of any Communion in the Christian World may safely joyn in it When any bring their particular Objections whether Romanists or Others they shall receive their Answers As for the Romanists I am apt to think that they would rather adde to it But because we think those to be such Matters as would corrupt it That must be Tried by the Examination of Particulars which is not the business of this place XLIII As for the Ways or Means of Coming to the Knowledge of the Catholicism of any Doctrine I know but two whereon the Ancients laid any Stress Scripture and Tradition The Sufficiency of the Scriptures as a Rule of Faith or that they contain all Matters in themselves necessary to Salvation we not only Maintain but further say That since God hath been pleasâ—d for the securing us from the scailtic of Mens Memories the Mâ—â—guidance of Mistakes the Cheat of Imposâ—ures and the like dangers to Cause his Will to be put in Writing and Compleat the Canon of Scripture The Scriptures are the only sure and infallible Rule of our Faith And whatsoever is fetch'd from those Fountains cannot but be Oâ—thodox and Right Here is our sure Ancho-Hold and in this the Fathers go along with us Nobis saith Teâ—tuâ— de Praescrip Curiositate opus non est post Christâ—â—n Jesâ—m nec Inquisitiâ—ne post Evangeluâ—m And Salviâ—n de Guber Dei lib. 3. p. 67. Si scire vis quid â—â—nendum est habes Literas sacras Perfecta Ratio est hoc tâ—nere quâ—d legeris He that Affects Citations may heap up enough to this purpose Nor doth it do the Romanists Cause any Service That many of their Authors speak so meanly and disgracefully of the Holy Scriptures for 〈…〉 do not well â—ear to Hear the Confessed Word of God 〈◊〉 â—reâ—ted And Mr. 〈◊〉 seems to Me to have been very impâ—â—dent in Entitling Part of his Answer to Dr. Tenison A Conâ—â—tation of 〈◊〉 â—octors Rule of Faith for the Doctors Rule of Faith was no other then thâ— Scriptures And a Conâ—utation of them would of all others be the Work for a Christiâ—n If a difference Arise Who shall Interpret this Râ—le I Answer First That whosoever Interpreteth he is bound to his 〈◊〉 And it is not therefore the sense of the Rule because he saith it but he is therefore in the Right because he gives the true Meaning of it If he speak his own and not the Rules Meaning he doth not Interpret but deprave Secondly I Answer That if the Priests Lips ought to preserve Knowledge and the People to seek the Law at his Mouth then we have a Succession of Lawful Pastors duely Authorized who no more depend on the Romanists then the Romanists on them And so we stand seized of as good Authority to interpret Scripture as any they can justly pretend to And that we use it more duely and rightly may appear hence That we not only diligently use all lawful Means to come to the Knowledge of Truth but Condemn all those ill Arts which obscure or coâ—rupt it We have no Index Expurgatorius to Expunge or Alter any Passages in the primitive Fathers or any other honest Authors if they do not please us yet by this one base unpardonable Artifice the Romanists whilst they have been undermining the sufficiency of the Scriptures have shaken the Authority and weakned the Evidence of Tradition and so disarmed the Church of her best Weapons of Defence for certainly a Tradition is best proved by those who lived in or near those times when it was delivered But how shall we believe their Testimony when their Writings are daily Curtail'd Changed and Falsified at pleasure And had not that God who takes Care of his Church caused the Cheat to be discovered it would have done more Mischief then all the diligence and pains of all the Romanists in the World could ever have made a just satisfaction for But this it is for a particular Church to set up for Infallibility which is a point that can never be gained without putting out the Eyes of all at present living and stopping the Mouths of all that went before them For though I beleeve that God will never desert his Church in all parts of it in Matters necessary to Salvation yet he has not given her any Power over the Faith but She is Tied to that and that alone which was at first delivered to the Saints And if the Roman or any other Church or an Angel from Heaven should teach any other doctrine then what we have received they ought to be so far from being regarded that if we follow St. Paul they ought to be Accursed That we Adhere to the Scriptures the Romanists cannot justly blame us because they themselves Acknowledge their divine Authority For see the Council of Trent doth Sess 4. decret de Caen Script ' but they accuse us as too strict Scripturists upon two Accounts First because we Admit not Tradition to be of equal Authority with the Holy Scriptures Secondly because we receive not several Books as Canonical or of unquestionable divine Authority which they have thrust into the Canon As for Tradition and its Authority I shall Treat of it more distinctly in the next Paragraph and there answer this Accusation As