our faith with such timely and necessary application to practice that the Holy Ghost speaking to us now under the times of the New Testament by the Governors of the Christian Churches Christs mediate successors in the Prophetick Pastoral Episcopal Office as he had formerly spoken by the Prophets of the Old Testament sent immediately by him may finde a cheerfull audience and receive all uniform submission from us Thus Dr. Hammond of the Church of England's assent to the 3. Creeds She assenteth also to the definitions of the 4 first General Councils And the Act 1. Eliz. †cap. 1. declares Heresie that which hath been adjudged so by them now in the definitions of these first 4. General Counclls your tenent hath received a mortal wound †But lastly the 4th Canon in the English Synod held 1640. †Can. 4. particularly stiles Socinianism a most damnable and cursed Heresie and contrary to the Articles of Religion established in the Church of England and orders that any convicted of it be excommunicated and not absolved but upon his repentance and abjuration Now further than this namely excommunication upon conviction No other Church I suppose hath or can proceed against your Heresie It being received as a common axiom in the Canon Law that Ecclesia non judicat de occultis And cogitationis poenam nemo patitur And Ob peccatum mere internum Ecclesiastica censura ferri non potest And in all Churches every one of what internal perswasion soever continues externally at least a member thereof till the Churches censures do exclude him § 37 Soc. The Church of England alloweth assenteth to and teacheth what she judgeth evident in the Scripture for so she ought what she believes or assenteth to I look not after but what she enjoynes Now I yeeld all that obedience in this point that she requires from me and so I presume she will acknowledge me a dutiful Son Prot. what obedience when as you deny one of her chiefest and most fundamental doctrins Soc. If I mistake not her principles she requires of me no internal belief or assent to any of her doctrins but only 1st silence or non-contradiction †See Disc 3 § 84. n. 2. n. 4. or 2ly a conditional belief i. e. whenever I shall be convinced of the truth thereof Now in both these I most readily obey her For the 1st I have strictly observed it kept my opinion to my self unless this my discourse with you hath been a breach of it but then I was at least a dutiful subject of this Church at the beginning of our discourse and for the 2d whether actual conviction or sufficient proposal be made the condition of my assent or submission of
judgment I am conscious to my self of no disobedience as to either of these for an actual conviction I am sure I have not and supposing that I have had a sufficient proposal and do not know it my obedience upon the Protestant principles can possibly advance no further than it now doth The Apostles Creed I totally imbrace and would have it the standing bound of a Christian Faith For other Creeds I suppose no more belief is necessary to the Articles of the Nicen Creed than is required to those of the Athanasian And of what kind the necessity is of believing those Mr. Stillingfleet states on this manner †p. 70.71 That the belief of a thing may be supposed necessary either as to the matter because the matter to believed is in it self necessary or because of the clear conviction of mens understandingâ— that though the matters be not in themselves neâ—â—ssary yet being revealed by God they must be explicitly believed but then the necessity of this belief doth extend no further than the clearness of the conviction doth Again that the necessity of believing any thing arising from the Churches definition upon which motive you seem to press the belief of the Article of Consubstantiality doth depend up on the Conviction that whatever the Church defines is necessary to be believed And where that is not received as an antecedent principle the other cannot be supposed Now this principle neither I nor yet Protestants accept Then he concludes That as to the Athanasian Creed and the same it is for the Nicen It is unreasonable to imagin that the Church of England doth own this necessity purely on the account of the Churches definition of those things which are not fundamental it being directly contrary to to her sence in her 19th and 20th Articles Now which Articles of this Creed are not Fundamental she defines nothing nor do the 19 20. or 21. Articles own a necessity of believing the Churches Definitions even as to Fundamentals And hence that the supposed necessity of the belief of the Articles of the Athanasian Creed must according to the sence of the Church of England be resolved either into the necessity of the matters or into that necessity which supposeth clear conviction that the things therein contained are of divine Revelation Thus he Now for so many Articles as I am either convinced of the matter to be believed that it is in it self necessary or that they are divine Revelations I do most readily yield my faith and assent thereto Now to make some Reply to the other things you have objected § 38 The Act 1º Eliz. allows no Definitions of the 1st General Councils in declaring Heresie but with this limitation that in such Councils such things be declared Heresie by the express and plain words of the Canonical Scripture On which terms I also accept them § 39 Dr. Hammond affirming That all additions settled by the Vniversal Church if he means General Councils are in all reason without disputing to be received as Apostolical Truths that the Holy Ghost speaking to us by the Governors of the Christian Churches Christ's Successors may receive all uniform submission from us suits not with the Protestant Principles often formerly mentioned †See before §. 