109. Sect. 2. Cap. 8. Preparatory grounds for the answering of these reasons and Quotations That Christian Religion was settled in the Church by Tradition especially The advantage of that way beyound writing p 112. Sect. 2. Cap. 9. A further demonstration of the firmness of Tradition Certain objections answered p 123. Sect. 2. Cap. 10. The second preparatory ground viz. Occasion of writing the Gospels c.p. 130. Sect. 2. Cap. 11. The third preparatory ground viz. The clearing of the ambiguity of these words necessary to salvation p. 136. Sect. 2. Cap. 12. After what manner I judged it necessary for my purpose to examine Mr. Chillingworth's reasonings and arguments p 139. Sect. 2. Cap. 13. An answer to Mr. Chillingworth's discourse premised before his proofs out of Scripture p 146. Sect. 2. Cap. 14. An Answer to the Texts produced by Mr. Chillingworth out of the Gospels of S. John and S. Luke c.p. 152. Sect. 2. Cap. 15. An answer to twelve Questions of Mr. Chillingworth in pursuance of the former Quotations p 154. Sect. 2. Cap. 16. The second Conclusion out of the Fathers concerning a Judge of Controversies The Authors confession of his willingness that his opinion against the Churches Infallibility might appear to have been groundless p 160. Sect. 2. Cap. 17. Calvinists presumptuous renouncing of the Churches Authority even in proposing of Scripture And pretentions to immediate Revelation p 163. Sect. 2. Cap. 18. Importance of the controversy concerning the Churches Authority Means for satisfaction in it abundantly sufficient in Antiquity This Controversie beyond all others ought to be diligently studied by Protestants 167 Sect. 2. Ca. 19. Passages out of the Fathers concerning the Churches authority,170 Sect. 2. Ca. 20. Quotations out of Antiquity for the authority of Councells A contrary Character of antient Heretiques c. 181 Sect. 2. Ca. 21. The doctrine of the Romane Church concerning the Churches authority The great and apparent reasonablenesse of it,185 Sect. 2. Ca. 22. The method whereby the Author arrived to an entire satisfaction concerning the Churches authority 236 Sect. 2. Ca. 23. Grounds laid to prove the certainty of Iâ—radition Severall degrees of it 238 Sect. 2. Cha 24. Divine Revelations proved beyond any certaine humane story,246 Sect. 2. Ca. 25. The reason of considering a double capacity in the Church Certainty of Belief compared with certainty of knowledge,254 Sect. 2. Ca. 26. Grounds pre-required to the demonstrating of the Churches authority Sect. 2. Ca. 27. Proofs out of Scripture c. for the Churches authority Sect. 2. Ca. 28. The validity of such Texts c. 241 Sect. 2. Ca. 29. The objection from the overflowing of Arianisme in the Church answered,246 Sect. 2. Cha. 30. The generall ground of the Churches authority viz. Christs Promises The severall subjects and acts thereof,250 Sect. 2. Ca. 31. Authority of the Christian Church compared with that of the Jewish,258 Sect. 2. Ca. 32. Enquiry concerning the extent of the Churches authority How Stapleton states this point,261 Sect. 2. Ca 33. Upon what grounds Stapleton may be conceived to have stated this question with more then ordinary latitude,266 Sect. 2. Ca. 34. Unsatisfactory grounds of the English Church concerning Ecclesiasticall authority Calvinists doctrine concerning the Spirit being Judge of Controversies exploded,277 Sect. 2. Ca 35. Mr. Chillingworth's new-found Judge of Controversies viz. Private reason His grounds for asserting such a Judge,283 Sect. 2. Ca. 36. An answer to the three first grounds of Mr. Chillingworth,287 Sect. 2. Ca. 37. An answer to Mr. Chillingworth's fourth and fifth grounds Severall Novelties introduced by him292 Sect. 2. Ca. 38. An answer to Mr. Chillingworth's sixth ground Of the use of Reason in Faith 303 Sect. 2. Ca. 39. An answer to Mr. Chillingworth's seventh and eighth grounds,316 Sect. 2. Ca. 40. An answer to Mr. Chillingworth's objection concerning difference among Catholiques about the Judge of Controversies 320 Sect. 2. Ca. 41. His reasons proving no Church of one denomination to be infallible answered,323 Sect. 2. Ca. 42. An answer to Mr. Chillingworth's objection of Circles and absurdities to the Resolution of Faith of Catholiques 332 Sect. 2. Ca. 43. An answer to Mr. Chillingworths allegations of pretended uncertainties and casualties in the grounds of the faith and salvation of Catholiques 342 Sect. 2. Ca. 44. Dangerous consequences of Protestants Doctrine against the authority of the Church 350 Sect. 2. Ca. 45. The third Conclusion concerning Schisme The point of Schisme sleightly considered by Protestants which notwithstanding ought above all others to be chiefly studied 357 Sect. 2. Ca. 46. Quotations out of Fathers to shew the sinfulness danger of Schism,36 Sect. 2. Ca. 47. The nature and marks of Schisme according to the antient Fathers 366 Sect. 2. Ca. 48. An application of the former marks of Schisme to the present Controversie And a demonstration that they doe not suit to the Roman but only Protestant Churches 375 Sect. 2. Ca. 49. A continuation of the same demonstration with proofs c. Sect. 2. Ca. 50. A further continuation of the same arguments,380 Catholikes not uncharitable for saying That Protestancy unrepented is damnable,387 Sect. 2. Ca. 51. The fourth Conclusion concerning the perpetuall visibility of the church Proofs of it out of Fathers,398 Sect. 2. Ca. 52. Application of these proofs to the advantage of the Roman Catholique Church and against Protestants c. 401 Sect. 3. Ca. 1. The Question of the Church being decided decides all other Controverversies How it is almost impossible that errours should crep'd into the publique doctrine of the Church Of what force objections out of Scripture or Fathers are against the Church,413 Sect. 3. Ca. 2. Of the Reall Presence and Transubstantiation Of the Adoration of Christ in the Sacrament And of Communion under one species 420 Sect. 3. Ca. 3. Of Iâ—vocation of Saints Of Veneration of Images Of Prayers and Offerings for the Dead and Purgatory Of Indulgences And of publike service in the Latin tongue With what charity and modesty the doctrines of the Church are to be examined,431 Sect. 3. Ca. 4. The Holinesse taught and practised by the Catholique Church a great motive to embrace the doctrines The Authors former exceptions against certain practises ascribed to the Church with their answers Of the Carthusians Of mysticall Theology 453 Sect. 3. Ca. 5. The Conclusion wherein the imputation of inconstancy charged upon the Author is answered as likewise of forsaking a Religion because it was persecuted The Appendix Cha. 1. A Brief Recapitulation of the Designe and Contents of the whole Book pag 476 Cha. 2. Grounds upon which certain passages in this Book hâ—ve been misunderstood by some Catholiques and those mistakings cleared 483 Cha. 3. Misinterpretation of my book by Protestants particularly by J. P. the Author of the Preface to my Lord Falklands Discourse of Infallibility An answer to that Preface 490 Cha. 4. An answer to the four first Paragraphs of the Preface 496 Cha. 5. An answer to the
measure bee attributed to my education in a Church which challenged to it selfe a priviledge beyond all other Sects from a succession of Bishops or to the evidence of reason and authority which convinced mee of the necessity of such a succession However it came I found it was impossible for mee to suffer my selfe to be perswaded that Episcopacy was a Government condemnable or that a legitimate succession of Holy Orders was not necessary to the constitution of a Church Or lastly that the supereminence of Episcopacy above Priesthood the appropriating thereto of the power of Ordination Confirmation and giving suffrages in Councells was an usurpation crep'd into the Church immediatly after the Apostles Times and contrary to their intention Considering that the Primitive Churches were extreamly and punctually scrupulous in maintaining the very phrases of traditionary Doctrines and Formes of customapractises In so much as when the least innovation in either was discovered all men conspired to condemne the innovatours Witness the controversies about Easter Rebaptization of Heretiques c. Was it imaginable thought I that those first Bishops who even by their Officers were more peculiarly Canditati Martyrii should so suddenly degenerate from the Apostolicall Spirit of Humility as universally to conspire to set up that pretended Tyranny over the rest of the Cleargy and the whole Church Or supposing that in the midst of such dire persecutions they had the will and leasure to designe such ambitious projects is it credible that the whole Ordor of Bâ—esbyters would suffer themselves to be excluded from their Priviledges and Officers so very lately bequeathed them by Christ and conferr'd by the Apostles and this universally through the whole World and not one single Presbyter appeare that should protest against such an usurpation Certainly it was much more probable that Luther and Calvin were either deceiveâ—s or deceived then that all Primitive Bishops were Tyrants and all Primitive Preists fooles or rather betrayers of that power and duty left and enjoyn'd them by the Apostles 5. But though I could have digested this what arts or violence could I make use of against mine owne reason and conscience to perswade my selfe to live in a Church in which there were neither Bishops nor Priests but a new Order and Title of Ministers made by a conspiracy of ignorant laymen a Church that took upon her to degrade and annull the Orders of the whole Christian World because they had not been communicated to her a Church which notwithstanding the expresse words of S Paul Epb. 4. who tells us that one of the speciall gifts which oâ—r Saviour upon his Ascension received from his Father to enrich his Church withall was that subordination of severall Orders of the Cleargy which was to continue till the consummation of the Saints or end of the World yet professeth that there is no such subordination and that there were no lawfull Bishops or Pastours in the Church for many hundred yeares before Luther broke his vow of Chastity to make himself fit to propagate them and before Culvin escaped from Noyon to Geneva there to maintaine the gates against the Bishop and to create Ministers under himself and in his Princes place CHAP. XI Consent of Fathers against Calvinists and Lutherans 1. UPon such grounds of Calvinists and Lutherans if they could possibly appeare to be true what impudence and folly must we needs impute to all the ancient Fathers and Doctours of the Church who never fayle in disputing against all sorts of Heretiques or Schismatiques to insist unanimously upon this Quere By what lawfull succession from what Apostolique Seate their first Teacher derived himselfe And professing that it was necessary to insist upon the point of succession as to examine the truth of the Doctrines themselves according to that Speech of S. Chrysostome Hom. 11. in Ephes. Suppose you that it is sufficient to say they are Orthodox and in the meane time Ordination is lost and perished To what purpose is the rest this being not made good For wee ought no lesse to contend for it then for the Faith it self 2. Witnesse hereto S. Ireneus Lib. 4. cap. 45. Where is it then that a Man shall find such Pastours S. Paul teacheth us when hee sayes God hath placed in his Church first of all Apostles secondarily Prophets in the third place Doctors There then where the Gifts of our Lord are placed in the same place must wee seeke for the truth among whom the succession of the Church since the Apostles and the purity of Doctrine is maintained in its integrity Witnesse S. Cyprian in Ep ad Magnum Whereas some alledge that they acknowledge the same God the Father the same Sonne Jesus Christ and the same Holy Ghost this can nothing availe them viz. being a Schisme For Core Dathan and Abiron acknowledged the same God that Aaron the High Priest and Moses did living under the same Law in the same Religion They invoked that one and true God who is to be worshipped and praid to Yet in as much as exceeding the limits of their Ministery they assumed to themselves the licence to sacrifice in opposition to Aaron the High Priest who by the ordination of God had before obtained the lawfull Priesthood they being supernaturally strucken presently received the just punishment of their unlawfull attempts And againe Novatianus is not in the Church neither can be accounted a Bishop who despising the Evangelicall and Apostolicall Tradition succeeding to no person has been ordained by himselfe And againe How can hee be acknowledged to be a true Pastour who the true Pastour beeing alive and by a successive Ordination presiding in the Church without succeeding to any one beginns from himselfe And again Ep. ad Flor. Christ sayes to his Apostles and by them to all Prelates who succeede the Apostles by a substitute ordination Vicariâ Ordinatione He that beareth you heareth me Witnes S. Athanasius de Synod How can they be Bishops if they have received their Ordination from Heretiques even by their own accusation Lastly to omit infinite passages in Tertullian S. Augustin Opâ—atus c Witnesse S. Hierome who speaking of H lary the Deacon authour of one of the Sects of the Luciferians in Dial cont Lucifer saith Together with the man his sect likewise is perished because a Deacon could not ordaine a Clearke to succeede after him Now it is not a Church which hath no Priests 3. Were such arguments as those I would faine know logicall and efficacious in the third and fourth century of Christianity and are they of no force now When was it that they began to lose their vertue Did all the Ancient Martyrs Bishops and Doctours of the Church Champions of Christian Religion confound all the ancient Heresies by demonstrating that the Authours of them had no personall legitimate nor Doctrinall succession And shall wee be made believe that such a succession now is not onely not necessary but that it is rather a prejudice yea that it
