Protestants defence and reformation is this 1st That they have a most certain Rule of their Faith common to them with the rest of the Church Catholick the Holy Scriptures and besides these a summary thereof drawn up in the Apostles Creed and explicated by the first three Ages i. e. the writings we have thereof and the first four-General Councils And that in the sincere belief of this primitive Rule they rest secure of believing all that is necessary for salvation and likewise of their retaining a firm-firm-Communion as to the essentials of Faith with the whole Catholick Church and even with that of Rome 2ly That the Roman Church is acknowledged by them a Catholick but not the whole Catholick Church one part only of the Catholick Church as also the Church of England is another 3ly That this Roman or any other part of the Church Catholick may err whilst it still remains a part of the Catholick in non-fundamentals or non-essentials and necessaries 4 ly That this part did err in such non-fundamentals and that grievously and that the Protestants or Church of England discovered these to be such grievous errors by the light of Scripture and testimony of Antiquity 5 ly That this Roman Church added this also to her erring that she exercised an unlawful dominion or jurisdiction over the Church of England and required an assent from this Church to such her grievous errors upon pain of losing her Communion 6 ly That the Church of England refused such assent to what by clear Scripture she had discovered to be Errors as in conscience she was bound though these had bin never so small ones nay though some of them were no Errors yet if she were perswaded they were so how much more when so great 7 ly Proceeded after mature consideration to reform these Errors but in her self only not imposing them upon or condemning by reason of them any other Church for non-Catholick 8 ly Whereas this her defence proceeds upon supposing the Romane Church that she left a part only and not the whole Catholick Church yet that were it supposed to have bin the whole or their departure to have bin from the whole also as well as from it that the whole though granted in Fundamentals infallible yet may err in non-fundamentals or non-essentially necessaries and that grievously and consequently if it should require assent from its members to such points in which it is fallible that they ought not to assent thereto nor to conceal if of consequence when they any way discover such Error nay further also that if the General Church neglect it they may and ought for themselves to reform such Error But this Plea seems easily overthrown §. 55. n. 2. in many of its particulars by this following Remonstrance made by the other side And of the Catholicks Remonstrance 1 To the first It is replied 1 That there is a faith of Agends or Practicals concerning what is lawful and unlawful and what is our duty to do or forbear as well as of speculative credends which faith is necessary and fundamental for attaining salvation and in which practical points also may be and have bin Heresies and Schisms I say the faith of them necessary because the practice of them is so which must be grounded on this faith that they are lawful or ought to be practised 2 That these points are of a much larger extent then the speculatives and that of these we have no Collection or Summary drawn up by the Apostles as we have of the other 3 That as these Protestants say they do not for the speculative Credends rely barely on the words of the Apostles Creed or any private sence of Scriptures but profess to believe them according to the Explications made of them by the Church in her first four General Councils and do place the security of their Faith in them not on their own judgment but on their conformity to the judgment of these Councils so it is all reason that for the practicalls also they should rely on the Scriptures only so as they are explicated by the Church in her General Councils 4 That for both these speculatives or practicals as they do or ought to rely on the Explications of the first four General Councils so * that they cannot rationally confine their submissions to these alone but do owe it also to any Councils of the Church following in any age whatsoever provided that these be of equal authority To which later Councils new Heresies may give like occasion of further explicating the Articles of our Faith either in speculatives or practicals as new Heresies did after three ot four hundred years time to the Explications made by those first Councils and * that for the speculative Articles of the Apostles Creed particularly that of the Procession of the Holy Ghost à filio the Protestants have submitted to the Explications of Councils after the four first and these too Western Councils only when the Greek Churches refused to consent to them and that as the Greeks say upon not a verbal but real diversity in their faith concerning this procession yet it seems the Protestants here preferr'd and thought fit to adhere rather to the authority of the Western Churches From all which it follows that if the Protestants dissent from the Explications of such Councils held in any Age in either of these speculative or practical Articles of their faith that are necessary of which necessity it is fit also the Council not they should judge they cannot be secure of their retaining all necessary faith so as no way to have fallen from it into Heresie or Schism no more then they will acknowledge Arrians and Socinians secure in their belief of the Apostles Creed when departing from the Explications of the four first Councils And thus is the Protestants security of their faith if any way built or dependent on the first Councils so also devolved on the perpetual conformity to the Decrees of other lawful General Councils of what Ages soever in all their Definitions Again 6 since Schismaticks I mean those that are so in respect of their spiritual Superiours by whom in a line of subordination they are joyned to the Head as well as Hereticks are no members of the Catholick Church and since all Schism doth not necessarily spring from some difference in the essentials of Religion but may arise upon smaller matters and occasions ‖ See Bishop Bramhall Reply to Chalced p. 8. Dr. Field l. 1. c. 13. l. 2. c. 2. Dr Hammond Schism 3 c. 3. and §. 9. §. 55. n. 3. any wherein obedience is due and the lesser the occasion of it the more criminal many times the Schism therefore there is no security to Protestants in this first Branch of their Defence that becaus they agree with the whole Catholick Church in the Essentials of faith hence they do still remain in its Communion This said to the first 2 ly To what follows it is replied That the whole Catholick Church of Christ is but one body compacted with a due subordination of its members as well Churches as persons for the preservation of truth and peace among them and the avoiding of Schism 3ly That the Church of England is a member of the Western Church and
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
