seems valuable but hath no strength for if the want of an immediate consultation with God destroys Authority or at least weakens it what will become of other Kings under the Law who had not such a priviledg intimately to converse with God or at least in so high a degree To say all It may as well be concluded that the Pastors of the Church are not oblig'd to follow the practice of the Apostles in all actions some of which Miraculous others suited to the exigency of the time the one of which cannot the other may not be imitated because none in these days can pretend to the like Inspiration as deny that Princes may not follow the examples of good Kings under the Law because later things cannot be so much Secretaries of the Almighty as they were in that Oeconomy Thus they have endeavour'd to invalidate the examples of the Jewish Kings persuading them that the constitution of the Mosaical Law and the practice of Moses and the Sanedrim or the practice of David and Solomon to oblige no more to Imitation than the lives of Numa Lycurgus or other Lawgivers in Plutarch or the constitution of Heathenish Priests by the Roman Senate This is true if it is understood of those Rites and Laws which were purely Judaical but otherwise in those which were not only Typical It is further urg'd as the first and second Oeconomy differ in many things and so do the Governors in the several Dispensations for says he all the Jewish Religion was in External Rights Civil and Religious Acts so interwoven that it was not easie to say whether the Church were more like a Commonwealth or the Common-wealth a Church Then concludes that the Magistrates buisiness was only to compel outward actions but the Christian Magistrate hath no such task Christianity consisting in inward acts of the mind This terrifying Objection may find a check from this consideration viz. That it is false when it says that all the influence good Kings had on the People was only to promote outward acts for that was not only conversant a-about the Ceremonial but Instrumental in promoting the Moral Law which certainly respects the powers of the Mind as much if not more than the outward Act. Besides in the ceremonial Acts of Law and offering of Sacrifice there was imply'd an Act of Faith as well in other persons as Abraham otherwise their Altars would have been no better than Shambles and their Priests than Slaughtermen Hence it appears that Kings pressing the outward act might be said to be instrumental in promoting Faith or inward Piety in which sense it may be said good Kings as of Josiah They made the People to serve the Lord their God 2 Chron. 34.33 But I must meet with an Objection which may be urged thus granting that there was acts of Faith requir'd in acts of Sacrifice yet those being inward acts of the mind Kings could not command or compel them 'T is true no earthly King can lay claim to such Spiritual dominion However Christianity being not such an invisible Religion but that it exerts it self in several visible acts as confession of Faith Communion c. which certainly will challenge the Magistrates care in case his aid is wanted neither will this appear as impertinent to his Office so long as he hath reason to suspect that those whom the Church cannot reduce by her Methods cannot be as good Subjects as others when they are declar'd not to be so good Christians Schism and Heresie though they do not by necessary consequence imply Rebellion and Schism and Rebellion not always terms convertible yet they are such as a Prince may suspect and seem as Vapors under the Earth which do not always cause Earth-Quakes but when they are confind to a natural Prison and cannot break forth for as the one doth not always put the Earth in such Convulsions yet excite fear so the other may have such influence on a Princes mind which though it cannot shake him for that supposes weakness yet may create a prudential Caution Consideration III. Of the authority of Reason as it stands in competition with the Church and of Schism and Heresie according to the new account of it and whether reformation or separation from Communion of the Church can be as sufently and legally justifi'd without an appeal to the constant Doctrine of the Catholick Church as with it TAking it for granted that Reason is not the last Object Faith and its principles the Elements into which it is resolv'd as the Reasoner phrases it it being not able to make a distinct discovery of the nature of God and unfit Judg of rules of his Worshop I refer the Reader to another Discourse N. F. It therefore at present seems only necessary that I assert Ecclesiastical Authority with its due right above private Judgment of single persons who so far become the Proselytes of humane Reason in that sense which a late Author asserted it as they appeal to nothing but the evidence of their own Reason conducted by its own natural Method only having the information by reading the Scriptures and fortifying their Opinions with mere natural Arguments without any respect to the consent or authority of the Church Many such Proselytes have appear'd in this late Age and cloakt their Foxish principles with Sheeps clothing of Piety and Tenderness yet still seem to have a reverence for the Church and its Authority as appears in late Pamphlets which nearly lookt into is but as an Ecclesiastical Compliment if it is not a Solaecism to say so for rational Authority