26. For thus if I rightly understand him all the definitions of General Councils and of the Christian Governors in all ages as these being still Christs Successors are to be without disputing embraced as truths Apostolical § 40 If the words of the fourth Canon of the English Synod 1640. signifie any more than this That any person convicted of Socinianism i. e. by publishing his opinion shall upon such conviction be excommunicated and if it be understood adequate to this Qui non crediderit filium esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo Patri Anathema sit and that the Church of England for allowing her Communion is not content with silence in respect of Socinianism but obligeth men also to assent to the contrary then I see not upon what good grounds such exclamation is made against the like Anathema's or exactions of assent required by that of Trent or other late Councils or by Pius his Bull. If it be said here the reason of such faulting them is because these require assent not being lawful General Councils such reason will not pass 1st Because neither the English Synod exacting assent in this point is a General Council 2ly Because it is the Protestant tenent that neither may lawful General Councils require assent to all their Definitions Or if it be affirmed either of General or Provincial Councils that they may require assent under Anathema to some of their decrees Viz. Those evidently true and divine Revelation such as Consubstantiality is but may not to others Viz. Those not manifested by them to be such then before we can censure any Council for its Anathema's or its requiring of assent we must know whether the point to which assent is required is or is not evident divine Revelation And then by whom or how shall this thing touching the evidence of the Divine Revelation be judged or decided for those that judge this who ever they be do sit now upon the trial of the rightness or mistake of the judgment of a General Council Or when think we will those who judge this i. e. every person for himself agree in their sentence Again If on the other side the former Church in her language Si quis non crediderit c. Anathema sit be affirmed to which purpose the fore-mentioned Axioms are urged by you to mean nothing more than Si quis Haresin suam palam profiteatur hujus professionis convictis fuerit Anathema sit Thus the Protestants former quarrel with her passing such Anathema's will be concluded causeless and unjust But indeed though according to the former sentences her Anathema is not extended to the internal act of holding such an opinion if wholly concealed so far as to render such person for it to stand excommunicated and lie actually under this censure of the Church because hitherto no contempt of her authority appears nor is any dammage inferred to any other member of her Society thereby Yet her Anathema also extends even to the internal act or tenet after the Churches contrary definition known which tenet also then is not held without a disobedience and contempt of her authority so far as to render the delinquent therein guilty of a very great mortal sin and so at the same time internally cut off from being a true member of Christs Body though externally he is not as yet so cut off And the Casuists further state him ipso facto to be excommunicated before and without conviction if externally he doth or speaketh any thng whereby he is convincible and not if there be any thing proved against him but if any thing at least provable and such a one upon this to be obliged in conscience not only to confess his heretical opinion
for his being absolved from mortal sin but also to seek a release from excommunication incurred for his reinjoying the Churches Communion Thus you see a rigor in this Church towards what it once accounted Heresie much different from the more mild Spirit and moderate temper of the reformed § 41 To conclude For the enjoying the Protestant Communion I conceive that as to any necessary approbation of her Doctrines it is sufficient for me to hold with Mr. Chillingworth as I do †Chillingw Preface § 39. That the doctrine of Protestants though not that of all of them absolutely true yet is free from all impiety and from all Error destructive to salvation or in it self damnable And †Ib § 28. whatsoever hath been held necessary to Salvation by the consent of Protestants or even of the Church of England which indeed hath given no certain Catalogue at all of such necessaries that against the Socinians and all others whatsoever I do verily believe and embrace And which is still the same †Ib. § 39. I am perswaded that the constant doctrine of the Church of England is so pure and Orthodox that whosoever believes it and lives according to it undoubtedly he shall be saved For if all truths necessary to Salvation be held in it then so is no error opposite or destructive to Salvation held by it and so living according to the truths it holds I may be saved Again †Ib. I believe that there is no error in it which may necessitate or warrant any man to disturb the peace or renounce the Communion of it For though I believe Antisocinianism an error Yet if I hold it not such as that for it any man may disturb the peace or ought to renounce the Communion of this Church I may profess all this and yet hold Socinianism Lastly as he †Chill p. 376 so I Propose me any thing out of the Bible seem it never so incomprehensible I will subscribe it with hand and heart In other things that I think not contained in this Book I will take no mans liberty of jud gment from him neither shall any man take mine from me for I am fully assured that God doth not and therefore that men ought not to require any more of any man than this To believe the Scripture to be Gods Word to indeavor to find the true sence of it and to live according to it Without pertinacy I can be no Heretick And †Ib. §. 