Interests he is well enough content that the prime Patriarch summon it and then upon this conceded I think I may add as evident from what is said before § 35. n. 2. that the same Patriarch may both appoint some place of meeting and also such Council met divulge and upon spiritual Censures require to be observed its Decrees concerning matters meerly spiritual whether mean-while the secular Powers favour or frown I say appoint some place which place since it must be within the Dominions and under the Power of some particular Prince and farther distant from some particular Churches than others it cannot be expected that it shall ever be so fitly chosen as equally to serve all Interests or remedy all Inconveniences and therefore supposing free access free proposal and voting for all Prelates that come the post-acceptation must make amends for the necessity of many Prelat's or also Church's absence Things thus far conceded by him concerning General Councils §. 36. n. 4. that which I have chiefly to except against is this 1st In his reckoning up the Clergy of the Roman Graecian Armenian Abyssine Russian Protestant Churches as constituting the entire body of such a general Council and affirming that the rest of them are a body three times greater than the Roman including the Western Churches joined with it ‖ See before § 35. he seems much to miscount For 1st Several of the Protestant Churches viz. so many as have deposed Bishops and constituted a Presbyterial Government for any thing I can see are very clearly concluded by Dr. Hammond and Dr. Ferne to be Schismaticks and that from and against their Spiritual Superiours ‖ See Disc 2. and that from and against their Spiritual Superiours § 24. n. 2. which Schisme excludes them from being true Members of the Church Catholick or having place in her General Councils especially since their Clergy also are no Bishops See Bishop Bramhall Vindic. of the Church of England p. 9. opposing Catholick and Schismatical as he doth elsewhere Catholick and Heretical But then as for the Bishops of other Protestant Churches neither can they escape the same imputation of Schisme by the same Dr. Hammonds Concession if those Councils mentioned below § 50. n. 2. whose Authority and Decrees they have rejected be truly their Superiours nor yet Heresie in the Catholick account or perhaps in Bishop Bramhall's considering what he saith Vindic. of the Church of England p. 27. quoted before § 36. and Schism Guarded p. 352. if any of these Councils be Legally General 2. Next As for several of those Eastern and Southern Churches that are brought in by the Bishop to enlarge the Church Catholick in comparison of the Roman Catholick §. 36. n. 5. they are a Mass of many several Sects of which see what is said more at large in Disc 3. § 1.76 c. such as after the Council of Chalcedon some sooner some later deserting their former Patriarch have since ranged themselves under several Patriarchs of their own residing in several Cities of the East the different Sects having set up in later times without any Conciliar Authority acting in it no less than seven or eight Independent Patriarchs They stand divided both from the Latine and Greek Church and also from one another in several Tenents concerning our Lord's Person Natures and Wills many of those dispersed in the more Eastern parts Assyria Mesopotamia c. suspected as Dr. Field ‖ Of the Church p. 62. acknowledgeth of Nestorianisme somwhat qualified many of the Southern as the Egyprians or Cophtites Ethiopians or Abyssines as to their Religion dependent on the former suspected as the same Dr. Field relateth ‖ Ib. p. 64 66 of Eutychianisme or rather of Dioscorism who was Patriarch of Alexandria and condemned in the Council of Chalcedon divers of them also amongst other extravagant Rites retaining Circumcision If this then be true which this Doctor relates though they be not perfect Eutychians and Nestorians in their Opinions yet such they are as do transgress against the Faith and Definitions of the third and fourth General Council the later of which Councils the greatest body of them expresly rejects See Dr. Field p. 70 71. No reason then can Bp. Bramhall have to admit these to a Suffrage in a Catholick General Council And if it be said ‖ See Dr. Field l. 3. c. 5. that most of them in such illiterate Regions are only through invincible ignorance material not formal Hereticks and therefore are not so unmercifully to be cut off from the Catholick Church it is to be remembred that we speak not here of cutting off either them or also Protestants so many as are invincibly ignorant from being internally still members of the Church and of the Body of Christ and possibly capable of salvation but of their having externally no right being involved in such Tenents to officiate in the Government of the Church or vote in its Councils from which Councils in expelling Hereticks the Church can only look to the external profession thereof and to which suppose a Material Heretick admitted his ignorance would be as to voting as much the bane of Truth there as the formal Hereticks pertinacy But 3 ly were they never so good Catholicks §. 36. n. 6. yet their Body and bulk taking in the Greek Church also as for those residing in the Turks dominions is far from being so considerably great as it is made Where especially for the former Prelacy the oppression is so great these Dignities so set to sale and their means and revenue so alienated and most of the Metropolies in Asia so ruin'd as that the bare title only now descending of many of the Ancient Sees is neglected and the succession in them ceased And though the territory is much vaster yet it may reasonably be presumed that abstracting those which in these parts are adherents to the Roman Communion as the Marointes a long time have been there are more Canonical Prelates and perhaps Christians in some small part of Europe than there are throughout all Turky where also the chief Supporters of the Christian-Religion are mostly Regulars and Monks no welcom Colleagues for the Protestants to join with ‖ See Brerewoods Inquiries 10. c. Botero Relat Vniversal Rel. del Gr. Turco The chief and most united Body of these Eastern Christians is in Greece which Boterus but long ago conjectured might make up two thirds of the inhabitants there And as for those more remote divers of them by the diligent missions of several Religious Orders of the Roman Profession out of Europe into those parts who by the Merchants help procure houses of constant residence there have been from time to time reduced to the Unity of the Roman faith and communion as appears in the relation of these Missions See Spondan Annal. A. D. 1616. 8. and Dr. Field p. 63. what hath hapned in the more Eastern Churches since A. D. 1550. And as their number
then at the time that she is not so we believe a falshood under the Article of the Christian Faith Of this more needs not be said § 44 3. Again If under such Governors the visible Church preceding the Reformation is allowed to have been Catholick and Holy from these it must needs be granted also not to have been Heretical or Schismatical Which Churches Protestants contra-distinguish to the Catholick Church and all the Members of it and in which Churches dividing from the Vnity of the Catholick no salvation can be had by those who if either knowing or culpably ignorant of these sins of such a Church do not actually desert such a Communion For this likewise see the Quotations out of the Archbishop before § 367. and out of Dr. Field before § 40. Bellarmine saith he is to be blamed for idle and needless busying himself in proving that the visible Church never falleth into Heresie which we most willingly grant And l. 1. c. 7. he saith That the name of Catholick Church distinguisheth men holding the Faith in Unity from Schismaticks whom as also Hereticks though he there affirms to be in some sort of the Church taken more generally as it distinguisheth men of the Christian Profession from Infidels yet not of the Church Catholick or fully and perfectly of the Church with hope of Salvation ‖ l. 1. c. 14. p. 21 c. 7 p. 13. The Common Prayers also used both in the Roman and