for the Canon of Scripture we own the very same and no other which the Church of God hath Handed down to us after the Canon of Scripture was Compleated As for those Books Called Apocrypha which the Council of Trent first made Canonical it is Apparent That we do not by that Title utterly Condemn them but rather Repute them of an Inferiour or Ecclesiastical Authority because we Read them in our Churches for Instruction of Manners and inciting to good Living And sometimes use them for the Illustration of Doctrine but never to Introduce or Found any Doctrine upon and this is as much as the Ancients allowed them The Jewish Church was the Keeper and Preserver of the Canon of the Old Testament as much as the Christian is of the Old and New now But they had none of those Books in their Canon And therefore if any Assert that those Books do belong to the Canon the Consequence will be That the Jewish Church did not preserve the Canon of Scripture entire and true and for the same Reason any one may suspect the Christian and so render the Authority of the whole dubious So injurious are the Romanists to the Faith it self whilest they set up their own Authority against the whole Church of God Besides if they will not own that we received the entire Canon of the Old Testament from the Jewish Church they ought to tell us from whom we did receive it and to whose Custody it was Committed till the time of Christ and his Apostles But whoever will be at the pains to read the Scholastical History of the Canon of Scripture Written by our Learned Dr. Cosins Bishop of Duresme will be abundantly satisfied that the
Tridentines under pretence of Tradition have Enlarged the Canon of Scripture contrary to the Tradition of the Church of God in all Ages even to their own time Thus when Modern Mens bare word must be allowed a sufficient Authority to Vouch a Tradition a Pretence of Tradition is set up against the truth of it and so Tradition it self rendred doubtful or useless And therefore I shall not trouble my self to pursue those many particular shuffling pleas which they use to Justify themselves in offering violence to the Sacred Canon But if you would know the true Reason which it was their Business to Conceal I believe Spalato hath Hit on it Suas non poterant Naenias ex Sacrâ Scripturâ verè Canonicâ probare ideoque noluerunt permittere uc sibi aliae Scripturae etiam non Canonicae eriperentur quo suas qualescunque haberent pharetras unde spicula desumerent ac praeterea viderent ac praeterea ne viderentur re in aliquâ Protestantibus cedere aut consentire maluerunt etiam falsa tueri definire de Repub. Ecc. lib. 7. cap. 1. Num. 28. XLIV He that doth believe the Scriptures to be the Word of God must of course believe their Sufficiency or that they contain all Matters necessary to Salvation for they give this Testimony to themselves And he that believes them to be the Word of God must believe the Testimony they give either of themselves or others St. Paul saith They are able to make Man wise â—◠〈◊〉 2 Tim. 3. 15. 16. But that cannot be so unless they contâ—in at least all things necessary thereto But though the Scriptures be thus sufficient and contain a certain Sense in themselves yet by reason of the distance of timâ— when they were Wrote through Unskilfulness in Oriental Customes and Phrases â—hâ—re they were Wrote through Ignorance of some partiâ—ular Tâ—ners which â—ome Argumentative part of Scripture is Levelled against and such like Câ—useâ— But above all through the Perversâ—ness of evil Men and Seducers it so falls out That those Scriptures which are of a certain Sense yea plain in themselves are made obscure to us and we eithâ—r become doubtful of thâ—ir Meaning or follow a wrong Meaning for what is or can there be so plain and easie which some wicked Men have not or cannot render intâ—icate and pâ—â—piexâ—d especially to weak Judgements and facile Tempers Now for the Discovery of the true Sense of Scripture in this Case true and genuine Tradition is possibly the best Heâ—p and surest Resuge and to Wrest the Scriptures out of the Hands of Hereâ—icks and Restore the Rule to its true Force right Use and proper Meaning perhaps there is not a surer nor more â—ffectual way for our Llessed Saviour Himself Wrote nothing or at least nothing which he designed to be a perpetual Standard and Rule to all his Followers It is said indeed John 8. 