57. indeavouring to find the true sence of Scripture I cannot but hold my error without pertinacy and be ready to forsake it when a more true and a more probable sence shall appear unto me And then all necessary truth being plainly set down in Scripture I am certain by believing Scripture to believe all necessary truth and in doing so my life being answerable to my faith how is it possible I should fail of Salvation Thus Mr. Chillingworth speaks perfectly my sence Prot. I see no other cure for you but that you learn humility and mortification of your understanding in which lies the most subtle and perilous of all Prides And It will reduce you to Obedience and this to Truth That with all the Church of God you may give glory to God the only begotten Son and the Holy Ghost coessential with God the Father To which Trinity in Vnity as it hath been from the beginning and is now so shall all Honour and Glory be given throughout all future ages Amen FINIS Addenda PAge 30. line 31. After Turky Add. Brerewood Brerw Enquir p. 84. 88. computing the whole Body of Christians in Asia including also those united with Rome not to amount to a twentieth part of its inhabitants and all the Turks Dominions in Europe not to exceed the magnitude of Spain Ib. p. 67. Throughout whose Dominions also the chief c. Page 30. line penult After Field p. 63. Add. And Brerewood's inquire c. 19. p. 147. Page 31 line 17 After reside Add. To which in the last place may be added that great Body of the same Communion that hath long flourished and daily enlargeth it self throughout the West-Indies Page 51 line 4. After practice Add. To all these may be further added the early Condemnation that is found in Antiquity of those modern tenents of several Protestants in opposition to a subordination of the Ecclesiastical Hierarchy to the utility of Prayer for the Dead of Invocation of the Saints Veneration of Saints Reliques set Fasting-dayes Festivals Vigils Abstinence from certain meats Monastick vows especially that of Virginity and Celibacy Hermitages Disparity of the Coelestial Rewards and degrees of Glory The maintainers of which long ago Arrius Vid. Epiphan Haer. 75. August Haer. 53. Jovinian Vid. Hieron contra Jovin Austin Haer. 82. Vigilantius Vid. Hieronym contra Vigilant were condemned as Hereticks i. e. as opposers of those points that the general Church practice received and allowed as lawful by the Fathers of those times and being crushed by their Censures were prevented from receiving any further sentence from a Council Lastly why was there made a departure from the Church at least for many of these points c. Page 66 line 19. After Himself Add. And so this Person supposed by Protestants to have been raised up by God to vindicate his Truth yet was permitted by him to dy in their conceit a Desertor of it i. e. reconciled to the doctrin of the Church Page 93 line ult After exordium unitatis Add. The Ecclesiasticalunity in which Bishop Grotius conceiveth so necessary as that he saith Rivet Apol. discussio p. 255. Non posse Protestantes inter se jungi nisi simul jung antur cum iis qui sedi Romanae cohaerent sine qua saith he nullum sperari potest in Ecclesia commune regimen Again Inter causas divulsionis Ecclesiae non esse primatum Episcopi Romani secundùm Canones favente Melancthone qui eum primatum etiam necessarium putat ad retinendam unitatem Neque enim hoc esse Ecclesiam subjicere Pontificis libidini sed reponere ordinem sapienter institutum Thus moderate Protestants of the Churches unity founded Supremely as to single persons in the Bishop of Rome Page 96 line 15. After Coeteris Add. And accordingly in all those instances gathered out of Antiquity by Arch-Bishop Lawd § 24. n. 5. where inferior Synods have reformed abuses in manners or made Decrees in causes of Faith as it is willingly granted many have done it cannot be shewed that any of them hath done either of these in matters stated before contrarily by a Superior Authority a thing with which Protestants are charged Somthing was then stated or reformed by Inferiors without nothing against their Superiors Page 103 line 36. After times Add. Baron saith A. D. 358. That In tantâ errorum offusâ caligine qui substantiae Filii Dei assertores essent a nostris in pretio habebantur ut pote quod ut soepius est dictum nullâ aliâ re viderentur a Catholicis differre nisi quod vocem Consubstantialitatis non admitterent Page 104 line 8 After mentioned Add. So but that the words are well capable of an Orthodox sence So that the seventeenth and twenty sixth Articles in the first Sirmian Confession as they are understood by Sozomen in the Semi-Arrian l. 5. c. so are they compared with the antecedents expounded by St. Hillary De Synodis in a Catholick sence The Semi-Arrian Bishops it seems c. Page 125 line ult After errores Add. And Ib. q. 5. a. 3. Omnibus articulis fidei inhaeret fidei propter unum medium sci propter veritatem primam propositam a nobis in Scripturis secundùm doctrinam Ecclesiae sane intelligendis See several Authorities to this purpose collected by Fr. a S. Clara in System Fid. c. 7. Page 206 line 3. After Accesserunt Add. Concerning 1 the corruption of humane nature and bondage under sin 2 Justification gratuital and 3 Christs Sacerdotal Office thus he censures ancient Church-Tradition Resp ad Cassand offic Pii viri in Cassand oper p. 802. Verum si