But withall professeth that The three Creeds Nicene Creed Athanasius Creed and that which is commonly called the Apostles Creed ought throughly to be received and believed Moreover that she receiveth the foure first Generall Councells yet not saying that she thinkes her selfe obliged to the one or other for the authority of Tradition or the Councells for if so she would be obliged likewise to accept of and submit to many other Traditions and Councells as likewise many points and practises confirmed in those Councells besides the Mysteries of the Blessed Trinity many of which notwithstanding shee relinquishes if not condemnes Yea on the contrary for those three Creeds she gives this reason for her admitting of them because they may be proved by most certaine warrants of holy Scripture And how little or no authority she allowes to the Church or Generall Councells shall be shewn in the next Conclusion For the present therefore taking those words of accepting the three Creeds and foure Councells rather for a complement of Civility to Antiquity then as importing any reall intention to admit any judge or Rule of Faith but only Scripture and that interpreted by her selfe for her selfe at least Come we to consider how rationall and safe a ground this is That nothing is to be beleeved but only Scripture CHAP. III. English Protestants unwilling to Justifie this Position and Why. Mr. Chillingworths late booke against the Catholique Church and the Character given of it 1. THis Position of Scripture being the only Rule of Faith though it be the main foundation upon which all Heretiques and Schismatiques◠almost that are and ever were doe rely and therefore in all likelyhood since so many millions of people of all Sects and in all ages have been concern'd to study and make it good should in reason be best upheld Yet to my apprehension of all other controversies this is the most weakly grounded and guiltily maintained 2. The experience I have of the particular disposition of English Protestanats properly so called and the happinesse I have enjoyed in the acquaintance and friendship with very many the most considerable persons for Learning Prudence and Piety in that Church gives mee warrant to say this of them that there is no point of Controversy that they are more unwilling to touch upon then this of Scriptures being the onely Rule and no visible Judge to interpret it I meane as to the positive maintaining thereof for as concerning the disputing against the infallibility of the Church there is none more ready to make Objections then they One reason hereof may be because the English Church out of gratitude to the Ancient Church and Fathers which have hitherto maintained their Ecclesiasticall Government against the Calvinists till they came to dispute with fire and sword professeth therfore greater reverence to antiquity and Tradition then any other Sect whatsoever And therefore her children are unwilling to renounce or oppose that great army of Saints Martyrs of the Primitive times who unanimously acknowledge that besides Scriptures they had received from their Ancestors Traditionary Doctrines and Ritts and these so universally spread through all Churches Easterne and Westerne no man being able to name any particular fallible Authour of them that they were as firmely assured that they proceeded from the Apostles as that the books of Scripture proceeded from the same Authours Yea for many of these Traditions greater proofe might be made of their authentique and Divine Originall then of most books of Scripture in as much as they were from the beginning universally apparent in the Practise of the Church visibly shining in their Publique liturgies for example Prayer for the Dead and by consequence Purgatory that is a State of deceased Christians capable of being bettered and eased by the Charity and Devotions of the living Sacrifice of the Masse and Offering it for the Quick and Dead Adoration of Christ really present there Baptisme of Infants Non-rebaptization of Heretiques Observation of Ecclesiasticall Feastes Lent-fasts c. Invocation of Saints Veneration of Reliques Images c. Practise of Crossing themselves Rites in administring Sacraments c. Whereas the bookes of the New Testament especially the Epistles and Apocalypse being written upon emergent occasions and for the present neede of particular Persons and Churches were a great while before they could be generally dispersed and great caution and circumspection used before they would be admitted into the Cannon and being all except some few that have perished received there it was impossible to prevent infinite corruptions in the writing since every one had leave to transcribe thē 3. A second reason why English Protestants I speake knowingly at least of my selfe and not a few others dispence the more easily with themselves for examining the sufficiency of this Rule of Faith is because there being but two ways imaginable of assigning such a Rule that is either expresse Scripture alone or that joyn'd with Ecclesiasticall Tradition which is to be received upon the authority or as the Schooles call it the infallibility of the Church and Protestants being perswaded that they can unanswerably confute this fallibility they take it for granted that the former is the only Rule and therefore surcease from undergoing the paines of diligent enquiry how firmely their foundation is layd and what course to take for the answering of those inextricable inconveniences which follow upon that ground for feare lest if both these foundations should come to shrinke Christianity it selfe would become questionable and a way made for direct Atheisme Hereupon it is that generally their writers have proceeded the destructive way willingly undertaking to contradict the Churches infallibility and it is not without extreame violence that they can be brought to maintaine their owne grounds Which when the earnestnesse of Catholiques extorts from them though they must conclude for only Scripture and No-judge yet either shame or remorse makes them deferre somewhat to the ancient Churches authority as it were excusing themselves that they dare not suffer themselves to be directed by her For if by her as a visible Church then by all Churches succeeding her to these our times 4. In these latter times since that great unfortunate Champion against the Churches infallibility Mr. Chillingworth published his booke in defence of Doctour Potter this guilt of English Protestants ha's beene farre more conspicuous His objections against the Church that is his destructive grounds are avowed and boasted of as unanswerable in a manner by all but his positive grounds that is the making onely Scripture and that to be interpreted by every single mans reason to be the Rule of Faith this is at least waved if not renounced by many But most unjustly since there is no conceivable meanes how to finde out a third intelligible way of grounding beliefe and determining controversies besides divine revelation proposed and interpreted authoritatively by the Church or meere Scripture without any obligatory interpretation as shall be demonstrated hereafter Hence
whatsoever thing came from me and observe the Traditions which I have given you Besides in some cases there may be controversies about points which are not grounded upon Orall Tradition but only Scripture 4. A third inconvenience following the Protestants position is this That since undoubtedly there were in the Primitive Church Traditions in great number besides what is expressed in Scripture I could not imagine what was become of them or how it should be possible they should come to be lost having been received generally through the whole Church and most of them shining in the practise of it To salve this inconvenience Protestants either impudently give the lye to all the Fathers and say without the least proofe that there were none at all Or in England there being under-Sects which by Scripture alone could not be confuted as Puritans Anabaptists Sabbatarians c. they are forced to acknowledge some few Traditions of such a nature although thereby they destroy their maine foundation of Only-Scripture For by the Traditionary doctrine of Non-rebaptization they conclude the Anabaptists to be Heretiques that is erring in a necessary point of doctrine Yet themselves renounce doctrines and practises delivered by a far more full Tradition So great effect hath interest in that Church But what will become of S. Basils saying before quoted That the day would faile him if he should undertake to enumerate all the Traditions left by the Apostles in the Church not mentioned in Scripture For all that even the most condescending Protestants will allow for such may be reckoned five times over in a minute of an hower Considering therefore that such Traditions being visibly manifest for the most part in the practise of the Church are far more easily preserved then any writing can be it will necessarily follow that the rest of that great number are extant in the Roman Church as may be proved of most of them before reckoned by testimonies of Ancient Fathers Vid. sup c. 3. 5. A fourth inconvenience to my understanding unavoidable by Protestants and a great proofe of the truth of the Doctrine of the Roman Church is this Though Protestants generally deny that the points of Controversie debated between them and the Roman Church were universally received by the Ancient Church as Invocation of Saints adoration of Christ as present in the blessed Sacrament Prayer for the dead c. Yet they cannot deny but that in many of the Fathers proofes of these doctrines may be found to shew that such was at least their particular opinions Now if generally the Ancient Church had agreed with Protestants both in denying such doctrines and practise received now in the Roman Church and likewise in making only-expresse-Scripture the Rule to judge by it could not be avoided but that some Synods or Fathers would have taken notice of such pretended errours in the writings of other Fathers and likewise would have produced some of those Texts of Scriptures now made use of by Protestants for that purpose a thing they are so far from that on the contrary we find that many of the Fathers infer the same doctrines from the same Texts that Catholiques now do And Protestants though they alledge some passages of Fathers by which they may seem consequently to destroy such doctrines and to contradict their owne formall assertions in other places yet are not able to produce so much as one Text of Scripture interpreted by any Father to confute any one such pretended errour Which is a thing very remarkable and will argue either that no man in the Ancient Church took notice of such pretended dangerous speeches of so many Fathers or that they understood not the plaine Texts of Scripture if Protestants grounds be true or upon Catholiques grounds since it was impossible but they must have taken notice of such opinions and since they certainly did understand plaine Texts of Scripture that therefore not disputing out of Scripture as Protestants doe they were so far from believing such opinions to be errours deserving a Schisme that they all of them agreed in receiving them as Catholique Truths Other inconveniences which without hope or possibility of remedy do arise from making Scripture alone secluding not only Traditions but likewise any visible obliging interpreter to be the only Rule and Judge of Controversies shall be reserved to be examined in the next Conclusion concerning the Authority of the Church in this businesse CHAP. V. Weaknesse of Protestants proofs for only-Scripture Texts of Scripture alleadged by Catholiques vainly eluded by Protestants 1. AS I said before since Protestants and all other Sects doe against their nature and custome so unanimously conspire to forsake the oldâ— and good wayes by travelling wherein even themselves being judges so many glorious Saints Confessors Martyrs Bishops c. were renowned not onely in their owne but all succeeding times dissipated armies of Haeretiques propagated the Kingdome of Christ over the world subdued Idolatry and made it utterly to vanish though supported with the force of the whole Roman world and in fine arrived to a supereminent degree of glory in Paradice And since in stead of this so successefull a way they have chosen to walke every man in a severall path through those narrow crooked and at least very dangerous because new wayes of a proud selfe-assuming presumption in interpreting only-Scripture each man according to his own fancy interest following the example of no antiquity but only ancient Heretiques in all reason they should have taken order to have justified themselves herein after a more then ordinary manner they ought to have contributed all the invention and skill of all the best wits in each Sect to fortifie this common foundation of only Scripture and no visible judge beyond all other points of difference 2. And so no doubt they have to the utmost capacity of the subject But no skill can serve to build a firme secure edifice upon sand and private reason or fancies of inspiration are more weake and sandy then even sand it selfe For proofe hereof let us consider the pretended proofes and reasons which they alleadge to assert this their fundamentall position viz. that the entire Rule of Faith is the written word of God of which there is not extant any visible authoritative interpreter Proofes hereof produced by them are 1. Negative invalidating such Texts of Scripture as are alledged by Catholiques and expounded by Fathers to prove Traditions unwritten and 2. Positive drawne from other Texts expressing the sufficiency and perfection of Scripture 3. Some Texts by Catholiques produced to prove Traditions and those concerning points of Doctrine as well as practise or ceremonies besides what is written in the Evangelicall books are among others these following out of S. Paul 2 Thes. cap. 1. ver 15. Observe the Tradititions which you have received from us whether by word or by Epistle And againe 2 Tim. c. 2. ver 13. Have before thine eyes the patterne of sound words which thou hast heard
Scriptures any example of such a thing yet the truth of the same Scriptures is held of us in this matter when we doe that which pleaseth the whole Church the which the authority of the same Scriptures doth commend that because the holy Scriptures cannot deceive us whosoever feareth to be deceived with the obscurity of this question let him require the judgement of the Church which the Holy Scriptures without any ambiguity doe demonstrate to the end that because the Scriptures cannot deceive us whoseover is afraid to be deceived by the obscurity of any question may have recourse to the Churches judgement concerning it the which Church the Holy Scriptures demonstrate without any ambiguity 6. Witnesse S. Vincentius Lyrinensis c. 2. Inasmuch as all do not take the Scripture in the same sense by reason of it's profundity but some on one fashion some on another so that almost as many sences may seem to be drawn from it as there are men for Novatianus expounds it one way Photinus another Sabellius another Donatus another Arius Eunomius Macedonius another Apollinarius and Priscillian another Iovinian Pelagius Caelestius another And lastly Nestorius another For this reason to avoyd the labyrinth of so many contrary errours it is very necessary that the line of Propheticall and Apostolicall conceptions should be drawn according to the rule of Ecclesiasticall and Catholique sense or intelligence Witnesse lastly S. Leo It is not to be doubted but that all Christian observance is of divine institution and that whatsoever is received by the Church into the custome of devotion doth come from Apostolicall Tradition from the doctrine of the Holy Ghost who doth also now preside over his own institutes in the hearts of the Faithfull that all both obediently observe and wisely understand them Serm. 2. de Ieiun Pent. CHAP. XX. Quotations out of Antiquity for the authority of Councells A contrary character of Heretiques 1. TO the former quotations so expresse so efficacious to assert the Churches authority in points of Religion from which there lyes no appeale I will adjoyne other testimonies of Antiquity to demonstrate the veneration given by all Orthodox Fathers to the Councells of the Church their acknowledgement of their obliging authority and how in obedience to them they submitted their owne particular opinions Witnesse hereof may be either the Apostles themselves or Apostolique Fathers at least in those most