6. That He Wrote with his Finger on the Ground But what that was no Body can tâ—ll Eusâ—bius indeed Records an Epistle of his to Agbarus but if the Story be true and I have no mind to derogate from the Reputation of so Learned and Industrious an Historian yet it was to a particular Person in Answer to a paâ—ticular Request And the principal Contents are a Promise That after his Death oâ—e of his Disciples should come and both Cure and Instruct Him Nor was it ever Accounted as any part of Canonical Scripture The Apostles indeed being Led by the Spirit into all Truth not only tâ—ught it to the then present Age but Committed it to Writing for the benefit of â—â—sterity But then they Wrote nothing contrary or disagreeing with what â—hâ—y preach'd and taught both before and after they wrote And there is no doubt but that those Doctrines which they Comprized summarily in the Sâ—ripture were expounded more fully in their daily Conversation aâ—d conâ—â—nâ—ed discharge of their Ministerial Function If there oâ—e any doubt or Controversie did Arise concerning the Meaning of Scripture there could be no better way to determine it then by enquiring in what Sense those Churches understood it which the Apostles had planted St where upon all Occasions they at large Explained themselves for it is certain That the Apostles â—est knew their own Meaning And when they were no longer living to tell it let witty or wicked Men make never such a Bustle or fair Shew it will be very difficult to pâ—rswade any sober Men but that those must needs best know their Meaning to whom the Apostles themselves most amply discovered it Now it being the great Business of Hereticks to corrupt the Scriptures and wrest them to a wrong sense that they might seem to have a sufficient Authority patronizing their Errours When it so Hapned the Ancient Church usually declined the Nice Way of Cavilling and Captious Disputes and feâ—â— to enquire what was the Doctrine and Sense of the Apostolick Churches for it could not be but that those to whom the Apostles had preached all their days must better understand their Meaning then any Upstarts who followed their own Imaginations and were fond of New and pâ—stilent Notions And by this means they not only Silenced Hereticks but wrâ—ng the Sâ—riptures and the Interpretations of Them out of their Hands and then turned them against them And whilst Apostolical Men were living this was a sure Way And so far as such Tradition can be proved to have been preserved genuine and true it is still a good Way And when the Romanists have endeavoured to bring the Cause to this Issue I think they have had no great Cause to boast of their Gains Witness to avoid Naming many the Controversie Managed by Bishop Jewel and Harding But then as to Tradition these Cautions would be observed 1. That this is no prejudice to the Scriptures being the only sufficient Rule of Faith for though the Apostles wrote and taught the same things and so both were alike a Rule to the then living Persons yet when those things were put in Writing it was for this very Reason That a Sure and Certain Rule might be Preserved for Posterity For Tradition might in time be mistaken forgotten or corrupted But the Scriptures would remain unalterable So that the Scriptures are the Rule to us though there are many Helps to lead us to their true Meaning of which perhaps genuine Tradition is none of the worst But this makes nothing against the perfection and sufficiency of the Scriptures which contain all things necessary to Salvation though they do not find us Eyes to see nor Ears to hear nor Brains to Consider though God doth all this and all other Helps abundantly All Arts and Sciences are supposed to be Complete in themselves and to contain Rules sufficient to instruct a Man in them And yet some of the Noblest of them can never be thoroughly Attained unless a Man be first Instructed in the Rudiments of some other Arts or Sciences preliminary and preparatory to them But the
Bishop And having happily Reclaimed King Eadbald the Son and Successor of Ethelbert he recals Mellitus and Justus And now it is very Reasonable to suppose That he Resolved to lay aside these Punctillo's and little Differences and perswaded Mellitus and Justus who both in their Turns succeeded him to do the same that they might be more serviceable to the main Christian Cause and the Propagation of the Gospel For though the Britons could by no means be Wrought on as either being Jealous of the Roman Clergy or Exasperated by the Injuries which they had and daily did Receive from the Saxons yet the Irish and Scotch who had not the like Quarrel as to their Territories in a short time fall to Labour in the Harvest and that very successfully But it should seem that they first Agreed to enjoy their own Liberties and Rites For those who were Converted by them of the Roman Way kept Easter as the Romans did and observed their Rites And those who were Converted by the Irish or Scots followed the Irish Customes which were the same with the Britons and yet both Communicated with each other and joyntly promoted the Common Cause And this with some little Disputes which will always Happen in such Cases continued without any breach of Communion for a very Considerable time Aidan a Scotchman the first Bishop of the Northumbrians preached the Gospel so powerfully and lived so Exemplarily That the Romanists themselves had him in no mean Veneration Nor doth Beda except in the Matter of the Paschal Solemnity in which he forgives no Man afford any Man a fairer or sweeter Character throughout his whole History After