quid in controversiam vocetur quia flexibile est 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy Scriptures inter nasi cerei si absque Traditionis subsidio quicquam definire fas non sit quid jam fiet praeciputs Fidei nostrae capitibus Tria solum exempli causa proferam 1. Naturae nostrae corruptio misera animae servitus sub peccati Tyrannide 2. Gratuita justificatio 3. Et Christi Sacerdotium apud vetustissimos Scriptores ita obscurè attingitur ut nulla inde certitudo possit elici Si ex eorum Traditione haurienda sit cognitio salutis nostrae jacebit omuis Fiducia quia ex illis nunquam discemus quomodo Deo reconciliemur quomodo illuminemur a Spiritu sancto formemur in obsequium justitiae quomodo gratis accepta nobis feratur Christi obedientia quid valeat sacrificium mortis ejus continua pro nobis intercessio quarum rerum luculenta explicatio in Scripturâ passim occurrit Itaque novo hoc Magistro Cassandr Authore quaecunque ad salutem apprimè cognitu necessaria sunt non tantùm manebunt semi-sepulta sed quia nulla Traditio suffragatur i. e. in Antiquity certitudine carebunt Thus he And it is very true that of such a Doctrin as many Protestants deliver in these matters no footsteps will be found in antiquity and that nulla Traditio suffragabitur Page 230 line 35. After censetur Add. And Ib. q. 5. ar 3. Si quis non pertinaciter discredit articulum Fidei paratus sequi in omnibus doctrinam Ecclesiae jam non est haereticus sed solùm errans Page 342 line 28. After Prot. Add. No person that is appointed by our Lord to be a Judge in any Controversie as those Bishops you have mentioned were in the cause of Arrius can rightly or properly be said to be on that side for which he gives sentence a Party Nor doth their giving sentence once against any side prejudice them as enemies or opposites or interessed from sitting on the Bench as oft as need requires to passe it again alone or with others But if every one may be afterward called an Anti-Party who once declareth himself of a contrary Judgment I perceive c. FINIS
at the comming of Luther § 36. 7. They affirm That though the Church Catholick cannot yet General Councils such as are not universally accepted by the Church diffusive may err in absolute necessaries to Salvation and that the Councils also universally accepted may err in non-fundamentals or non-necessaries § 34. 8. Yet that they allow all such Councils as are generally accepted by the Church diffusive to be either lawfully General or equivalent thereto and also to be infallible in necessaries § 35. Where That necessaries in their sence restrained only to a very few points of the Faith and universal acceptation extended to all sects of Christians do free them from any obligation to all or most Councils formerly held in the Church § 36. 9. And that they grant an obedience due to the Definitions and Decrees of such Councels from all inferior persons or Churches § 38. 10. But this obedience not necessarily that of assent to their decrees unless such decrees be in and known to be in necessaries but only of silence and non-publick contradiction § 39. Where Concerning the quality of the obedience that is yeilded by the Church of England to the decrees of the first General Councils § 40. 11. Nor this silence or non-contradiction generally due to all the decrees of such Councils but only to such decrees wherein the error of the Council is not manifest or intolerable § 43. Nor this breach of silence or contradiction of such decrees allowed only so far as to make complaint to Superiors who not allowing their complaint they are to acquiesce but allowed so far as that they may proceed upon the Superiors by them-conceived neglect of a redress to a reformation § 44. 12. And the Judgment when such errors are manifest and intolerable and to be reformed left to every particular person or Church for themselves § 47. Chap. 5. 13. Accordingly they declare and confine Heresie to be an error obstinately maintained not against some Church-Definition but some fundamental Article of the Faith without allowing any certain Judge what or how many Articles are fundamental and so what is Heresie § 51. 14. Concerning Schism 1st In respect of inferiors they declare it to be not any separation whatever but a separation causless § 55. or also as some more straiten it a separation in essentials § 57. from the Communion of other Churches or of the Church Catholick here again without leaving us any certain Judge what points are essentials or when the separation causless and consequently when Schism unless perhaps the separatist be this Judge 2. Again In respect of Superiors they enlarge Schism and declare them also guilty of it so often as by requiring unjust conditions of their Communion from Inferiors they give the cause of separation whereby the chief and governing Body of the Clergy of the whole Catholick Church at Luthers appearance seems by them charged with Schism and that from the Catholick Church § 61. Whether the Ecclesiastical Superiors when departing from no other their Superiors can become in respect of their subjects guilty of Schism § 63. n. 1. Chap. 6. A Reflection on the former different Theses of these two parties concerning Church-authority and the obedience due thereto § 64. And A Review of the two present opposite Churches which of them most resembles the ancient Catholick Church § 67. The face * of the ancient Catholick Church Ib. * Of the present Roman Church § 72. * Of the present Protestant Churches § 76. An Enquiry Chap. 7. Whether the Church of England doth not require obedience of Assent or Belief to her Articles of Religion Several Canons in her Synonds seeming to require it § 83. n. 1 