from what is said is only this All Doctrines if they are not immediately received by the whole Church not rashly to be rejected This also I could infer that seeing it is not certain the Apostles wrote it themselves but in several Ages it had its Ratification at least the compellation of Apostolical from the Church its plain that the authority of the Church which makes it above other Creeds and to be the sum total of all that is to be believed makes it depend on that authority of the Church which gave it its compellation which I hope though borrowed from the authority of the Church which since the Apostles time hath been abused will be no greater a prejudice to discerning minds than the title of the King though first derived from the Pope can minorize the honour due to him This which is said perhaps may be retorted by an instance in Books of canonical Scripture by saying we may as well conclude that the Gospel owes its name of Gospel to the Church and the Law its name of the Law as conclude that the Creed as to its denomination or being Apostolical depends only upon the Church which calls it so This Objection may find an Answer from this consideration that although the Church is Ministerial in both holding out a Light to declare unto us that the Gospel is the Gospel and the Law the Law as much as it doth evidence that the Creed is the Creed yet there is this difference the Books of the Law and Gospel its probable had their compellation or name written by the same Authors that wrote them but the Creed owes its title to the restimony of the Church so far as it is call'd the Apostles Creed By this limitation I hope I have prevented another cavil which might conclude I make the Doctrine of the Creed to depend on the Church when I only speak of the compellation as being borrowed from the Church which compellation is the only hinge on which the present Controversie turns for take away the name the Apostles Creed and it can be no more said to be the sum of all Religion than other Doctrines or Theses generally received by the Church If it is further urged that all Titles of the canonical Books bear not without doubt the Authors names as several Psalms and the Epistle to the Hebrews because it is not certainly known who were their Authors This may be granted yet the case is not the same with the Creed and some parts of the canonical Scripture for the latter it may be safely said that the Church gave no new Titles to those Books but delivered them as they found them waitten or were assured of their Titles by infallible Traditions but the same cannot so certainly be said of the Apostles Creed From all that is said it is easie to observe how some men are ready to own the Authority of the Church when serviceable to their designs and disowns it when it thwarts private Opinions It may be granted that the Apostles Creed is Regula fidei Tutissima as a Rule though but a foot in length may discover the crookedness of the greatest quantity and is useful in thousands of cases so the Creed may measure and discover though not so accurately the many Volumious errors in Religion but not in direct terms but by consequence To illustrate it by Instances Christ sums up all the Commandments in one word Love which modo implicito concludes against all Vice otherwise it could not be an abridgment of the whole Law this must be granted but it is rashness to say that this Command alone is able to check all Vices and conclude against each particular Sin It is also said of Manna a fit Emblem of the Creed always to be kept in the Ark of the Church that eminently contains all savours to gratifie the Tast and Smelling and the Opall and Iris have a lovely commixture of all colours Now as a man who would pass an accurate Judgment of a sweet body would not appeal to Manna which hath it mixt with others but to some particular object of the same kind and he who would pass judgment on Colours Yellow or Blue c. will not compare them with that in the Rainbow but some other Object of the same complexion or tincture the same may be said of the Articles of Faith which are severally comprehended in the Creed yet are not to be an exact measure of their numerous Errors implicitly condemned by it It hath been doubted by some whether the principles of Chymists Salt Sulphur c. are really in the Bodies or whether they were as matter fitly prepared and by Extraction made such I shall not presume to determine any thing in this but only apply it to the present case by saying there are the Semina or Principia in the Creed but particular Articles which confute particular Errors though they have their Foundation from it yet their whole Superstruction cannot be said to be taken from it It is impossible it should be done therefore weakness to attempt it for it argues as much weakness in those men who undertake to assert the Creed the sum of all to be believed and to confute all Errors as some when urged by some of the Roman Church to shew how the Sacraments were contained in the Creed have answered out of Aquinas 2.2 q. 1. a. 8. Eos Articulos continueri includi in Articulo fidei quo Credimus unam sanctam Ecclesiam Sanctorum Communionem Remissionem peccatorum that they are contained in the Articles where we profess a Belief in the Catholick Church Communion of Saints remission of Sins And being urged particularly to shew how Baptism was included there run for