seventeen Years toyl God sends him a Writ of Ease and he is Succeeded by his Countreyman Einan who lived in the Sâ—e ten Years All this time both Romish and Britisb Rites were promiscuously used according as every Man was instructed by him who Converted him and yet both Parties lived in great Charity and Christian Communion And thus it held till the third year of Coleman Finans Successor which was in the Year of our Lord 664. Bed Ecc. Hist lib. 3. cap. 26. And then that turbulent Fellow Wilfrid set it on Foot again and violently push'd on so far that a Synod or Conference was had about it where the King the Prince several Bishops and many of the Clergy appear Now Wilâ—rid had subtilely nickt his time for the King was wavering the Queen and Prince sure on his side and Agilbertus Bishop of the West-Saxons a stiff Assertor of the Roman Way was then occasionally come to that Court The King opens the Conference and desires his Bishop Coleman first to relate upon what Grounds he Relied The Summe of whose Answer is this That he had Received the Tradition â—rom his Forefathers who had all unanimously observed it That herein they followed St. John the beloved Disciple of our Saviour and the Churches which he Governed And that they had also on their side the Authority of Anatolius Now considering how Eusebius relates Matters to have been long before Adjusted by Polycarp and Anicâ—tas viz. That Charity and Christian Communion being preserved each might follow the Ancient Customes of those whom they succeeded Any one would think this so fair a Plea that it might deserve both a Civil and Satisfactory Answer Yet Wilfrid then but newly made a Priest with a Roman Modesty puts the Fool upon the Good Bishop Coleman and his whole Party His Answer is Related by Beda with all Advantage in which some things are true some false But it is Observeable That he never tells them of any Missionaries from Rome either to the Britons Irisb Scots or Picts He never tells them that they had received the Faith by means of the Roman Church He never Charges them so much as with Ingratitude or to have fallen from what they had received Nay he doth not deny such a Tradition amongst them but impugnes it as a too early Tradition as more Ancient then he pretended to or ought to be followed And that they were ignorant of what was established in the Church after the Separation from the Jews And herein lies the main strength of his Plea But of all things insisted on by Wâ—lfrid nothing was so luckily urged as that St. Peter had the Keyes of the Kingdom of Heaven For the King in no small fear that he might be lock'd out if he displeased the Porter presently gives the matter on Wilfrids side But all this nothing moved Coleman who chose rather to abandon his Bishoprick then forsake his Ancient Customes and seem to betray the Rights of those Churches and Bishops who had Ordained and sent him thither And accordingly he Retires into his own Countrey with many others who were of the same Persuasion And no doubt but Wilfrid and the Romanists were well pleased that they had all to themselves XV. These Considerations amongst Others do with Me not a little shake the Credit of those Stories that tell us how Phaganus and Deruvianus or by whâ—t other Names they are Called for they have not less then Twenty between them were sent by Pope Eleutherius to King Lucius Palladius and St. Patrick by Celestine to the Irisb or of any other Persons pretended to be sent before Augustines time I do not deny but that there were such Persons who were famous in their Generation and did eminent Service in the Church of God But the Assertions of all our Moncks and as many more will not half perswade Me that these Men were Roman Missionaries For who can believe That these Men should come with Instructions from Rome and yet every one of them should Agree to Establish such Rites as were not only different from the Church of Rome but such as the Bishops of Rome were particular Enemies to If any Man say that these Rites in opposition to each other had not clearly obtained even in Rome it self so early so far as Relates to Easter that early Contest between Polycarp and Anicetus confutes it But if it be said that though such Usages were setled at Rome yet they were not averse but that Others might be Taught and Practised in other Countreys then that bustle which Victor made over all the Christian World will not suffer us to believe this But that those very Men who were sent by the Popes to Convert the Britons should Establish those Rites and Usages which they knew he would never endure is such a Riddle as wants a better Oedipus then Me to uâ—fold it And it is somewhat strange that in all the Contests between Augustine and his Followers with the Britons and Irish not one of these Men should be Objected to the Brittish Irish or Scâ—ts that they should never be Check'd with Ingratitude to his Holiness that it should never be said that they had been taught otherwise and were fallen from their first Principles and Converters It is very Rare that the Romanists forget themselves so much or are meal-Mouth'd