The complaint of the Presbyterians conc it § 83. n. 4. The Doctrin of her Divines conc it § 84. n. 1. Where Conc. the just importance of Negative Articles § 84. n. 1. and 85. n. 2. And Conc. conditional assent § 84. n. 4. and 85. n. 10. That to some of the 39 Articles assent is due and ought to be required by the Church of England from her subjects § 85. n. 1. That the Roman Church doth not require assent to all the Canons of her Councils as to points Fundamental i. e. of any of which a Christian nescient cannot be saved § 85. n. 4. That the requiring of obedience either of Assent or Non-contradiction by the Church of England to all the 39 Articles seems contrary to the laws of the Church and to the Protestant Principles § 85. n. 11. Chap. 8. Solutions of several Protestant Questions concerning the Supreme Ecclesiastical Guide or Judge of Controversies § 86. 1. Q. From what we can be assured That Councils are infallible since neither the Texts of Scripture the sence whereof is disputed nor the decree of any Council whose erring is the thing questioned can give such assurance Ib. 2. Q. Whence General Councils have their infallibility such promise if made being made only to the Church diffusive and not delegable by this Church to others or if so no such delegation from the universal Church appearing before hand to have been made to all or any General Council § 91. 3. Q. How the infallibility of General Councils is necessary or serviceable to the Church without which Councils the Church subsisted for several ages most Orthodox § 98. 4. Q. How lawful General Councils which experience hath shewed to have contradicted one another can be all infallible § 100. 5. Q. Lawfull General Councils being supposed to be liable to error in some things How Christians can be assured concerning any particular point that these Councils do not err § 101. 6. Q. Whilst such Councils are supposed infallible How if they should not be so can any error of theirs be rectified § 102. 7. Q. Whether such Councils only when confirmed by the Pope or also unconfirmed by him be infallible § 104. 8. Q. How the Popes confirmation can any way concur to such Council's non-erring since if It erred it doth so still though he approve it if orthodox it is so still he not approving it § 105. 9. Q. In which the Pope or the Council this infallibility lies if in one of them the other needless If in both then either of them sufficient such qualities being where they are indivisible and without integral parts § 106. Chap. 9. 10. Q. If general Councils infallible whether they are so in their conclusions only which will infer Enthusiasm or new Revelation or also in their premises and proofs upon which assent will be due also to all their arguments § 107. 11. Q. Why being infallible in their Conclusions or Definitions They do not end all Controversies but leave so many unresolved § 108. 12. Q. How such infallibility of theirs differs from that of the Apostles and that of their decrees from that of Scripture § 109. 13. Q. How many persons or guides all fallible can make one infallible § 112. 14. Q. Supposing all lawful General Councils
Hooker Pref. §. 6. l. 2. §. 7. and in reason what can any say less § 21 10ly From this I also take it for granted That though such or so many Prop. 10. as can demonstratively prove the contrary are hereby disobliged to yield their Assent to the Doctrines of their former Guides yet so many others as cannot do the like remain obliged still to follow and obey the same their former Pastors and by no means may join themselves in communion or adhere to the new Demonstrators till they themselves are confirmed in the like Certainty By which Rule how few will there be of the Reformed that do not still owe their Obedience to the same Church giving her Laws still as formerly that was before Luther who upon new Evidences deserted it where all owe this Obedience save Demonstrators of their new Tenents CHAP. III. 11. That these Church-Governors may teach diversly and some of them err in Necessaries and fall into Heresies § 22. 12. And therefore Christians not left to follow whom of them they please But some certain Rule there is to which of them in any Division they ought to adhere That this in the universal Church-practice is and rationally can be no other than in these Judges subordinate dissenting to adhere to the Superior in those of the same Order and Dignity dissenting to the Major part § 23. c. Where Of the Major part concluding the whole in the ancient Councils § 25. n. 2. And Of the Defection of the Church-Prelacy in the times of Arrianism § 26. n. 2. 14. And that the Protestant-Marks whereby to discern true from false Guides as to the Quest here viz. to learn from these true Guides in matters controverted which is the true Faith are unserviceable § 28. § 22 11ly THat some of these Church-Governors more or fewer may become Hereticks and erroneous in points necessary and may guide Christians contrary to the rest of them Prop. 11. is granted by all sides and known by Experience § 23 12ly It seems therefore also evident That Christians for yielding the Obediences forenamed Propos 9th and allowed by Protestants in such dissenting of Governors Prop. 12. may not safely follow which of them they please or judge to be in their doctrines the rightest for so they judge of their Judges and may as well judge the Controversies but that some Rule there is to whom in such case they are to adhere whom to relinquish it being as necessary for the same divine providence to leave some means by which to know our Guide as to give us one And this Rule also by tradition hath been and in reason can be no other but that in Judges Ecclesiastical subordinate whether Persons or Councils dissenting men ought to adhere to the Superior in Judges equal dissenting to adhere to the Major not minor part For Example In England a Synod Diocesan and one compounded of both the Provinces dissenting here Obedience is due to the Provincial Synod or Convocation and in the Provincial Synod again a minor part dissenting due to the Major Otherwise any may hold what doctrine liketh him best and oppose the maintainers of the contrary since ordinarily some Ecclesiastical Governor either Inferior or Superior if not a greater yet some smaller part or other of them may be found also to hold it And thus the Unity of this Catholick Church as to doctrine is quite overthrown 1st In Persons §. 