will be no more belief but sight and science which are opposed to faith properly so called See 2 Cor. 5. 7. Jo. 20. 29. The knowledge and assurance then of things past for time or far distant for place must be conveyed either by relation only or extraordinary revelation 2ly Again let it be granted That Tradition may be certain enough tho contradicted by some for what is there also in nature or sense that hath not by some bin opposed and not absolutely universal Els the Scriptures themselves are not received by sufficient tradition for most of the sacred books have bin opposed by some and that for a long time and some books by many But if notwithstanding this they be thought sufficiently attested so also may many other things whereof hath hapned some contest 3ly Let it be granted likewise that the universal Church of no one age can be mistaken in the delivering of any eminent and more material tradition wherein her care is interested For who so denies this must either affirm that no Tradition can be certain to us or that it is so only by the records and histories of former and those the very first times for if the present age may fail in these so might any present age before it except the first whereby the traditions of the present must be confirmed But since these records and writings of former times were casual and since our Saviour established his doctrine only in a succession of his messengers and from them only without any writings for a time the Church learned her faith surely Christians according to this tenent if destitute of writings would have bin left uncertain in their religion notwithstanding the provision made by our Saviour of Teachers of his Gospel to the worlds end 4ly Let it be further granted 1. Not only that he who diligently searcheth after the truth of a Tradition cannot ordinarily err or mistake that for a Tradition that is not or that for no Tradition that is but 2. that the general testimony of the present age is enough to warrant a Tradition to him from which he may receive a sufficient certainty without examining a succession of the same doctrine from the first age or searching the conformity of the present with former times as well as he is sufficiently assured that there was such a man as William the Conquerour or is such a City as Rome only by the general undisputed accord of all of the present time namely amongst whom he converseth without reading the Chronicles up to the Conquerour or consulting the several interjacent Provinces between his abode and Rome Nay 3ly let this also be yeilded concerning the present age That tho quo universalior as well universalitate loci as temporis traditio eo certior yet one without searching the universality of the present age may have sufficient assurance of what he believes from the publick Liturgies Canons Articles Catechisms and other common writings such as come to hand where they all or most accord one with another of which books also that such Fathers and Synods c. are the Authors as are pretended let it be likewise granted that he may learn from the same surenes of Tradition as he doth that such an one was an Emperour c. for so he believes the same Tradition for Tully or Livy being the author of such books as for Caesar being Emperour of such a people and then the same assurance which he hath of Secular Authors he may have of Sacred or as he doth that such are his Princes Proclamations or Edicts which he submits to without any signed testimony or any scruple that they are such nor doth any venture to transgres them upon the not absolute impossibility that they are forged 5ly Let it be granted which we know by experience That the Tradition of the Church is easilier understood in those points which she undertakes to expound than the Scriptures themselves which are by her explained For supposing the contrary then were Creeds Catechisms and all the Church'es teaching needles since of two things equally obscure the one can never illustrate or explain the other Therefore men may be more assured in many things of the doctrine and meaning of the Church than of the Scriptures As for example t is easier especially when not some single text is considered apart but all those which both sides urge are confronted together to understand what we are to hold concerning the Trinity from the Nicene Creed and concerning Grace and Free-will from the decrees of the Milevitan Council than from the Scriptures So in Luther's time it was easie for those to know the Church'es tenent and practice concerning Adoration of the Eucharist Auricular Confession Invocation of Saints c. who were not able to examin the doctrine of the Scriptures in such points so that it must be yeilded that Tradition is a more evident Guide for many things than those Sacred writings are 6ly Lastly since this Tradition of divine things in which above we have pleaded sufficient certainty to be is contained in the Church and delivered as it were from hand to hand by the successive Guides thereof therefore let it be granted That the Church which pretends not to make any new Articles of Faith at all but to recommend to her children what is deliver'd to her is infallible or a certain Guide to us in doctrines proposed by her as Traditionary in the same manner as Tradition may be said to be infallible or certain For to say Tradition is certain is to say we have some way to know Tradition suppose that Tradition of the Scriptures being God's word without being deceived in it and this way is the testimony of the Church therefore is this also certain Having made these Concessions concerning the evidence of Church-tradition and the sufficient testimony it affords us to ground our faith on at least in all the principal points of our religion wherein such Tradition both as to delivering a sufficient Canon of Scripture and the true meaning of this Canon is most full and unquestionable Yet I must mind you before I proceed further to avoid your mistaking that I hold not all Traditions that we meet with to have an equal certainty or creditablenes one as anther because all circumstances considered they have not an equal evidence but very different and therefore ought carefully to be examined and compared For example The Tradition that such a person suppose Mahomet lived in such an age may have much more certainty than that Mahomet or such a person said or did such or such a thing in that age Neither is the argumentation good The one is believed from Tradition therefore the other ought to be so because caetera non sunt paria and there may not be the same plenitude of Tradition for both and more may bear witness both in that and latter times of the one than do of the other Of Traditions therefore
union of charity as this opinion limits it excludes not all separation from a superior authority but only requires non-condemning of such authority or those that adhere to it in our separation But here methinks the words of Cassander Consult Art. 7. are of some weight where granting that the reformers did not condemn the Church from which they separated yet Non video saith he quomodo illa interna societas consistere possit si publicam Ecclesiae consuetudinem in observatione tam universalium quam particularium rituum violes condemnes institutis majorum pertinaciter repugnes quod certe est contra officium charitatis qua maxime internam hanc unitatem consistere certissimum est Contra officium charitatis I say if we take charity not negatively for not hating cursing damning but positively for love and amity which sure the Apostle requires in all the members of Christ especially toward their Mother the Church which charity he describes 1 Cor. 13. 4. c to think no evil and well to interpret all things and we may judge this in private amity where our love ordinarily happens to be very cold toward the person whose ways customs conditions we once hate and condemn Certainly in the many sects now in this Church of England and in the division of the Protestant from the former Church tho it be supposed all these agree in fundamentals and have all such an union of charity to one another as is mentioned before yet there is a great fault somewhere for diversity of opinions that must be answered for by some side at the day of judgment nor doth the Church seem sufficiently in charity toward those superior Church-governors whose decisions and Canons she not only refuseth but also proceedeth so far as to reject their external communion and not to admit them or the Churches adhering to them to her communion because of the faultines wherewith she chargeth such their canons and decisions 6. Lastly let this be considered which you may find more prosecuted in Tryal of Doctr. § 42. c. that tho one follow the Church in fundamentals yet by departing from her judgment in other points he may lose many wholsom advices in things practical extremely profitable and advantageous to attaining salvation Our own judgment sways us to liberty and God knows how many souls have perisht in the reformed religion by throwing away the Church'es counsels and commands tho in to-them-seeming small matters as Fasting Confession c. And that text 2 Pet. 3. 