Protestant Churches on Good Friday shew the same Oremus saith the one pro Haereticis Schismaticis ut Deus eos ad Sanctam Matrem Ecclesiam Catholicam atque Apostolicam revocare dignetur Have Mercy Lord saith the other upon all Jews Turks Infidels and Hereticks and so fetch them home to thy Flock that they may be saved among the remnant of the true Israelites and be made one Fold under one Shepherd But in the trans-ferring these Good Friday Collects out of the former Missal into their new Common-Prayer-Book 't is observable that though the Reformed retained Hereticks yet they omitted Schismaticks and 2 ly changed the former Expression of revoca ad Sanctam Matrem Ecclesiam Catholicam Apostolicam into Fetch home to thy Flock c. As if the mention of our Holy Mother the Catholick Apostolick Church might occasion in the people some Mistakes See also Bishop Bramhal's Vindication of the Church of England c. 2. p. 9 27 28 before § 34. And thus Mr. Thorndike in his Letter concerning the present state of Religion ‖ 208. ' When we say we believe the Catholick Church as part of that faith whereby we hope to be saved we do not profess to believe that there is such a company of men as professing Christianity but that there is a Corporation of true Christians excluding Hereticks and Schismaticks and that we hope to be saved by this faith as being members of it of that Corporation And this is that which the stile of the Holy Catholick and Apostolick Church signifies as distinguishing the Body of true Christians to wit so far as Profession goes 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 Church Thus he § 45 In the former passages you may observe that the Authors fore-quoted speak not of some or other in the Church before Luther to have bin Catholick and consequently holy c. but of the visible Church consisting of the ruling Clergy and the subject and conforming Laity according to the publick doctrines and Definitions thereof as these being not deficient in the Essentials of the Church Catholick either as to Faith or Holiness for such a Church Catholick they believe always to be whose doctrine and definitions discipline and external visible profession maintained by the Governors thereof is Catholick And if in any other sense we call it a Catholick-Church when we hold its Governours and Doctrines mean-while Heretical and Schismatical viz. by reason of some that may be found herein Catholickly perswaded we may as well call that an heretical Church the Doctrines and Doctors of which are Catholick if perhaps some only in it be heretically affected To go on Therefore Dr. Field proceeds also so far as to own the Western Church that was before Luther § 46 for the Protestants true Mother for indeed where could he find at that time a Church any whit better to call Mother and to confesse ‖ l. 3. c. 6. ' That she continued the true Church of God until our time And To those saith he that demand of us where our Church was before Luther began We answer it was the known and apparent Church in the world wherein all our Fathers lived and died wherein Luther and the rest were baptized and ‖ 3 Part p. 880. wherein a saving profession of the truth in Christ was found In order to which he so far justifies the publick service also of those dayes which our Fathers frequented even the Canon of the Mass it self as to say ‖ Append. 3 l. p. 224. ' That the using therof no other was used in those days than is now is no proof that the Church that then was was not a Protestant Church and that both the Liturgie it self and the profession of such as used it shew plainly that the Church that then was never allowed any Romish errour And again so far justifies he the doctrine of that Church which he owns as Catholick and the Protestants Mother as to affirm ‖ 3 l. p. 81. That none of those points of false doctrine and errour which the Roman Church now maintaineth and the Protestants condemn were the doctrines of that Church before Luther constantly delivered He must mean constantly for the present Age before Luther for in that Age he acknowledgeth it Catholick or generally received by all them that were of it but doubtfully broached and devised without all certain resolution or factiously defended by some certain only c. It seems therefore that look how many Doctrines of those now condemned by Protestants may appear to have bin in the Church §. 47. n. 1. I say not here the Catholick but the Latin Church for of this he speaks before Luther not doubtfully broached but in her Councils resolved in her publick Liturgies conformed to and generally received Generally not as including every single person for so perhaps were not the doctrine of the Trinity or of Christs Incarnation received but so generally received by the then Western Church-Governors as is necessary for the ratification of the Decrees of their Representatives met in Councils for more than this cannot rationally be required so many he will acknowledge for Catholick and in obedience thereto shew a filial Duty to this his Mother And therefore after this to defend the discession of the Reformed from and their present non-communion with the present Western Church he seeks to relieve
sanguinem Christi mutare Sed quod Deus hanc suam absolutam Omnipotentiam in Eucharistiâ exerceat non videtur esse certo verbo Dei traditum apparet veteri Ecclesiae fuisse ignotum The third is Calvins Confession of faith ‖ Lib. Epist p. 5702. written two years before his death and directed to the Emperor and Princes of Germany Porrò saith he qui nos accusant quod Dei potentiae derogetur à nobis valde sunt in nos injurii Non enim hîc quaeritur quid Deus possit sed quid verbo suo velit extra quod nihil nobis qaaerendum ut hoc aut illud divinemus Quare illam quaestionem omittemus an Deus possit facere ut Christi Corpus sit ubique sed cum omni modestiā intra istos Scripturae fines consistimus qu◠perhibet Christum induisse corpus nostro corpori per omnia simile Interea extollimus Dei potentiam magis quam illi qui nos istiusmodi probris infamant Fatemur enim ipsamillam Christi à nobis secundum humanam naturam distantiam non impedire quò minùs in seipso nos vivificet habitet in nobis nosque adeo participes reddat ipsiusmet substantiae corporis sui sanguinis virtute incomprehensibili sancti sui Spiritus Ex quo apparet merè calumniosum esse quod nobis imponitur quasi nempe figeremus suos terminos Dei potentiae explacitis Philosophorum atqui omnis nostra Philosophia una est simpliciter admittere quod Scriptura nos docet And de vera Christianae pacificationis ratione c. 11. speaking of the Eucharist ' Quasi vero saith he hic de Christi potentia disputetur Rerum omnium conversionem fieri posse à Christo nos quoque fatemur This then I hope may be said with the approbation of Protestants that the interposings of sence though indeed in the Eucharist there is no error in our sences all that being really there which they perceive there but in our reason only arguing from the position of the accidents to the position of the subject or the interposing of Reason and Philosophy are not to be hearkned to in this matter till first it be cleared what is the divine Revelation concerning it which divine Revelation so often as it appears to have declared any thing contrary to them we may with modesty enough use that expression of F. Cressies causlesly censured ‖ Tillots p. 276. That we have learnt not to answer such Arguments but to despise them § 64 2ly All thus acknowledging their submission to divine Revelation This hath bin produced out of the Scriptures 2. For a corporal presence of Christs Body and a Conversion of the consecrated Elements into it Many texts urged if taken in their most literal proper and natural sence very express for it as Mat. 26.26 Mark 14.22 Luke 22.19 Jo. who speaking of it here omits it in the History of the Passion 6.51 53 54. 