24. n. 1. or Councils subordinate that the Superior in case of any dissent rightly challengeth our Obedience I think it out of dispute So in England for the establishing of the authority of the supreme National Synod and the Obedience thereto in respect of all Inferiors for preventing dissentions see the Decree in Can. 139. 140. of the Synod under K. James 1603. Where it is said Whosoever shall affirm that the Sacred Synod of this Nation is not the true Church of England by representation Or shall affirm that no manner of person either of the Clergy or Laity not being themselves particularly assembled in the said Sacred Synod are to be subject to the Decrees thereof in causes Ecclesiastical as not having given their voices unto those Decrees let him be excommunicated and not restored until he repent and publickly revoke that his wicked Error And for Obedience to this Highest Ecclesiastical Court see the King 's resolute Speech in the Conference at Hampton-Court ‖ p. 72. I will have one Doctrine and one Discipline one Religion in substance and Ceremony and therefore I charge you never to speak more to that point How far you are bound to obey when the Church hath ordained it What Subjection then for preserving Unity is required in the English Church cannot reasonably be disallowed by them in the Catholick Again see in Dr. Hammond's Book of Schism ‖ c. 3. an acknowledgment of primitive Subordination as of a Presbyter to the Bishop so of Bishops to Metropolitans of Metropolitans to Primates or Patriarchs where he comes short but one Link of those which the Roman Church maintains viz. Of the Patriarchs to the Proto-Patriarch or the Bishop of Rome And again see his acknowledgment ‖ Schism c 8. p 158. Ans to Cath. Gentl. p. 29. of a Subordination of all these severed persons to the whole Corporation or Body of them assembled in Council in which Council he saith It is evident that the power which severally belongs to each Bishop Answ to Cath. Gentl. p. 29. §. 9 10. is there united I add and therefore if that Power which they have severally be by divine right so is this which they have conjunctly notwithstanding what is disputed against it ‖ See Stil Rat account 3 par c. 1. p. 515. c. as a subordination of all the Bishops in a Province to a Council Provincial in a Nation to a Council National of all Christianity to a Council General Only here he omits one subordination well known in the Church and sufficiently attested by other Protestants viz. a subordination of the Bishops of several Nations that are under one Patriarch to a Council Patriarchal Which defect of his give me leave to supply to you out of Dr. Field and Bishop Bramhall Authorities as authentick as his Thus then Dr. Field ‖ Of the Ch. p. 518. These Patriarchs might convocate the Metropolitans of their several divisions and hold a Patriarchal Council which was of greater Authority then either those in the several Provinces or of a whole Nation formerly mentioned because it consisted of more and more honourable Bishops yet had the Patriarchs no greater authority over the Metropolitans within their larger Circuits than the Metropolitans within their lesser Compass And Ib. 513. shewing against Bellarmine that by reason of the several subordinations of the Churches Officers and of their Consults there was no further necessity of a Monarchical Government in the Church for conserving the unity thereof 1 If saith
to be true and we be convinced of it in some other sort than by the bare determination of the Council only But it sufficeth that we be ready expresly to believe it if it shall be made to appear unto us See Dr. Hammond of Heresie p. 96. ' It is hence manifest also what is the ground of that reverence that is by all sober Christians deemed due and paid to the first four General Councils Because 1st They set down and convinced the Truth of their Doctrine out of the Scripture 2ly Because they were so near the Apostles times when the sence of the Apostles might more easily be fetched from those Men and Churches to whom they had committed it Thus he though besides that the first of these Councils was almost at 300. years distance the reason of obedience to Church Governors given by Doctor Hammond elsewhere ‖ Of Fundamentals p. 903. viz. ' Because Christ speaks to us in those Governors as his immediate successors in the Prophetick Pastoral Episcopal office infers that the Churches authority in all ages is equally valid and so voids this reason He goes on 3dly Because the great Fundamental Doctrines of Christianity were the matter of their definitions yet he saith see Disc 1. § 6. that General Councils are no infallible Guide in Fundamentals and ‖ Of Heresy p. 115. that it is the matter of the Decrees and the Apostolicalness of them and the force of the testification whereby they are approved and acknowledged to be such which gives the authority to the Council and nothing else is sufficient where that is not to be found See Mr. Chillingw p. 118. Dr. Potter §. 