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
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
the present case for the age is sufficiently weary'd out with Distinctions and terms of Art which like dry Bones knit together only make a Skeleton not a man but that which is censur'd is the launching out the licentious phrase of Stage 'T is true this is unworthy of Divine Discourse and the Priest ought to scorn variety of humour or phancy in his language as much as the Spaniard doth a fantastick Dress his language ought to strike so much aw according to the Character given of Job Though I smil'd says he they believ'd me not though any thing drop which seems not of equal moment with the rest of the Discourse the weight of the one overpoyseth the levity of the other This may be well suppos'd for Gravity and Levity in discourse seem to be as natural and as necessary as they are in Bodys And as no bodys are so dense or thick but some subtile matter lurks in the Pores so no discourse so close but it may have its airy matter intermix'd and in imbodi'd with it The grave Writings of the Ancient Fathers are as a Witness of this I could instance in some if it were necessary To say all Arguments like Arrows to which a Plume is no less necessary than a ponderous Metal whilst one gives it flight the other makes the wound Such necessary Levity at least may be pardonable but Scurrility is a vice in Morals much more in Religion However a sharp and severe way of Arguing must not be omitted for it is as necessary to the Priest as an Acid humour to the Stomach without which the meat would not be digested There is no new Method Nazianzens 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is an evidence of it and primitive Fathers sharply check the Gentiles for their folly Yet all this was without Scurrilous Language altogether unlike to Luther's railing Method which occasion'd some of the Roman Church to call him and his Disciples Mad Men. However he deserv'd well of the Church I presume none will deny and it may be retorted on those who object it that some of theirs have fixed odious Names on Protestants Dogs Infidels Magicians nay worse as a great Doctor signs their Banishments in these words Ut magos publica Authoritate arcemus civitate pellimus c. I might cite others to this purpose no less Black-mouth'd but I forbear to do that and shall only suggest this to the Readers thoughts As the Church of England though the first Reformers if it can be reasonably imagin'd that its first Reformers gave any credit to the Objections of some of the Roman Church were sensible that the Reformation was begun as in a storm of passion and irreverent language yet disowns not the consequence of it seeing it as a Tempest cast them on a happy shore now shall not all sincere Christians do as the first Reformers did who when they saw Religion well defended though in an unbeseeming and boysterous way For which there is no reason of complaint in this case would not have Religion suffer for it for that would have argued as much folly as if a Prince should disown a Victory because gotten by rash and imprudent means or like casting Joseph into the Pit only out of spight to his Coat if Religion suffer because not pleasingly worded I speak not this as an Abettor of Lucians scoffs or a Rabshekah's railing but only to shew how prudence makes use of them To conclude with a late observation of some Anatomists who say there is not known a certain use of the Splene and that some creatures may live without it I determine nothing in this case but only say I am confident there is no use of a Petulant Splene in Religious Debates Consideration II. Whether belief which relies and depends on the Authority of the Catholick Church and as it is encouraged by the Civil Magistrate may properly be said to be forc't and to proceed from an unwarrantable usurpation of the right of natural reason THe Church hath not been so effectually undermined by any Method as by representing its Authority under the odious names of Tyranny and calling all obligation to belief unwarrantable Impositions or force Wherefore it is necessary to examine what is meant by force in its several acceptations and then assert the Negative of the Question Sometimes it is taken philosophically for that Power which rests a being beyond its natural inclination or tendency according to this account of it the determination of the Will must be accounted violent so far as it is concerned in Religion and Grace it self is not able to escape the imputation of force for grace may as well be said to be an enforcing influence on mans nature in his corrupted state as that power which according to philosophy diverts the natural course of the Elements in bodies and imprisons them in one mixture otherwise they would retreat to their own first home The fire and volatile parts would be always moving towards heaven and the sluggish parts of earth fettered to their center This is demonstrated in another Treatise N. F. viz. that mens thoughts are with as much difficulty