every little Argument that seems to favour their Cause as if there were some great thing in it I shâ—â—ld not think it worth my while to mention the Plea from the Conversion of the Saxons by Augustine For first if it were good that would give them but little Ground for his Preaching seems not to have taken any Effect beyond Kent the East-Saxons and perhaps some small Matter in the East-Aâ—gles As for the Kingdoms of the Northumbrians and Mercians which were of greatest Extent they were apparently of Scotch or Irish Conversion Nor will this Claim in the least touch the Britons Irish Scots or Picts But Seâ—ondly if there be any thing in this then such Zealous Christians as have gone out from any of thâ—se Isles and Converted Pagans would obtain a Jurisdiction for the Metropolitans of such Places from whence they went in those Countreys But if any of our Bishops should on that score Challâ—nge a Jurisdiction in Germany or other places I am apt to think that they would be well Laught at for their pains and be esteemed very idle impertinent persons if not worse used We are therefore ready Gratefully to Acknowledge all those good Offices which any of the Popes Predecessors have heretofore done for us or he at any time shall do for us But if for Others merits or his own good Turns he conclude he has gained us to be his Slaves I think he Sells Kindnesses the dearest of any Man living and we shall beg his Pardon that we are not in Haste to agree to so hard a Bargain XXVII As for these Isles they having been truly and rightâ—ully possessed of such Ecclesiastical Liberties they cannot be lawfully deprived of them by any fraud or force If another Man take away my Goods and keep them never so long yet if I can prove them to have been my Goods and that thâ—â— were fraudulently and forcibly taken and detained from Me no Possâ—ssion or Prescription can Create a Right to him who by unlawful means is possessed of that which Apparently belongs to another de facto indeed it may be otherwise but de jure it never ought or can And therefore it was a Sanction of the Twelve Tables Adversus Furem aeterna Lex esto But the Canons of the primitive Church sâ—em more carefully to have secured the Rights of pâ—rticular Churches then the Secular Laws have done the possessions of particular Men. The Bishops of those overgrown Cities Rome Antioch and Alexandria bâ—gâ—n â—ery early to make Use of their Reputation and Interest to Augment their Power and Jurisdiction But as none other had the like Advantages so none Traded with such Success as the Bishop of Rome These were the Occasion of the 6th Canon of that truly Venerâ—ble and so much Celebrated Councel of Nice where in Relation to the Right of Metropolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom could then fairly and clearly entitle them to yet notwithstanding this Complement to Men then great and pious it seems to have been made on set purpose that it might be a Barr to their future Usurpations XXVIII This will more plainly Appear if we Consider the Eighth Canon of the General Councel at Ephesus which was Composed with a Design both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Consined within Rules And their Topping Bishops had been at Work again The Bishop of Antioch had made fair Attempts to Seize the Isle of Cyprus and the Bishop of Rome not only took his part but by his Letters Condemned the Cyprian Bishops as not wise in the Faith for opposing and plainly gave the Cause on his Side which had been enough in all Conscience if he had been near so infallible or powerful then as he is now But when the Matter came before the Councel the Fathers without any Regard to the Authority of the Roman See are quite of another Mind This Act of the Bishop of Antioch which was the Ordaining Bishops in Cyprus they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Innovation contrary to the Lawes of the Church and the Canons of the Holy Fathers And though the Complaint was particular as to the Province of Cyprus yet they make it a Common Cause saying that it was a Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerned the Liberties of all Churches They Compare it to a Common Disease which needs a stronger Medicine or Cure And then having Restored the Cyprians to their Rights lest they should seem negligent of other Churches and leave them open to Usurpeâ—s they make their Decree General against all other Persons who should invade the Rights of any other Church whatsoever and that twice in the same Canon so jealous and tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should be Observed in all other Diocesses and Provinces whatsoever that none of the most Holy Bishops should invade any other Province which of old time and from the beginning had not been under the Government of him or his Predecessors But lest this should not be enough they Back it again with another Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath seemed good to the Holy and Universal Synod that the Rights of every Province which Confirmed by old Custom have been Held formerly even from the Beginning shall be preserved pure and inviolable and that every Metropolitan have free Liberty to take a Copy of their Transactions for his own Security And here we have the Nicene Canon not only Confirmed but we are informed what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Ancient Customes which they would have take place They were such which were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of some time backward but from the Beginning And if these be they which must carry the Cause I think the Churches of these Isles are or ought to be as safe as ever were the Cyprian For these had not then so much as been Attempted when the other were but a small Matter from being quite Ravished and had undoubtedly been swallowed up had a General Councel been kept off but some few yeares longer But that they might more effectually prevent the Mischiefs which Attend such Encroachments and the Detriment and Dishonour done to Religion by them the Holy Fathers give no less then three Reasons for this their Constitution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Canons of the Fathers may not be transgressed it seems the Laws of the Church had been all along against it But what of that What are Canons to the Pope who is subject to none 'T is pity he was not excepted But the true Reason is because the Fathers thought he ought not The Plenitudo Potestatis now so much boasted of was not then thought of Or if it was durst not
in this Matter are such as may with equal if not more advantage be â—eturned upon themselves 'T is true we are not desirous to Molest others we wish Peace to the Churches Reasonable things would Content us and therefore we generally keep on the defensive part and stand all their Attacks and Opposition But if by such foul dealing they will continually provoke us till we change the state of this Scribling War and bring it into their own Countrey what Work will this make For if they will Vouch those Arguments to be good against our Orders And we prove that they are of no less force against their own or that we have other stronger Reasons against them whither will they then go for Ecclesiastical Authority their pride and stomach is too great to Truckle to the Greek or any other Church or to Borrow any Authority from them But if they should they ought to Consider whether the same Arguments will not follow them yea more whether divers of their Hot-spurs have not Carried them thither already If so all their Labour is in vain And if their Arguments be good all Church power and Succession is lost This indeed doth not so fatally affect us as it doth them because we for good Reasons deny those Arguments to be good and so keep up our Succession and Ecclesiastical Authority But what will become of that Church or what Remedy is left for it which obstinately maintains the Validity of such Arguments when they are proved as valid against her self especially it being a Church of that pride and ambition as to scorn to own any Authority in any other Church which she hath not more fully in her self Now if rather then not destroy our Orders they will what in them Lies overthrow all Ecclesiastical Authority and Succession though thanks be to God they cannot do it yet it is Apparent that they will hazard the very Worship of God and shake the very Foundations of Religion rather then be frustrated in their malicious Purposes and ambitious Designes And this I take not to be any strong Temptation to prefer their Communion before all Others XL. As for our Doctrine we are willing it should come to the Trial And I know no better Way to Try it then by its Agreement with what was Taught by our Saviour and his Apostles This is the Way Tertulliaen prescribes us both for the Security of the Church and Exclusion of Hereticks For after some things premised he makes this Inference Const aâ— proinde omnem Doctrinam quae cum illis Ecclesiis Apostolicis Matricibus Origiualibus Fidei conspiret Veritati deputandam id sine dubio tenentem quod Ecclesiae aeb Apostolis Aposto'i à Christo Christus à Deo suscepit Roliquam vero omnem doctrinam de Mendaâ—io praejudicandum quae sapiat contra Veritatem Ecclesiarum Apostolorâ—â— Christi Dâ—i And again speaking of Hereticks in general Ipsa 〈◊〉 doctrina â—orum cum Apostolicâ comparata ex diversitate contrarietate sâ—a Pronunciabit negue Apostoli alicujus Autoris esse neque Apostolici And then shewing how later Churches or such which shou'd at any time after be Constituted might defend themselves against Hereticks He saith thus Ad hanc itaque formam Provocabuntur ab illis Ecclesiis quae licèt nullum ex Apostolis vel Apostoliciâ— Aâ—ctoâ—em sâ—am proserant ut mulâ—ò Posteriores quae denique quotidie instituuntur â—amen in eâdem fide Conspirantes non minùs Apostolicae deputantur pro Consanguinitate