Council in point of Discipline as in point of Doctrine § 5 3. ' That it was not a Free and Lawful Council 3. 1. λ. Where the accusers or the accused take λ. 1. whether you please namely the Pope and the Bishops persons of the same perswasion and communion with him sate as Judges in their own cause namely in a Question of the Popes Supremacy and of the corruptions of that Church see B. L. § 27 n. 1. and Henry 8. Manifesto's μ. μ. Especially Pope Leo in his Bull having declared and pronounced the Appellants Hereticks before they were condemned by the Council 2. ν. Where was no security in the place of Meeting ν. 2. for the Reformed party to come thither nor where no form of Safe-conduct could be trusted since the cruel Decrees and behaviour of the Council of Constance towards John Huss though armed with a safe Conduct ξ. Whither also ξ. notwithstanding this some of the Protestant party being come yet they were not suffered to propose and dispute their cause And again Ï€. Where after dispute Ï€. had it been granted them yet they if no Bishops could not have been permitted to have had any decisive vote with the rest but must after the Disputation have been judged and censured by their Adversaries 3. Ï‚. Where all the Members of the Council Ï‚. 3. that had a vote had takan an Oath of Fidelity to the Papacy and none had suffrage but such as were sworn to the Church of Rome and were professed enemies to all that called for Reformation or a free Council B. Lawd § 27. n. 1. 4. σ. σ. 1 4. * Where nothing might be voted or debated in Council but only what the Popes Legates proposed the Popes Commission running Proponentibus Legatis σ 2 * where nothing was determined σ 2 till the Popes judgment thereof was brought from Rome himself not vouchsafing to be present therein and therefore it was commonly said that this Council was guided by the Holy Ghost sent from Rome in a Male 5. Ï„. Ï„. 5. Where many Bishops had Pensions from the Pope and many Bishops were introduced who were only titular and ‖ B. Bramb Vindic. of Ch. of Engl. p. 248. divers new Bishopricks also erected by the Pope during the Council all this to enable therein the Papalines to over-vote the Tramontanes and hence such an unproportionable number there of Italian Bishops § 6 4. v. Suppose the Council in all these Objections cleared v. 4. suppose it never so Oecumenical and Legal yet have the Reformed this Reserve after all wherefore they cannot justly entertain it * Because some of the Decrees and Definitions are repugnant to the Holy Scriptures or at least not warranted by them φ φ This Council not regulating its proceedings wholly by the Scriptures as the Nicene and other primitive Councils did but holding Tradition extra Scripturam a sufficient Ground of making Definitions in matter of Faith Concerning which thus Arch-Bishop Lawd § 28. The Scripture must not be departed from in Letter or in necessary sense or the Council is not Lawful For the consent and confirmation of Scripture is of far greater authority to make the Council Authentical and the Decisions of it de fide than any confirmation of the Pope can be Now the Council of Trent we are able to prove had not the first but have departed from the Letter and sense of Scripture and so we have no reason to respect the second See likewise § 27. n. 1. Where he asks How that Council is Legal which maintains it lawful to conclude a Controversie and make it to be de fide though it hath not the written word of God for warrant either in express Letter or necessary sence and deduction but is quite extra without the Scripture See also Mr Stillingfl p. 477 478. χ χ. Or * Because some of its Decrees are repugnant to or at least not warranted by Primitive and Apostolical Tradition ‖ Soave p. 228. And in the last place Dr. Hammond of Her §. 11. n. 3 7. Because this Council hath imposed Anathema's in these and in many other slight matters if truths upon all those who shall dissent from or at least who shall contradict their Judgment in them this one Council having made near hand as many Canons as all the preceding Councils of the Church put together ‖ Soave p. 228. and among these hath added 12 new Articles to the former Creeds * drawn up bp Pius the 4th according to the order of the Council ‖ Sess 24. c. 12. de Refor and * imposed to be believed by all who would enter into the communion of the Church contrary to the 7th Can. of the Third General Council at Ephesus All these Articles Imposed too as Fundamental and to be assented to as absolutely and explicitly for attaining salvation as the Articles of the Creed and so that in disbelieving any of them it profits nothing to have held all the rest of the Catholick Faith entire which Articles are concluded there as the Athanasian Creed with an Haec vera Catholica Fides extra quam nemo Salvus ‖ See Archbishop Lawd p. 51. Bishop Bramh. Vindie of Church of England p. 23â— 231 Reply to Chalâ—ed p. 322. Dr. Hammond Ars to Cath. Gent. p. 138. and to Schism Disarm'd p. 241. Dr. Fern Considerations touching Reformation p. 45. Stillingfl Rat. Acccâ—nt p. 48 c. So that saith Mr. Thorndyke †Fpilog Conclusion p. 413. it was the Acts of this Council that framed the Schisme because when as the Reformation might have been provisional till a better understanding between the Parties might have produced a tolerable agreement this proceeding of Trent cut off all hopes of Peace but by yielding to all their Decrees 5. This for the Articles touching Doctrine And next §. 