ancient Canons whereto S Clement also gives testimony who appointed that Bishops should twice in the year keep Councells and among themselves examine the decrees of Religion and compose such Ecclesiasticall controversies as should arise the first in the fourth week after Pentecost and the second on the twelfth day of Hyperberitaei Octob. Witnesse S. Ignatius Ep. ad Smyrn Do you all follow the Bishop as Christ did his Father Without the Bishop let no man praesume to do any of those things which belong to the Church The same Holy Father Ep. ad Policarp testifieth that it was the order in his time that Syâ—ods and assemblies of Bishhops were frequently celebrated Witnesse Tertullian cont Psych cap. 13. In those countrys of Greece there are assembled in certaine appointed places Councells out of all Churches by which both things of higher importance are agitated in commune and the representation of the whole Christian name is celebrated with great veneration Witnesse that glorious Emperour Constantine in his Epistle to the Churches mentioned by Socrates Hist. Eccl lib. 1. cap. 6. where he saith Whatsoever is decreed in the Holy Councell of Bishops that is universally to be ascribed to the Divine Will Witnesse S. Gregory Nazianzen Ep. ad Chelid Those that agree with Apollinards say that they were admitted by the Councell of the West or Roman Bishop by whom it is manifest they were once condemned Let them shew this and we will yeild for then it is manifest that they assent to the true doctrine for it cannot be otherwise if they have obtained this Witnesse S. Ambrose de Fid. ad Grat. lib. 3. c 7. who calls the decrees of the Councell of Nice haereditariâ— signacula not to be violated by the rash boldnesse of any man And many expressions to the same effect are extant in S. Hilary in his booke addressed to the Emperour Constantius 2 Witnesse S. Augustin con Don. lib. 7. con Crescon lib. 1. It is to us a safe thing not to rush forward in any rashnesse of opinion concerning those things which neither have been agitated in any Catholique-National-Synod nor determined in any Occumenicall but to maintaine that with the assurance of a secure voice which in the government of our Lord God and Saviour Jesus Christ hath been strengthned with the consent of the universall Church And againe In the former ages of the Church before the Schisme of Donatus Id. de Bapt. con Don. I. 1. The obscurity of that Question viz concerning Rebaptization of Haeretiques compelled great persons and endued with great charity to dispute and debate among themselves however without any breach of peace In so much that in severall Countreys for a long time the decisions of severall Councells did vary and clash among themselves untill in a Plenary Councell of the whole world that which was soundly believed was without all manner of doubt confirmed Again Id. con Parm Ep. lib. 2 the question being whether Baptisme can be given by those men also who never have been Christians we ought not to affirme determinately any thing therein without the authority of a Councell so great as may be answerable to the greatnesse of the matter But concerning those who are separated from the unity of the Church there is no question at all but that they doe both reteine it and communicate it and that they do both perniciously reteine and perniciously communicate it without the bond of Peace for this hath been already agitated considered perfected and confirmed in the unity of the whole world And againe Id. de Bapt. con Don. lib. 2. cap. 4. Neither durst we affirme any such thing if we were not well grounded upon the most uniforme authority of the universall Church unto which undoubtedly S. Cyprian would have yeelded if in his time the truth of this question had been discussed and declared and by a Generall Councel established Lastly to omit many expresse testimonies of Vincentius Lyrinensis Facundus c. the last witnesse shall be S. Gregory the Great Ep. 24. who professeth that he receives and venerates the fower first Generall Councells no otherwise then the fower Gospells as likewise that he doth in like manner embrace the fifth Councell This was the language of the Catholique Fathers when they wrote many of them purposely upon this very Question And besides these testimonies other will be produced occasionally in the following discourse 3. On the contrary Haeritiques as S. Basile observes doe generally agree 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to raise an altar in opposition to the altar of the
the rich of the earth have eaten and worshipped And they also saith he are brought to the table of Christ and partake of his body and bloud but they adore him only they are not satisfied because they doe not imitate him Let S. Chrysostome in 1. Cor. say This body the wise men worshipped in the manger c. Let us at least imitate those barbarous men we who are the Citizens of heaven Thou seest him not in a manger but upon the Altar not a woman holding him in her armes but the Priest himself present and the Spirit abundantly powred upon the sacrifice presented there Lastly let Theodorct Dial 2. say The mysticall Symbolls are understood which are celebrated and believed and adored likewise as being the very things which they are believed to be What is all this to a Socinian though all antiquity agree in the like language and not one Father explicitly dissent from it But as for Protestants not having the confidence to renounce the Fathers authority they make it their task to prove out of such places that the Fathers intended by such speeches that it was Idolatry to worship Christ present on the Altar But Nobis non licet esse tam disertis Of Communion under one Species 11. This is not a matter of doctrine but meer practise The church sayes not it is unlawfull to take it in both kinds but onely that upon reasons sufficiently prevailing with her she thinks fit in the ordinary practise it should be so administred The Governours Ecclesiasticall therefore are to be answerable for it But to demonstrate that even those who is their private opinion think it were better it should be administred in both kinds yet ought not upon pretence thereof to break forth into a sacrilegious separation I will only recommend these few considerations to our English Protestants viz. 1. That there is no explicit command in Scripture that the Sacrament should be communicated under both Species If they urge the example of our Saviour and the manner how he administred it they know that they themselves allow authority to the church to alter formes not essentiall to the Sacraments and accordingly practise both the form in Baptism and the holy Eucharist otherwise then they were first instituted 2. That it is evident and no ingenuous Protestant will deny it but that even in the Primitive churches it was an ordinary practise in severall occasions to receive it only in one kind 3. That not one proof can be shewed that the sick ever received the cup. 4. That notwithstanding in the opinion of Antiquity those who received it so were believed to have enjoyed the whole benefit and vertue of the Sacrament 5. That the Greek church though she gives it ordinarily in publique in both Species yet neither in private nor to the sick no nor as it is said in Lent Neither doth she make that difference any ground of her separation from the Roman church 6. That Protestants confesse that those who have a naturall antipathy against wine may receive the body alone and may notwithstanding assure themselves that they want no fruit or effect of the holy Eucharist Upon which grounds if they would duely consider what a horrible crime Schisme is they would no doubt believe that this were not a sufficient excuse for them 12. The only proof that I will give of the opinion and allowed practise of antiquity in this point shall be to set down here in English the 289. Epistle of S. Basile ad Caesariam Patriciam a memorable monument of the usage of private communicating of the holy Eucharist and that only under one Species among the antient Christians His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is And truly every day to communicate and participate the holy body and blood of Christ is a good and profitable thing seeing he himself hath said in expresse words He that shall eat my flesh and drink my blood hath eternall life Now who does doubt but that daily to participate of life is no other thing but daily to live Therefore it is that we our selues do communicate four times every week to wit on our Lords day on the fourth day on the sixth day and on the Sabbath day And moreover upon other dayes if the memory of any Martyr be celebrated Now it would be superfluous for me to demonstrate that that custome is not to be condemned by which Christians were necessitated in the times of persecution in the absence of the Priest or Ministsr to receive the Communion privately with his own hands since an inveterate practise hath effectually confirmed it For all those who lived Monastically in the Deserts where there was no Priest reserving the Communion in their Cells received it of themselves In Alexandria likewise and in AEgypt each one of the common sort of people for the most part hath the Commnnion reserved in his own house For the Priest having once offered the Sacrifice and distributed it he that receives it entire all together and afterward daily communicates of it ought to believe that he communicates and receives the very same which the Priest gave him For likewise in the Church it self the Priest delivers a part of the Sacrifice and the Communicant receives it with an entire power to dispose of it and so with his own hands lists it to his own mouth Now it is the very same in power or vertue whether any one shall receive one only portion from the Priest or many portions together Hithertâ— S. Basil. CHAP. III. Of Invocation of Saints Of Veneration of Images Of Prayers and Offerings for the Dead and Purgatory Of Indulgences And of publike service in the Latin tongue With what charity and modesty the doctrines of the church are to be examined 1. COncerning Invocation of Saints to shew the opinion of the antient church about it it may suffice to take notice that for denying the lawfullnesse of it Uigilantius was accounted an Heretique as Dr. Fulke the Centuriators Osiander c. acknowledge out of S. Hierome I am sure S. Ambrose sayes in the very language of the Councell of Trent We ought to pray unto the Angells in our owne behalf who have been given for guards unto us we ought to pray unto the Martyrs whose boâ—â—dies remaining among us seem to be as it were a gage and hostage of their protection And S. Augustine in Psal. 85. in the language of the Church Litanies All Martyrs intercede for us adding To the end that they may rejoyce in our behalf who pray for us And Theodoret l. 8. de Martyr gives the very sense of the present church in this point We do not adore the Saints as Gods but we pray unto them as divine men that they would intercede for us A Tradition this was of the antient Jewish church also as those words of Josophus witnesse The pure souls which hear those that call upon them obtain in heaven a most holy place And the
and after I saw it I did not hastily suffer my selfe to be received into it till I saw there was no other way to escape drowning left me 2. My first thoughts after so successelesse a search of a Church were not doubtingly but sollicitously expostulating in my mind where is the effect of that promise of Christ that the gates of Hell should not prevaile against his Church And Behold I am with you till the end of the world I wondered that the Fathers should so unanimously interpret the Church to be that City seated on the top of a mountaine For I had in vaine sought both mountaines and Valleyes and could not get a sight of it But I concluded that certainly the fault was in mine owne eyes which some mist or disease had blinded and not in want of visibility in the Church since all the Promises of God in Christ are in him YEA and in him AMEM. And therefore that no preconceits of assurance or demonstrations ought to hinder me from examining the pretentions of the Roman Church as well as the rest That it was utterly impossible that the Promises of Christ should faile but that it was very possible that both my selfe and Mr. Chillingworth might be mistaken in beleiving those arguments to be demonstrations which were not That perhaps he did not understand fully the minde of his adversary M. Knot Or perhaps that the opinion and expression of Infallibility combated by Mr. Chillingworth was but an interpretation given by a private Doctour of his sence of the Churches doctrine so the arguments against it not proceeding directly against the Church However that it was very reasonable just and requisite seriously and diligently to examine the true state of that question which if the Roman Church could to my understanding justifie that she had not err'd in there would presently be an end of all my travells and doubts about other particular controversies For who will question or suspect the truth of that Witnesse or Judge in particular speeches or assertions that has once in grosse approved himselfe to be Infallible 3. Had it not been for this point of the Churches Infallibility and some Philosophicall Objections against the Reall Presence c. I had not lived thus long out of the communion of the Roman Church for I alwayes acknowledged that there were in it very many advantages and excellencies to which no other Church had the confidence to pretend As 1. I could not deny having withall the Confession of the most learned Protestants that the Religion of the present Roman Church is the very same Religion which Saint Augustin the English Apostle by the Mission of Saint Gregory the Great planted in England when he converted it from Paganisme so that me thought it was somewhat an extravagant thing to separate now from Rome for those very points by the embracing of which England became Christian Especially considering what persons Saint Gregory and Saint Augustine were of what sublime holinesse and profound learning and how that Religion was confessedly conffirmed by Divine Miracles 2. I could not but admire and infinitely approve the ingenuity of the Roman Church in obliging all her children to interpret Scriptures and to conforme their beleife to the generall consent of Fathers Indeed the Protestants in England especially made honourable mention of the Fathers but none but Roman Catholiques proceed thus farre 3. That if we defined Haeresie and Schisme according to the generall notion of the Fathers viz. that Haeresie is a misbeleife innovated in points of Faith contrary to the Doctrine universally received in the Church and Schisme an uncharitable division of one part from the externall Communion of the whole Of all Churches in the world the Roman could with least reason and justice be accused of these two sinnes for first She only receives and preserves the ancient practise and all the Councells and Synods of the Church Secondly all other Sects apparently broke from her Communion and all Haeretiques were of her Religion before they innovated and introduced new opinions 4. That the method by which the Roman Church decided all emergent controversies namely by the authority