41. n. 2. together with the Article of the Church of England attributeth to the Church nay to particular Churches and I subscribe to his opinion an authority of determining Controversies of faith according to plain and evident Scripture and universal Tradition and infallibility whilst they proceed according to this Rule And p. 200. The Fathers of the Church saith he in after-times i. e. after the Apostles might have just cause to declare their judgment touching the sence of some General Article of the Creed but to oblige others to receive their Declarations under pain of damnation what warrant they had I know not He that can shew either that the Church of all Ages was to have this authority or that it continued in the Church for some Ages and then expired He that can shew either of these things let him for my part I cannot Yet I willingly confess the judgement of a Council though not infallible is yet so far directive and obliging that without apparent reason to the contrary it may be sin to reject it at least not to afford it an outward submission for publick peace sake See Mr. Whitby p. 92. We do appeal to the four first General Councils not because we believe them infallible but because we conceive them to agree with Scripture which is infallible so that we make them secondary not primary Guides we resolve not our belief of their decrees into their authority but into their agreement with Scripture we do not say we must believe this or that because any one of the first four General Councils hath defined it but because what the Council hath defined is evident in Scripture therefore do we believe it And if we should finde that in any Article they dissented from Scripture we should in that as much oppose them as we do you and p. 451. I answer with Dr Taylor that either these Councils are tyed to the Rule of Gods Word or not if the first then are they to be examined by it and to be followed no further than they adhere to this vnerring rule examined He means by those persons whom yet these Councils are to teach the sence of Scripture and p. 15. We generally acknowledge that no authority on earth obligeth to internal Assent This the firm ground i. e. his own judgement what Conciliary Decrees agree or disagree with Scripture that this young man builds on for the confuting of Mr. Cressies book See Mr. Stillingfleet p. 58. 59 133 154 252. and 375.517 compared There he saith on one side p. 375. That the Church of England looks on it as her duty to keep to the Decrees of the four General Councils And We profess saith he to be guided by the sence of Scripture as interpreted by the unanimous consent of the Fathers and the four first General Councils And p. 56. he saith That the Church of England admits not any thing to be delivered as the sence of Scripture which is contrary to the consent of the Catholick Church in the four first ages Here he seems to acknowledge a submission of Protestants to the consent of the Catholick Church in the four first ages and to the four first General Councils as their Guide for what is the sence of Scripture which seems to me no way to consist with a profession of submitting to the same Church or her Councils only when or as far as they agree in their Decrees with the sence of Scripture which last implies that I learn the sence of Scripture not from them but another and assent to them where they conform to that judgement of which I learn it Ibid He hath these two Propositions 2 That it is a sufficient prescription against any thing that can be alledged out of Scripture that it ought not to be looked on as the true meaning of the Scripture if it appears contrary to the sence of the Catholick Church from the beginning And this 2 That such Doctrines may well be judged destructive to the Rule of Faith which were so unanimously condemned by the Catholick Church within that time Where he allows not Christians to try and so assent to or dissent from the Decrees of Councils by what appears to them the sence of Scripture but refers them to learn the sence of Scripture from the Decrees of these first Councils But yet on the other side he contends how consistently I leave to the Readers judgement That the sence of the Catholick Church is not pretended to be any infallible Rule of interpreting Scripture in all things which concern the Rule of Faith And p. 17. concerning the necessity of believing the Articles of the Athanasian Creed he saith It is very unreasonable to imagine that the Chcurch of England doth own that necessity purely on the account of the Church's Definition of those things therein which are not Fundamental it being Directly contrary to her sence in her 19th and 20th Articles And that hence the supposed necessity of the belief of the Articles of this Creed must acccording to the sence of the Church of England be resolved either into the necessity of the matters or into that necessity which supposeth clear convictions that the things therein contained are of Divine Revelation And p. 133. He describes the Catholick Church a society of such persons who all