1 Cor. 11.24 27 29. 10.16 It being very observable here 1st That the words of Institution are still repeated punctually by four several sacred Writers Matthew Mark Luke and Paul without any variation or Exposition of any impropriety whereas it is not usuall so constantly to retain without Explication a tropical or figurative speech especially in a matter where the truth is so necessary to be known 2 Again that the fourth of these Writers cautiously as it were useth not his own stile in this matter as in others but chuseth to deliver our Lords commands punctually in his own words what I have received that I deliver c. And 3 That our Saviour also in these words seconds his first expression Hoc est Corpus meum without changing afterward any impropriety in them with the like words following Hic est sanguis and then confirmeth both these with a quod tradetur and qui effundetur i on the Cross to shew he was real in these words and meant no Figure Notwithstanding this the true sence of these Scriptures was called in question by a party not now only but eight hundred years ago contending that they were not properly but figuratively to be understood And upon this the usual remedy for the right understanding of Scriptures controverted was then repaired to and the same supreme Ecclesiastical Judge consulted for deciding and declaring the true and traditive sence of these Scriptures in this important controversie concerning the real substantial corporeal presence of our Lords Body as was formerly for declaring the traditive sence of the Scriptures controverted concerning the Divinity of Christ A General Council i.e. the most general that the times would permit was assembled in the West in our Forefathers days nay of these more than one as hath bin shewed ‖ §. 57 c. a substantial Conversion of the Elements and a corporal Presence declared to be the traditive sence of these Scriptures and a reverence suitable required in this great mystery not one Bishop in these Councils for any thing we know in the whole Church of God at that time dissenting and those of the Eastern Churches absent consenting in the same judgment ‖ See Disc 3. §. 158. what more can be done Ought not sence reason philosophy here to be silenced and ought not such a Decree to be if not assented to yet even in the judgment of those learned Protestant Divines before quoted ‖ § 56. n. 2. 59. acquiesced in so far as not to be by any contradicted § 65 But 3 ly what now if many of those contradictions and absurdities which are urged against the corporeal presence of the Catholicks 3. do as much overthrow that real presence that is maintained by Protestants I mean the Calvinists and so many in the Church of England as have not deserted their Forefathers and to flie the father from the Church of Rome are gone quite over into the Camp of Zuinglius changing a real into meerly a spiritual presence or a presence only of Christs Spirit uniting the worthy Communicant here on earth to his Body in Heaven But heretofore at least it hath bin the common Tenent of the English Divines to affirm not only a spiritual presence or a presence only by effect operation or grace but a substantial presence in the Eucharist and that is here on earth not to the Elements indeed but to the worthy Receiver of the very same Body of Christ that suffered on the Cross and that is now at the same time as here also in heaven § 66 To which purpose thus Calvin in 1 Cor. 11.24 Neque enim mortis suae keneficium nobis offert Christus sed Corpus ipsum in quo passus est resurrexit And Institut l 4. c. 17. § 7. Neque enim mihi satisfaciunt qui dum Communionem cum Christo ostendere volunt nos spiritus modò participes faciunt praeteritâ carnis sanguinis mentione Quasi vero illa omnia de nihilo dictaforent
accordingly both in Councils their defining Matters of Religion and in the Church's acceptation of their Decrees the much Major part must conclude the whole and the opposing of their Definitions also be Heresie and separation from their Communion Schism if an Opposition to or separation from the whole be so § 27. n. 4 14. As for the Protestant Marks whereby in any Division to know these true Guides viz. A right teaching of God's Word and a right Administration of the Sacraments that these are things to be learned from these true Guides first known § 28 Chap. 4. An Application of the former Propositions in a search which of the opposite present Churches or of the dissenting Ecclesiastical Governors thereof is our true Guide § 30. Motives perswading that the Roman and the other Western Churches united with it and with the Head thereof S. Peter's Successor are this true Guide 1st Their being the very same Body with that which Protestants grant was 150 years ago the Christian 's true Guide and the other Body confessing themselves in external Communion departed from it § 33. 2ly Their being that Body to which if we follow the former Rule recited Prop. 12. we ought to submit § 35. 3ly Their being that Body that owns and adheres to the Definitions and Decrees of all the former Councils such as the Church of preceding Ages hath received as General or obliging as well those Councils since as those before the Sixth or Seventh Century which later the other Party rejects § 37. Chap. 5. The pretended Security of those Protestants who deny any certain living or Personal Guide infallible in Necessaries affirming 1. That all necessary Matters of Faith are even to the unlearned clear in the Scriptures and the Controversies in non-necessaries needlesse to be decided § 38. 2. That all Necessaries are clear in Scripture because God hath left no other certain Means Rule or Guide of the knowledge of them save the Scriptures § 39. n 1. Not any certain living Guide 1st Which is infallible as their Guide the Scriptures are § 39. n. 2. 2ly Which the unlearned in any Division can discern from the false Guides or know their Deerees better than the Scriptures 3ly From whom the Scriptures direct them to learn Necessaries or tell them what Church or Party they are to adhere to in any Schisme made In which infallible Guide if there were any such as being a thing of the greatest concernment the Scriptures would not have been silent Ibid. Reply 1. That Evidence of the Scriptures hath been the usual Plea of former Hereticks in their dissenting from the Church 2. That as to the main and principal Articles of the Christian Faith the sufficiency of the Rule of Scripture is not denied by Roman Catholicks but only the clearness thereof as to all mens capacities questioned And another Guide held necessary It is replied then I. Concerning the Clearnesse of Scripture 1. That some Controversies in Religion since the writing of the Scriptures have been concerning points necessary As those Controversies concerning the Trinity the Deity and Humanity of our Lord the necessity of God's Grace c. § 43. 2. That the more clear all Necessaries are in Scripture still with the more securitie may Christians relie for them on the Church's judgment from which also they receive these Scriptures § 41. 3. That there is no necessity that all Necessaries should be revealed in Scriptures as to all men clearly § 41. 1. Because it is sufficient if God hath left this one Point clear in Scriptures that we should in all difficulties and Obscurities of them follow the Directions and adhere to the Expositions and Doctrines of these Guides § 41. 