16. methinks might a little affright us wherein the Apostle saith that there are things in Scripture that are hard to be understood sure these are not Fundamentals then which we contend are plain which are wrested by the unlearned and the unstable sure he means here men not adhering to the fixed doctrines of the Church to their own not harm but destruction 4ly It is urged that the H. Scriptures have commanded that all men lest they should perhaps be misguided should try and that by the same Scriptures their teachers doctrines that so if they find these doctrines not to agree with the H. Scriptures they may withdraw their belief from them See Jo. 5. 39. Act. 17. 11. 1 Jo. 4. 1. 1 Thes. 5. 21. 1 Cor. 10. 15. Matt. 16. 6 12. 15. 14. Gal. 1. 8 9. Esay 8. 20. In answer to this for a stricter examination of some of the texts here urged I must refer you to Succession of Clergy § c. and to Trial of Doctrines § 3. 11. c Only here this I say to them in general Trial of Doctrines by Scripture is 1. either of the doctrines of private teachers by the Church-governors of which no question is made or 2. of the doctrines of private teachers by private men and these they may try by the Scriptures so that they guide themselves left their trial be mistaken in the sence of these Scriptures according to the exposition thereof by the Church i. e. * in her General Councils or * in the most unanimous consent of those whom our Saviour departing left to be the Guides of the Church and Expositors of the Scriptures and if thus searching we find the doctrines of the teachers contrary to the Scriptures so expounded we may and ought to withdraw our belief from them Or 3ly this trial by Scriptures is of the doctrines of the Church i. e. of those doctrines which are delivered not by a private teacher but * by a general consent of the Church-guides at least the fullest which we can discover or * by General or other Superior Councils or * by the Apostles or by our Saviour Himself Now the allowance of such a trial may be understood in two sences 1. Either in this sence Search and try my or our doctrine by the Scriptures for you will surely find my doctrine agreeing thereto if you search aright and as you ought And in this sence the tryal by the Scriptures of the doctrines of the Church nay of the Apostles St. Paul's by the Bereans nay of Christ himself whether the Old Testament as he urged testified of Him is both allowed and recommended For since there is no difference of the teaching of Christ or of S. Paul or of the Church from the teaching of the Scripture the one will never fear but freely appeal to a trial by the other if it be rightly made Or 2ly it may be understood in this sence Search and try my doctrines by the Scriptures and if you in your search do not perceive it agreeable unto them I declare that you have no reason to believe or that you are excusable in rejecting my doctrine Now in this sence our Saviour or S. Paul or the other Scriptures never recommended private men's searching or gave any such priviledge to it unles you put in this clause that they have searched aright But if you put in this clause then is the searcher after his searching not yet at liberty to disbelieve the Apostle's or the Church'es doctrine till he is sure first that he hath searched aright I say our Saviour or the Scriptures cannot recommend searching in such a sence or upon such conditions 1. Because such a searcher or tryer by the Scriptures there may be as is prejudiced by passion or interest ormis-education or as searcheth negligently and coldly or as hath not a sufficient capacity to understand the Scriptures he searcheth when perhaps it is in some difficult point wherein they are not so clear as if he should search the text of the Old Testament in the point delivered by St. Paul of the abrogation of Circumcision under the Gospel Neither can any be easily secure of his dis-ingagement from all such Letts of using a right judgment in searching 2ly Because however the search or searcher prove there are other means and mediums by which is proved to men the truth of such doctrines and by which not bearing witnes to a falsity one may discover
and Timothy might also commit these things again to other faithful men for them again to teach others and not perhaps write them or not all See 2. Tim. 2. 2. So when he was sent to Corinth 1 Cor. 4. 17. he might acquaint them with more of S. Paul's doctrines and ways in Christ than St. Paul writ to them See 1 Cor. 11. 34. where the Apostle possibly might order somewhat more concerning the receiving of the Sacrament which is not mentioned in the Scripture As S. August thinks he ordered receiving of it fasting See Epist. 118. ad Januarium near the end See 2 Thess. 2. 15. 2ly As we may not argue things unlawful in themselves or untrue so neither useles or superstitious and will-worship because we do not find them in the Scriptures For there are many things which may be enjoyned by Ecclesiastical authority which are not only not unlawful or which are required only for the preservation of order and unity in the Church for God's publick Service but which are very useful and much helping us for our Salvation for the advancing of holines suppressing of lusts c and granted to be so even by those who think them not all commanded in Scripture As Confession of sins to the Priest observing certain times of Fast frequent hours of Prayer several Penances See Common-prayer-book Preface to Commination c. And there are also many other customs received from a constant tradition which those who think them not to be set down in Scripture yet do not therefore deny them to be true and Apostolical or affirm them unlawful to be observed as Episcopacy Baptizing of Infants the Eucharist administred only by the Priest the observation of the Lord's day c. Nay some precepts in Scripture there are quietly acknowledged to be temporary and antiquated as that of observing that day of the week on which God rested and that Act. 15. 29. and some other things not in precept willingly admitted to oblige for no reason but only because the first were anciently laid aside and the second practised by our Mother the Church And by the same reason as some admit these tho not contained in Scripture they must admit many more 3ly But were some of these things enjoyned needless yet as long as they are not by God's word forbidden and are by the Church commanded if S. Paul would abstain from flesh whilst he lived not to offend his brother how much more should we obey in these not to offend our governors or rather to perform the divine command of yeilding obedience to our Governors which submission to them is due I suppose in all things not contrary to the Scriptures In which our Superiors may offend many times in their injunctions when we do not in our obedience the preservation of so reverend an authority which cannot in all things be menaged for the best and of the unity of the Church being more benefit to any member thereof than the observance of a command which is fruitles yet no way contrary to the Scriptures can be inconvenience Our Superiors may offend I say in enjoyning when not others in obeying Because injunctions and laws become unjust and unlawful not one but many ways as in respect of the matter when contrary to God's word so where the matter is not a thing evil in respect of the end author or other circumstances As when such injunctions are no way conducing to the publick good when enjoyned as God's command or as to be preferred before something that is so or as something necessary to Salvation when not enjoyned by a lawful authority c. Now the matter of the command being not faulty the thing may be done provided that no unlawful end be expressed in the injunctions for thus it becomes part of the matter and substance of the command because the end by them that obey may be changed and as concerning the Legislator t is no fault to obey another who ever he be in that which we may impose upon our selves Lastly for the matter tho it is everlastingly granted that I may do nothing that is contrary to God's commands yet I have no reason to refuse obedience to my Superiors unles it be a thing which not I think but I am sure is so as the Apostles were sure in their refusing Act. 4. 19. for where there is reason to doubt concerning the matter whether it be contrary to God's command or no and so I think there is always where the Church's judgment is opposed to mine there t is a duty to obey my Superiors But here what if that which is not commanded in the Scripture be enjoyned by the Church to be obeyed as a thing commanded there or as commanded by God Which thing our Saviour blamed in the Pharisees and justified his Disciples in not observing their commands In which if we may conform to authority it seems that there will scarce be any superstition or will-worship at all but only in the imposers of laws Answ. 1. T is to be noted that the Pharisees traditions in which the instance is made were many of them other than those here supposed some being contrary to the Scripture as that tradition mentioned Matt. 15. 