6. n. 2. For those of Reformation which also are very numerous and 5 one would think the more the better yet these also are not free from their complaints ω. ω. That these Decrees are meer Illusions many of them of small weight taking Motes out of the eye and leaving Beams That the Council in framing them imitated the Physitian who in an Hectical Body laboured to kill the Itch That the Diseases in the Church are still preserved and some Symptomes only cured That in some of more consequence the Exceptions are larger than the Rule And αα αα That the Popes Dispensative power may null and qualifie them as he pleaseth Thus Soave frequently That nothing of Reformation followed upon them and the most important things to that end could never pass the Council and it ended ββ. ββ. great rejoycing in Rome that they had cheated the world so that that which was intended to clip the wings of the Court of Rome had confirmed and advanced the Interest of it ‖ Stillingfl Rat. Acc. p. 480
trial in this Council as formerly by Church-Tradition Councils and Fathers interpreting Scriptures controverted But now the Learned amongst the Reformed perhaps like the ancient Sectarists but now mentioned ne à suis ipsorum consortibus explodantur think fit to take another way and do profess their doctrines to be confirmed as the Roman overthrown by those same ancient Councils and Fathers Whereby we are now made believe that these their Fore-Fathers mainly declined that Authority which clearly established their opinions and on the otherside the Roman Catholicks together with the Pope vehemently contended for that Authority that manifestly ruined theirs § 129 7. Their seventh condition suitsbly was That the decisions in Council should not be made by plurality of voices but that the more sound opinions should be preferred 7. i. e. those opinions which were regulated by the word of God 8. 8. That if a concord in Religion cannot be concluded in the Council i. e. if the Protestants do not consent to what the rest of the Council approve the conditions of Passau may remain inviolable and the peace of Religion made in Ausburg A. D. 1555. continue in force Now the conditions agreed on in Passau and Ausburg between the Emperour and Protestants were A toleration of all sects that every one might follow what religion pleaseth them best as you may see in Soave p. 378. and 393. § 130 The sum therefore of the fift seventh and eighth condition is this Of the Fifth that Protestants shall vote in the Council definitively together with the Catholicks but this the Protestants must needs see by the Catholicks over-numbring them would signifie little Therefore the seventh condition cautioneth that if there be more votes against the Protestant-tenents than for them yet this plurality may not carry the business but that their opinion if the more sound though it have fewer Suffrages shall be preferred But again this they saw was very unlikely either that the others who voted against their opinion should judge it the more sound or themselves only judging it more sound that the others upon this should prefer it Therefore the 8th condition makes sure work that if the rest of the Council will not prefer the Protestant-opinions yet they shall not condemn but allow every one that pleaseth still to retain them and on these conditions they will submit to a Council § 131 9. And there was besides these yet another Protestant-Proposal made which see in Soave p. 369. That the Protestant doctrines being repugnant to those of the Pope 9. and of the Bishops his adherents and it being unjust that either the Plaintiff or the Defendent should be the judge therefore that the Divines on one part and on the other arguing for their tenets there might be Judges indifferently chosen by both sides to take knowledge of the controversies § 132 In satisfaction to these their demands To the first see what is said above § 47. and § 80. To the second what is said § 83. c. To the Canon urged See Bellarmins answer de Concil l. 1. c. 21. The Canon intends criminal matters where witnesses are necessary not matters of faith The controversie arising in Antioch was judged at Jerusalem Arianism