is not Authority properly call'd for whilst men cause other mens Opinions to be tryed by the tests of their own judgments they cancel the authority of other men and make their own as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This consideration minds men of a Stratagem or Plot to subvert the authority of the Church and establishing their own which is not by any way more plausible done to an unwary Multitude than by partial citations of Authors without considering the Coherence Circumstance or Scope of the Author which they cite If I design'd to be large in this discourse I might shew how some undermine the authority of the Church by sinister and malicious application of Ecclesiastical Story as the Author of a late Pamphlet by the success of Constantine would prejudice all Princes against the authority of Councils and a partial citation of Gregory Nazianzen afterward to be consider'd but I shall not spend time in canvasing that Story and its application nor shew the weakness of Reason in its several particulars only shall take a prospect of Religion abus'd by some late partial Citations by which the Church is threatned Holy Fathers made to speak contrary to their scope and Religion expos'd to each cavilling Adversary Thus Jerome hath been represented by some an enemy to Episcopacy as asserted by the Church of England Thus the Church of England whilst some of the Roman Church
would not have that which is said so understood as if I did imagine there were to be Virtuosos in Religion as well as Philosophy and that this Age made new discoveries of Doctrines as the Astronomers have of the Stars and that new Creeds in Divinity are as necessary as new Systems of the World I am not so ignorant to think that Novelty can commend Religion though it may Philosophy and that for this reason the one is God's work and command fully revealed at once after Christ's coming But the product of Humane Observation suffers nothing in its Reputation by being new Neither doth Religion suffer but is rather honoured whilst new Arguments for they must needs be so at the first springing up of Heresie against new Hersies This therefore which is said will not minorize or lessen the esteem of the Creed which the Ancients had of it for I cannot but own the commendation which Cyril of Hierusalem gave of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. And having before shew'd the concise and compleat Abridgment of it says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compares it to Muster-seed more fitly and pertinently than the Eunuchs is by Smyrk Consideration V. Though the Apostles Creed may maintain Charity and Union between members of the Catholick Church whether it can preserve charity in a particuler Church and in what sense short Professions of Faith so much insisted on by late Reformers and commended to the Parliament as the full matter of Christian Belief and in what circumstances they must be and what persons they are to whom they are sufficient IT may be said of matters of Faith in Religion as Aristotle distinguishes in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principles of Doctrine and that which comes by deduction the first which are as the grand Ligament or Tye which knit the parts together or as a foundation to support a building though the root and other parts of it are demolished This is enough to denominate the Church a Church but if there be disagreement in other Doctrines which may indanger Man's Salvation though not so immediately as those in the Creed it takes off from the beauty of it and makes it look as in the former instance like a Skeleton knit together by the Articles of one Creed as sinews not agreeing in any other parts or like a frame or case of a house without a Roof or Ornament I speak not this as uncharitable to the Catholick Church but to shew how the want of Unity in all Doctrines disguise it By this Assertion the Catholick Church is not condemned for those Divisions which destroy not the Internal communion with it though External may be wanting but to shew Charity beautifies it Wherefore those who separate themselves from another Church must have some other reasons of their separation than are in the Apostles Creed otherwise the Reformation cannot be justifiable for the Roman Church professeth to believe the fame Creed as a late Author pleads therefore Separation not altogether founded on that Wherfore it remains there must be Doctrines which justifie Separation from other measures than the Creed c. This may unite in the Catholick Church but not a National or particular Church for the Church cannot be minced into Individuals without being destroyed at least breach of Charity and that for this Reason God under the Law and Gospel was never since Adam's Innocency worshiped alone Elias was mistaken when he thought he was left alone the only votary of the true God I am sensible of an Objection which may be this That Luther in the beginning of the Reformation was the only open professor of the Protestant Faith which being granted as it need not must suppose some critical time of Luthers Protestation in which he had no followers which with preciseness will conclude that Christ himself Head of the Church was without any votary at his first birth except his Mother was one and there must needs be a certain time when the Apostles were without a Church or Converts But Religion takes notice of no