5. some recommended before the commands in Scripture and whilst those done these omitted in which respect such service became most odious see Mark 7. 8. Matt. 23. 23. 15. 9. others required to be done as necessary which were not only needles but upon a false ground recommended as that of washing hands because they held that unwashen hands defiled But 2ly this shall be granted that that which is commanded tho it be not contrary to Scripture yet when it is pretended by the imposers to be in it self necessary as when it is pretended either to be Scripture or to be reverenced and equalled to the Scriptures and God to be as much worshipped in it when as men only and not God require it as in what himself hath commanded and that rather to be omitted than it and when it is by others obeyed and reverenced as such is superstition and will-worship both in him that commands and in him who obeys whenever he hath sufficient evidence for conviction And this I suppose was the fault of those who sat in Moses's chair not that they required obedience to their decrees such as were not contrary to God's word but an equal reverence and belief of them in this obedience as of the written law nay placed the substance of holines and of God's honor in these wherein it did not consist more than in the other and so required the omitting of the other rather than of these as should one now impute the power of prayer to the posture or place he makes it in or to the number of times he doth it and not to the devotion and purity of the Suppliant the mercy and promises of God c this would be Superstition and will-worship i. e. a worship
from it to that one Society which only hath its union with the head But 2ly are there not some other of the texts that speak as plainly of the avoiding of the heretical and schismatical as these do of the unbeliever or idolater See Matt. 18. 17. If he neglect to hear the Church let him i. e. thy brother in Christianity be unto thee as an heathen i. e. an idolater Rom. 16. 17. Those that cause divisions contrary to the doctrine which ye have received mark and avoid Tit. 3. 10. A man that is an heretick reject 2 Thess. 3. 14. If any man obey not our word c note that man and have no company with him 2 Jo. 10. If there come any unto you and bring not this doctrine receive him not into your house nor say 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to him which is not spoken of plain idolaters but some half-christians of whom other Christians might be less aware But if you say that some of these Scriptures forbid only private familiar converse with those who are factious tho such perhaps as are not yet excommunicated by the Church then how much more obliging must they be for our not communicating with whole congregations and separating-assemblies of them in holy things This last then or also more than this is prohibited in them And indeed were such conformity in the publick Service and the Sacraments allowed with Sectaries what a confusion would it cause in religion there being no sign now left whereby the orthodox professors may be distinguished from the schismatical And if we may be thus far dispensed with to consort with divided communions only upon design of doing the Church thereby the more service how many are there who engaged only in secular ends may make use of such dispensation upon holy pretences To conclude this matter about the restraint found in Scripture 1. We are not obliged for any thing I know as to speak so neither in any other action to profess all that is truth at all times tho in matter of religion especially even where it is lawful to conceal something of our profession it is more honourable and more glorifying of God upon all occasions to confess him to the uttermost We are not obliged I say to do all acts amongst hereticks which may shew us Catholicks no more than amongst Turks which may shew us Christians 2. Not obliged to forbear absolutely the company converse eating negotiating nor perhaps private praying in the same place with hereticks c for as is said before § 9. n. 1. many worldly accounts may in a sort necessitate us to such things and then the Apostle's dispensation 1 Cor. 5. 10. will be applicable unto us I mean supposing no express injunction of the Church concerning the forbearing of any such communication in which I must add if she at any time should think fit to restrain us then would such forbearance become upon another account obligatory to us much more are we not debarred any entercours with them whereby we may the better confute or instruct them Again 3. Perhaps we are not obliged especially where probably we not they shall suffer some detriment thereby and that in regard of our Spiritual affairs as where a country is orespread with such an infection to expell schismaticks from our communions if such not by name excommunicated for who knows whether some such having never personally affronted our religion may not at last also be gained thereby Time and place do alter much in all these matters See S. Aug. Ep. 50. Ubi per graves dissensionum scissuras non hujus aut illius hominis est periculum sed populorum strages jacent detrahendum est aliquid severitati ut majoribus malis sanandis charitas sincera subveniat 4ly We are by no means obliged to forbear every thing whereby de facto we may be mistaken by others to favor or profess some heresie or schism provided that we give no just and commonly received grounds of such mistake But to do that thing in conjuction with hereticks and schismaticks which either is or there is none at all the ordinary test and token to the world of such a profession such as is our communicating with them in publick prayer and the worship of God and in the Sacraments this I conceive by the places above utterly prohibited Lastly I would not have this discours above so mis-understood as if none could have union with the head who are out of the external communion of that body which belongs to him or also are in the external communion and participation of the Sacraments of the Lord with another sect factiously divided from it but only that those have it not who knowing them schismatical yet in their Sacraments dare to joyn with them But where is not such knowledge nor affected and culpable ignorance to the integrity and simplicity of such people the true Sacraments where-ever received are still effectual Which makes a great difference of those persons who live in and communicate with a Church schismatical from those who communicate with infidels in which see what danger there is even to the weak 1 Cor. 8. 11. compared with 10. c. 20 21. v. because such weaknes can never be blameles Are still effectual because here no guilt in the person factiously disposed or practising against conscience and known commands hinders the benefit thereof unto him See Levit. 5. 3. If he touch the uncleannes c when he knoweth of it then he shall be guilty and bound to make expiation for it Neither doth here the participation of the same Sacrament by both render one guilty of the impious schism of his fellow-communicants no more than when in the true Church it is received in the company perhaps of some abominable livers it doth render the rest partakers with these in their crimes or no more than a good Christian who by the fraud of others without any his own fault is joined to an harlot in stead of his wife may be said to make Christ's members the members of an harlot Tho such who knowingly join in their external Sacraments with any separated worship shall thereby be partakers of their guilt See 1 Cor. 10. 20 21. which I conceive was spoken by the Apostle not only to the erroneous who with some conscience of the idol as if it were something did eat of the sacrifices see 1 Cor. 8. 7. but to the orthodoxly-minded who counting the idol nothing thought such external compliance lawful and no prejudice to their Christian profession 2. Now in the 2d place to come to the commands of the Church which are justly obligatory even in such things as by the Scriptures are left indifferent and not prohibited unto us And therefore we are as well to examin what liberty the Church permits us as what the Scriptures or also what our Spiritual Superiors according to the obedience which we owe to them Heb. 13. 17. think fit to allow us