arising in Alexandria judged at Nice in Bithynia To the third see what is said before § 114. and 122. And me thinks the Emperours answer returned to it in Soave p. 80. is sufficient That in case the Protestants had any complaint against the Pope they might modestly prosecute it in the Council to which it belongs according to the 21. Canon of the 8th General Council recited before cognoscere controversias circa Romanum Pontificem exortas And that for the manner and Form it was not convenient that they should prescribe it to all Nations nor think their Devines only inspired by God c. To the fourth what is said § 105. c. And that de facto such Oath restrained not the Councils freedom was seen in several controversies that were hotly agitated in the Council between the Popes and a contrary party about Episcopal Jurisdiction c. To the fifth what is said § 68. n. 2. 115. c. and 118. where it is also shewed by the suppositions there made that had such decisive vote been granted to the Protestants it would have nothing promoted their cause unless perhaps they think that the evident arguments which the reformed would there have manifested for the truth of their tenents would have converted so many of their adversaries as joyned with them would have made a major part in the Council But besides these arguments seen and diligently examin'd by divers of the Council in their books who also gathered out of these books the dangerous doctrines fit to be condemned without working any such effect upon them what success their disputations would have had in the Council may be gathered * from that which they had in the German Diets from which their Catholick Antagonists departed still as constant and inflexible in their former perswasions as themselves and * from that effect which they have in Christendome ever since that Council to this day the major part undeniably remaining still Catholick and the other of late much decreasing § 313 To the sixth I have said much elsewhere which you may remember 1. Surely nothing can be more reasonable and just when the sense of the Holy Scriptures between two opposit parties is the thing questioned and doubted of than that the litigants for what is either said in the Scriptures or necessarily deduced from them stand to the judgment and the expositions of the former Fathers and Councils of the Church and he that disclaims to be tried by these concerning the controverted sense of Scriptures doth me thinks sufficiently acknowledge that these Fathers and Councils are against him and this again seems a sufficient autocatacrisie When you and I differ upon the interpretation of Scripture saith King Charles †3d. Paper of blessed memory to his weak Antagonist Mr. Henderson and I appeale to the practice of the primitive Church and the universal consent of Fathers to be judge between us me thinks you should either find a fitter or submit to what I offer Neither have you shewn how waving those Judges I appeale unto the mischief of the interpretation by private spirits can be prevented and again †4th Paper When we differ about the meaning of the Scripture certainly there ought to be for this as well as other things a rule or a Judge between us to determine our differences Thus against Puritans against Socinians c. the Church of England sees most clearly those things wherein her eyes are shut against Catholicks But set this humane Authority quite aside the same words of Scripture being diversly interpreted by two sides the Scripture can no more judge on the Protestant side than on the other because it saith only the same words to or for both and thus as by other
more necessary and dignified than some others And then as for this expression equalling at least those Books called Apocryphal with some Canonical fore-named and its accepting them all as equally penn'd by the direction of the H. Spirit I ask What new Discerner of Spirits will assume to himself so much skill as clearly to discover the language and character of the Spirit in the one sort of these Books that is not in the other For Example in Proverbs or Ecclesiastes that is not in Ecclesiastions Especially 1. When as the Churches ancient reading them all promiscuously in her publick service for the Instruction of her children shews that she held the doctrine of them all sound 2. And again when as in those Books which all sides allow canonical yet the II. Spirit pens them in so many various and unlike stiles and some of these much more rude and unpolished than others and speaks sometimes in a much higher sometimes in a much lower key as if it condescended to receive a mixture with or tincture from the natural parts and Elocution of its Scribe and only the Truth being entirely preserved admitted also sometimes his Infirmities as to Language Method Perspicuity c. In which Canon also some of the Historical books though preserved from error seem not penned from immedint Divine Revelation so as the Prophetical but by using such humane industry and diligence as other Histories are compiled with For which see St. Lukes Preface to his Gospel 3. And lastly when as there are some seeming Antilogies and incongruities produced in the one sort of these books called Apocryphal so are there others as many as great urged in those receiv'd by all for canonical especially in the Historical § 188 Therefore it seems a great inadvertency if nothing more in Bishop Cosin writing so large a Treatise on this subject Where he saith †c. 7. §. 