such Niceties and as the Common Law takes that to be done immediately which is done in the same day appointed in some cases taking no precise notice of the hours I am sure the Divine Law doth not distinguish such critical moments But to wave these niceties it was always the method of Reformers to make profession of their Faith Thus did the Lutherans in their Augustane confession for without this Charity would not have been maintained within themselves So then what would the Reformation signifie if there may be as many and as dangerous and different Opinions among themselves as there was between them and the Church of Rome their Reformation signifies little more than a Change not for the better but worse their dissenting from the Roman Church might be justifiable but amongst themselves especially in matters absolutely necessary to be believed such separation intollerable for though the Catholick Church like Josephs coat may have and be of divers colours and parts but particular must be like Christ seamless coat or to speak the Apostles Language like minded and speak the same thing Now this Unity of the Church is not better preserved by any means than by Appeals to several interpretations of places of Scripture which are ambiguous by the Councils Fathers and Pastors in several Ages Thus the Champions of the Reformation always owned that Authority as the best means to win Reformation and the best subsidy to support it The necessity of this seems to be implyed in the Apostles Advice to submission to Pastors and the Pastors being to give an accompt for the Peoples Souls I know these words may occasion a voluminous Dispute But I shall take them in their plaine acceptation and only desire the Reader to observe that in case this submission to Pastors is only to circumstances confin'd as some will have them and yet Pastors give an accompt it is like a Man who is invested with the power of a Tutor yet only to take care of his Pupils Cloaths This must be restrained to places which have a doubtful sense and the definitions or interpretations such as the words will bear for I am not so bold to conclude with some of the Church of Rome that it hath a power to command a Doctrine which hath no probable foundation in Scripture as Doctor Stapleton concludes that some things are to be believed and the Church propound them as matters of Faith Etiamsi nullo Scripturarum evidenti aut probabilis testimonio comfirmetur though he at the same time concludes the Church in its definitions is Suo modo Divina It fares with the Church in its desiring matters of Faith as it doth in prospects for though Telescopes and Perspections help the Sight yet there must be a rude discovery of the Object by the naked Eye thus the Milky way is discerned without the help of a Glass to be a bright tract of Heaven by the Telescope which
the present case for the age is sufficiently weary'd out with Distinctions and terms of Art which like dry Bones knit together only make a Skeleton not a man but that which is censur'd is the launching out the licentious phrase of Stage 'T is true this is unworthy of Divine Discourse and the Priest ought to scorn variety of humour or phancy in his language as much as the Spaniard doth a fantastick Dress his language ought to strike so much aw according to the Character given of Job Though I smil'd says he they believ'd me not though any thing drop which seems not of equal moment with the rest of the Discourse the weight of the one overpoyseth the levity of the other This may be well suppos'd for Gravity and Levity in discourse seem to be as natural and as necessary as they are in Bodys And as no bodys are so dense or thick but some subtile matter lurks in the Pores so no discourse so close but it may have its airy matter intermix'd and in imbodi'd with it The grave Writings of the Ancient Fathers are as a Witness of this I could instance in some if it were necessary To say all Arguments like Arrows to which a Plume is no less necessary than a ponderous Metal whilst one gives it flight the other makes the wound Such necessary Levity at least may be pardonable but Scurrility is a vice in Morals much more in Religion However a sharp and severe way of Arguing must not be omitted for it is as necessary to the Priest as an Acid humour to the Stomach without which the meat would not be digested There is no new Method Nazianzens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an evidence of it and primitive Fathers sharply check the Gentiles for their folly Yet all this was without Scurrilous Language altogether unlike to Luther's railing Method which occasion'd some of the Roman Church to call him and his Disciples Mad Men. However he deserv'd well of the Church I presume none will deny and it may be retorted on those who object it that some of theirs have fixed odious Names on Protestants Dogs Infidels Magicians nay worse as a great Doctor signs their Banishments in these words Ut magos publica Authoritate arcemus civitate pellimus c. I might cite others to this purpose no less Black-mouth'd but I forbear to do that and shall only suggest this to the Readers thoughts As the Church of England though the first Reformers if it can be reasonably imagin'd that its first Reformers gave any credit to the Objections of some of the Roman Church were sensible that the Reformation was begun as in a storm of passion and irreverent language yet