ecce illic ecce in deserto quasi ubi non est frequentia multitudinis ecce in cubiculis quasi in secretis traditionibus atque doctrinis Habetis Ecclesiam ubique diffundi crescere usque ad messem Habetis Civitatem de quâ ipse qui eam condidit ait non potest Civitas abscondi super montem posita Ipsa est ergo quae non in aliquâ parte terrarum sed ubique notissima est And Contra Cresconium l. 1. c. 33. He iterates the same Si autem dubitas quod Ecclesiam quae per omnes gentes numero sitate copiocissimâ dilatatur haec S. Scriptura commendat multis manifestissimis testimoniis ex eâdem authoritate the Scriptures prolatis onerabo where he that will say this Father speaks of the Church Catholicks only as it was in his not as it is to be in all times must also interpret those Scriptures from which he proves it to speak of his or some times only not of all which is absurd and would have voided S. Austine's arguing used against the Donatists then as well as any others now who might have replyed to him that these Texts were verified of some but not of their times And indeed they did urge that S. Austine's sence of them in application to the Church failed in the Arrian times and upon this See in his 48 Epistle his vindicating them to be verified of it in all times And it seems all reason that in the Scripture's describing that Church to whose bosome and Communion all people were for ever to resort the marks to know it by should be Universal and no more demonstrate to Christians the Church of one age than of another no more that in S. Austines times than that in ours to whose Faith and Communion Christians have in all times a like duty to conform and whose judgement a like necessity to consult Though it is willingly granted that such Properties admit of several degrees nor is it necessary either for its multitude extent or eminency that the Church should alway enjoy them in an equal proportion 3 ly Concerning our duty of crediting §. 82. n. 4. and adhering to the Church's testimony and judgement in matters controverted and obscure he thus discourseth ‖ Contra Cresconium l. 1. c. 33. against the Donatists who pleaded nothing in Scriptures could be shewed clear against them Proinde 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 placuit Ecclesiae quam ipsarum Scripturarum commendat authoritas ut quoniam Sancta Scriptura fallere non potest quisquis falli metuit hujus obscuritate quaestionis eandem Ecclesiam de illâ consulat quam sine ullâ ambiguitate Sancta Scriptura demonstrat Again De Vnitate Ecclesiae c. 19. Hoc saith he aperte atque evidenter i.e. in the Scripture nec ego lego nec tu Nunc vero cum in Scripturis non inveniamus c puto si aliquis sapiens extitisset cui Dominus Jesus Christus testimonium perhibet that we should be directed by his judgment Et de hac quaestione consuleretur a nobis nullo modo dubitare deberemus id facere quod ille dixisset ne non tam ipsi quam Domino Jesu Christo cujus testimonio condemnatur repugnare judicaremur Perhibet autem testimonium Christus Ecclesiae suae 4. Lastly Concerning the benefit in adhering to §. 82. n. 5. and relying on the Church authority or testimony before that proved to us which yet she delivers to us he discourseth thus in his Book De utilitate Crerendi i.e. credendi Ecclesiae ‖ cap. 13. written not long after his Conversion to a former acquaintance ' qui irridebat as he saith ‖ Retract 1. l. c. 14. Catholicae fidei disciplinam qua juberentur credere homines non autem quid esset verum certissima ratione docerentur Recte saith he Catholicae disciplinae majestate institutum est ut accedentibus ad Religionem fides i.e. adhibenda anthoritati ecclesiae persuadiatur ante omnia and c. 10. Sed inquis nonne erat melius rationem mihi reddere ut quocunque ea me duceret sine ulla sequerer temeritate Erat fortasse sed cum res tantasit ut Deus tibi ratione cognoscendus sit omnesne putas idoneos esse percipiendis rationbus quibus ad divinam intelligentiam mens ducitur humana an plures an paucos ais existimo Quid Paucos caeteris ergo hominibus qui ingenio tam sereno praediti non sunt negandam Religionem putas If not such must receive this their Religion not from Reason but authority And c. 16. Authoritate decipi miserum est miserius non moveri Si Dei providentia non praesidet rebus humanis nihil est de Religione satagendum Non est desperandum ab eodem ipso Deo authoritatem aliquam constitutam qua velut gradu incerto innitentes attolamur in Deum Haec autem authoritas seposita ratione qua sincerâ intelligere it diximo difficilimum stultis est dupliciter nos movet partim miraculis paâ—â—â—â—â—quentium multitudine And c. 8. He thus exhorts his scepties Friend Honoratus seduced by the Manicheans Si jam satis jactatus videris sequere viam Catholicae Disciplinae quae ab ipso Christo per Apostolos ad nos usque manavit abhinc ad posteros manatura est Those who can humble their reason so far as to embrace this holy Counsil through the abundant providence of God will find no great difficulty in discerning their right Guides and chusing the true Religion CHAP. VII Whether the Church of England doth not require assent to her Articles of Religion Several Canons in her Synods seeming to require it § 83. n. 1. The complaint of the Presbyterians concerning it § 83. n. 4. The Doctrine of her Divines § 84. n. 1. Where concerning the just importance of Negative Articles § 84. n. 1. and 85. n. 2. and concerning conditional assent § 84. n. 4. and 85. n. 10. That to some of the 39 Articles assent is due and ought to be required § 85. n. 1. That the Roman Church doth not require assent to all the Canons of her Councills as to points Fundamental i. e. of any of which a Christian nescient cannot be saved § 85. n. 4. That obedience either of assent or non-contradiction if required by the Church of England to all the 39. Articles seems contrary to the Laws of the Church and to the Protestant Principles § 85. n. 11. AFter this view of the 2. present opposit Churches §. 83. n. 1. which of them more resembles the ancient Catholick the latter whereof the Protestant Churches seem to build the defence of the Reformation and the Vindication of their liberty from former Church-laws upon the denial of any such obedience