81. That this Council commanded all the Books recited in their Canon to be equally accepted and taken with the self same veneration as having all a like absolute and divine authority annexed to them without preferring one before another and damned all the Churches of the world besides that will not thus receive that Canon of Scripture upon their own terms Quoting in the same place for justifying this charge these words as the words of the Council Concil Trid. Sess 4. Omnes libros pari pietatis affectu reverentiâ veneratione pro Canonicis receperit Ibid. Si quis autem non susceperit c. Anathema sit whereas there are no such words in the Council so put together Si quis non susceperit or receperit omnes hos libros pari pietatis affectu reverentiâ veneratione pro canonicis Anathema sit which words will only serve the design of his Book But only these words there used with relation to Anathema Si quis hos libros integros c. pro sacris canonicis non susceperit Anathema sit And I hope in this Decree as to any words or expressions used therein stiling them only Sacri Canonici the Council proceeds no further in affirming any thing concerning them than the Bishop will concede the Affrican Council †Conc. Carthag 3. c. 47. Innocentius Austin and other Fathers to have done and than himself also in a large sence will acknowledge them to be For he in giving answer to the Fathers § 82. writes thus of them In a large and common sence as they be books appointed to be read in the Church for the more ample direction and instruction of the people c. in which sence that Council viz. of Carthage took them or as they are to be preferr'd before all other Ecclesiastical Books in which sence St. Austin took them and as they are opposed to suppositions Apocryphal and rejected Books in which sence both St. Austin and this Council besides divers others of the Fathers took them all these waies they may be called Canonical Thus he And then for the sence of these words since he also advanceth thus far toward the Councils pari pietatis affectu ac reverentiâ suscipit as to acknowledge these books to have been as read in the Church like as other parts of Scripture so cited and termed by sundry of the Fathers Sacred and Divine and Holy Scriptures and Prophetical writings †Ibid. §. 77. Epithites common to these with other Scriptures Why may not these infer also in a large and common sence a parity If the Bishop will be pleased to mollifie the Councils expressions so as he doth those Fathers By which Tradition and testimony of the Fathers Orthodoxorum Patrum exempla secuta †Conc. Trid. Sess 4. Decret de caâ—eâ— script the Council as it saith was guided in making this Decree A 2d inadvertency of the same Reverend Bishop seems to be § 189 that which he urgeth much †See in him §. 194. of the small and inconsiderable number which that Council had to give a suffrage to this their Synodical Decree and that forty Bishops of Italy assisted peradventure with half a score others should make up a General Council for all Christendom c. Whilst he takes no notice * that by how few soever this Decree was passed at the first yet it was afterward by the great Body of this Council under Pius confirmed and ratified and this Ratification again by the most of Christian Churches accepted of which see before § 72 75 77. And again * That not one Book more was voted sacred and canonical by these Fathers in Trent than had been voted before as high as St. Austins times by the third Council of Carthage to which St. Austin amongst others subscribed and than were in those times also generally received for such in the Western Church and lastly * that as several of these books are declared Canonical by this Council after some doubt formerly had concerning them so are others not only declared Canonical by Protestants but as fully believed as the rest and in every respect equalled with them as the Epistle to the Hebrews the Epistle of St. James the second of St. Peter the second and third of S. John the Apocalypse which were formerly viz. till fourth age See Chemnie Exam. conc Trid. 4. Sess subject to the like disputes ‖ De viris illustribus in Jacobo and as St. Jerom ‖ De viris illustribus in Jacobo saith of one of them Paulatim procedente tempore authoritatem obtinuerunt Paulatim viz. as the conformity of these books with the rest of the Canon and the slightness of the objections made against them and the former Tradition was clearlier discovered after the vanishing of those Sects that chiefly opposed them As therefore several pieces of the new Testament once disputed have since been declared and generally received into the Canon so may those pieces of the old Testament be by the following Christian Church admitted for such though formerly rejected by