23. before Nero for the same witness to the name of Jesus he bare at Jerusalem the same did he bear at Rome Act. 23. 11. 2 Tim. 4. 17. that all the Gentiles might hear and that with great success even upon some of the Courtiers themselves Phil. 1. 13. compared with 4. 22. For which boldnes in professing his religion at Rome we find him desiring mens prayers Eph. 6. 19 20. and in which we find his example encouraging many others Phil. 1. 14 20. Therefore also that speech of his Act. 23. 6. mentioning the resurrection was no mincing or dissembling his Christian profession which he had made so publickly and particularly before them all but the very day before but the shewing only how in a main point thereof the most considerable persons amongst themselves concurred with him Which thing appears both by the answer of his Auditors and Judges ver 9. which answer referreth to the story of what he told them hapned to him in the way to Damascus of which they say If a Spirit or an Angel hath spoken to him let us not fight against God and from our Saviour's testimony of his worthy behaviour ver 11. and from the like expressions made by him Act. 24. 15. yet joyned with the free confession of his dissent in other things ver 14. His legal observances therefore upon some occasions were only joining some things besides with his Christian profession not a covering it over with them or hiding it under them and in this compliance not any observance of those Jews that were out of the true Church who notwithstanding his conformity were still his persecuters for Christianity Act. 21. 27. but only of those weaker brethren within it Act. 21. 20. of whom we read not that they any way molested him the tumult proceeding from the unbelieving Jews of Asia v. 27. What I have said of the manner of his becoming a Jew to the Jew I may also of his becoming as a Gentile to the Gentile which was only in the laying aside some of the Jewish ceremonies not in the least conformity to any of their heathen Sacraments concerning which see his judgment 1 Cor. 10. 20 21. Thus much from § 8. upon the supposition that one orthodoxly perswaded continues still in the communion of a Schismatical Church But in the next place suppose he presently withdraws himself from that but only for the same good ends forbears communion with the orthodox yet neither so can I find a way to excuse him Indeed the living in no external communion at all seems the less faulty of the two and this condition as coming a step nearer to the Church of Christ to be preferred before the former This seems to appear in those who either by the oppression of the civil power hindered or by the Church's authority whether with or without just cause expelled cannot enjoy her external communion who yet are not therefore licensed either to set up a new external communion of their own or to repair to one that stands severed from the Catholick tho there they may enjoy the Sacraments no way differing from those celebrated by the orthodox but are advised rather patiently to want them till they are restored to the participation of them in the bosom of the Church Such was the practice of the orthodox where their Clergy was expelled in the prevalent Arrian times Certe ista indignitas in causa est saith Athanasius quod populi sacerdotesque seorsim sine synaxibus vivant c. And Praeoptant potius ita aegrotare ac periclitari quam ut Arrianorum manus capititibus suis imponi sustineant See Athan. Ep. Synod in Alexand. Conc. and Ep. ad ubique orthodoxos Yet did the Arrians according to S. Austin's testimony de vera relig 5. c. paria sacramenta celebrare with the Catholicks And S. Austin of good men happening to suffer sometimes an unjust Excommunication de vera relig 6. e. saith thus Quam contumeliam vel injuriam suam cum patientissime pro Ecclesiae pace tulerint neque ullas novitates vel schismatis vel haeresis moliti fuerint c sine ulla Conventiculorum segregatione usque ad mortem defendentes testimonio juvantes eam fidem quam in Ecclesia Catholica praedicari sciunt hos coronat in occulto Pater in occulto videns And de Baptism 1. l. 17 e. Ibi magis probantur quam si intus permaneant cum adversus Ecclesiam nullatenus eriguntur sed in solida unitatis petra fortissimo charitatis robore radicantur From which I gather that for whatever cause or reason a man happens to want the Catholick communion t is better than to enter into any other to have none at all In which sequestration he may justly more hope for God's blessing upon that means of his salvation which in such a condition he is yet capable to make use of and upon that service which alone he may still offer unto God according to the customs and rites of the Church than upon that he shall offer tho it be for the matter of it faultless in conjunction with a society divided from the members of Christ and if the orthodox in the time of the Arrians thought their condition safer in the want of the Sacraments than in the enjoying and partaking them with any Sectaries so may he For these reasons I conceive to live out of all communion a less fault than to join with a Schismatical one but yet a fault also it will be and that for many of the former Scriptures and other reasons See § 9. where the Scriptures enjoining separation from Sectaries seem also to imply uniting with the orthodox Neither indeed can we have any reason to desert one Church but we must have the same to join with some other since we must from the article in the Creed ever acknowledge one true as well as others false and that whatsoever outward dislike and abhorrence we are bound to express toward these assemblies of adulteresses to Christ as S. Cyprian and S. Ambrose calls them the same outward affection and love and duty in all things we are obliged to give to the true Spouse and Body of Christ. See § 8. where those texts requiring the glorifying of God and the confessing of Christ before men confession of him with the mouth as well as believing on him with the heart Rom. 10. 9 10. of all with one mouth as well as with one mind Rom. 15. 6. seem in a special manner to imply that confession which is made in the publick assemblies of the Church which therefore were never intermitted in those greatest persecutions when the Civil magistrate was a professed enemy to the Church Again see those many precepts of unity and charity enjoyned amongst all the fellow-members of Christ Eph. 4. 3 11 12. 1 Cor. 10. Phil. 1. 27 28. Jo. 10. 4 5. which seem to extend and oblige to all the external as well as internal acts
believed by us to have bin heavenly inspired and the undoubted word of God and hence the settling of the Canon was no small sollicitude of the Primitive Church a point this of no small consequence for the attaining of Salvation to be believed yet not absolutely necessary since one may be saved without knowing the Scriptures and many were so before these writings * Nothing concerning Ecclesiastical Orders Ordinations Sacraments the Church'es absolving sinners inflicting censures prescribing publick Liturgies points fundamental and so called some of them at least Heb. 6. 2. in respect of the essence and government and unity of the Church tho not in respect of the Salvation of some member thereof Yet why not necessary to every person therein as having reference one way or other to their particular good * Nothing express concerning the obedience due to the Church and her Governours else why do so many deny it who confess the Creed and in it the Catholick Church and yet this a very necessary fundamental also in respect of Christian duties for ignorance whereof whilst especially they will not believe the Church in attesting her own authority how many deprive themselves of the help of her excellent rules not to name here the Evangelical Counsels of Celibacy and emptying our selves of our superfluous wealth recommended to us by her and her many injunctions sovereignly tending to the advancing of piety and bettering of manners which we will suppose here not to be contained in Scripture as frequent confession of sins to the Priest frequent Fasts hours of Prayer Communions which who knows not of how much moment they are for the abstaining from sin acquisition of Christian virtues and so consequently for our Salvation Now the obligation to know and believe these and such like Necessaries of this 2d sort varies according to several persons and conditions and according to the more or less evident proposal of them In this dispute as Dr. Potter acknowledgeth Char. mistak § 7. p. 242. of necessary and fundamental truths both truths and persons must be wisely distinguished The truth may be necessary in one sense that is not so in another and fundamental to some persons in certain respects which is not so to some others 1. * More points ought to be known and believed by one than by another according as more are made manifest to one than another by the Scriptures by the decision of the Church or any other way Where note that before the Church's determination of some points of faith one may have an obligation to believe them when another hath not if before this they be evidenced to him when not to another what I mean by evidence see before § 3. by what means or author soever it be he receives this evidence And after such evidence he that opposeth it is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and heretical in God's sight even before that he happens to be declared so by the Church'es censure and is made yet more perversly erroneous after her definitions and such obstinate error again is more or less dangerous besides the sin of obstinacy as the matter of the error is of more influence toward our Salvation whilst mean-while others not having the like evidence of them are yet free to dissent or disbelieve them but then after the Church'es definition those also upon this stronger evidence shall I call it or authority will become obliged to assent to them Again * more points ought to be known and believed by one than by another according as one hath more opportunity than another by studying the Scriptures the Church'es exposition thereof and her decrees to find out and discover such truths Art thou a Master in Israel saith our Saviour and knowest not these things See Heb. 5. 