2. Sufficient if God hath by other Apostolical Tradition at least clearly revealed to these Church-Guides all such necessary Truths to be successively communicated by them to his people § 44. 3. Sufficient if God hath by Tradition at least clearly revealed to these Church-Guides the sence of such Scriptures as are in points necessary any way obscure Ibid. 4. Sufficient if God in the Scripture hath clearly enough revealed all necessary Truths to the capacity of these Church Guides using due means though he hath not to the capacity of the unlearned for from those these may learn them § 45. II. Concerning a living Guide 1. That where the Scripture especially several Texts compared is ambiguous and in Controversy the Christians Guide to know the true sence cannot be the Scripture but either the Church's or their own judgment § 46. n. 1. 2. That it is not necessary that God in the Scriptures should direct Christians to what Guide they are to repair § 46. n. 2. Or to what Church-Prelates or Party in any Schism Christians for ever ought to adhere § 47. n. 2. 3. Yet that God hath given Christians a sufficient direction herein in his leaving a due subordination among these Governors whereby the Inferiors are subjected to the Superior and a part unto the whole § 47. n. 3. And that Christians may more clearly know the sence of their Definitions in matters controverted than the sence of the Scriptures § 48. THE SECOND DISCOURSE CHAP. I. Protestants assenting 1. That there is at this present an One Holy Catholick and Apostolick Church § 1. 2. That the present Pastors and Governours thereof have Authority to decide Controversies § 2. 3. And that their Governors shall never err or mis-guide Christians at least in absolute Necessaries § 3. 4. And that they with the Church governed by them do stand always distinct from Heretical and Schismatical Congregations § 5. § 1 1st THat there is an One Holy Catholick Apostolick Church in this Age and at this present time All Proposition 1 I suppose grant § 2 2ly That this present Church that is in its Pastors Prop. 2. and Governors is appointed for a Guide to Christians and hath Authority to decide Controversies is unquestioned also among several learned Protestants ‖ See Disc 1. §. 3◠c. And I think is a part of the 20 th Article of the Church of England which Article saith The Church hath Authority in Controversies of Faith And what can it mean but for deciding them or who decide them but the Ecclesiastical Governors § 3 3ly That these present Governors in this present Age either * collectively taken as they are assembled in a Council Prop. 3. the Decrees whereof are universally accepted by those Governors of the Church diffusive that are absent from it or * disjunctively taken for some visible Society or other of them at least somtimes lesser somtimes greater shall never misguide Christians at least in absolute Necessaries to salvation is also acknowledged by learned Protestants ‖ See Disc 1. §. 25. c. And seems to be the clear sence of the 19 th Article of the Church of England which affirms ' The visible Church of Christ to be a Congregation of faithful men ‖ See Art
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
again he using the ordinary care of persons desiring instruction cannot but come to know its Councils and their definitions its doctrines and Laws which we find as the Leaders of all Sects do theirs so those of the Church Catholick are studious to divulge and publish so far as they are by him considering his condition necessary to be known and the profession or practice thereof required of him For Example In the Church of England who is there using the ordinary care necessary in matters of his salvation that first cannot easily discern this Church from the several other later and unheaded sects that are in this Kingdom and this Church known who may not easily attain therein to a knowledg also of its Articles of Religion and Canons its Synods or Convocations delivered by the common Tradition and by the Church-Guides and publick Writings daily inculcated so far as the understanding of them is to him necessary The same evidence therefore in these things must be allowed not to be wanting to those who have once found among the many Societies of Christians that Church which is their right Guide § 49 And litle reason have the reformed to affirm a necessity that all Necessaries should be made most evident even to the unlearned in the Scriptures if asserted on this account because such people have no means of attaining any certain knowledge of them from the Ministry of the Church And with litle reareason seem Mr. Stillingfleet and others to affirm which yet is used by many late Protestant-Writers as a main ground of evacuating the authority of the Church * that it is no easier a thing to know what the Church defines than what Scripture determines and That the same Arts that can evade the texts of Scripture will equally elude the Definitions of Councils Tillots Rule of saith p. 21. as if all writings were equally plain or equally obscure or if none free from therefore all equally liable to cavils Again * That the Argument of the willingness of all Protestants to submit their judgments to Scripture will hold as well or better for their unity as that of the readiness of all those of the Church of Rome to submit their judgments to the sence and determination of the Church will hold for their unity And this unity to be effected by the Scriptures he speaks of as to those matters wherein the sence of the same Scriptures is controverted amongst Christians for in such only it is that Christians for their unity seek to the decisions of the Church As if they undertook to defend this That a living Judge set up for the expounding of the dubious places of the Law to the sentence of which Judg all are agreed to assent yet is no more effective for ending controversies about the sense of the Laws and for uniting parties than the Laws themselves are without such Judge Mr. Stillingfleets words are ‖ p 101. Your great Argument for the unity of your party because whatever the private opinions of men are they are ready to submit their judgments to the censure and determination of the Church if it be good will hold as well or better for our unity as yours because all men are willing to submit their judgments to Scripture which is agreed on all sides to be infallible If you say that it cannot be known what Scripture determines but it may be easily what the Church defines It is easily answered that the event shews it to be far otherwise for how many disputes are there concerning the power of determining matters of faith c concluding thus so that upon the whole it appears setting aside force and fraud which are excellent principles of Christian unity we are upon as fair termes of union as you are among your selves Where doth he not say this in effect that the true Church being known and its authority granted infallible as that of the Roman Church is by its subjects Yet we can no more know what this Church defines suppose what the Church of Rome or of England defines concerning Transubstantiation St-Invocation Sacrifice of the Mass c. than what Scripture determines concerning these points and that Canons Catechisms c. authorized by a Church can no further clear any point to us than Scripture did formerly and that only the Church is so unfortunate in her publick interpretations of Scriptures that her Expositions are no plainer than the Texts and that only force or fraud unites her subjects in their opinions And if so what fault hath the Council of Trent made in its new