Sanctuary to the Athanasian Creed This seems to be a far fetcht and an unnatural deduction for though it may be concluded that the Sacraments are necessarily implyed in the Remission of Sins as he gives his reason Ibidem nam per Sacramenta peccata remittuntur it will conclude the necessity but says nothing of the nature wherefore that great Doctor with all the subtilties of his School-companions could never extract any thing thence of the nature of them so if Transubstantiation could not find any other confutation than from those Articles it would be to little purpose to dispute against it Thus one of our Church who being urged by a Papist how he shewed in the Creed that Doctrine of the Devils forbidding Marriage was exprest in the Creed answers that neither meats nor marrying of any persons could be unlawful because a Christian believes in God in his Creed to be maker of all thinks good so not to be forborn and all his Institutions holy therefore not to be abstained from by any persons This seems to me as vain an Attempt and as far fetcht a way of Arguing as those men use who will undertake to shew there is nothing New but demonstrate all new Philosophy to be taken out of Aristotle I
discovers that troop of small Stars from which it borrows its Lustre The case is the same between Scripture and the Church I mean obscure places of it the one gives an ambiguous Twilight prospect the other shews it more distinctly Thus I have endeavoured to commend the Churches Authority as a necessary Supplement to the Apostles Creed or in order to maintain Charity amongst members of particular Churches for I do not design in this Paper to answer all Objections that the former discourse may be lyable to I now pass to the other branch of the Consideration In what sense short professions of Faith so much insisted on by the Reformers and commended to the Parliament can be said to be the full matter of Christian Faith and in what circumstances they must be in to whom they are sufficient And whether such curtilizing Creeds do not again introduce that implicit Faith which this Church complaineth of whilst under Papal impositions For further demonstration of the necessity of the extent of the Apostles Creed by Explanation it seems convenient that I suggest that usual distinction of Fundamentals in respect of their matter and the persons to whom they are offered as objects of Belief To the first 't is enough that I say one Assertion may be a Fundamental though not primarily so which in respect of another is but as a corrollary or branch of it as it is easie to instance in the Apostles Creed To the second it will be sufficient to say that all Doctrines are not pressed on all persons with the same necessity or upon peril of Salvation which will plainly appear from the consideration of the Requisites necessary to make such necessity The first of which is this viz. A conviction of the mind that what is proposed as matter of Faith must be commended to Man by God for there is no humane dictator can command any matter of Belief to Man merely as Humane Thus the Apostles themselves doubted of the Resurrection or at least were not sufficiently convinced of it till matter of fact convinced them of their Masters being God as well as Man Another Requisite is that there must be a sufficient proposal of matters of Faith otherwise it is insignificant to a man for what is Revelation to him to whom it is proposed for matter of Faith is like Objects which are in their own nature visible yet the Eye doth not always actually see them neither can it in some cases till more conveniently situated or impediments removed Thus Apollos ignorance and imperfect Creed excusable till he was more fully instructed of Saint Paul for the Doctrines of which he doubted before although as the Sun they always shin'd yet as the one cannot be seen till above the Horizon though it is obvious to other eyes so the ot her not assented unto till sufficiently explained If this seem not opposite take an Instance more Divine As none could see the City of Samaria though it was naturally as visible to other persons but the Prophet so none discern Divine Truth till Grace makes the discovery The last is a disposition of mens minds fit to receive such Divine impressions thus Mad men and Fooles are not to be expected Converts to Religion who are Aliens and Strangers to their own Reason and in this sense that applauded conclusion of the vanity of holding a Candle and attempt to make one see whom nature designed for darkness and to this head the citations out of St. Chrisostom afterward to be consider'd and others must be reduced leaving such Idiots to the censure of God himself This being promis'd I hope I may more fairly conclude against those conclusions which factious heads have drawn from thence for all that can be inferred from such charitable censures is only the modest censure of the Church whilst it respects God's Judicatute so that those persons who have so formally made address to Authority for tolleration of short Creeds must plead their cause in the same circumstances they thus indulg'd were which is impossible except they can Antidate time and be as the Apostles were then or men now who are uncapable of Divine Mysteries wherefore I may ask those men this Question whether they speak for themselves as of the Clergy or for other persons if for others which I