12. There are those who are not excused in acquiescing in the tenents of their particular education but who are bound to examine the general traditions and doctrines of the Church the ancient Fathers Ecclesiastical Histories c. Again others there are of another condition who are not so far obliged And in the former sort if they either depart from the foresaid doctrines themselves or continue a separation first made by others it will be a damnable Schism when perhaps the simplicity of the vulgar their followers will remain excused if the error be not in a point absolutely fundamental or will be much lightlier punished Luk. 12. 48. Which common people we must leave to God's secret mercies in the same manner as we do all those others who have not believed because they have not heard which Heathens also I charitably think shall not suffer for want of that Faith of which they had no Teacher as that Faith mentioned Jo. 3. 36. but for want of that the sound of which hath come to all the world in all times mentioned Heb. 11. 6. compared Rom. 1. 20 21. Thus many truths are necessary to be known by the Pastors and the Learned that are not so by the illiterate people And in respect of some vulgar I conceive that form Quisquis non confitetur or non credit Anathema sit concerning the Creeds drawn up against several hereticks by the four first General Councils is not to be understood to be of force against a pure nescience of some Articles thereof for there are many subtilties exceeding vulgar capacities and which they need not distinctly know but against an opposition of them or denial or non-confession of these points when they come to know the Church hath established them and condemned the contrary for thus to oppose the Church is not to be ignorant of them but heretical in them Tho t is not necessary to Salvation that either they should know the Church hath determined such a thing or that such a thing is a divine truth if such knowledg be beyond the compass of their moral endeavors sutable to their capacity and their vocation in the search of divine truth See this matter more largely discussed in the Disc. of Infallibility § 15. Nay if the Learned also should I say not be ignorant of but err in some point of such moment that by consequence such error destroys some chief principle of our faith yet this being supposed and granted possible that having used their just endeavor in the search of the truth they are by no sufficient proposal convinced of it and that mean-while they contend for the principle with the same or more pertinacity than for it with a resolution to desert it if once appearing to them any way repugnant to the other such an error will no way hazard Salvation Upon such Supposition Tho the Lutheran is conceived from his new fancied Ubiquity by consequence to destroy the verity of Christ's Humanity Again the Calvinist is conceived from God's eternal predetermination of all our actions c. by consequence to destroy God's Holiness and Justice in making him the Author of all sin points highly fundamental yet are not these holding
I answer That from this judgment of such a Church so often as it is suspected by me I will not retreat to my private judgment but I will appeal to a more general judgment of the present Church which judgment I can either have conjunctim or divisim as it was ordinarily procured in ancient time and by the reformed opinion I shall be secure if I part not from the present Church for in fundamentals she shall in no age err but hold forth to me visibly the truth and if this error be in Non-fundamentals it amounts not as the reformed say to a heresy therefore will I still cleave to her i. e. the present Church and the supremest Authority I can find therein neither will I embrace any sence put upon Scriptures or Fathers against her because she cannot be at least in points of great consequence opposit to them And if that religion as it might have bin had bin conveyed to our days by unwritten Tradition and only so as the Apostle directed in 2 Tim. 2. 2 and that we had had neither New testament-Testament-Scriptures nor writings of Fathers then I must have relied only on the guidance of the present Church neither needed she for this to have bin made more infallible than now she is and doubtles my faith should have bin nevertheles sufficiently grounded i. e. on the word of God still orally delivered by her neither could any have made an argument that my faith was not salvifical for this reason because fidei non potest subesse falsum for she must then in defect of all writings have bin confess'd the pillar and ground of truth and the dispenser or steward of the mysteries of God 1 Cor. 4. 1. the same then must she be still and Nations now as at the first before writings are still converted by her by her preaching before they come to peruse those Scriptures And so are we all also taught our faith first by her neither suffers she diminution in her authority from co-extant Scriptures and Fathers But yet besides that in these Scriptures is ascribed to her great authority any help that is from these writings enjoyed by any other is also by her that no body may boast over her in these advantages 2. It is objected That our faith to be salvifical must be grounded on something that is infallible and therefore only on God's word See this answered at large in the Treatise of Necessary faith § 43. c. Surely the Church groundeth her faith which she recommendeth to us on the Scriptures as well as private men think they do theirs when they leave hers to follow their own judgment And if the Church'es judgment is not neither is their own infallible for which they desert the Church'es But tho it is most true that true faith is always grounded on the word of God which word of God is infallible yet is it not necessary that every one who hath true faith do know that it is infallible or be infallibly certain of it For many have saving faith doubtles that learn this word of God only from a fallible man suppose from their Father or from their Pastor Neither is it necessary that this faith should be received from another person infallible besides God nor that it should be received from a writing at all There may be a strong adherence beyond evidence neither can it be unsufficient if it be so strong as to produce obedience to God's commands 3. T is said That one is for his salvation secure enough where ever these two are Unity of faith with the Church in fundamentals and then Charity toward the Church in the points not-fundamental wherein I disagree from her Charity i. e. not condemning her for them to be no Church c. I answer 1. First such a one must know well what are Fundamentals that perhaps he take not liberty to differ from the Church in any of them The Apostle reckons doctrines of Baptism and of laying on of hands among foundations Heb. 6. 2. if we will make unity in fundamentals so large as he doth I know not how many other points may be brought in And I am perswaded by reading the Catalogues of anciently-accounted Heresies that the Fathers and Primitive times would not have stuck to have pronounced some side highly heretical in those differences between the Reformed and the Catholic Church and even in those differences that are now in this Church of England about Baptism Bishops Ordination c. 2ly Without doubt there may be a larger unity of faith than only in fundamentals unles all points of faith be fundamental and if so then Churches that differ in any point of faith differ in fundamentals 3ly If there may be a larger unity then Spiritual Guides doubtles are set over us to build us up in the unity also of this faith and not only of fundamentals See Heb. 5. 11. c. 6. 1. And therefore why Eph. 4. 11. compared with 13. should be restrained only to fundamentals as it is by some it seems to me strange I cannot think that the Corinthians differed amongst themselves in fundamentals see 1 Cor. 1. 4. c and yet the Apostle is very angry with them for their divisions and exhorts them to be all of one judgment which union of judgment could not be by following the judgment each one of their private reason but of the Apostle and of their orthodox teachers appointed by him See 1 Cor. 1. 10. Rom. 12. 16 18. Rom. 15. 5 6. Phil. 1. 27. Phil. 2. 2 3. 1 Pet. 3. 8. where speaking the same thing and being joyned in the same judgment contending for the faith of the Gospel with one mind glorifying God with one mind and one mouth c. argue an unity required not only of charity but of opinion and judgment and that not only in fundamentals in which as I said all the factious Corinthians or most of them accorded but other beneficial truths which union how could so many judgments undependent of one another attain but by all of them retaining the same doctrine of their Pastor or Pastors 4ly If these points wherein the reformed recede from the authority of superior Councils be not very necessary tho not fundamental how can a separation for them be justified but if necessary why should we say that God requires not an unity of faith in them 5ly Again as faith and charity secure not our salvation if we be guilty of some other vice adultery c so they do not secure it if there be any denial of obedience where t is due especially to the Church disobedience towards whom is in a more special manner disobedience to Christ and to God himself and why may not this then endanger us if God hath provided teachers to keep us in the same judgment and we to the great hurt both of the Church and of our selves too by these divisions will every one follow his own judgment especially since