definitions if after these it seems ‖ Stillingf p. 102. there is as much division and then liberty also of opinions as was before them Why do they accuse its decrees as plain enough but erroneous and not invalidate them rather as dubious and uncertain Why dispute they not whether these we have now extant be its genuine Acts Would it not be advantageous to the reformed to shew that this Council makes nothing against them In such unreasonable Contests hath Mr. Chillingworth by inventing many captious questions to weaken Church-authority engaged his followers As if though Catholicks allow several things in Councils obscurely delivered some proceedings in some things unjust the legality of some Councils disputed c yet there could not remain still enough clear and unquestionable both of Councils and their Canons both * to establish the most illiterate subjects of the Catholick Church in all such as is thought necessary faith whose obligation is not to believe all things defined but all things sufficiently proposed to them to be so and * to overthrow the past Reformation THE THIRD DISCOURSE CHAP. I. Roman-Catholicks and Protestants agreed 1. That the Scriptures are God's Word § 1. 2. That in these Scriptures agreed on it is clearly declared that the Church in no age shall err in Necessaries § 2. 3. That the Church-Catholick is contra-distinct to Heretical and Schismatical Churches § 4. 4. That Christ hath left in this Church Pastors and Teachers to keep it from being tossed to and fro and carried about with every wind of Doctrine § 5. § 1 1st BOth Roman Catholicks and Protestants are agreed That there is sufficient certainty in the General Tradition of the Catholick Church descending to the present Age that the Bible or Holy Scriptures are the Word of God 2ly They are agreed That it is clearly declared in these Scriptures that the Catholick Church § 2 in no age shall err in Credends or Practicals necessary for obtaining Salvation From which Christians seem to be secured That in their approving § 3 and conforming to what is granted generally to be held by the Church-Catholick of any age whatsoever they shall incur no Error or Practice destructive of Salvation Whereas a hazard herein may be in their departing from the Doctrine or Practice of the Church-Catholick or of all the particular Churches of any age all or some of which must be the Catholick § 4 3ly
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
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
clear sayings of one or two of these Fathers truly alledged by us to the contrary will certainly prove that what many of them suppose it do affirm and which but two or three as good Catholicks as the other do deny was not then matter of Faith or Doctrine of the Church for if it had these had been Hereticks accounted and would not have remained in the Communion of the Church Thus with him if one or two of the Ancients that are not therefore at that time accounted Hereticks for it can be shewed to dissent the concurrence of all the rest is held not sufficient to prove a Catholick Doctrine in a matter of Faith nor such an accord of them sufficient to be called a Catholick consent or such as that all maintaining the contrary thereof after it is declared by a Council to be such a Catholick Doctrine will be Heresie Whereas contrary it is manifest both that some Dissenters from a Catholick Doctrine of Faith especially if not so universally evident as some others are or a consequential that is in those times not so much considered are not therefore guilty of Heresie before a more publick declaration and clearing of such points by a Council witness S. Cyprian in the Point of Non rebaptization and yet that the Doctrine may be truly called Catholick before the Council and the Dissenters also perhaps not free from a culpable ignorance therein For if the dissent of some few Fathers in the Council as in that of Nice or Chalcedon hinders not that a Point may be declared then a Catholick Doctrine neither doth the dissent of some few Fathers before the Council hinder that then it was not a Catholick Doctrine But to return to Mr. Stillingfleet Such conditions they say must the Point have in which the Church-Catholick is unerring and the obligation to believe and conform to which is universal and the opposite whereof is Heresie which conditions if you please to apply to the Articles of Faith opposing the Arrian Nestorian or Pelagian Hereticks you shall finde scarce any of them but that the Opposers thereof upon a deficiency in some of these requisites may withdraw his obedience thereto without any guilt of Heresie But 2 ly They leave us also still uncertain which or how many these Fundamentals or necessaries are Or who shall judge what points have or have not such an universal attestation as they require from the Church and therefore they leave us also uncertain what is or is not Heresie leave us also uncertain by whose sentence and judgment such Hereticks may be restrained proceeded against and punished since they hold Councils no certain Judge concerning these Points what are necessary and Fundamentals or universally attefted what not and likewise since they hold these Fundamentals as to private men varying according to a sufficient proposal of them more Points being Fundamental to one than to another ‖ Chill p. 137. Still P. 98.99 and consequently Heresie in opposing them varying accordingly they having cast off also that of the Church from being a sufficient proposal of any ones conviction therein § 53 And indeed if 1 st Protestants maintain that no Councils or Church without tyranny may require belief or internal assent from their Subjects to their Definitions or Articles of Religion a practice much exclaimed against in the Church of Rome and if I misunderstand them not denied to be lawful by several reformed And 2 ly this be granted that the holding of a Tenent contrary to some Fundamental Point and not only the outward profession and publick maintaining of such a Tenent is Heresie I see not how the reformed Churches though they should declare a particular Tenent to be an Heresie yet can discover any Heretick whatever unless he voluntarily publish his Heresie nor how they can or do remove any such out of their Communion or also sacred Orders if 1 neither those who hold such Heretical opinions stand anathematized by their Canons nor there may be the exacting from such entring into Orders a confession of their belief or an acknowledgement of any internal assent to their Articles of Religion Both which for such Points are the practise of the Catholick Church But if it be maintained that this also is the practise of the reformed Churches or at least this of England why is the requiring of such assent to and belief of the contrary of that which she deems Heresie blamed in the Roman § 54 Lastly the description which is made by Mr. Stillingfleet ‖ p. 153. of that Catholick Church which our Blessed Saviour instituted in the world mentioned before § 41. seems to take away all such Judge upon the earth by whom Heresie can be discovered or made known for if the Church-Governors cannot prescribe infallibly i.e. infallibly without mistake for there is no need that infallibly here signifie any thing more in any Controversie on which side is Divine Truth but That men are to be left herein to judge for themselves according to Scripture that is what seems to them out of Scripture to be truth because saith he overy one is bound to take care of his soul and of all things that tend thereto Then neither could the Fathers of Nice Judge concerning the Consubstantiality of the Son a thing strongly questioned and put it into the Creed Nor those of Ephesus and Chalcedon judge so concerning one person of our Lord and 2. natures and put these in the Creed Judge I say so as that others can be obliged to hold that to be Heresie in these points which they pronounce so Nor was there then any way to convince the Arrians infallibly of Heresie but that they are still to be left to judge for themselves as bound to take care for their own souls and of all things that tend thereto The same may be said much more concerning Pelagianism and other errors formerly condemned for Heresie which do expresly oppose no Articles in our Creeds By this way then an Ecclesiastical restraint of external profession there may be but none of belief or opinions nor obstinacy in holding them where no Obligation acknowledged to hold otherwise This of those who express Heresie as an obstinate error against some Fundamental or necessary article of faith universally attested such by the Church in the manner before mentioned But Dr. Hammond ‖ Of Heresie §. 