presume they will be ready to own as officious Advocates they bring in the Doctrine of the Author of Humane Reason the Reasoner supposing it to a sufficient assent to Christian Doctrine if Scripture is commented on by a private invention This part of the consideration if I design to be tedious would lead me to examination of the several cavils against Councils as to the quality of persons c. and to answer an Objection of Nazianzen who saith he never saw a happy event of a Council which words concording to all I have met with condemns not Councils but rather is a complaint of the want of free and general Councils as is obvious to any who considers that Author's drift and design But I pass from this and other curious cavils by considering that such niceties in Religion are like questions about the Stars whose Nature and Influence we are sensible of and can probably demonstrate their Natures but not in such a way as can answer questions that a roving brain can start and can shew greater probability that they are such than the extravagant invention can they are not but I shall not continue this Digression rather return to the former case This being granted it must be considered that these persons with their slender stock of Faith are admitted into the Church as men into an Hospital and charity rather than Reason concludes them in a safe state of Salvation Now is it not unreasonable to propose that as a Model or measure of Faith to all which is only indulged to Mad men and Fools or at least men of weak capacities and that on no better ground than that tender one of extensive charity suitable to which are the accounts of the Church given by the Ancients whilst it is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain number of the Elect in which may be babes in Christ foolish as well as wise and compared to the Ark when there was a universal reception of Creatures which were clean If these Zealous Petitioners speak for themselves then that small measure of Faith and narrow capacity will be an argument against them in the opinion of their own party But if it is alleadged that Rahab had but a small measure of Faith and yet Sainted by St. Paul at least in the catalogue of eminent Believers and the Centurion with his slender knowledg of Christ had no less commendation from Christ himself Let it be considered that this is not applicable to Pastors of the Church What a medley and ill favoured being of a Church would that be in which a Rahab or Convert-Harlot 2 Centurion or Souldier should assume a Clerical power The Records
THE Reasoning Apostate Or MODERN LATITUDE-MAN CONSIDER'D As he opposeth the Authority OF THE KING and CHURCH OCCASION'D By several late TREATISES By John Warly B. D. late Fellow of Clare-Hall in Cambridg LONDON Printed for T. Basset at the George in Fleet-street 1677. IMPRIMATUR 7 March 1677. Geo. Hooper R mo D no. D. Gilb. Cant. Arch. Ã Sacris Domesticis THE PREFACE WHen I saw the Church and Religion defended only by Reason I lookt on its condition as Deplorable as a forlorn Hope FOr rational Assertors of Religion who scorn the Auxiliaries of the Church though they appear as stout Souldiers yet they are ill Disciplin'd and as Goliah set up with a natural Fortitude and prodigious Bulk more fit for a Spectacle than a Fight more fit for Inquisitive Speculation than Practical Religion And that which renders Reason thus uncapable of putting an end to Disputes is this because there are some Doctrines in obscure places of Scripture which are like Garrisons on such a Rock which bids Defiance to Reason to Storm it or Art to surprize it Arcana which God alone by the Mediation of the Church will most fully reveal and deliver to Man It is well known that some obscure Texts of Scripture as Christ the Author appear as Incognito till the Church makes the discovery I am not bound to believe that our Saviour gave such Commands to his Apostles as a Philosopher did to his Scholars who wrapt up his knowledg in obscure Methods as a dark Shop to commend the Wares Yet 't is certain that some places of Scripture are so hard to be understood that they deserve to be call'd Oracles for their Obscurity as much as Truth Now who shall make discovery of it but those to whom these Oracles of God are committed and they are the Church I need not trouble the Reader with the Contents of these Papers but shall only say that I have endeavor'd to give Religion as well as Reason its due to rob Man of the one is unnatural Injustice to steal from the other the worst Sacriledg This made me endeavour to assert the Authority of the Church especially in this Age in which it seems to be exposed to contempt and some factious persons looking on it as in a helpless and weak condition not able to defend it self much less to protect or assist others turn the Divine Command into a Scoff and Jeer whilst in Derision they say Go tell the Church Names of some Treatises more Obscurely mentioned in the following Considerations N.F. The natural Fanatick Milton of Civil Power in Ecclesiastical Causes page 24. The Judgment of Non-conformists of the interest of Reason in matters of Religion p. 26. The Advocate of Conscience-Liberty p. 42. The Author of Smyrk p. 43. A Jesuit against one of the Sorbonists p. 74. The Advocate for Conscience-Liberty p. 92. Consideration 1. Of the Defence of the Church of England by some Orthodox-men in a Method