composed to a settled and true notion of God and the Soul as the Elements are commanded to comply in the composition of natural Bodies Therefore I shall wave this and consider it in another sense as it is more directly and boldly complain'd of and that is it which relates to the authority of the Church and interest of the Magistrate in matters of Religion which is look'd upon by some as a Battery to destroy all Religion This is the Force generally exclaim'd against by the Libertine which is an unreasonable and an unjust imputation for if the constant and universal Doctrine of the Church which hath an obliging influence on Religious minds must be call'd force our Reformation and Separation from the Church of Rome must be esteem'd violent and consequently illegal For I cannot apprehend that Separation was justifiable on any better terms but that the Doctrine of the Reform'd Church is agreeable to the Scriptures with the consent and evidence of Councils and Fathers Besides this not only condemns holy Councils and Fathers being usurpers of Christian Liberty by imposing matters of Faith but makes the whole Church lyable to Error which was never yet asserted by any sober mind For though it may be granted that Councils and Fathers each have been lyable to some errors yet when there is a consent of all it is an infallible argument of Truth vid. N. F. The Bishop of Rome is so sensible of this that his Assertors know not how to invest him with Infallibility till they have intitled him to be the Virtual Church Having considered Force as it relates to the Church in the next place I cannot but take notice of that as it concerns the Magistrate or Civil Power This is the Force which the Libartine most complains of for that of the Church in its dreadful Censures is lookt on but
urgeth it with Citations out of the Fathers which speak the danger of separation from the Catholick Church they apply it to their own as if to be Roman and Catholick were all one Thus a late Author would persuade the Unwary that the most Puritan Protestants Mr. Perkins and many others do agree with Papists in several points controverted which they were as far from as we can imagine they thought the Romish Religion distant from the true The Fathers themselves are cited against themselves which minds me of some opposers of the authority of the Church who make them as a Patronage to their factious Presumptions Thus Lactantius is cited the words are these Lib de Orig. Error Cap. 8. having in the former Chapter remov'd the superstitious Rites and custome of some ancient Fathers who instituted them in Paganism he infers this Quare opportet in eâ re maximè in qua vitae ratio versatur sibi quemque confidere suoque judicio ac propriis sensibus niti ad investigandam perpendendam veritatem quam credentem alienis erroribus decipi tanquam ipsum rationis expertem Now how injuriously this is affixed as a Preface to authorize a factious Discourse as it often is against the authority of the Church may appear from the scope and design of the Holy Father in that Chapter viz. to oppose Heathenish Traditions Dreams and South sayings which began before Christianity had footing in the word But let it be applyed in opposition to the defintions and impositions of the Church all that can be concluded from the Words in this he condemns those who in a stupid observation of the Traditions of their Fathers More pecudum ducuntur as he phrases it an unreasonable implicit Faith which the Church of England doth not commend to her Sons but rather opposes its Assertors To say all this Holy Author though an accute Disputant and of a peircing wit yet is so far from disdaining Authority that none more frequent than he in Citations of Heathen Authors of Poets themselves to prove the weightiest matters of Religion when he disputed with Infidels as he was necessitated to do as he says Lib. de falsa Relig. Cap. 5. Sed omittamus sanè testimonia prophetarum ne minus idonea probatio vidcatur esse ab his quibus omnino non creditur He though a Father of the Church himself lib. de justitia c. 4. cites St. Cyprian arguing against Demetrius by Reason only because he was not capable of being confuted by any other Method as appears by the account given in the same Chapter Nam cum ageret contra hominem veritatis ignarum dilatis paulisper divinis lectionibus formare hunc a principio tanquam rudem debuit This gives me occasion of considering what esteem Reason was in matters of Religion being esteem'd only fit to dispose Infidels for Belief and to instruct Novices but in this Age it is so exalted that it is thought worthy of the highest place of Judicature to judg of all Controversies in so much that the Smyctimnian Divines in their late Papers declare it to be as the Eye and Religion as the Light or the Object Sic res ingeniosa est esse Christianum in another sense than formerly and that which the Author of Smyrk says of Wit in a Jeer may be retorted on them for whilst they make Reason an intrepreter of Scripture we may ask them too if their reason is an