of the present Church however I was then perswaded there was some usuâ— pation in it yet de facto ended all disputes and produced an admirable unity in that Church A blessing which not only reason but manifest experience showes to be impossible to be aâ—ceiued in Protestant Churches where scripture interpreted by private judgement is the Rule and Iudge for hitherto never has there been made an agreement in any one controversie among them In so much as the proper difference between Catholiques and Protestants is that if two Catholiques be in debate about any question both of them will agree to bee judged by a third namely the Church and till that be done they breake not Communion But if two Protestants quarrell each of them will interpret and judge both for himselfe and his adversary too there being no umpire between them nor any thing to oblige them to Communion 5. That the sobrâ—st Protestants sometimes are not without some suspicion of guilt in matter of Schisme acknowledging at least that worldly interests had influence upon those Princes that begun separation first a case never to be found among Catholiques And when any such scruples arise in the mindes of Protestants they never trouble themselves with seeing themselves divided from the Greek or Abissine Churches but only the Roman And very many among them on their death beds at least when all secular respects are silent desire reconciliation with the Roman Churches Whereas I believe there never was heard any one example of a Roman Catholique which on his death-bed desired to forsake that Communion to be incorporated into a Protestant Church And 6. There was a sixth advantage far more prevailing with me then all the former though at the first I had but an imperfect view of it namely the eminent rules of sanctity and spirituallity taught by most prudent and pious directors and practised after a manner that nothing in any of the Protestant Churches approacheth neere unto it The story and Order of my information in this particular I will reserve till the Conclusion of this Narration For the present I will content my selfe with avowing that every day the more neare and faire a prospect I had of the beauty of Holinesse my prejudices and objections against that Church in which onely such a jewell was to be found diminished till in the end I could not free my selfe from partiallity at least so farre as to wish that Truth might not be found separated from so heavenly a Companion This Treatise being a Story rather than a controversie I thought my selfe obliged not to conceale my actions though they might be obnoxious to be esteemed imperfect or faulty and am content to heare and thanke whosoever will vouchsafe to reprove mee for them 4. I will not deny but that these seemed to me very specious
deceive persons or blinde their eyes after they had been visible spectators as it were of the passion of Christ. 5. This admirable way of conveying saving truths as it is say more expresse than words alone the naturall sence of the Mysteries being as it were construed and interpreted to the people thereby or according to the Prophets expression foretelling this way of Tradition of the Gospel being not written with inke and on paper but by the Spirit in mens hearts by which meanes the sence sunke into their soules farre more effectually than if words only had swom in their braines So seemes it to me also farre more lasting then bookes being scarce possibly obnoxious to be either extinguished or adulterated The rage of Persecutors without an extraordinary vigilance of Divine Providence had failed but little of abolishing the whole Bible I am sure it made them very scarce and precious and not every ordinary Christians penniworth for severall ages together and effectively destroyed many most usefull precious monuments of the Ancient Church The same rage or negligence or some other misfortune have actually beene the losse of an Epistle of S. Paul to Laodicea and other Apostolique writings And some meerely speculative not very necessary Traditions have perished because not apted to be conveyed by practise as What that was which hindered the revelation of the man of sinne which S. Paul sayes he told the Church of the Thessalonians that world of miracles which S. John sayes our blessed Saviour wrought and likewise the true sence of all obscure passages in the New Testament which the Primitive Churches no doubt understood Yea moreover many ancient Liturgies and Missals are now wanting by reason that the particular Churches in which they were in use have fayled But to take out of the way or adulterate the Mysteries of Faith through the whole Church which have been thus continued and daily every where preached not so much in Sermons though so too as in visible practise and not so much written in bookes though so too as in the hearts of all Professors of Christianity This is beyond the reach of either secular or infernall Powers for to effect this Persecutours must first have dostroyed all Congregations of Christian mankinde and by some impossible charme all men must have agreed together to forget to day what they said and did yesterday here neither transcribers negligence nor particular innovating fancies of Heretiques neither adulter sensus nor corruptor stilus could obstrepere veritate Tert. de Prescript none of such either negligences or cunnings could interrupt or out-clamour the truth 6. Now what hath been here exemplified in two particular points namely the Mystery of Christs Passion and of the Blessed Sacrament may and ought rationally to be extended likewise to the whole body of Divine Revelations pertaining to the substance of Christian Religion how abstruse sublime yea how seeming a speculative soever What points more sublime more speculative then those of the Blessed Trinity the equality and consubstantiallity of the Son with the eternall Father the union and yet distinction of the two Natures in one person c. And yet all these might and were continued in the Church not so much by writings delivered or Sermons reiterated as by the outward Practises of the Faithfull in their publique uniforme Devotions Hereupon when troubles and contestations arose in the Church about those Mysteries and thereupon Synods assembled the severall Bishops being demanded how they had been instructed in them each one respectively in their Diocesses they had no need of stroining their wits to find out the sence of obscure passages of Scripture concerning such Mysteries or to invent wayes of reconciling Texts seemingly clashing together they might say for example concerning the article of the Blessed Trinity we following the instructions and practises of our Predecessors do baptize in the name of the Father Son and Holy Ghost and in our Devotions we pray unto give thanks glorifie each of these three persons in the same language with equall expressions of duty without preferring one before the other thereby acknowledging their glory to be equall their Majesty coeternall So likewise for the Consubstantiality of the Son with the Father the union and distinction of the two Natures they might say We adore onely one God and yet we adore the Son with adoration equall to the Father by which we acknowledge them both to be one onely God We doe likewise celebrate and give thanks to the same Son of God for vouchsafing being God to take our Nature upon him in that to dye by his death redeeming us from sin and death eternall Therefore we confesse two distinct Natures united in one Person c. 7. Now if such sublime Revelations might and indeed were really conveyed not in formall expressions of words and phrases but which was farre more efficacious in the true naturall sence and importance of them uncapable of ambiguities by such a way of Tradition so impossible to be interrupted as long as Christians begot Christians and so free from danger of corruptions that they could not be feared unlesse all Churches would conspire to alter their whole frame of Devotions A thing they have been so far from intending that at this day if wee compare all the Liturgies extant from S. Jame's which ha's received testimony from above 600. Bishops in the second Councell of Nice to S Basil'â— S. Chrysostome's S. Gregorie's even to the present Roman Liturgy adjoyning the Ethiopian Maronite Cophâ—ite c. wee shall finde an admirable uniformity in all the substantiall parts yea in many manners of expressions to the very circumstances of Crossings and postures c. although these Churches have had no communication together of many ages How much more easily and perspicuously might other points of Doctrine relating to practise be continued in the Church as Invocation of Saints to be our Intercessours Veneration of Reliques Images c. Prayer and Sacrifice for the Dead a beliefe of a capacity in them to be eased and benefitted by such Prayers c. How was it possible that such Doctrines once delivered should be forgotten being so visibly every Day by all persons acted in the Church And if no such Doctrines were at first consigned and deposited in the Church how was it possible they should so chance to meeâ—e in the Publique Devotions of so many Churches and ages among Persons not only strangers but for a long time enemies to one another yea enemies to such a point that if they had not had irrefragable testimonies of the universall Tradition of such doctrines and Practises the conformity of their adversary Churches would have beene an argument sufficient to have made them to relinquish such Practises and condemne them Could the Heathen-Graecians ever forget their pretended Deities Baccus or Ceres or the benefits supposed to have beene received by their means though they had had nothing else to put them in mind of them but their Dionysiaca or Eleusinian
some cases it is within the power of the Church to invent de novo some word or phrase proper to signifie and express a Traditionary doctrine namely in contradiction to any Haeresie arising and opposing Apostolique Revelations shining in the publique profession and practise of the Church So to condemn the Arians denying the Divinity of our Saviour the Fathers of the Councell of Nice made choice of the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though new yet answerable to the sense and notion of that mystery which was received by Tradition in the Church a terme directly and specifically opposite to the Arian Position In like manner the Church of late devised a new or rather borrowed of some particular ancient Father the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transubstantiation as most proper to expresse the notion which in all ages has been received in the Church concerning the Reall Presence of the body of Christ in Blessed Sacrament a terme which like the flaming two-edged waving sword of the Cherub cuts assunder on all sides whatsoever new Heresies do or probably ever shall devise to oppose that Mystery 5. Notwithstanding some certaine Traditions there were which in the Primitive times were kept secret among the principall Ecclesiasticall Governours as certaine sublime Doctrines the ceremonious formes of conferring some Sacraments of making the holy Chrismes Oyle c. which seemes to have been done partly to gaine a reverence to the Clergy as more neerly approaching to the Divine Light But principally not to expose such Mysteries to the scornfull and profane interpretation of the Heathens or to the weak understandings of the ignorant and not yet sufficiently instructed Christians according to the practise of S. Paul himselfe 1 Cor c. 2. who saith Sapientiam loquimur inter perfectos Wee spèake sublime wisedome among those that are perfect Hence those earnest adjurations in the writings of some very ancient Bishops whereby they conjured others of their own rank when they communicated to them certaine sublime mysteries to preserve in a deep secrecy what they so received a memorable instance we have of this caution in the Books of S. Denis Areopagite Hier. Eccl. c 1. Hence those disguisings of other Mysteries in Books which were to passe publiquely abroad Hence those sudden interruptions when they were ready to discover unawares somewhat above the capacity of their hearers Pagans or Catechumens Frequent examples I could alledge out of S. Epiphanius S. Chrysostome S. Augustine end others But Cuiâ— bono in this placed Since Paganisme has been utterly abolished and meanes of instruction more common and promiscuous especially since the invention of Printing whether happy or not it is doubtfull this cautelous reservednesse has beene out of use perhaps with no little prejudice to the Church in so much as nothing is reserved now in the brests of the Church-Governours even the anciently most secret Ceremonies are divuled to all Mens knowledge So that now Tradition is far more loud and visible then ever it was before and no ground for Protestants to pretend to any suspition that under a shew of Tradition the Church has a mind to exercise either Tyranny or cunning to gaine authority to her determinations 6. Now from this generall Traditionary way of conveying Christian Doctrines c. it came to passe that many Fathers being assured of the truth and authenticknesse of such Traditions and willing to assert them out of Scripture also have interpreted many Texts as conteining such Doctrines which either did not at all afford such a sence or at least not necessarily though perhaps the outward sound of the words might put a man in mind of such Doctrines Examples of this are not a few particularly in the points of Purgatory Prayer to Saints c. So that whereas Protestants cry Victory when they can prove or at least make probable that such Fathers have been mistaken in such interpretations as if the doctrines thence deduced were confuted in my opinion it is without any ground since on the contrary the lesse force that such Texts of Scripture have to evince such doctrines the greater and stronger proofe have such Traditions seeing the Fathers prepossessed with a beliefe of them from the publique practise of the Church accounted them so apparent that they thought they saw them even where they were not at all And therefore when the Church commands us not to oppose the interpretations which the greatest part of Fathers unanimously make of Scripture I conceive she does not a waies oblige Catholiques thereby to give the same sense to Texts which the greatest part of Fathers doe but rather not so to interpret any Text as to contradict the Traditionary doctrines believed generally by the Fathers upon this safe ground of Tradition though perhaps not Logically enough deduced from such speciall passages of Scripture so that though perhaps their commentaries there may be questioned the doctrine in the commentaries ought to be embraced CHAP. X. The second preparatory ground viz. Occasion of writing the Gospells c. 1. IT may now be demanded if this way of conveying Christian doctrines be so much clearer and safer than writing books or any other way of transmitting recordes to what purpose were the Evangelicall bookes written and why were the necessary points of faith reduced into such a prescribed form in the Apostles Creed 2. To say something for answer and first concerning the Creed The end why that was compiled seemes to have been to bring into a short and cleare abridgement the principall points of Christian Religion to be repeated at any ones initiation into Christianity by Baptisme being as it were an enlargement of that forme of Baptising prescribed by our Saviour viz. Baptizo te in nomine Patris Filii Spiritus sancti Now in what senseâ— and in respect of what Persons in what State or Order the Creed may be said to contein all points of faith necessary to Salvation shall be shewd hereafter As to our present purpose we may observe 1. That the Creed seemes to be of a middle nature betweene written bookes and Orall Tradition as a prescribed forme of words so it approaches to the former but as committed by all to memory and actually repeated at Baptisme and other publique Devotions so it partakes much of the latter 2. What extreame advantage Tradition has for its preservation beyond any writing seeing the Creed after it was enlarged by partaking thereof has preserved it selfe from any variety or corruption all the Church over to this day It is true indeed that insome Churches viz in Afâ—ica in the first beginning of Christianity there was a small difference their Creed wanting these words Communion of Saints the sense whereof notwithstanding may probably be supposed to have been included in the Article concerning the holy Catholique Church as may be observed in the Creeds extant in the African Fathers Tertullian S. Cyprian S. Optatus and S. Augustin Which difference it is not imaginable should have come by