reason or judgment may make use of the one for its guide as well as the other and when there seems contradiction against the other it seems much more easie by our private understandings to apprehend the Councils decision than to apprehend the sence of Scripture in such points as the Council decides and many may learn for example the orthodox tenets concerning the Trinity out of the Athanasian Creed that could not learn them out of Scripture without mistaking in some of them For tho it is true that a text of Scripture may be as plain as any decrees of a Council and that as we may judge what is the sence and meaning of such a decree so we may also of such a place of Scripture yet it may be presum'd that none of these plain Scriptures will ever be found opposite to the decree of such Council for if the place be so plain and intelligible to us surely so it would have bin to so learned and numerous a Council as well as to a private judgment Again what is said in Scripture concording with the decrees of Councils yet it may be presum'd is not there every way considering the counterpoise of other Scripture-texts so plainly said Else such Conciliary decisions are vain and we must likewise say that all expositions comments catechismes are no plainer than the text and to those who read Scriptures useles For words are only multiplied without necessity where what is said before is as plain as what is said after and the authority of the first infallible Thus if the Council remained as ambiguous as the Scripture supposing the Church infallible yet those who followed her sentence could receive no more satisfaction to their doubts than they had before and the sence of the Conciliary definitions might be disputed as much as of Scripture and both sides who subscribe to the Scriptures would also subscribe to them which we ordinarily see refused FINIS Concerning Obedience to ECCLESIASTICAL GOVERNORS and Tryal of DOCTRINES CONTENTS SUfficient Truth always to be found in the Church § 1. Yet false Doctors must be And their followers not safe § 2. Doctors therefore may be tried § 3. Several ways of Trial § 4. 1. By the H. Scriptures § 5. Where 1. Concerning Trials of Doctrines and Commands wherein Scriptures are silent § 6. 2. Concerning Doctrines and Commands where the Scripture seems to us doubtful § 12. 3. Concerning Doctrines c. to which Scriptures seem to us contrary § 13. 1. Where we must proceed to use a second Trial of Doctrines by the Doctors of the Church § 14. And beware of depending on our own judgment made upon the Scriptures § 14. That there is always some external Communion of Christianity or other not erring in knowledge necessary § 18. We necessarily to follow the judgment of the Church'es teachers where universally agreeing § 19. n. 1. Where divided 1. We to follow either side rather than our own judgment opposite to both § 20. 2. Of the two to follow those whom the other acknowledge to have the judgment or practice of former times on their side § 21. Where this judgment or practice is pleaded by both we to search and to follow that which we find so by our experience § 22. That this thing is not hard to be found § 23. The Fathers being not for the main either repugnant to one another or ambiguous or impertinent Where Of certain Cautions in making judgment of the tenets of the Ancients § 23. And some Church also in all ages being like the former § 30. And Heresy still either going or being thrust out of this Church § 32. And its beginning discerned by its paucity So that discreet Trial cannot mistake § 33. Who can search no further They to adhere to the judgment of the Christian Church wherein they live rather than to their own judgment against it § 36. 3. Trial of Doctrine and Doctors by the Holines those produce and these practise § 37. Where more Truth more Holiness § 38. And where more Holiness more Truth § 39. Where more Error more Vice and è converso § 40. In Churches therefore we to compare 1. the strictness or liberty of their doctrines discipline c. § 41. 2. Their abounding or deficiency in doctrines tending to Perfection § 42. 3. Their writings of Devotion § 46. 4. The Lives of their Saints or Holy men § 47. 4. Trial of Doctrines by the Conversion of Nations § 49. Concerning Obedience to Ecclesiastical Governors and Trial of Doctrines THat God by his Great Apostle Jesus Christ sent the clear light of all the mystery of our salvation into the world and that Christ hath and will continue it so much as is sufficient to us by his Substitutes in the same office unto the end thereof so that we need not remain in darknes but by our own default hath bin shewed you elsewhere in Sav. Ben. p. 12. c. and Succession of Clergy p. 1. But yet 1. it seems that notwithstanding these Substitutes there shall be some false teachers and as we hitherto see not all his other enemies so neither all error put under our Saviours feet as not sin so neither ignorance yet quite vanquished 1 Cor. 13. 12. because it so seemed good unto him for whom are all things as to permit evil always to make good arise more gloriously out of it so to permit error always 2 Pet. 2. 1. the more to illustrate truth and to make the followers of truth as well as of righteousnes by these oppositions more approved for their adherence to God and capable of greater reward it being far more glorious more acceptable to have discerned held defended the truth where there was a possibility a facility a pattern an opposition of error See for this 1 Cor. 11. 19. Matt. 10. 34 35. 17. 15. Act. 20. 29. 1 Tim. 4. 1. 2 Tim. 2. 20. compared with 16. c. 1 Jo. 2. 18. Luk. 2. 34. Jo. 9. 39. Rom. 9. 32. This is shewed also by experience even when there were infallible teachers there were also false ones mingled a contending for the law at Antioch Nicolaitanisme at Ephesus Rev. 2. 15 Divisions about their teachers at Corinth Circumcision at Galatia opposers of the Resurrection deniers of Christ's true Incarnation Hymeneus Diotrephes c. Else could not God at the beginning have published his truth to all Nations as well as to Abraham or spread the Gospel at first over all the world Could not our Saviour have laid the chief foundation of the Gospel so firm and evident that the whole Nation of the Jews together with the chief Priests and Pharisees and Herod and Pilat should have bin convinced thereof by their own sences in shewing himself with his wounded side and pierced hands and feet publickly at that grand Festival as formerly he had done in the Temple and in the Streets in their Palaces and Courts and
then before all the people have ascended into Heaven to God and so have sealed for ever to that whole Nation the Confession of his being the Messias and thus with a great access to his Glory on earth have prevented their so great and long Apostacy What meaned he then to appear so sparingly and in corners the doors being shut and not to all the people saith the Apostle but to some few chosen to be witnesses tho he was not here defective in what was sufficient Again could not his Spirit that hath led some have led all into all truth if he had pleased to give it to them in a greater measure How easie had it bin for our Saviour who foresaw that sharp controversie concerning observance of the Ceremonial law by Christians the maintainers of which ceremonies contended only for them because they thought Christ had not abrogated them to have declared himself openly in that point when he was here on earth How easie for him foreseeing the controversies ever since even those so many about his own person those now between the Reformed and the Roman Church to have caused instead of an occasionally-written Epistle such a Creed as the Athanasian or such Articles as those of Trent or of the Augustan Confession or such a methodical clear Catechisme as now several Sects draw up for the instruction of their followers in the principles of their religion to have bin written by his Apostles Will any one say that had such writings bin H. Scripture yet these controversies had not bin prevented or at least not in some greater measure prevented than now they are Or would not brieflier all controversies have bin prevented had our Saviour as plainly said that the Roman Bishop should regulate the faith of