extraordinary gift of the Holy Ghost To conclude this part of the Consideration that those who interpret Scripture thus may not boast themselves Lactantius his Disciples but rather Proselytes of the authority of Humane Reason and by this method of making their Reason the only Standard to measure Controversies seem to appropriate the Preface us'd in General Councils at least one and corrupting Visum est nobis Spiritui Sancto by changing the terms to every particular person who is adjusted with equal authority to say Visum est mihi Spiritui Sancto which boldness exceeds Poetical License which seeing extraordinary acts of Providence attributed it to the Gods whilst they said Sic visum est superis This being premis'd I pass to the other part of this consideration viz. of Schism and Heresie according to the new account of it and how Reformation is not so justifiable without Appeals to the constant Doctrine of the Church This Assertion must expect to find as furious a return as Water doth when cast on hot Iron Whilst I affirm that Schism and Heresie are two of the greatest evils of the Church and affirm as I think I safely may that some have abus'd Religion almost as much by their extenuation of these horrid sins giving a soft account of them suitable to the humour of the Libertine as the Schismatick and Heretick by practice for such Theory makes way for practice whilst they teach men that Schism and Heresie are only terms of Art which the Church hath us'd to impose on the Christian Schollars what Doctrine it pleases and that 't is the terrors of the two Greek words which have not so dreadful a signification as they say affrights the poor Christian like thundring and lightning to run to his Litany to pray for deliverance This slight of subtile men will miss its aim if it is consider'd that the Church is not only as a Lexicon or Dictionary to tell the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath power to inflict its Censures when unjustifiable separations are attempted This unity of the Church is as much to be endeavour'd by the Pastors of it as the being of the Church is and that is so necessary that I may say of the Catholick Church in matters of Belief unum verum sunt idem Unity and Truth are undistinguished Now as it is certain that without the Catholick Church there is no Salvation for it is more than a Parenthesis in our Creed so is the Unity necessary in order to it Wherefore all Churches who at any time endeavour'd a regular Reformation made Appeals to some beside their own private interpretation of Holy Scripture which might be esteem'd unreasonable For if it may be imagin'd that each man may make interpretation of the Scriptures it is very difficult if not impossible for men especially those who will have communion with none but those of whom they are assur'd are of the same opinion with them in all things to maintain so perfect charity with a single person much less with the whole Church For suppose two different interpretations of some part of Holy Scripture viz. This is my Body and one takes the Body of Christ in the Eucharist to be only figuratively and the other corporally and both agree in this that the Consecrated Bread is rightly call'd the Body of Christ and the worthy Communicants receive it Thus supposing that these words appear in different senses to different persons how shall one convince the
in particulars and a good mean to preserve the true Faith Though Christ did not immediately draw up his Doctrine in such Articles it is past doubt he directed the Church to do it and that perhaps that he might create reverence to the Pastors of the Church that they should not be only as Library-keepers but Authors too in that sense that a Publisher of an Epitome may be call'd so whilst they compose the contents of Scripture in a short abridgment by Divine Direction It is observ'd that Christ did some things to create a Reverence to his Evangelists and Apostles by committing the charge of the publishing of the Gospel in writing when he himself could as easily have done it as wrote on the ground with his finger and shall not his Apostles Successors be esteemed worthy to interpret these holy Writings To deny them this Authority and only allow them such a mere Ministerial office and that to be only understood as if they were only Mercuries with a hand stretcht out with a Scrol for the People to read it seems rash And to confine them only to be judg of Circumstantials is to minorize their Authority and makes them but Registers to keep the Divine Books 'T is true this is honour enough to be but Door-keepers and Saint Paul said the Jews might glory because the Oracles of God were committed unto them which may not be restrained to the bare letter of the Law according to each mans apprehension but in doubtful cases Appeals were to be made to the Sanedrim which hath no small affinity with the proceedings of Councils though some disputes set them at further distance besides I do not remember that Christ taxes in general the Jewish Doctors for Exposition of the Law