or Style which seems to some too familiar biting and severe THough the admirable Defence of the Church of England by some of the Laity which Name may be fastened on Nobles as well as Peasants though a late Author hath undertaken by Chorah's Model to assert each person a Priest as it was objected to Luther by a great French Historian deserved as much Commendation as that ancient practice of drawing the Sword when Christians stood on their guard whilst they made confession of their Faith and that without imputation of Ambition or Vain glory have supported the tottering Ark by their rational discourses and seem as men from Macedonia at St. Paul's Summons to assist the Church yet some of these endeavouring to take off from the estimation of the authority of the Church they seem to me to be as Cassianus says of the secular order of Men in the Roman Church Sacerdoturientes a new kind of Gray Fryers in the reform'd Religion Neither do other men seem less fatal to the Church who are as Mendicants at least in their language endeavouring to win their designs by a cringing Supplication I beseech you my Fathers which they could not obtain by Arguments These men professing a plainess of Speech and Integrity seem as much suspicious as the Gibeonites to make Leagues with clouted Shoos whilst Poverty pleads their cause Neither are those altogether excusable who dispute against their Adversaries in a rational way without pressing the Authority of some ancient Fathers seeing it is possible to shew that the most valuable Arguments which are made use of as a Battery against Atheists are not the meer products of their own inventions but of others whose names are conceal'd by them I know not for what reason except this is it that they thought Authority would prejudice the humoursome Age and that Books would be better esteem'd as Anonymous or a New Cabala to the reformed Religion or because it seems policy in Church as well as Srate Arcana Ecclesiae as much as Imperii to conceal the Authors from whom they had their Intelligence or Imformation This Method makes men start at the citations of ancient Fathers as the Disciples did at Christ's person walking on the Waters supposing them as evil Spirits to seduce them But I pass from this to the other branch of this Consideration which makes me astonished to think how some Orthodox persons have been cavilled with for defending the Church in too severe and bitter Methods and a charge laid on Prelates as if they design'd the defence of the Church as St. Mallos is guarded with snarling Currs and those who assert their Authority esteem'd as Cock Hectors who win Battels more by Carlick than Strength whilst a stinking Breath defeats the Combatant These need not my Vindication they have done it themselves but suppose some Excursions not so commendable let it be consider'd that it is as impossible for a man to modelize his language so when he disputes with an Adversity as shall not offend him as it is for a man who fights a Duel to keep up to all those rules which he prescrib'd to himself before the engagement Polemical Arguments are like a Bolt or Shot which contracts Heat by flying Laws in such cases cannot be observ'd and the Disputant cannot be so accurate in his Language as Hortensius in his Cown as well as Oration such a one deserves to be call'd Smyrk or the Divine in mode to be in a set accurate form without a wrinkle He who disputes with Suarez must make use of his language Metaphysical Notions which are necessarily mix'd in Divine Dispute cannot be so plainly controverted by Scripture Phrase which in some cases cannot confute the Adversary any otherwise than the Idiot did Bellarmine by giving him the Lye To say all Adversaries must be disputed with by their own weapons St. Paul warrants it who draws an Argument from a Poet when he might have cited the sense out of the first Chapter of Genesis But this perhaps may not seem so pertinent to
would not have that which is said so understood as if I did imagine there were to be Virtuosos in Religion as well as Philosophy and that this Age made new discoveries of Doctrines as the Astronomers have of the Stars and that new Creeds in Divinity are as necessary as new Systems of the World I am not so ignorant to think that Novelty can commend Religion though it may Philosophy and that for this reason the one is God's work and command fully revealed at once after Christ's coming But the product of Humane Observation suffers nothing in its Reputation by being new Neither doth Religion suffer but is rather honoured whilst new Arguments for they must needs be so at the first springing up of Heresie against new Hersies This therefore which is said will not minorize or lessen the esteem of the Creed which the Ancients had of it for I cannot but own the commendation which Cyril of Hierusalem gave of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. And having before shew'd the concise and compleat Abridgment of it says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compares it to Muster-seed more fitly and pertinently than the Eunuchs is by Smyrk Consideration V. Though the Apostles Creed may maintain Charity and Union between members of the Catholick Church whether it can preserve charity in a particuler Church and in what sense short Professions of Faith so much insisted on by late Reformers and commended to the Parliament as