disowns not the consequence of it seeing it as a Tempest cast them on a happy shore now shall not all sincere Christians do as the first Reformers did who when they saw Religion well defended though in an unbeseeming and boysterous way For which there is no reason of complaint in this case would not have Religion suffer for it for that would have argued as much folly as if a Prince should disown a Victory because gotten by rash and imprudent means or like casting Joseph into the Pit only out of spight to his Coat if Religion suffer because not pleasingly worded I speak not this as an Abettor of Lucians scoffs or a Rabshekah's railing but only to shew how prudence makes use of them To conclude with a late observation of some Anatomists who say there is not known a certain use of the Splene and that some creatures may live without it I determine nothing in this case but only say I am confident there is no use of a Petulant Splene in Religious Debates Consideration II. Whether belief which relies and depends on the Authority of the Catholick Church and as it is encouraged by the Civil Magistrate may properly be said to be forc't and to proceed from an unwarrantable usurpation of the right of natural reason THe Church hath not been so effectually undermined by any Method as by representing its Authority under the odious names of Tyranny and calling all obligation to belief unwarrantable Impositions or force Wherefore it is necessary to examine what is meant by force in its several acceptations and then assert the Negative of the Question Sometimes it is taken philosophically for that Power which rests a being beyond its natural inclination or tendency according to this account of it the determination of the Will must be accounted violent so far as it is concerned in Religion and Grace it self is not able to escape the imputation of force for grace may as well be said to be an enforcing influence on mans nature in his corrupted state as that power which according to philosophy diverts the natural course of the Elements in bodies and imprisons them in one mixture otherwise they would retreat to their own first home The fire and volatile parts would be always moving towards heaven and the sluggish parts of earth fettered to their center This is demonstrated in another Treatise N. F. viz. that mens thoughts are with as much difficulty composed to a settled and true notion of God and the Soul as the Elements are commanded to comply in the composition of natural Bodies Therefore I shall wave this and consider it in another sense as it is more directly and boldly complain'd of and that is it which relates to the authority of the Church and interest of the Magistrate in matters of Religion which is look'd upon by some as a Battery to destroy all Religion This is the Force generally exclaim'd against by the Libertine which is an unreasonable and an unjust imputation for if the constant and universal Doctrine of the Church which hath an obliging influence on Religious minds must be call'd force our Reformation and Separation from the Church of Rome must be esteem'd violent and consequently illegal For I cannot apprehend that Separation was justifiable on any better terms but that the Doctrine of the Reform'd Church is agreeable to the Scriptures with the consent and evidence of Councils and Fathers Besides this not only condemns holy Councils and Fathers being usurpers of Christian Liberty by imposing matters of Faith but makes the whole Church lyable to Error which was never yet asserted by any sober mind For though it may be granted that Councils and Fathers each have been lyable to some errors yet when there is a consent of all it is an infallible argument of Truth vid. N. F. The Bishop of Rome is so sensible of this that his Assertors know not how to invest him with Infallibility till they have intitled him to be the Virtual Church Having considered Force as it relates to the Church in the next place I cannot but take notice of that as it concerns the Magistrate or Civil Power This is the Force which the Libartine most complains of for that of the Church in its dreadful Censures is lookt on but
other that he is of the same Faith with him if he do not express it in the same words and manner of interpretation which the Humane Reasoner according to his account of faith esteems not necessary except he could creep into his Soul to see the thought and the intimate motions of the mind without which he will not conclude any man can be declar'd a Heretick This is an unreasonable and impossible way of discouraging errors in Religion which will take away all power from the Church except it can keep Court in each mans mind and see each motion of it Such private interpretations are like Visions or Apparitions which appear to some persons only when they are alone Now as no man is oblig'd to believe the History of such Apparitions no further than the Authority of the persons obliges them to it I speak not of Holy Visions to the Prophets so no man will think himself bound to believe any private interpretation of a single person any further than he is possest with the authority of the person except he could enter into his phancy and borrow the whole Scene as it was represented to the Visor or Seer which is impossible Therefore it is necessary that there be an open profession of faith by plain and pertinent words which are as Ligaments to knit