neglect or forgetfulnesse it is rather probable that that Apostolique Person who taught Christianity first in those quarters brought the Creed with that small defect for the very first Creed of all seems to have been much shorter then that now current as conteining only a profession of Faith in the three Persons in the Blessed Trinity in whose names only Baptisme was administredâ— to which the Apostles or Apostolique persons might afterward adjoyn the other Articles following which addition being made successively it is possible some persons might carry away in their voyages into Africa the breifer Câ—eeâ—s before they were so inlarged 3 In the next place concerning the Occasion and end for which the books of the New Testament were written we ought to consider the books of History apart from the others of Doctrine and Prophecy as being distinguishable both in their occasion and end For the Gospells therefore the whole subject of them is a narration of severall passages of our Saviours Life Death Resurrection and Ascension likewise some of the most considerable miracles which he wrought a sum of the principall points of his Doctrine both morall and mysterious in parables concerning his Church c. Now though the memory of all these excepting perhaps only the severall miracles prophecies c. as much as was suficient for particular persons might and actually was in substance preserved by practicall Tradition as 1. the Mysterious and to us most usefull passages of his Life c. in the publique solemnities appointed from all antiquity in the solemne Fasts administration of Sacraments 2. Morall duties in the publique Confessions and most ancient Penitentiall Canons Love-Feasts c. Yea some of them receiving force almost only from Tradition as not being at all in Scripture at least not so expressely as Mr. Chillingworth requires to points of necessity as unlawfulnesse of Polygamy incestuous marriages in some particular degrees c. Notwithstanding it could not but be infinitely acceptable and satisfactory to all good Christians to be informed as particularly as might be in any thing that concerned so Blessed a Master and Saviour and therefore were these divine books received with all imaginable reverence and joy and preserved with all possible care so farre as thousands willingly exposed themselves to Martyrdome rather then deliver them up to the fire they were read in Churches discoursed on in Sermons illustrated by Commentaries in a word esteemed divine and infallible by all Christians But yet no generall Tradition has come to us that all that is necessary for all persons of all degrees whether single or in Society to bring them to heaven is conteined expresly in these Gospells Which is a certaine proof that the ancient Church did not thinke so or however that they did not think it necessary to thinke so for no one thing generally thought necessary to salvation but has been conveyed under that notion by Tradition orall as well as writing Besides it is clear there is nothing expresse for assembling Synods ordeining severall degrees of Ministers no formes or directions for publike service no unquestionable prohibition of Polygamy incest c. So that although no doubt to some persons in some suddaine desperate circumstances there is in the Gospels to be found enough yea more then enough of meere necessity yea in any one of them yea in two or three verses of any one of them Yet therefore to deduce a generall conclusion that all things simply necessary are conteined in the Gospels is surely very unreasonable and much more thence to inferre a generall Conclusion so as to make it the fundamentall ground of all Sects of Religion and a sufficient excuse for that which if that Conclusion be not oâ—ely not true but not so evident as that there can be no shew of contradiction is a most horrible sinne namely Schisme or Haeresie this to me seemed to be somewhat that deserved a name beyond unreasonablenesse it selfe and that joyned with infinite danger in a point of the highest consequence imaginable 4. Now the same inconveniences will follow though the bookes of the Acts Epistles and Apocalyse were added to the Gospels to make them altogether to be an entire perspicuous Rule of Faith without any need of an authoritative interpreter For first for the Apocalyse it is a meere obscure Prophecy and can contribute little or nothing to the instruction or discipline of the Church Then the booke of the Acts though it relate some particulars of our Saviour after his Ascension as his Sending the Holy Ghost c. together with a very few passages concerning any of the Apostles excepting some few yeares of Saint Pauls travells yet it will prove but a very imperfect modell for setling of the Church in such a posture and with such qualifications both for doctrine and practise as unquestionable antiquity represents unto us the Primitive Apostolique Church And laâ—â—ly for the Epistles of S. Paul c. it is confessed by all and the Text it selfe justifies it that those Epistles were never intended to be written as institutions or Catechismes conteining an abridgement of the whole body of Christian Faith for the whole Church For 1. They were written only to some particular congregations yea many of them to single persons and no order is given to communicate them to the whole Church I am sure no necessity appeares that they should be so divulgâ—d 2. They were written meerely occasionally namely by reason that some particular False teachers sowed certaine false doctrines in some particular Churches founded by the Apostles in the confutation of which Haeresies all the doctrinall parts of those Epistles are generally employed So that if those Heretiques had not chanced to have broached those particular opinions those Epistles had never beene written 3. These Epistles especially of Saint Paul the most and the largest are written in a stile so obscure such intricacy of arguing with such digessions interwoven the Logicall Analysis is so extremely difficult that that gift of interpreting was in those dayes a necessary attendant of the Apostles preaching and I am confident that if an hundred men and those generally of the same Sect and opinions were oppointed to resolve the order and method of S. Paul's arguing there would not three of them agree for three verses together Now upon these grounds how improper such writings are to serve for the onely Rule of Faith which even in Mr. Chillingworth's opinion must be so cleare and evident in points necessary that there can be no rationall possibility of diversity of opinions and by cosequence no need of an authoritative interpreter let him that can believe it and let him that dare put it to the tryall when his soules eternall estate depends upon it CHAP. XI The third preparatory ground viz. the clearing of the ambiguity of these words necessary to salvation 1. THese words necessary to salvation being applyed to severall objects and subjects admit of great variety in the application and use
of Traditionary certitude that may be of a thing passed so many ages since being confirmed by Orall Tradition Universality Records language and practises or customes 6. An inferiour degree of certainty in Tradition yet certainty however is for example that there was such a man as Alexander the Great This is a thing most certain and yet it wants many of those arguments of assurance in the former example There is indeed a kind of Orall Tradition of this likewise yet not arriving unto this age and climate of the world by such a generall succession as the former by reason that Alexander having lived in a quarter of the world remote from us we are not descended from the men of his age who knew him yet it may be some of them or their children coming to Rome delivered this and so some Romanes conveighed it among these Western parts of the world There are no customes or practises among us relating to Alexander so that the main arguments of certainty are 1. Positive that is writings dispersed abroad made by antient Grecians and Romans all testifying the same thing 2. Negative not one man appearing in this age nor to be heard of in the former that denied it or so much as called it in question 7. A yet inferior degree of certainty in Tradition may be exemplified in some writings as in S. Clements first Epistle to the Corinthians lately published and printed in England For that there was such an Epistle written is testified by all Antiquity and was assuredly believed by all learned men in this age before the publishing of it But it is now near eight hundred years that it ha's been missing in the world for Photius I think is the last writer that takes notice to have read it Of late this Epistle was found in an ancient Manuscript in the King of England's Library sent him for a present out of the Eastern countries Now the certitude that this is the same Epistle anciently acknowledged and read in the Church appears in this 1. That the characters of the Manuscript are very ancient yet I do not believe it to have been written by that glorious Virgin Martyr S. Tecla as the credulous Grecians would pretend so that if it had been counterfeited it was done in times when the falsity might have been discovered by unquestioned copies 2. That the stile is agreeing with the ancient simplicity and gravity of Apostolique writings 3. That the subject is the very same that those ancient Fathers who speak of it do mention 4. That all the extraits and passages which the Fathers of the Church do quote out of S. Clements true Epistle are found in this Upon which grounds it may be truly said and I believe no man will contradict it that this is certainly S. Clements Epistle 8. It is likely that besides these degrees of certainty more upon consideration might be found out but these I esteemed enough for my present purpose Now by certainty I intend not certitudinem rei for so nothing that is or hath been is in it self more certain then another for even a thing that ha's its existence from free or casuall causes when it is is as certain as any other thing produced by causes never so determinate efficacious or necessary But certitudinem quoad nos that is our assurance that it hath been And a thing I call more certain in this notion not which ha's less doubt or suspition of not being for if there be any rationall suspition there is no certainty no not in the lowest degree but that which ha's more wayes to prove it self to be certain then another CHAP. XXIV Divine revelations proved to be certain beyond humane story 1. I Will now proceed by way of comparison to demonstrate the high degree of certitude which we may have of divine Revelations testified by the present Church considered as a simple proponent setting aside the authority which she challenges to oblige all men to submit to In which discourse we are to consider four things especially in Christian Religion coming to us by Tradition but in subordinate degrees of certitude viz. 1. Doctrines meerly speculative and which hardly could be testified in the practise of the church 2. Books of Scripture 3. Ceremonies and externall practises not mentioned expresly in Scripture 4. Doctrines and customes shining in the practise of the Church and likewise more or losse clearly express'd in Scripture 2. First for speculative doctrines which could hardly be express'd in the practise of the Church the Tradition of them seems to be very difficult and the certainty not so demonstrable As for example there are in the Catalogue of Heresies made by S. Epiphanius S Augustine and Philastrius certain opinions called Heresies in a large notion which seem not to have been in themselves of any dangerous consequence but yet have been condemned by Popes c. and ever since by a tacit consent of the Universall Church avoided as the opininions of the Millenaries Melchisedechians c. Now whether these Heresies were condemned as contrary to a Tradition or only by a judgement of discretion by shewing that the grounds pretended for such opinions out of Scripture are not concluding but rather the contrary as the second Councell of Orange seems to condemn some doctrines of the Semipelagians is not very certain However they rest condemned and more probably the former way as contrary to Tradition which may rather be believed of the Millenaries because they pretended for their doctrine a Tradition derived from Papias a scholler of the Apostles and it was very far spread in the church and maintained by great Saints and Doctors as S Irenaus S. Justin Martyr c. It might very possible be that the Traditionary doctrines contrary to these Heresies however speculative and which could not be conveighed by any outward practise of the church might have continued in mens memories to the times when these opinions were confuted For no doubt can be made but that the Apostolique churches together with the books of Scripture received the true sense and interpretation of the most difficult passages which might continue by a successive instruction but of which by reason they were no necessary doctrines of Christian Religion many are lost as I exemplified in the former conclusion So that the certainty of such Traditionary speculative doctrines is very hardly demonstrable and thereupon many learned Catholiques conceive that severall lately controverted opinions in the church as concerning Grace and Freewill the immaculate Conception of our blessed Lady c. have been so much agitated without any decision of the church and it ever any of the said opinions come to be decided by a Councell that the decision will at least oblige to obedience and non-contradiction but not perhaps as an article de fide that is as a divine revelation delivered by universall Tradition Since it is generally confess'd that they want such a Tradition See above in this Section 1 Cha. 9.