in the Greek and to continue the Divine Service still in the same language and words without any alteration in which their Ancestors had delivered it to them and in which it had descended to these from all former ages as for this Western Church ever since that next to the Apostles times Neither doth this or the following Ages seem imprudently to have chosen for this service the most common language in the understanding whereof all these Nations are united and concur So that however any removed their Station they might still find the Divine Service both in matter and words the same and any Priest however he changed his Residence be able to serve the people in it § 238 To ξ. To ξ The Clergies being restrained from Marriage and living continently 1st The Council retaining the antient doctrine of the Church so expounding the Scriptures †Matt. 19.11 1. Cor. 7.78 c holds That Continency is a Grace or Gift which though not actually possessed by all yet is denied by God to none who with using due means and preparations thereto seek it of him the using of which means is a thing in every ones power in such ordinary sence as other humane actions are said to be 2ly That Continency being thus by every one either possessed or attainable the vow of perpetual Celibacy is lawful which is a thing seconded by the universal practice of the Religious or Monasticks as well in the Eastern as Western Church all of them making such a vow 3ly Holds That such Celibacy attainable and observable by all may be injoyned and imposed by the Church on some viz. such as shall desire to enter into the Priestly Function for many weighty reasons and particularly for those given by the Apostle 1 Cor. 7.28 32 34 35 38. Vt non habeant tribulationem carnis ut sint sine mundanâ solicitudine ut sint sancti corpore spiritu ut faciant non bene sed melius Whilst mean while none at all are compel'd absolutely either to become Priests or in order to it to profess Celibacy but only that if they are desirous of the one they must undergo the burden of the other nor none instructed that God's law but only the Churches Constitution doth require it of them 4ly The Council had also in this matter the warrantable Precedent of former ages both in the Occidental and Oriental Churches so far as that none at all entring into the holy Order of Priesthood in either Church hath been hitherto permitted after to marry 5ly The Council injoyning this doth not deny this Celibacy of the Clergy as being only Ecclesiastical Constitution to be dispensable And though the Council it self thought not fit to give such dispensation especially since those Princes and their Prelats in the Council whose Kingdoms remained untainted with Protestanisme opposed it See Soave p. 688 and 690. Where he saith That the King of Spain and his Prelats had neither Interest i.e. out of any necessary compliance with Sects nor affection to prosecute the three Instances of the marriage of Priests communion of the Cup and use of the vulgar tongue Yet neither doth the Council prohibit any such dispensation if at any time circumstances considered it shall so seem good to the Pope And so he after the Council ended was both by the Emperour and the Duke of Bavaria much sollicited for it †See Soave p. 823 824 Pallav. l 24. c. 12. n. 9. I mean for a toleration of it in their Dominions being in hopes of reclaiming thereby some of the Sectarists But both the Emperours death following shortly after hindred the further prosecution of it and the Pope seemed very averse from gratifying any Prince with such an indulgment of which he knew not where it would stop nor how far it might draw on Petitions from other places in the same or also in other matters and those perhaps of much more prejudice to the Churches welfare In which thing Soave also †p. 690. is pleased to â—â—commend the Popes prudence therein § 239 A Dispensation therefore in this matter though lawful neither the Council nor Pope to whom such power was left thought expedient But the Parochial Clergy by reason of their Secular Imployment and converse being much more exposed than Regulars to the breach of this holy Resolution of perpetual continency in a single life and by their fall herein highly offending God and