together persons in outward Communion This minds me of the charge given by Saint Paul to Timothy 2 Tim. 1. v. 13. of taking care of the form of sound words Whilst he gives his character of them that they were sound he omits not the form of words which in some cases may so alter the sense for it seems as necessary to Religion to distinguish the true Religion from the false as the Philosophers form of distinguishing one being from another An Instance in the word so oft repeated in late Pamphlets is a great evidence of it for when by a Holy Father without superstition or Adoration of words which Objection some have made against the name Jesus it self whilst commended to be bow'd at when nam'd which was preserv'd for the alteration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would destroy the Creed at least change its sense the pulling out of an Iota being as dangerous as removing a Pin from a curious piece of Mechanical Art This consider'd in its consequences will further appear more reasonable for the idle conjecture of the Humane Reasoner thoughdrest in a Theological habit is as much to be suspected as Jesuits Oaths prompting men to think that equivocation in belief as well as oaths is to be tolerated whilst it is concluded that an open profession of the most obscure Texts of Scripture is sufficient making each Man's phancy a Comment on the Text and the rule of Faith The most valuable Objection which comes to my thoughts at present is this That Jesuites equivocate in their Oaths on design but the other if they appear such it is on necessity let charity believe this and suppose them sincere yet let it be consider'd that the Jesuit will plead this that he uses this art in swearing only to evade the force of some Obligations which the Magistrate would bind him to and this he will tell us he doth that he may guard and not violate his conscience and what can the Libertine say more I speak not this to patronize either rather conclude them both worthy of censure who refuseth some Creeds or at least part of them because they descend to particulars to prevent all Equivocation To say all the only difference of the persons practice is this the one useth his art to impose upon Man the other on God himself I cease to start more Objections but rather pass to that which is granted by all who are not Enthusiasts viz. that in all Disputes there must be a third to appeal to When the Heathen is disputed with reason must be pitcht upon as the Umpire and the Jew appeals to the Prophets and the Christian to the Scriptures interpreted by the Catholick Church without which Tertullian's question may be askt Quiestis vos under quando venistis ubi tamdiu latuistis c. Tertull. de Praescrip Con. Haer. Besides to make each man's reason judg of Controversie is to make it both judg and party too which may be retorted on the Church which is a party too in deciding the Controversie Let this be granted yet the reason is not the same of private persons as a party and the whole Church and let the Libertine pitch upon any third Interpreter wherein the Objection will not return and make it the party This so generally obtains in most cases that a man 's own mind is not past possibility of having parties for an interested reason may assert that which true reason will deny and a man may by habit so frame his mind to tell lies and believe them himself But let it be granted that the Church is a party yet not such as to be suspected It is a prodigious kind of distrust to think the whole Catholick Church should pass a partial sentence That Fathers will not design to deceive their Sons in matters of Divinty is so true that some have made use of it to prove the existence of God and shall the ghostly Fathers be esteem'd such Monsters to deceive their Sons in matters of such moment To say all that which a Roman Doctor asserted of their Church so peremptorily may be said of the whole that it ought to give testimony of it self Before I conclude this Consideration I cannot but take notice that some who have extenuated Heresie in its name would also make it impossible that a Heretick should be discover'd because to an obstinate opposing the true Doctrine in which the nature of Heresie consists it is requir'd that the intimate motions of mens minds be seen This is illustrated by an instance from Murder to which I shall only oppose this that he may as well conclude it is impossible to discover Murther Besides that similitude fails in the main part of it for a Heretick hath opportunity of recanting and must be an obstinate Opposer of the Truth three time before he is declar'd so Now the Murtherer is not capable of such respite or pausing and opportunity of stifling his fault or making it rather to be none except he was capable of committing the act three times as well as the Heretick opposing truth which cannot be except a man had three lives Consideration V. Of Creeds and Impositions with some Reflexions on the Apostles and other Creeds and of the extent of Creeds how necessary for deciding Controversies ALthough there is no absolute necesity imply'd in the nature of Religion that there must be Creeds or a symbol of Faith yet it may be safely concluded they are not superfluous It is convenient that we have an Enchiridion and necessary for the well being of the Church though the substance of the Doctrine may be but as an Index to direct to its fuller Explanation