his Church for ever as it may be said and is said by others There must be heresies then and therefore it seemed good to the wisdom of the Father that all things should not be done that might but only so much that was sufficient whereby they should be prevented Neither is it a good reasoning This was the best way for taking away all controversy and error in the Church that the Scriptures should plainly so as none may mistake set down all truths necessary to salvation or that there should be a known infallible Judge therefore they do so or therefore there is so because this seemed not best to God for the reasons fore-mentioned and for many other perhaps not known which made the Apostle cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11 33. to take away all controversie and error c no more than it did to prohibit in the world the being of evil I know not whether Tertullian's saying in praescript cont haer concerning this matter be not too bold Ipsas quoque Scripturas sic esse ex Dei voluntate dispositas ut haereticis materiam subministrarent And haereses sine aliquibus occasionibus Scripturarum accidere non poterant But we may make good use of it in being less rash and more circumspect in interpreting especially when we are singular where we may be so easily mistaken 2ly It seems since there is supposed sufficient means for all those who are in the Church to attain to the knowledge of all necessary truth for God and our Saviour have not bin wanting to his Church in necessaries that those who blindly obey such false guides as shall be in the world shall not be free from punishment tho they offend thro ignorance See Matt. 15. 14. Ezek. 33. 8. 3. 18. 3ly There being some doctrines false and danger in being misled by them it seems all doctrines may be tried and that by all persons See Jo. 5. 39 our Saviour bidding them try his Act. 17. 11. the Bereans and Act. 15. 2. the Antiochians trying S. Paul's See to this purpose 1 Jo. 4. 1. 1 Thes. 5. 21. Rev. 2. 2. 1 Cor. 10. 15. 11. 13. And the more trial the better so it be rightly performed whereby we may discover false doctrines and teachers that we may not be seduced by them whereby we may know more of God may confirm our belief of which there are many degrees in what we are taught and may be able to give better account to others of our faith 1 Pet. 3. 15. Col. 3. 16. and whereby truth will always have a great advantage of error For verum vero consonat 4. Now seeing that all Spiritual knowledge cometh first by Revelation from God the trial of any doctrine we doubt of is to be made either by the holy Scriptures written from the beginning by men inspired by the Holy Ghost or by the Interpreters of these Scriptures and those who were ordained by these men that were inspired and who had the form of sound doctrine committed unto them viz. by the Doctors and Pastors of the Church where also the doctrines of some Doctors whose tenets we doubt of are to be tried by the rest of the Doctors of the present times or the doctrines of all the present Doctors to be tried by the writings of the Doctors of former times Trials by the Scriptures were those Act. 17. 11. Jo. 5. 39. 2 Pet. 1. 19. Trials by the Doctors of the Church those Act. 15. 2. Gal. 1. 9. Rom. 16. 17. 2 Thes. 3. 14. 1 Cor. 14. 32. c. 2 Jo. 10. Now these H. Scriptures and Holy Doctors collectively taken to the not-yet-so-far-grounded and illuminated are capable of being tried too The first Scriptures and Teachers by those who lived in the same times were tried by Miracles by those who lived afterward are tried by Tradition the second Scriptures are tried by their accord with the first as also by Miracles the 2d Teachers are tried by their Ordination from the first which Teachers if we find all agreeing in one judgment we need try no further our Saviour having promised his perpetual presence with them and that the gates of Hell shall never prevail against the truth taught by them 5. Now first concerning trial of our Superiors commands and doctrines by Scriptures of which there are many several ways As trying 1. Whether such doctrines or commands be contained or commanded in Scripture 2. Whether the contrary to them be contained or commanded in Scripture Again if the contrary of them be contained there 1. whether as fact only 2 or also as precept 1. Now the first of these trials seems not necessary to be used 1. For it doth not follow that it is unlawful to do or to believe a thing because H. Scripture doth not say or command it Angumentum ab authoritate non valet negative Some things both in doctrine and discipline may possibly descend from the Apostles that are not set down by them in writing and these tho not absolutely necessary which very few points are yet very useful to Salvation Timothy might hear some things from S. Paul more than are set down in his Epistle see 2 Tim. 1. 13.
c see Jo. 5. 36. Matt. 16. 3. that Jesus was the Messias and the Prophet whom he had promised to raise unto them like unto Moses to whom they were now to obey in all things and to hearken to none contradicting his doctrines The many expressions therefore in the Old Testament that seem to speak of a total falling away of the Priest and a failing of the Church many of which were urged by the Donatists and answered to by St. Austin and other Fathers which see more fully discoursed in Success of Clerg § either speak not of the Priests ignorance at all but vitiousnes and neglect of duty or not of their teaching false doctrines as Priests but of their making false predictions as pretended Prophets or are texts Prophetical of their falling away after the coming of the Messias or speak not of their falling into Heresy but of their open Apostatizing unto Idolatry For Heresies and Sects retaining a distinct communion in the worship of the same God and acknowledgment of the divine law in those times of the Jewish Church we find none but both the Priests and people divided between true worshippers of God and flat idolaters Here therefore the Trier had always those to whom he might safely adhere and might always clearly discern who they were 2ly Nor those that try and after it make choice of falshood are thereby excused because since there is evidence enough one way or other given of the truth they who in searching find it not are some way or other defective in their trial Perhaps because they will not try * by all those ways which God hath left to witness his truth as both by Scriptures and also by the authorized Expositors thereof but only by one way which themselves most fancy Whenas doubtles the Jew or the Berean after their search of Scriptures had not bin excused in dissenting from the Apostles or from our Saviour's doctrine so long as this doctrine was also confirmed to them by other sufficiently evident and convincing arguments besides the testimony of former Scriptures viz * by the mighty signs and wonders which our Saviour and the Apostles did thro the power of the H. Spirit given them from God * by the Resurrection of Jesus and their mission by his authority c. After which confirmation the Apostle's advice to believers is to hold to Tradition to the doctrine formerly delivered Rom. 16. 17. Heb. 13. 7 9. and to prove and try the new spirits 1 Thess. 5. 20. 1 Jo. 4. 1. that perhaps might speak under pretence of that frequent gift of prophecying which the Devil also then imitated something dissenting from doctrines formerly received as appears by 1 Thess. 5. 20. and the clause of 1 Jo. 4. 1. the one bidding that they should not altogether despise these Spirits the other that they should not altogether credit them But of the Apostles doctrines coming with such a testimony of the Spirit Gal. 3. 5. they would not have them at all to doubt pronouncing Anathema to any that should contradict these Gal. 1. 7 9. Col. 2. 6 7 8. 1 Jo. 4. 6. Which 6th verse sheweth that the first verse is meant of the Church's or others trying the spirits of private men 1 Cor. 14. 