2.11 n p. 70. somewhat more condescending and enlarging the compass of Heresie though he makes it indeed to be an opposition of the Faith in any one or more branches of it by way of Emphasis and excellence that was once delivered to the Saeints and that was set out by Christ or his Apostles from him to be by all Men belâ—eved to their Righteousness and confest to their Salvation And an opposition of such faith saith he ‖ §. 5. n. 2. as descends to us from the Apostles by a Catholick Testimony truly such i. e. universally in all respects 1 of place 2
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
whatever she defines to be infallibly true And The Church of England bindeth men to peace to the Churches Determinations reserving to men the liberty of their judgements on pain of Excommunication if they violate that peace And Mr. Chillingworth saith ‖ P. 375. That Protestants cannot with coherence to their own grounds require of others the belief of any thing besides Scripture and the plain irrefragable indubitable consequences of it without most high and most Schismatical presumption plain irrefragable indubitable consequences such therefore cannot be the most of the 39. Articles we know by how great a part of Christianity controverted denied Lastly thus the Arch-bishop answering to the fifth Canon of the Church of England objected by A. C. ‖ P. 51. It's one thing for a man to hold an opinion privately within himself and another thing boldly and publickly to affirm it as if that Canon prohibited only the latter of these This then seems of late the commoner exposition of subscription and most suitable to the Protestant Principles 8. But 8 ly Some other expressions also fall from the same Writers §. 84. n. 3. and others intimating assent required For 1 st The Arch-bishop saith concerning the fifth Article that perhaps only publick affirmation is the sence of it but speaks nothing clearly against assent required by it and I suppose he saw good reason for it I pray you view the place in him So in the precedent page he saith The Church of England is not such a shrew to her Children as to deny her blessing or denounce and Anathema against them if some peaceably dissent in some particulars remoter from the Foundation Where this restriction remoter from the Foundation seems so to indulge dissent in respect of some of the 39. Articles as that she doth not allow it generally in respect of them all unless any will say all the Articles are such So Mr. Whitby ‖ P. 100. in his Answer to Mr. Cressy amongst other ifs puts in this for one If they the English Church-Governours require a positive assent it is because the thing determined is to be evident in Scripture c. We do use saith Bishop Bramball ‖ Reply p. 349. to subscribe unto them indeed not as Articles of Faith but as Theological verities is not this a subscribing that they assent to or hold them for Theological verities So p. 264. We do require Ecclesiastical persons only to subscribe them as Theological Truths for the preservation of unity among us and the extirpation of some growing errors and Mr. Stillingfleet useth the same expression from him To subscribe them as Theological Truths meaneth he not here to subscribe that they are Theological Truths For the preservation of unity means he not unity of Opinion and of the Profession of such Truths As the title also prefixed to the Articles mentioned before ‖ §. 83. n. 1. imports saying That the Articles were drawn up for the avoiding diversities of Opinions and establishing consent Else where diversity of Opinion is allowed in all things what extirpation of errours which follows in the next words can be hoped 9. μ Lastly §. 84. n. 4. I find frequent mention in these Authors of a conditional assent or belief required in general as due to the Churches proposals whether concerning matters of Faith or other constitutions yet without any particular application thereof to the 39. Articles Conditional viz. Then * when a person is not competent to search her grounds or * where the Church adheres to and forsakes no part of the Apostles depofitum or * when she proveth and evidenceth to them the truth of what she proposeth or * so long as they cannot evidence and prove to her the contrary But then they leave the judgement of this condition when she sufficiently proves such a thing or they the contrary when the party is not competent to search grounds or when the Church adheres not to the Apostles Depositum to themselves and not to the Church reserving to every private person the ultimate judgement a judgement of discretion as they call it See Dr. Ferne's Case between the two Churches p. 40.48 49. Division of Churches p. 45.47 61. Considerations p. 19. Dr. Feild p. 666. Dr. Jackson on the Creed l. 2. § 1. c. 5. 6. out of which see some Quotations before § 20. Dr. Hammond's answer to a Catholick Gentleman p. 16.17 Dispatcher dispatched c. 5. p. 358. Having seen this defence of Learned Protestants for the Church of England her composing new Articles of Religion §. 85. n. 1. and exacting of her Subjects subscription and conformity to them wherein they endeavour to represent the Yoke of these her Articles and her Excommunications very light though the Presbyterians groan under the weight thereof in comparison of that of the Roman Canons and their Anathemas Now give me leave to make some reflection on what they have said and out of these to return answers to the precedents so far as it seems necessary Obs 1 1 st Then this is clear that they confining their Rule of Faith within as narrow a compass as they please yet some of their 39. Articles will be found to be a part of it and to be such supernatural truths as are necessary to be known of every Christian necessitate medii and such as extra quo◠non est salus as well as some of those in Pius's Bull or in the Council of Trent are Of this sort must several of the 1 st 8. Articles be concerning the Trinity Son of God c. And I ask whether they are not willing that some other of them as 8. The fall of Adam 18. Salvation only by Christ 15. Christ only without sin 11 Justification by Faith 25.27 Two Sacraments ordained by Christ and these not only bare signs but effectual Instruments of Grace 6. Sufficiency of the holy Scripture for Salvation be admitted into the Rule of the Protestants Faith but thrown amongst Theological and inferior verities Since then it is most certain that some of their Articles are part of their Rule and of the most necessary and fundamental Faith Next I ask concerning these whether in the liberty they profess in their Church and the want of it they accuse in the Roman they require no assent from their Subjects or at least from those of them whom they admit to H. Orders and Ecclesiastical Preferments to these Articles or whether they do not require them to profess and teach all or some of them at least which they cannot do unless they also oblige them to hold them for none may profess against what he thinks and therefore who is tyed by them to profess so is by them tyed to think so But if they do not require such assent then may one that holds against them the 〈◊〉 Doctrines in several of the prime Articles of their Faith not only enjoy their Communion but sit down among their Doctors only if as he believeth professeth