but when they either clearly perverted the sense and meaning of the Law or plainly altered it by sinister Interpretations making the word of God of none effect For if all Illustrations of the Law by Jewish Doctors must be laid aside though we know and avoid the fabulous Interpretation of the Thalmudist many parts of the Old Testament would not be so plainly understood even those which relate to the coming of Christ and the manner of his Kingdom If it is said that the Jewish Doctors often err'd so their Authority suspicious if not invalid the same will be granted I presume of Councils and Church when their Assertions if it may be supposed are manifest contradictions to plain Scripture This Bellarmine confesseth when he says Councils may not be opposed Nisi manifestissime constet intollerabilem errorem Committi lib. 2. de Concil But more of this in its proper place In this only I shall take notice that the authority of the Church hath been rendered odious to weak minds whilst some part of it I do not mean the Catholick run into extreams in Creeds as some men in habits or cloaths sometimes the humour of the Age is such that men affect to appear in the large size of Primitive Ages others desirous to appear as small as Nature will admit one time as Gyants another time as Pygmies This vanity hath crept into the Church some will only own the Apostls Creed others not content with those which the Church hath received but must make it larger by Phylacteries of Decretals The Roman Church will have each Article of the Creed as Astronomers say of the Planets each must have its Assecla or Page attend it They will scarce believe that they ca satisfie the first Article of believing in case it is not represented by Images neither will they believe the Communion of the Catholick Church except Rome may pass for it and the Resurrection and day of Judgment not to be explained without Purgatory some run in another extream tream they will admire nothing so much as the Eunuchs Creed to be imposed on as matters of Christian belief However they magnisie the Creed of the Apostles at the same time decrying others allowed by the Church of England which gives just occasion of suspicion that those very persons who own the Apostles Creed in words if prest by the general interpretation of the whole Church would boggle at that as much as at the Athanasian Creed for though they commend it as it justly deserves it for its plainness of matter and the phrase so esteemed by the Fathers yet it is certain there are doubts in some Articles which are not agreed on so as to be past dispute for instance the Communion of Saints the belief on the Catholick Church and the manner of Christ's descending into Hell not yet agreed on by all parts of the Catholick Church besides those who will have nothing in other accompts of Religion but in Scripture phrase must be content with other Language in this That word Catholick hath lately been as much controverted as the threadbear word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word was so hard to Luther that he went about to translate it into the German Language and alter the phrase for which boldness he was justly charged by Tanner the Jesuite for I am of nazianzens mind not to have a word changed for as he says One drop of Poyson may corrupt a great mass I would not have this which is said of the Creed as to be said in derogation from its reverence due to it above other Creeds which are but Comments on it yet there are two questions I hope may be started without violence done to it How it appears to be a sum of Fundamentals This is well Answered by some late Authors That the Apostles wrote the whole sum of what is to be believed for if they had omitted any part of it they might have as well omitted all Then it must be inquired how far this Creed as Apostlical depends on the Churches testimony or authority on this latter question the present Controversie depends therefore it must be considered what it is to be called Apostolical Apostolical is that which is agreeable to the Apostles practice and doctrine So the title Apostolical is fastned to some Churches and several persons whose piety had hath alliance to that of the Apostles but when it is given to any Doctrine as the rule of Faith Ubique semper ab omnibus obtains in this sense the Apostles Creed cannot be called Apostolical as to all its parts for all were not received at the same time as it is observed that St. Austin Origen and Tertullian commenting on the Creed make no mention of the Articles of the descent into Hell though 't is confest Saint Austin owns it as Catholick in other places 'T is true Rufsinus an ancient Doctor makes mention of that Article but says the Roman Church did not receive it at that time but since generally received I speak not this out of any irreverence or light esteem to the Creed as an Author I heard of who wrote a scurrilous and malicious piece against the Creed meerly in opposition to another opinion That which I infer
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