not only to receive the Scriptures from her as a depositary of them but the true interpretation likewise of them preserved by her together with all other Traditions as much as concerns the substance of Christian Religion This authority seems to be grounded especially upon the promise of indefectibility an indefectibility I mean of the Church considered as one body composed of parts ruling and obeying teachers and persons instructed as S. Paul describes the Church as it is to continue to the perfecting of the Saints Eph. 4. Not as Mr. Chillingworth who would make our Saviours meaning to be no more but that till his second coming his Gospell should not be so utterly rooted out of the world but that somewhere or other there should be some that should professe it 2. By vertue of this promise the Church is assured 1. not to be deprived neither of any necessary truths nor of lawfull Pastors to teach those necessary truths when I say necessary I mean not absolutely necessary to every single person considered in any circumstance exigence or extremity as Mr. Chillingworth and Doctor Potter c. through their whole books understand it whether mistaking their adversaries or no I thought it unnecessary to trouble my self to examine but I am sure without any prejudice to the established doctrine of the Church which remains untouched though all the inferences which they would make from such a notion of the word necessary were allowed them but I mean truths necessary to the constitution of a glorious visible Church which must be furnished with a world of Doctrines and Orders which to all single persons are far from being necessary to be believed or known much lesse to persons wanting abilities or means or time to be instructed 2. She is secured from Schisme or Heresie for remaining to the worlds end one holy Catholique Church as we professe in the Creed how can she be divided from her self either in Faith or Charity For unlesse all Bishops in Councells Oecumenicall and indeed all Christians should conspire to renounce that truth to day which they believed yesterday how can novelty or heresie enter universally into the Church under the notion of Tradition 3. Concerning the subject of this authority the principall subjects are indeed the Governours and Pastours of the Church with whom Christ hath promised that he will be to the end of the world But the adequate subject are all Catholique Christians as well instructers as instructed since Tradition is continued by them both shining in the doctrines taught and received in devotions exercised and in outward practises and ceremonies celebrated by all Christians 4 Now of this authority of the Church there are generally speaking two acts 1. An Obligation lying upon all Christians to acknowledge that doctrine to be true and necessarily to be believed and those practises necessarily to be conformed to which are taught and received by the whole Church and all this upon penalty of being accounted Heretiques that is no members of the Church and therefore by consequence divided from Christ the head of the Church which inspires life into it here and will glorifie it hereafter 2. A coërzion or infliction of spirituall penalties and censures as suspensions deprivations excommunications c. on those that persist stubbornly in opposing those truths and practises And this belongs to the Teachers and Governours of the Church more or lesse according to their severall qualities For every Parish Priest ha's some degree of this coercive power over his stock every Bishop over both Priests and severall congregations within his Diocesse ha's more every Metropolitan a yet larger power A Provinciall Synod above a single Bishop or Metropolitan c. And in conclusion the supreme Ecclesiasticall tribunall is a Synod Occumenicall lawfully called confirmed and some adde universally received by all Catholique Churches that is by their Prelates from which there is no appealing for if there were all authority would be vain enjoying the name but without any effect or use at all as shall be shewed hereafter 5. Concerning the former act of Ecclesiasticall authority viz. an Obligation lying upon all Christians under pain of Heresie to receive the doctrines and practises of the universall Church that it is in the Church antecedently to a generall Councell appears by this namely that there were in the Church very many Heresies taken notice of acknowledged for such by all Catholikes and dissipated before any generall Councell had been called as the Ecclesiasticall history S. Epiphanius will assure us And this is grounded ◠Upon evident reason for what is heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a relinquishing of a former received opinion or practise and the choice of a particular new one an act this is which implies an extreme contempt of the whole mysticall body of Christ and a preferring ones own single judgment or wilfullnesse before whatsoever els is prudent or sacred in the world 2 Upon expresse Scripture for S. Paul commands the Thessalonians and S. John all Christians to abstain from the conversation of and not so much as to bid God speed to all disordinate walkers swerving from the rule established and all introducers of novelties in the Church Yea S. Paul sayes that an Heretique even before the Bishops censure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by himself that is as severall Fathers expound it voluntarily and by himselfe separated from the body of the faithfull so that the solemn excommunication of the Bishop against him may seem to be onely a ratifying of that mans censure against himselfe For I conceive it can hardly be affirmed of all Heretiques in generall that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned that is professing and maintaining errors against their own conscience and knowledge 6. Now this authority residing in the whole body of the Catholique Church I must adde of the present Catholique Church has been in all times preserved so inviolable that besides the fore-cited testimonies of the Fathers this observation will sufficiently justifie it viz. That there was never in any age of the Church as far as I have been able to inform my selfe any one single person esteemed a Catholique that ever either spoke against or in the least degree censured or seemed to render suspitious any doctrine or practise universally believed or received by the Catholique Church during the time that he lived Many Fathers have been very bold and eager against abuses and errours particular some of them perhaps too largely dispersed but never any of them whether private person or Governour learned or unlearned taxed the Church either of errour in doctrine or of superstition prophanenesse or any other enormity in practise Many of them have earnestly called for a free Councell to reform particular disorders and errours in the lives and writings of both Clergy and Laity sometimes not sparing Popes themselves but never to have the Church it self to alter any of her doctrines or to change any of her practises
persons because they being rude and infirm could never be secure of their belief if it were to depend on medium's and principles which they could not comprehend and secondly in respect of the learned among whom there would be no end of disputing if it were permitted to them to examine whether the Principles upon which Councells build their Conclusions were firm and concluding enough In a word otherwise Religion would not be faith but Science and Philosophy 7. To set down his words at length We must observe that to the Churches infallibility in teaching it is sufficient that she be infallible in the substance of faith in publique doctrine and things necessary to salvation This is manifest because this is the end of the infallibility given viz. For the consummation of the Saints and the edification of the body of Christ that is to the publique salvation of the faithfull Now God and nature as they are not defective in necessaries so neither are they superabundant in superfluities neither is the speciall Providence of God to be deduced to each particular The which Providence as it doth permit many particular defects in the Government of the Universe and this for the beauty of it as S. Augustine de Civ lib. 11. cap. 18. observes so likewise doth it permit many private erroursâ— in the Church and even in the most learned men an ignorance of many things not necessary and this not onely to shew a beauty in opposltion but for the salvation of the Teachers to whom it is expedient to be ignorant of many things that in this regard power may perfected in weaknesse that is may be repressed from pride Thus Stapleton with great solidity and likewise with much becomming warinesse states this Question CHAP. XXXIII Upon what grounds Stapleton may be conceived to have stated this question with more then ordinary latitude 1. TO this determination of Stapleton I will subjoyn the thoughts I had during my â—â—bâ—te with my self about this great and most important controversie together with the grounds upon which I believed that he had been more moderate and condescending in this point then generally other Catholique Controvertists are 2. But first by the way it may be observed that when he speaks of the voice and determination of the Church in the question proposed he means the decree of the Church speaking in a generall Councell representatively in which sayes he the Church is infallible namely with that restriction expressed by him in his last observation viz. in delivering the substance of Faith in publique doctrines and things necessary to salvation Other Catholiques there are which in this matter speak more restrictively then Stapleton hath expressed himself as to name one Panormitan whose words and opinion though for the most part disclaimed by Catholique Writers yet not hitherto consured by any that I know as hereticall they are these Although a generall Councell represent the whole universall Church yet in truth the universall Church is not truly there but only representatively because the universall Church is made up of a Collection of all believers and that is that Church which cannot erre Panormitans meaning to make his words tollerable I conceive is That the decrees of a generall Councell are not absolutely and necessarily to be acknowledged the infallible Doctrines of Faith till they be received by all particular Catholique Churches because till then they cannot properly be called the Faith of the universall Church or of the body of all faithfull Christians to which bodâ— the promise of infallibility is made And this was the doctrine of Thomas Waldensis and some other Schoolmen c. An opinion this is which though not commonly received yet I do not find it deeply censured by any yea the Gallican Churches reckoned this among their chiefest Priviledges and liberties that they were not obliged to the decisions of a Generall Councell till the whole body of the Gallican Clergy had by a speciall agreement consented to them yea which is more till out of the said Decrees they had selected such as they thought good to approve the which they reduced into a Pragmatick Sanction and so proposed them and them only to the several Churches there My Author from whose credit I received this is Thuanas who protesteth in a discourse to K. Henry the IV. related by himself that it could not be found in any Records of that Kingdome that ever any Generall Councell had been any other â—â—y received in France This were a priviledge indeed to the purpose if it could be made good as it is much to be doubted 3. But as for the Opinion of Waldensis it ha's found many abetrours in these latter ages for Fr. Pious Mirandâ—la in his eighth Theoreme de Fid. Ord. â—red saith Those Decrees may justly be â—â—lled tho the Decrees of the universal Church which are either made by the Pope the Head thereof or by a Councell in which the Church is represented in matters necessary to Faith and which are approved by the Church her self In like manner Petrus a Soâ—â— instanâ—ing in the second Councell of Ephesus corrected by that of Chalcedon manifestly implies that Councells even Generall before they be received and approved by the Universall Church may be repealed by a following Councell but a Councell once received can never be altered And therefore sayes he God by his providence over his Church will so order that whatsoever is erronious or defective in one Councell shall be corrected in a following one before it be received in the Church The same Author repeats the same Doctrine again in his observations upon the Confession of Wittenberg cap. de Concil Consequently hereto Cellotius a learned Jesuite professeth That the infallibility promised to the Church is twofold 1. Active by which the Prelats in Councells proposing points of Faith are secured from errour 2. Passive whereby the Universall Body of the Church under all the Prelates in all the severall Provinces respectively is preserved from assenting to or believing an errour Now that in the whole Church whether represented in a Councell or dispersed over the world both these kinds of infallibility are to be found saith he no Catholique can deny He adds In case there hath been any thing decreed by Councells which either hath not been generally admitted or by generall disuse hath ceased that the present Church is not thereto obliged appears clearly by the Decrees of the first Councell of the Apostles in the prohibition of things strangled and bloud In the last place our learned Countreyman Bacon alias Southwell a very ingenuous and acute Jesuite doth plainly enough signifie That it was the opinion not only of S. Augustine but generally of all the Writers of that age that the resolution of Faith had its utmost compleat effect in the reception of the whole Christian world grounding his assertion upon such like passages of S. Augustine as these Those are only Plenary Councells which are gathered out of
Allelujah He may answer Amen He may keep the Gospell He may have the Faith and preach it only salvation he cannot have Again l. 3. cont Petil. c. 5. No man preaching the name of Christ and carrying or ministring the Sacrament of Christ is to be followed against the Unity of Christ. Again cont adv Le. Proph. l. 1. 6. 17. If he hear not the Church let him be to thee as a Heathen and a Publican which is more grievous then if he was strucken through with a sword consumed by flames exposed to wilde beasts Again l. de Past. c. 12. The Divel saith not let them be Donatists and not Arians for whether they be here or there they belong to him that gathers without making a difference Let him adore Idolls saith the Divell he is mine Let him remain in the superstition of the Jewes he is mine Let him quit Unity and passe over to this or that or any Heresie he is mine 4. Witnesse likewise S. Fulgentius de rem pec cap. 22. Out of this Church neither the title of Christian secures any man neither doth Baptisme conferre salvation neither doth any man offer a sacrifice agreeable to God neither doth any man receive Remission of sinnes neither doth any man attain to eternall life for there is one onely Church one onely Dove one onely well-beloved one only Spouse Again de Fid. ad Pet. D. c. 39. Hold this most firmly and doubt not of it in any wise that every Heretique and Schismatique whatsoever baptized in the name of the Father the Sonne and the Holy Ghost if before the end of his life he be not reunited to the Catholike Church let him bestow never so many almes yea though he should shed his bloud for the name of Christ he cannot obtain salvation Witnesse lastly S. Prosper He who does not communicate with the Universall Church is a Heretique and Antichrist de prom praed Dei p. 4. c. 5. 5. Surely no man can justly blame if a serious consideration of such testimonies of Scripture such a conspiracy of all the Saints almost of the antient Church agreeing to condemne Schisme as the most heinous inexcuseable sin that a Christian was capable of committing not to be redeemed with Faith Sacraments Almes Miracles no nor Martyrdome it selfe awakened me from the Lethargy I was in and from the presumption which I had viz. that since I my selfe had no influence upon the beginnings of the Separation but on the contrary approached as neere in my beliefe to the Catholique Church as Truth in my opinion would permit me and lastly since I judged charitably of the state of Cutholiques that therefore the guilt of Schisme should never be imputed to me Not content therefore to rest upon these imaginations in a matter upon which my eternall happinesse inseparably depended if the expresse words of Scripture and unanimous consent of Antiquity were to be believed I proceeded to examine the present state of Protestant c. Churches in separation from the Romane by the markes which the antient Fathers afforded me to judge by whether of the two parties were guilty and to which of them this so heynous low viz. 1. They all agreed that Schisme was a thing of it self evident whereof the most ignorant understandings might inform themselves For this being the foundation of all their disputes of the Catholike Church that it is a congregation so visible and illustrious that it cannot be hidden from the eys of any man that does not willingly shut them it does necessarily follow that they who are not in visible communion with that visible church are apparently Schismatikes 5. Secondly and by consequence that the mark of Schisme and Heresie was not a separation from the true faith simply but from that faith which is openly professed by the Church For otherwise if they had defined Schisme with respect onely to the true Faith all the evidence of Schisme would be utterly taken away since it would be alwayes ambiguous and disputable which of the parties in a Schisme held the true doctrine of which ignorant people could not be Judges and the learned would never acknowledge themselves guilty Besides the parties evidently in Schisme would be sure either not at all to acknowledge or at least to excuse and extenuate their fault by saying that though they were in some sort divided from the Catholique Church yet this was not so unpardonable since they left the Church only in points not fundamentall for in such they agree with Catholiques and by consequence remain the same church still in substantialls This is at this day the plea of many Protestants as it was anciently of the Pelagians according to that of S. Augustine de Pec. Orig. l. 2. c. 22. Pelagius and Goelestius saith he desirous cunningly to avoid the odious name of Heresie affirme that the question concerning Originall finne may be disputed without endangering Faith But this assertion of theirs he confuted particularly in his fourteenth Sermon De Verbis Apostoli and in generall against both Heretiques and Schismatiques proves that whatsoever in particular their opinions are yet since they professe otherwise then the church does and requires of them to doe they are in a damnable estate because thereby they vertually renounce one fundamentall Article of faith viz. of the authority and unity of the Catholique Church and therefore if they break communion though but for one doctrine and that of it self of no great importance their orthodoxnesse in all other points will not avail them wanting truth and especially renouncing charity and obedience to the Universall Church Hereupon the same Father in Psal. 54. saith of the Donatists We have each of us one Baptisme in this they were with me We celebrated the Feasts of the Martyrs in this they were with me We frequented the solemnity of Easter in this they were with me But they were not in all things with me In Schisme they were not with me In Heresie they were not with me In many things they were with me and in some few things they were not with me But in those few things in which they were not with me those many things do not profit them in which they were with me So again the same Father Ep. 48. Speaking to the same Donatists You are with us in Baptism in the Creed in other Sacraments of the Lord but in the Spirit of unity in the bond of peace and finally in the Catholike Church you are not with us 6. Thirdly that the proper to all eys visible and essentiall mark of Schisme for what cause soever it matters not is a wilfull separation from the externall Communion of the Catholique Church So S. Augustine de unit c. 4. Those who do so dissent from the body of Christ which is the Church that their Communion is not with the whole wheresoever it is spread but are fouud in some party separated it is manifest that they are not in the Catholike Church And