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
but now said that particular Churches or Provincial Synods may be certain of something as Truth where either Scripture saith it or a necessary deduction collecteth it or Tradition delivereth it such as are Generally undisputed and unquestioned and may require from their Subjects an absolute assent and that upon Excommunication or Anathema to all such Articles of Religion as are either defined or otherwise agreed on by the whole Catholick Church and that herein they have the same infallibility as the Catholick and their Subjects are or may be convinced that they are the tenents of the Church Catholick As the Church of England though otherwise fallible may require not a conditional but an absolute assent to the Articles of the Athanasian Creed because she in these is infallible if the Catholick Church be so Thus much said concerning the quality of the submission required of her Sons by the Church of England to her Articles of Religion I now proceed to the 2d thing proposed before § 66. The many Difficulties and Objections urged against an Infallible Church-Authority CHAP. VIII Solutions of several Questions concerning an infallible living Guide 1. Q. From what we can be assured that Councils are infallible since neither the Texts of Scripture the sense whereof is disputed nor the Decree of any Council whose erring is the thing questioned can give such assurance § 86. 2. Q. From whence General Councils receive their Infallibility such promise if made at all being made onely to the Church diffusive and not delegable by this Church to others Or if so no such Delegation from the Vniversal Church appearing to have been beforehand made at all or any General Council § 91. 3. Q. How the Infallibility of General Councils is necessary or serviceable to the Church without which Councils the Church subsisted for several ages most Orthodox § 98. 4. Q. How Lawfull General Councils which experience hath shewed to have contradicted one another can be all Infallible § 100. 5. Q. Lawfull General Councils being supposed to be liable to error in some things how Christians can be assured concerning any particular point that in it these Councils do not erre § 101. 6. Q. Whilst such Councils are supposed Infallible How if they should not be so can any error of theirs be rectified § 102. 7. Q. Whether such Councils onely when confirmed by the Pope or all when yet unconfirmed by Him are infallible § 104. 8. Q. How the Popes Confirmation can any way concurr to such Councils non-erring since if it erred before it doth so still though he approve it but if orthodox before it is so still he not approving it § 105. 9. Q. In which the Pope or the Council this Infallibility lies For if in one of them the other is needless if in Both then either of them sufficient such qualities being indivisible and without integral Parts § 106. § 86 AGainst a living infallible Ecclesiastical Judg of Controverfies in necessary matters of Religion Solutions of several Questions asserted above in this discourse by Catholicks and the Church Governors in a Lawfull General Council affirmed to be so many difficulties are urged and some with much subtilty which it seems to me may be with as much plainness satisfactorily removed 1st Then Q. 1. it is asked †See Mr. Stillings p. 409 539 558. whence can arise a sufficient certainty to Christians that lawfull General Councils are infallible Since it cannot arise * from the Decree of any Council because we know not whether Councils err in such a Decree till this thing first be stated to us whether they are infallible Nor 2ly * From the Scripture Because this were to make the Scripture the sole Judg of this great Controversie which Catholicks deny to be the sole Judg of any and if Scripture may decide this Controversie it may as well all others for that it is evident that there are no places of Scripture whose sense is more controverted than the sense of those urged concerning the Churches Infallibility If therefore these may be understood without a living and Infallible Judg so as that we may be certain of their true sense then why not all others which concern the rule of Faith and manners whose sense is far less disputed than of these § 87 To which I answer 1st That Scripture though it cannot properly be a Judge to decide any dispute about its sence yet may be a rule plain and free enough from obscurity in its sense there where some corrupt and interessed judgements may question it nor is it to be thought really ambiguous where ever disputed or controverted and that though the clearness of this Rule can never be pretended or such argument in reason made use of on that side where a few do oppose either the common traditional sense of former ages or of the much major part of the present age yet on the other side the sence thereof that is given by the common judgment either of former or present times may be rationally urged against these few and especially where a superior Authority requires their conformity they ought to yeild unto it And here see what he saith ‖ Still p. 58 59. who urgeth this both concerning Scripture wrested by some in its sence even in those places of it where it is a Rule of necessary faith and manners and concerning the Christians duty herein to follow the common sence and consent of the Church Now that these Scriptures here spoken of however by some of late controverted have been alwayes understood in the common sence of the Church to declare a promise of infallibility in its Governours for necessaries appears sufficiently by the proceedings of her Councils ancient and modern requiring upon Anathema assent to their decrees and inserting some of them in the Creeds Of which more by and by ‖ § 90. Here then it is denied that Scripture when ever controverted by a few in some age against the traditional and common sence of the Church both in the former and present age as the Texts concerning the Trinity are now of late by the Socinian is no Rule plain or free enough from obscurity in the traditional sence thereof to decide such controversie § 88 2ly I answer for so much as is affirmed of such Councils namely their infallibility in all their definitions made in necessary matters of faith That Protestants themselves grant a sufficient certainty both from Scripture and from universal tradition that the Church Catholick of all ages is unerring in necessaries and that this Church Catholick alwayes doth and shall consist as well of a guiding and ruling Clergy as a guided and subject Laity And that thus far there is no controversie concerning evidence of Scripture or Tradition And next from hence it certainly follows that there shall be a body of Clergy for ever not erring in necessaries And again from this that this Clergy when joyned in a general assembly or Council and unanimously
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