29 32. not of particular men trying the Spirit of the Apostles or of the Church And should any now not out of affection to learn and to strengthen his faith nor to know what was the reason of them but whether there be any reasons for them try the doctrines of the ancient Councils as some have lately and by the just judgment of God upon curiosity have dissented from them such trial would argue much infidelity against our Saviour's promise and his vigilancy over his Church would much offend against the obedience we owe to the decrees of the Church and against the humble conceit we ought to have of our selves Whereas on the contrary the more indisputing obedience is which is the daughter of true humility the more christian the spirit especially where one is not in a communion of a Church of a later original nor that hath professedly departed out of another Church elder than it self And if any think that such an humble submission and assent to Church-decrees forfeits the use of reason and patronizeth ignorance 1. First the same thing may be said of our assent being tied to the larger Nicene and Athanasian Creeds 2ly Again the Church's decrees are but very few if we take only the decrees of Councils and not all the Theological controversies and determinations of private Divines of any side for such in comparison of the large field of divine knowledge wherein great intellects may still freely expatiate as appears in that great liberty which we find in the Roman writers I mean the Schoolmen freely dissenting from one another in many points Which differings when-as we also urge against them they defend themselves that such are points undefined in Councils But 3ly in things defined also we must acknowledge that learning and searching all arguments for truth well consists with obedience to Church-definitions as it did with our Saviours and the Apostles inasmuch as we find those who most profess this submittance as skilful and copious in giving reasons of their faith as any others and no way laying aside the use of reason or pursuit of knowledge Even as they who from the testimony of Scripture believe there is a God yet seek arguments from the Creation and Nature to strengthen or if I may so say multiply their faith Faith both to what the Scripture and to what the Church saith being alway capeable of a further growth And as oportet discentem credere so credentem discere See more concerning this in Infallibility § and Ch. gov 3. part § 39. But next since one may be born and bred in a Church Schismatical and here also by his condition and profession not capable of making this trial by comparing his present teachers with other modern and ancient Doctors yet upon the reasons above § 20. he is in far less danger in obeying his Spiritual Guides than in steering himself and in obeying them so long as heknows none better tho they be Schismatical he is free from Schism whereas following himself he becomes guilty of a 2d Schism and being free from Schism he may attain in such Church life everlasting nor can there any doubt be made but that a pious man living in the state of Schism and free from the crime is in a far better condition than an orthodox christian living in the habit and state of sin For tho Heresy Gal. 5. 20. i. e. either an error opposit to some truth necessary to be explicitly known to enter into heaven such as that Mar. 16. 16. Act. 4. 12. or an obstinate professing in other things against the known definitions of the Church and tho Schism i. e. a factious breaking the unity and peace of the Church
is * perhaps that faith Jo. 3. 18 36. 1 Jo. 4. 2 15. Jo. 11. 27. Act. 17. 18. Rom. 10. 9 Mat. 16. 16 17. Act. 8. 37. both these last kinds of faith being evidenced sufficiently to all where the sound of the Prophets or the Gospel hath bin heard And 2ly for matter of practice and of holiness in which there are as undispensable fundamentals for attaining salvation as in pure credends for as without faith so without holiness none shall see God there is absolutely necessary perhaps besides the assent to the most clear laws of nature which were also afterward the law written repentance from dead works and the interior acts of Sanctification in loving God and our neighbour See Heb. 6. 1. Now the set number of these the pure nescience or non-practice whereof certainly excludes from Heaven there where ever is the preaching of the Gospel I do not see what way it can be certainly known but the Apostles Creed seems too large a Catalogue I mean in respect of pure Credends not Practicals of necessaries or fundamentals taken in this sense This being said of Necessaries taken in the most strict sense 2ly Fundamentals and Necessaries to salvation are taken in a more large sense for all such divine truths the knowledge of which and practice if they be practicals is very advantageous and beneficial to salvation tho amongst these there are degrees of more and less necessary and some approaching nearer to fundamentals absolute some further off removed These points are also said to be necessary both * 1. because they especially if they be points relating to some practice are such helps to our performing the conditions of our salvation and have such influence upon our lives that they much facilitate our way to Heaven which would be either much more coldly pursued or much more difficultly proceeded in without them Concerning the danger of erring in which points methinks Mr. Chillingworth speaks very well There be many errors saith he not fundamental which yet it imports much tho not for the possibility that you may be saved yet for the probability that you will be so because the holding of these errors tho they do not merit may yet occasion damnation So that tho a man if remaining godly may be saved with these errors yet by means of them many are made vitious and so damned by them I say tho not for them Thus Mr. Chillingworth And this said he for a necessity of a reformation from the rest of the Church in such points this say I for a necessity of the Church'es guidance of us in them And 2ly * because God both by a fuller revelation of them to us in the Scriptures and by the doctrine of the Church hath obliged all men according to their capacity and condition of life and opportunity of directers to a certain measure of actual knowledg belief profession thereof and obedience thereto So that tho they are not absolutely necessary to attaining Salvation ratione medii strictly so taken yet they are so ratione praecepti and it is our duty to know and believe them and doing of our duty is a thing necessary to Salvation and we sin if we do not learn and use all diligence competent with our calling for to acquire the knowledge of them and so also our teachers sin if they neglect to instruct us in them Act. 20. 26 27. Neither can we be saved in the ignorance of them but only by God's first forgiving us both this sin of our faulty ignorance and our negligence or obstinacy that caused it and our disobedience in practicals that followed it and then again this forgivenes is not obtained where our fault so far as we our selves have discovered it is not first repented of and according to the time we have in this world after such our repentance rectified Now taking Necessaries in this sense the Apostles Creed as it was before too large so now is much too narrow to comprehend them all as being * a Catalogue at least for the most of the Articles thereof 1. only of pure credends without practicals in which practicals our Salvation mainly and fundamentally consists as well as in speculative faith By fundamental points of faith saith Dr. Potter Char. mist. 7. sect p. 215. speaking there only of pure Credends we understand not the necessary duties of charity comprehended in the Decalogue nor the necessary acts of hope contained in the Lord's Prayer c tho both these vertues of charity and hope are fundamentals necessary to the Salvation of Christians And as we are bound to believe such and such things under pain of damnation so to do such and such which doing still includes belief first that they are God's commands and ought to be done under pain of being the least in the Kingdom of Heaven Mat. 5. 19. And 2ly in those pure Credends the Apostles Creed being a * summary not of all but the chief of them if we consider the Creed in the express terms and immediate sense thereof Els Arrians Socinians Nestorians the Pelagian or late Anabaptists c may not be said to err in any necessary points since they confess this Creed But if you include all necessary consequences of those Articles within the contents thereof to make it compleat yet neither thus can many necessary points be reduced to it and could they yet secondly then where will there be any one found that thus being strictly catechized may not affirm something contrary to some necessary consequence thereof We find nothing therefore in it expresly concerning some pure credends and those of great consequence For to say nothing of the Deity of our Saviour of his consubstantiality with the Father of the procession of the Holy Ghost from the Son and many other points added in the latter Creeds of Councils how necessary is the believing and acknowledging the Grace of God empowering us to all good works against Pelagius c Much less find we any thing therein concerning many practicals of our duty towards God or our neighbour yet is it as fundamentally necessary to Salvation to believe the Ten Commandements as the Creed For since the practice of these is granted necessary to be saved believing first is also a necessary precedent to all lawful practice and all acts of obedience are grounded upon a foregoing assent of the understanding to the lawfulness or also divine command of what we practise and how many of them are not of faith are sin And to affirm the lawfulnes of any thing forbidden in Scripture suppose of adultery or drunkenness or to deny the lawfulnes and goodnes of any thing commanded there suppose of marriage obedience to Parents and Magistrates would be as fundamental an error and perhaps more mischievous as denying some Speculative article of faith And many dangerous Hereticks have there bin in practicals Again in the Apostles Creed we find * nothing concerning what writings are to be