the doctrines which the Protestants call errours and those in themselves damnable unlesse where invincible ignorance shall perhaps excuse and therefore obliging all Christian people after having received a new light by the preaching of Luther Tindall c. to forsake them and the communion of all those that persisted in the maintaining of them I say it is confessed that all such pretended errours were spread through the whole Catholique Châ—rch in Communion with the Romane in the age before Luther began his Apostacy nemine contradiceute Now by the way how this can agree with that sense which they give to the promises of Christ that he would preserve his Church in all truth so that the gates of hell should not prevail against it I confesse I cannot comprehend For if all Heresies be the gates of hell as the Fathers say then much more Heresies in themselves damnable although the church had not condemned them because against essentiall truths Besides they will not deny but that invincible ignorance may possibly excuse Pelagianisme Photinianisme Arianisme c. so that upon their grounds notwithstanding the promises of Christ all Christians for above a thousand years together might as well have been infected with these Heresies also 3. It is secondly confessed that excepting two or three and those not of the most considerable opinions all the rest now condemned by Protestants were publiquely and generally embraced and professed for severall ages before Luther I will adde by all ages and churches till S. Gregories dayes inclusive that is for about one thousand years I might go further and justifie my assertion clearly and evidently but for the present let us pitch upon S. Gregories time For warrant of what I have said besides the testimony of S. Gregories writings Liturgy Rituall Missall c. and besides the antient ecclesiasticall history especially of England and the Synods antiently assembled there I appeal to the confession of the most learned Protestants as Humfrey Fulke the Centuriators of Magdeburg c. whose words describing the Religion brought into England by S. Gregory and S. Augustine The Benedictin Monke are these They brought in say they Altars holy Vestments Images Chalices Candlesticks Censers sacred Vessells holy Water and sprinkling with it Reliques and the translations of them Dedication of Churches with the bones and ashes of dead men Consecrations of Altars of Chalices of Corporalls of Baptismall Fonts of Chrysme of Oyle of Churches by using sprinkling of holy water celebration of the Masse use of the Archiepiscopal Pall in the solemnizing of the Masse books of Roman Ritualls and a burden of ceremonies free-will merit and justification by works penance satisfaction Purgatory single life of Priests publique invocation of Saints and worship of them veneration of Images Exorcismes Indulgences Vowes Monachisme Transubstantion Prayer for the dead exercise of the Jurisdiction of the Romane Bishop and his primacy over all Churches in a word the remaining chaos as they call it of Popish superstition 4. It is thirdly evident that within that time in severall Councells Provinciall at least most of the points in debate between Protestants and the Roman Church have been either decided or the belief of them supposed and all the practises which Protestants condemne justified and commanded no better proofe of which assertion need be sought for then that Tome of English Synods published by Sir Henry Spelman And on the contrary that it does not appear in any Synod that any of those doctrines or practises have been condemned nor in the least degree censured so that if there were any authority in the Catholique Church for above one thousand years together if she could challenge either belief or but non-contradiction to her decisions they cannot be excused who not only not receive but oppose yea condemn yea blasphemously calumniate her both for doctrines and practises so unanimously professed and embraced and all this even then when they acknowledge her to be the object of that Article of the creed Credo unam sanctam Catholicam Apostolicam Ecclesiam But how unam if they may yea ought to divide and tear her in pieces How sanctam if defiled with so much prophanenesse superstition and Idolatry and all this not only permitted but commanded by her How Catholicam if contradicting the antient universall church Lastly how Apostolicam if so evidently condemnable by Apostolique writings as is pretended 5. In the fourth place it was to me an irrefragable testimony of a strange watchfulnesse of divine providence over the church to preserve it from the gates of hell that is established and dangerous errors that during those worst times thereof when ignorance worldlinesse pride tyranny c. raigned with so much scope I mean during the time of about six ages before Luther when the Popes so wicked so abominable in their lives enjoyed so unlimited a power even over secular Princes themselves and much more over the Clergy yet notwithstanding we do not find that there was any innovation at all in any points that concern doctrine defined by Councells nor particularly that the Popes though in practise they assumed to themselves a vast exercise of externall Jurisdiction yet that they ever attempted much lesse effected the introducing any decision as de Fide of their power above that which was universally believed not only in the former ages after S. Gregories times but in times immemoriall before that 6. In the fifth place concerning the time between the first Councell of Nice and S. Gregory it appeared to me evidently that many points now in controversie have been defined expresly against Protestants That many have been universally reputed Heteriques for maintaining the very same opinions now again innovated by Protestants as Aërius Vigilantius Iovinian c. That scarce any point of doctrine of the Roman church but is expressely maintained by the Fathers generally That whatsoever passages seemingly contradicting to Roman doctrines are out of the Fathers produced by Protestants do at the most onely argue want of memory in the Fathers opposing that in one obscure place which they had plainly affirmed in twenty That those Fathers who were so quick-sighted to take notice of and so zealous to condemn any innovation in doctrine or practise yet neither have observed nor opposed any one point either of doctrine or practise received in S. Gregories time and continued to these as an innovation That the generall language of the Fathers when they spoke ex professo concerning Prayer for the Dead Purgaetory the blessed Sacrament the Primacy of the Pope c. was like those of these times the antient outward form of the church like that of the present And on the contrary all these both expressions and Liturgies and outward face of the antient Church much more unlike to the Temples of the Calvinists or Lutherans c. yea or English Protestants in things wherein they differ from the Roman when they were from the Congregations of antient Heretiques 7. In the last place
of late begin to challenge to the end to excuse their church from the title of Schisme for withdrawing it selfe from the Popes Jurisdiction were just and legal yet they will never be able to justifie themselves for disbelieving what they together with all the other Western churches so many ages agreed to have been true or for denying the title of Oecumenicall Head to the Pope Let it be supposed therefore what some of them alledge that it is in the power of such a King of England as Henry the VIII with the forced consent of his Clergy to erect the English church into a Patriarchate as Justinian the Emperour did Justinianaea Prima Or that England being an Island like Cyprus might have the priviledge to be independent of any Patriarch all that will follow thereon will be only that the Pope as Patriarch of the West shall by this meanes be deprived of some Patriarchall Jurisdictions Investitures Rights of Appeals c. which have antiently been endeavoured to be withdrawn from him by the African Churches c. Yet what is this to his title of S. Peters Successor and Head of the Church Or was Justinianaea or the Isle of Cyprus so independent in matters of point of Faith or publique practise on the Pope or other Patriarchs or however on a Generall Councell as that they could dejure alter any thing established by Universall Authority Could they renverse decisions of Oecumenicall Councells Or did they ever usurp such an authority to themselves as to impute superstition idolatry prophaneness heresies c. to all other churches under a shew of Reformation ruining the whole order of Discipline and Belief confessedly continued in the whole church for above a thousand years Till they can produce examples of an authority of Reformation of such a nature assumed by any Catholique Prince or particular Kingdome the other pretended right of exemption from Jurisdiction will be so far from excusing them that it will make it apparent to the world that it was meerly their Princes lusts ambition and unquenchable thirst after ecclesiasticall revenewes that first put the thought of Reformation into their heads and that upon as just grounds they may expect from others a Reformation of their Reformation which will perhaps prove more durable when those baits shall be utterly taken away which first whetned their wits to contrive that project of a Reformation 11. For my own part therefore seeing these severall conclusions concerning the Catholique Churches indefectibility authority unity and Visibility so unanimously attested confirmed and made use of by all Antiquity with so good successe against all manner of antient Heresies and Schismes And on the contrary perceiving no such method practised by Protestants disputing with one another no mention in any of their writings or arguments from Christs promises to the church but onely presumptuous boastings of greater sagacity and cunning to wrest Scripture to their severall purposes without the least successe of unity with one another yea to the utter despair thereof Having shut mine eyes to all manner of worldly ends and designes yea resolving to follow truth whither soever it would lead me though quite out of sight of countrey friends or estate at length by the mercifull goodnesse of God I found my self in inward safety and repose in the midst of that City set â—pon an hill whose builder and maker is God whose foundations are Emerauds and Saphirs and Jesus Christ himself the chief Corner Stone a City that is at unity within it selfe as being ordered and polished by the Spirit of Unity it selfe a City not enlightened with the Meteors or Comets of a private Spirit or changeable humane reason but with the glory of God and light of the Lamb Lastly a City that for above sixteen hundred years together hath resisted all the tempests that the fury of men or malice of hell could raise against it and if Christs promises may be trusted to and his Omnipotence be râ—lyed upon shall continue so till his second coming To him be glory for ever and ever Amen SECT III. Containing a brief stating of certain particular points of Controversie c. CHAP. I. The Question of the Church being decided decides all other controversies How it is almost impossible that errour should have crept into the publike doctrine of the Church Of what force objections out of Scripture or Fathers are against the Church 1. AFter that Almighty God had changed that which was to me a stone of offence into a rock of foundation making me to find repose of mind in submitting to the authority of his church which by reason of my former misapprehensions I carefully avoided as if the greatest danger that a Christian could be capable of had beene to be a member of Christs mysticall body which is his Church or as if the hearkning to the Church had been the way to make a man worse then a Heathen and a Publican I then found an experimentall knowledge of the truth of that speech of S. Hierome cont Lucifer viz. that the Sun of the Church presently dryes up all rivelets of errors and dispells all the mists of naturall reason as likewise of that of the Prophet Quicredit intelliget i. e. He that believes shall understand For being arrived to the top of that mountaine upon which God had built his church I found clear weather on all hands I found that there remained nothing for me to do afterwards but to hearken to and obey her that both Scripture and Fathers and now mine own reason taught me was only worthy to be obeyed And therefore the truth is here should be an end of my Exomologesis or account of my inward disputes about controversies concerning Religion which quickly ceased after that I left off to be mine own Guide and Teacher 2. Notwithstanding among the particular controversies in debate between the Romane Catholiques and other Sects I will select especially six of the most principall on purpose to shew that if any regard had been had either to the authority or peace of Gods church there would never have been any differences about them and that in the judgement even of moderate Protestants the differences are indeed of so small weight that if there had been amongst them but the least measure of charity or if Schisme had not been esteemed by them a vertue they would never have made such fatall and deadly divisions upon pretences so unconsiderable 3. They indeed lay to the charge of the Catholique church novelties in doctrines and practises and yet Catholiques even out of those few that remain of the most antient Ecclesiasticall Authors shew clear proofes of these doctrines and practises and desire no more of them then that they would speak in the language of the antient church They accuse her of impieties and idolatries and superstitions yet Catholiques shew them that the most holy learned Saints and Martyrs that ever were in Gods church practised and maintained such pretended superstitions c. They