doâ—trinae de Praescrip Now let this be the Test and in our Defence we say with Tertullian Postcrior nostrares non est immò omnibus Prior est Hoc crit Testimonium Veritaetis ubique occupantis Principatum de Praescrip Now let them Charge us if they can with Maintaining any Doctrine as of necessity to Salvation which came not from Christ or his Apostles and when they can prove that all these did they shall make Me believe any thing Only by the Way I cannot but take Notice of the difference between this good Old Father and the present Romanists in their Resolution of Faith or in the last Result Standard and Trial of Faith The One Refers us to what our Saviour taught by Commission from the Father and the Apostles by Authority from Him and to Examine Matters by their Agreement herewith The other without more ado Resolves all into the Authority of the present Roman Church The One saith It is the Way of Truth because the same that Christ and his Apostles Taught The Other saith We cannot be deceived because the Present Roman Church Voucheth it to be Right Now though for my own part I Adhere to the Opinion of the Father and therein of the Ancient Church yet I must Confess that the Romanists whether right or wrong have laid their Plot well for if they can once bring a Man to swallow this Proposition That the Roman Church is the only certain Rule and Judge of Truth Or That all thinge must give Way to their Determinations Then as for Particulars his Work is done and he is bound with an implicit Faith to swallow them all without any scruple or the least Examination Now this is sure and quick Work but too quick for Me who as a Christian lying under an Obligation upon occasion to Render a Reason of the Faith that is in Me would be willing to know a Reason that I may be able to do so That the Roman Church saith so will be no Reason till she produce a better Charter for her Authority then she hath yet done And till I and Oâ—hers can be satisfied by good Reason or Evidence of such Authority For if a Reason be Required of Me my Answer that Others say so will be none unless I can convince them by good Evidence that their Say-so is of sufficient Authority and indubitable the Plea indeed of Indefectibility were good if it were true But they rather urge that because it serves their Turns then that they have any good Evidence of it And the Father who directs us to trace Truth to the Apostolical Churches supposes that particular Churches may fall from it Sicut saith he Apostoli non diversa inter se docuissent ita Apostolici non contrarià Apostolis edidissent nisi illi qui ab Apostolis desciverant aliter praedicaverunt de Praescrip The Romanists indeed lay their Scene wisely they understand well enough what would do their Business and accordingly fail not to plead what must do it with those who Admit their Plea without proof The Consequence or Building would be good if the Antecedent or Foundation were sound But you must not narrowly Examine that lest a Rotten Bottom tumble all the stately Pageant down again If the Roman Church be indefectible by Vertue of any Promise made to St. Peter then other Churches may use the same Arguments and lay Claim to the same Privileges as well as they And our own Church
left in his Church and which he Lodg'd in his Church-Officers by Vertue of which Authority they Represent and not by any Deputation from the People or Church Members I think that with submission to better Judgements it would be much more plain in the Explication and facile in the Reasons of it And thence would Evidentâ—y Appeâ—r the true Grounds of the different force of their Decrees and Canons For in what Relates to Discipline and exâ—ernal Government every Bishop haâ—h Power to make Orders in his own Church And when they are Met in Councel together for the Agreement and Harmony of Churches and better upholding Communion they may make Rules binding all those Churches and in all things lawful and honest they are to be obeyed For in their Hands God left the Government of his Church as a Church And it is no less then an Apostolical Command in â—eserence to Church-Governours Obey them thâ—e have the Rule â—ver you and submit your selves c. Heb 13. 17. And this is so clear from the Practice of the pâ—imitive Church that to bring a few Instances were only to light a Candle to the Sun But then those Regimental Rules or Orders were not binding to those Churches whose Bâ—shops were not there either by themselves or their Delegates and Consenting to them though they were bound to observe them whenever upon any Occasion they came to any of those Churches on whom they were laid And also had a Power to Receive and Confirm them if they found them convenient for their Churches and so to make them Obligatory ex post facto though they themselves were not at the Councel And it is further Observable That Constitutions of this Nature were never thought to be so unalterable and binding But that not only foâ—lowing General Councels might alter