the full matter of Christian Belief and in what circumstances they must be and what persons they are to whom they are sufficient IT may be said of matters of Faith in Religion as Aristotle distinguishes in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principles of Doctrine and that which comes by deduction the first which are as the grand Ligament or Tye which knit the parts together or as a foundation to support a building though the root and other parts of it are demolished This is enough to denominate the Church a Church but if there be disagreement in other Doctrines which may indanger Man's Salvation though not so immediately as those in the Creed it takes off from the beauty of it and makes it look as in the former instance like a Skeleton knit together by the Articles of one Creed as sinews not agreeing in any other parts or like a frame or case of a house without a Roof or Ornament I speak not this as uncharitable to the Catholick Church but to shew how the want of Unity in all Doctrines disguise it By this Assertion the Catholick Church is not condemned for those Divisions which destroy not the Internal communion with it though External may be wanting but to shew Charity beautifies it Wherefore those who separate themselves from another Church must have some other reasons of their separation than are in the Apostles Creed otherwise the Reformation cannot be justifiable for the Roman Church professeth to believe the fame Creed as a late Author pleads therefore Separation not altogether founded on that Wherfore it remains there must be Doctrines which justifie Separation from other measures than the Creed c. This may unite in the Catholick Church but not a National or particular Church for the Church cannot be minced into Individuals without being destroyed at least breach of Charity and that for this Reason God under the Law and Gospel was never since Adam's Innocency worshiped alone Elias was mistaken when he thought he was left alone the only votary of the true God I am sensible of an Objection which may be this That Luther in the beginning of the Reformation was the only open professor of the Protestant Faith which being granted as it need not must suppose some critical time of Luthers Protestation in which he had no followers which with preciseness will conclude that Christ himself Head of the Church was without any votary at his first birth except his Mother was one and there must needs be a certain time when the Apostles were without a Church or Converts But Religion takes notice of no such Niceties and as the Common Law takes that to be done immediately which is done in the same day appointed in some cases taking no precise notice of the hours I am sure the Divine Law doth not distinguish such critical moments But to wave these niceties it was always the method of Reformers to make profession of their Faith Thus did the Lutherans in their Augustane confession for without this Charity would not have been maintained within themselves So then what would the Reformation signifie if there may be as many and as dangerous and different Opinions among themselves as there was between them and the Church of Rome their Reformation signifies little more than a Change not for the better but worse their dissenting from the Roman Church might be justifiable but amongst themselves especially in matters absolutely necessary to be believed such separation intollerable for though the Catholick Church like Josephs coat may have and be of divers colours and parts but particular must be like Christ seamless coat or to speak the Apostles Language like minded and speak the same thing Now this Unity of the Church is not better preserved by any means than by Appeals to several interpretations of places of Scripture which are ambiguous by the Councils Fathers and Pastors in several Ages Thus the Champions of the Reformation always owned that Authority as the best means to win Reformation and the best subsidy to support it The necessity of this seems to be implyed in the Apostles Advice to submission to Pastors and the Pastors being to give an accompt for the Peoples Souls I know these words may occasion a voluminous Dispute But I shall take them in their plaine acceptation and only desire the Reader to observe that in case this submission to Pastors is only to circumstances confin'd as some will have them and yet Pastors give an accompt it is like a Man who is invested with the power of a Tutor yet only to take care of his Pupils Cloaths This must be restrained to places which have a doubtful sense and the definitions or interpretations such as the words will bear for I am not so bold to conclude with some of the Church of Rome that it hath a power to command a Doctrine which hath no probable foundation in Scripture as Doctor Stapleton concludes that some things are to be believed and the Church propound them as matters of Faith Etiamsi nullo Scripturarum evidenti aut probabilis testimonio comfirmetur though he at the same time concludes the Church in its definitions is Suo modo Divina It fares with the Church in its desiring matters of Faith as it doth in prospects for though Telescopes and Perspections help the Sight yet there must be a rude discovery of the Object by the naked Eye thus the Milky way is discerned without the help of a Glass to be a bright tract of Heaven by the Telescope which