accuse her of Schisme for not separating from her selfe and and the whole world and for not being able to hinder them from committing that most sacrilegious crime and they impute Heresie to her for being constant in maintaining the decisions of all Councells and the profession of all churches and ages 4. But before I examine the vanity of these imputations by stating those six particular controversies I shall desire our English Protestants to meditate sadly upon two subjects especially The first is Which way they can imagine it to be possible that an errour should imperceptibly creep into the belief and practise of the whole church even setting aside the security we have against any such mischiefe by the meanes of Christs promises For was it not true which antiquity testifies yea and S. Paul himself expressely that the Apostles and Apostolicall men were instant in season and out of season to make known to the primitive Christians and to inculcate diligently and laboriously into their minds the whole sum of Christian doctrine not forbearing both publiquely and from house to house to reveal to them the whole will of God not suppressing any thing that was profitable Act 20. 20. 27. And this so fully and effectually as that if an Angell from heaven could be supposed to teach any thing not only contrary but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. besides that which they had taught he was to be accursed Galat. 1. 8. Then do not the Fathers tell us and what proof can Protestants produce to make them appear to be lyars when they tell us that at least for five hundred years all caution imagineable was used to prevent and exclude any novelties that any Heretiques yea or any Christians though as learned as Origen or as holy as S. Cyprian should attempt to introduce May we not adde hereto that whatsoever novelties of the least moment should be obtruded by any would discover themselves to be novelties by thwarting the publique profession and practised devotions of the church as S. Cyprians Rebaptization would oblige all men to practise that which they had alwayes forborne and the Arian and Pelagian c. impieties would constrain the church to alter the formes of prayers to the Sonne of God and for Gods Grace to cure the impotence and perversenesse of nature acknowledged in the daily publique confessions Upon which grounds S. Cyril against Nestorius and S. Leo against Eutyches disprove the errours and impieties of their Heresies by producing the profession and practise of the church in administring the holy Eucharist whereby she restified her beliefe of a reall presence of the very body and bloud of Christ there which could not consist with their Novelties So that upon the same ground if Invocation of Saints Prayer and offering the most holy Sacrifice for remission of sinnes to the dead Veneration of Images c. had been novelties would not such practises have more directly thwarted the publique devotions of the church then the Heresies of Nestorius and Eutyches How was it possible then that such doctrines should have been taught by any particular Father as confessedly they have been and not any one appeare that should discover and protest against such innovations what charme was there in these doctrines above all others to cast the church into a sleep that she should not perceive them or to silence the Fathers that against their custome in all other innovations they should not open their mouths against them And much more how was it possible that the publique Liturgies and devotions of the church should come to be changed by admitting such pretended novelties and superstitions and yet no signes or footsteps be left that such a wonderfull change ha's been made not one writer to be found that can tell us of any one that opposed it 5. The second thing that I desire them to consider is That since it is at this day and ha's been for many ages the universall belief of the church that all such pretended Novelties were indeed Catholique and Apostolique Traditions what arguments Protestants can reasonably esteeme sufficient to disprove this beliefe and to dispossesse the church of her renure Will the silence of one or two Fathers think they be of force enough to such a purpose If so I doubt whether the church would then be able to maintaine any one Article of Faith Would a few seeming difficulties and obscure seemingly opposite quotations out of some writings of a few Fathers serve their turn It did not so in the cause of the Arians of the Pelagians of the Novatians c. and why only in the present controversies Will quotations of Scripture decide the questions against the present church Indeed if it could be imagineable that the whole Catholique church could at the same time and with the same hand deliver us Scripture and doctrines contrary to expresse Scripture if she could be supposed either so foolish as not to see that which no body could be ignorant of or so wicked as clearly seeing what God said to command us not to believe him but rather the quite contrary then she might deserve to be stiled Schismaticall because she continues in such a wicked unity and Hereticall because she would not submit her judgement and aushority to the passions and lust of an Apostate Monke But even Protestants themselves will absolve her from such a high degree of guilt as to contradict expresse and formall Scripture And as for Texts of Scripture either obscure or ambiguous or â—ationally admitting severall interpretations though to some prejudicate ears they may seem to sound otherwise then the church teaches in all reason and honesty the churches interpretation of them ought to prevail against any private mans I am sure all sorts of Sects will either submit their judgements to the sense of their particular churches or at least will conceal their opinions when they cannot submit them this civility and duty teaches all men But as for the children of the Catholike church they have an obligation binding them in conscience to trust the same church for the sense of Scripture especially in points which she sayes are of Universall Tradition which they have trusted for the Scripture it selfe and therefore S. Augustine said well and like a perfectly good Christian and Catholique The words of Scripture are so to be understood as the world hath believed them which that it should believe the Scripture hath foretold And surely he that will duely consider of what weight the universal testimony of a whole age of the church is to prove a Tradition will never think that a few objections or obscure passages either in Scriptures or two or three Fathers who are apt to speak unwarily when the matter is not in controversie should decide the cause against it especially considering that it is almost impossible to receive absolute satisfaction of the doctrine of former ages any other way or at least any other way so well as by the universall agreement of the
same Tradition was so constant in the antient Christian Church that Origen asks who doubts but that the Saints do aid us by their prayers Add hereto that the antient Liturgies of S. Basile c. have the same prayers to Saints in the same form as they are found in the Misfall and Breviaries at this day And that not any Father condemns the practise of it either as a novelty or supersticion which in all other cases upon all occasions they have done 13. To shew the innocence of the church far from deserving such behaviour from her children as she ha's found in this regard Consider first that all that the church decides in this point is that they may be pray'd to 2. That by the church no man is obliged or constrained to pray to them or to any but to God 3. That this is onely that they would intercede for us a thing which we sinners desire at the hands of other sinners greater perhaps then our selves 4. That excepting only the Litanies which are rather ejaculations and wishes then formed prayers and excepting some few Poeticall Hymnes to which a greater license hath alwayes beene allowed the Church both in the Missall and Breviary directs the prayers which she makes with reâ—pect to Saints immediately to God himself desiring him to hearken to the intercession which his Saints make for us and by their ministery to aid us And therefore whereas Protestants make their chief difficulty in this matter to be their uncertainty whether our prayers can arrive to the Saints hearing though it may be resolved out of expresse Scripture even out of those words There is joy in heaven over one sinner that repeurs â—ot certainly when the prayers are directed immediately to God as the church does no man will doubt but they may arrive thither I cannot chuse but on this occasion to publish the ingenuity of the Socinians once more who deal with Religion as they would do with an Astronomicall Hypothesis framing and changeing heaven and earth according to their phaenonema And therefore they to take away the trouble of examining either Scripture of Fathers dissolve the whole controversie with framing a new point of Philosophy viz. that separated souls have no apprehension nor parception at all but are indeed as sencelesse as the bodies contrary to millions of stories which are surely not every one false contrary to expresse Scripture This day shalt thou be with me in Paradise and S. Pauls judgement Whether it was in the body or out of the body that I was wrap'd into Paradice I cannot tell God knows by which words though he knew not which of these two wayes it was yet he gives to understand that he might have been rap'd in Spirit without the body Of Veneration of Images 3. Concerning Images we may consider 1. That they had them in the antient church Tertullian puts it out of all doubt who makes mention of the lâ—st sheep generally graven upon the Chalices And S. Ambrose saith That a person appeared to him which seemed like to S. Paul the features of whose countenance I had learned sayes he from his picture The profession and practise of S. Paulinus is so clear in this behalfe and so confessed by Protestants that it is lost labour to quote him 2. No man can deny but that the sight of holy stories in picture do both more easily represent to weak capacities and put even the best men in mind of good things then the reading them in a book 3. The Councell of Trent Sess. 25. expressely professeth that the ground of Catholiques Veneration of them is not that it is believed that there is any divinity or vertue in them for which they ought to be venerated So that all occasion of superstition is evidently cut off 4. That things which have any regard to Religion are to be respected and treated with reverence this nature teaches and the Calvinists acknowledge as I took notice before out of Monsieur Daillé 5. That by reason we have not words enough to expresse all our conceptions nor variety enough of outward actions and postures to expresse our inward intentions and notions hence all the trouble and contradiction among Christians in this point hath proceeded And therefore as the antient Jewes applied the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the posture thereby represented viz. prostration both to the supreme degree of adoration due only to God and to the reverence of honorable persons So likewise the second Councell of Nice for want of words applying the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which imports the same to images therefore it was that till the misunderstanding was cleared the Westerne Church in the Councell of Francford rejected their decision But those who love Schisme will needs most unjustly reassume a voluntary misapprehension of the churches intention in this point which clearly distinguishes and makes an infinite distance betweene the respect which they give to Images and that which they render to God and gives little more to Images then Protestants themselves confesse to be due to all holy things pertaining to Religion The Jewes at this day the greatest enemies certainly of Idolatry that ever were yet will not unfold the volume of their law til after many humble declinations of their bodies and kissings of their hands neither will any sober Christian enter into a church though he do not pray without uncovering his head to shew that he makes a difference between that place and an ordinary prophane house The ground of the lawfulnesse and fitnesse of these outward expressions is this because since we cannot chuse but in our minds and thoughts make a a difference betweene holy and prophane objects it is as fitting to expresse that difference by outward shews So that if Catholiques be to be suspected of superstition and idolatry in this behalf certainly the Calvinists are much more guilty for exhibiting an outward reverence to the Bread and Wine in their Cene seeing they will not allow a distinction between the severall respects which Catholiques acknowledge 6. That the church obligeth no man hîc nunc to exhibit any veneration to Images c. Only they must not condemne it in those that allow and practise it Of Prayers and Offerings for the Dead and Purgatory 4. The denyall of this made Arrius a Heretique and besides him I do not find since Christianity begun til the last age any one single person that denyed or questioned it never was there found any Liturgy without it nothing so frequent in Fathers and Ecclesiasticall histories as the recommendation of it In a word I am confident there is not one doctrine or practise of Christianity delivered with so full unquestionable a Tradition So that a man may as wel make an Apology for being a Christian or believing the Gospells to be the word of God as for this The truth is the more sober and learned sort of English Protestants do confesse the immemorial antiquity of iâ—
Universal Church But they are not satisfied that they ow that submission to the Roman and if not to the Roman they know not to what Church Sol. 16. To say somthing for the clearing this difficulty I shall desire them to consider 1. That whilst the Eastern and Western Churches were joyned in one External communion it is apparent that that Body was the Catholick Church to which the Promises of Christ were made and to which Protestants themselves would not have refused submission 2. That a breach hapning between these Churches is not mortal to the whole Body but onely to that Member that did unlawfully separate 3. By consequence that both the Title and real Authority of the Catholick Church remains in the innocent Part that is either in the Roman or Eastern Church 4. That whethersoever of these two be the Catholick Church English Protestants are Schismaticks since they are divided from both and the pretended grounds of their Divisions are Doctrines received by them both 5. That in case English Protestants would now take into debate to whether of these two parties they should re-adjoyn themselves by that means to become Catholicks again they must be forced to quit both a greater number of their Topical Doctrines and more fundamental ones to fit themselves to an union with the Eastern then with the Roman Church 6. That if they will needs out of Passion prefer the Eastern their Passion will be evident since that whensoever either remorse of conscience or the approaches of death made them see their unsafe condition thousands of them have fled to the Roman Church for shelter but never any to the Grecian or any other but the Roman 7. That as long as they are out of the Roman Church they are in a headless trunck divided from the successor of St. Pèter whom St. Cyprian St. Hierome Optatus c. acknowledged to be the foundation of Unity Order c. Ob. 17. Now if among Protestants any out of a perverse condescendence shal grant that the grounds alledged for the separation of the Eastern Western Churches are not in themselves of such main importance as to hinder them from being really one Catholick Church And therefore that before the present controversies can be decided a general Assembly of them all must be expected Sol. 18. to this they must give me leave to say 1. That they make the Promises of Christ to be casual temporary and obnoxious to critical daies and seasons if they think that the changes of Kingdoms or that the humors of an earthly Tyrant can either evacuate or suspend the force of those promises by which our Lord hath obliged himself to provide that the Gates of Hell that is heresies shall not prevail against his Church The effect of which promise in the opinion of such Objectors must be delayed till the Grand Signior will allow the Grecian Bishops to meet with the Western to consult of and procure the peace and union of Christendom 2. In case they should be permitted to meet Protestants may without the spirit of prophesie foretel their own most solemn condemnation For since both the Eastern and Western Churches do already agree in most doctrines renounced by Protestants viz. Transubstantiation Adoration of the blessed Sacrament Prayer for the Dead and by consequence a Purgatory in which souls are capable of refreshment by such Prayers Veneration of Images Relicks c. Invocation of Saints Indulgences Merit of good works c. In which Doctrines they do agree as acknowledging them to be Traditionary It is impossible they should ever be perswaded to revoke any of them being met in an Assembly unless they will renounce all order and manner of proceeding in former General Councels which is not according to the Method of Protestants Viz. Endlessly to dispute every controverted Point by Texts of Scripture but to judge of the Truth of Points and the sense of Scripture by Traditien In such Assemblies therefore Bishops will ask one another Have your Fathers delivered to you that Bread after consecration becomes the Body of Christ That this body in the Sacrament is to be adored That we ought to pray for Souls departed in the Faith of Christ c. If so Servetur quod traditum est Now it being apparent that at the present all agree that such Doctrines both in the East and West have been delivered by Tradition and that their meeting together in a Councel will not help to make a contrary Tradition possible It will follow that whether divided or united whether alone or in Assembly they are and ever will be at least so far united as to joyn in the condemnation of Protestants CHAP. V. An Answer to the Remainder of the Preface 1. THe rest of the Preface of I. P. touches my self onely and pretends to shew what success the writings of those great Defenders of the Church of England have had against me in particular forcing me to confess That Infallibility is an unfortunate word That Mr. Chillingworth hath combated it with too great success so that I would wish the word were forgotten or at least laid by c. Now since the Church is not at all concern'd in this but my self onely who am charged with writing an incongruous impertinent Book a Book that deserves no answer but answers it self since it maintains that which its Adversary did not combat c. Truly were it not for I. P. and his friends sake more then mine own I would not answer for my self But since I perceive that the word Infallibility is as unfortunate a word to them as it was to me I will endeavour to take order that it shall be so no more 2. First therfore I say with Mr. Veron that the word Infallibility has been found out by the Schools that love to find out as short waies to express their notions as possibly can be And the world finds very great convenience by it Therefore with reference to the Church Schoolmen and from them Controvertists desirous to express the great veracity of the Church considered as a Judge or witness of Divine Truths deposed by God with her and withal the utmost obligation that all Christians have to beleeve truths so determined and witnessed by her found out this single word Infallibility to express both these by But yet the Church her self hath not as yet assumed or borrowed this word in any of her Decisions from the Schools and therefore being none of the Churches word we are not oblig'd to make her to speak it and the truth is though it comprehends al that they intend by it yet it is no adaequate measure of those conceptions because Infallibility may comprehend a great deal more for truth and our obligation to beleeve it is yet in a higher degree in Scripture then in the Decisions of the Church as Bellarmine acknowledges For the Scripture in all points both of Doctrine and Story and all circumstances is infallibly true not so the Decisions of the