them but even Provincial Councels in some Cases mighâ— Reseind what more General Councels had Appointed For no Laws are binding contrary to their own End and Design Now the End and Design of their Constitutions being the Peace and Bâ—nefit of the Churches and for the most part in Matters of themselâ—es by Nature indifferent or mutable It can hardly be that in all things their General Sanctions should Hit the Condition of all Churches for Climates alter Men much And the Humours Inclinationâ— and Customes of People much vary in different places yea not seldom in the same place in different Ages So that what is convenient easie and useful in one place may be inconvenient uneasie and unprofitable in another If therefore by Reason of the Condition of some particular Church or Churches which was not well made known to the General Councel some of their Constitutions should prove to be really and truly Burthensom and Ossensive to such Churches If there be no Prospect of another General Councel near at Hand a Provincial Councel of their own who understand their state and necessities may Relieve them by making other Orders more Fit and Practicable for them but always with Honour and Observance of those Constitutions where they do take place and without any Contempt or disrespect where they are laid aside To this Effect is that Answer of our Learned Dr. Beveridge to his fâ—â—ward Observator Nemo nescit Synodos Posteriores sape aliâ— nonnunquam â—entraria constituisse ac quae prioribus constituta fuerant idque licèt Priores iâ—ae acuâ—â—â—icae sive Vniversales Posteriores singularium tantummodò Provinciarum Synodi 〈◊〉 quod sexcentis sinecesse â—sset exemplis demonstrare licet Cod. Can. Ecc. â—â—i lib. 1. cap. 3. In these things if I mistake not consists the greatest 〈◊〉 most direct Power of Councels for these things are to be received and observed by vertue of their own Authority And hence it is Observable That in most ancient Councels the greatest Part of their Canons relate to Discipline and Government And they never Caâ—ed to meddle with Matter of Doctrine unless the Troubles of the Church and unquietness of Hereticks constrained them to it And though in this Case not only Men in inseriour Orders but even prudent Lay men may be Consulted with and have liberty â—o Advise and freely spâ—ak their Thoughts that the state of the Church may be the better known yet the decisive Voice is in the Bishop And that the Contrary Asserted by Spalato is a great Mistake I shall happily have Occasion to prove when I come to speak of the Nature Power and Rights of Episcopacy in opposition to the Roman See whose Usurpations have not only diminished but in a manner destroyed that Order to the irreparable damage of Gods Church and without the Restoration of which to its just Rights I see not how the Church can hope for either Unity or Peace V. But though in Relation to Government and Discipline the Power of Bishops in Councel is very great yet in Matters of Doctrine it is by no means the same For he that Committed to their Trust the Government of his Church gave them no Power over the Faith Rules for Discipline may alter as Cases alter But the Gospel of Christ Jesus must be yesterday and to day and the same for ever No Monckish Evangelium aeternum nor Fanatick Evangelum armatum must be suffered to thrust this out of doors What Christ and his Apostles delivered to the Saints at first must be the Rule to the last And therefore here the Business of Councelâ— is not to Appoint but Enquire Not to Constitute but declare They have no Authority to make us a New Gospel or any New Article of Faith but to discover the Old And therefore here their Authority goes equal pace with their Sincerity Diligence and Skill And if these Qualifications be truly in them and duely used It â—s all the Reason in the world that we should Acquiesce in their Determinations and that not only because we cannot have any better or more able Body of Men to decide the Controversie But also because we have good Grounds to believe that God will Afford them his Assistance for the Promise made to the Disciples of beiâ—g with them always to the End of the World is not capable of any other Construction but of his Affording not only to them but to their Successors sufficient Aid and Assistance to preserve discover teach and declare that Truth and Doctrine which our Bâ—â—ssed Saviour and his Apostles taught and left with them to be taught to thâ— End of the World for the Salvation of Souls And though even Laymen as being all Concerned in the Common Salvation may Challenge a Right to Appear in Councel in orderly Manner and Number yet certainly the greatest Authority lies in them To whom God hath Committed the Care of all the Churches and who must Answer for others Souls as well as their own Where therefore the Pastors of the Church are Mâ—t together about Matters relating to the Necessities of the Church and are Honest Industrious and able I doubt not but that in Matters of Religion