also bringing great scandal on their sacred Profession the Council Sess 25 c. 14. made the strictest laws that could well be devised against any such miscarriage prohibiting Priests to keep any women of whom might be reasonable suspicion either in their house or abroad or to have any converse with such Among which suspitious persons saith the third Canon of Conc. Nice are to be reckoned all Nisi Mater aut Soror aut Avia aut Avita vel matertera sit In his namque solis personis harum similibus omnis quae ex mulieribus est suspitio declinatur which Canon the 3d. Carthag Council thus expoundeth or inlargeth Sorores filiae fratrum aut sororum quaecunque ex familia domesticâ necessitate 〈◊〉 antequam ordinatis Parentibus uxores acceperunt aut servis non habitantibus in domo quas ducant aliunde ducere necessitas fuit § 240 Next the Council ordaineth That the faulty herein after the first admonition by the Bishop should lose the third part of the profits of their Benefice and after the second not amending it all and further should be suspended from officiating And after disobeying a third admonition should be ejected out of their Living and made incapable of another And the Bishop to proceed herein without any formal Conviction in Court so the verity of the fact were sufficiently proved to him Their Concubines also by the aide of the Secular Power to be expelled the Town or the Diocess And Sess 21. c. 6. the same power of Ejection of the Clergy when found incorrigible the Bishops have as to any other great and scandalous faults without the relief of any Exemptions or Appeales But if a Bishop were so faulty after an admonition from the Provincial Synod if no amendment he was to be suspended and still continuing so the same Synod to inform the Pope thereof and he to proceed to the Deposition of him from his Bishoprick the Council providing also that this their Constitution should not hinder the force and execution of any former Laws or Canons made for the correction of such crime § 241 To Ï€. To Ï€. With-holding the Communion of the Cup. 1st The Council Sess 21. c. 1. following the custom and judgment of former Churches declares That there is no divine Precept that obligeth all Communicants to receive in both kinds since the frequent practice of Antiquity to some persons in some places administred it only one kind when yet there was a possibility though not convenience of doing it in both and
to be handled in Council were lawful before the Council why not during it Especially the matters being so various as that the Legats were not capable of such Instructions all at once neither did this encroach on the liberty of the Council unless it can be shewed that the Council was obliged to follow it which it is clear they were not because de facto they many times opposed it Neither was any thing in matter of Doctrine voted in Council whatever instructions came in the male from Rome a considerable part resisting § 262 To Ï„. To Ï„. See what is said § 170 171. The Popes Pensions given to some poorer Bishops during so long a Session of the Council might be an effect of his charity not policy However it is clear that their assistance to him was useless as to Protestant Controversies and stood him in little stead as to those Catholick ones wherein a considerable part of the Council opposed him none of which were passed for him if any perhaps were hindred by his party from being passed against him this was the uttermost of any service done by his Pensioners As for many Titular Bishops sent and new Bishopricks erected during the Council whilst those things are only in general said and no particulars named they carry the suspicion of a groundless report § 263 To ν. To ν. The Councils determining things repugnant to Scripture 1 That no injunction repugnant to the Holy Scriptures is to be obeyed is on all sides agreed on But that some of the Councils decrees are contrary to the Scriptures as it is a thing affirmed by the Protestants the lesser so is it denied by the Council and its adherents much the major part of the Doctors and Church-Governours of the West We are to seek then which of them our duty doth oblige us to obey and follow Next 2 As to the Councils determining things not warranted by Scripture See before § 176. the two Propositions both Divine Revelation whereby the Scriptures warrant the Church in her defining and requiring a belief of such things to be lawful and in her injoyning such things to be practised as the Holy Scriptures have not prohibited or declared against This warrant from the Scriptures for any of their Decrees the Council wants not and affirms no further warrant from them as to such Decrees necessary § 264 To φ. To Φ I answer 1st That the Council of Trent allows no Tradition extra Scripturas or unwritten there to be sufficient ground of defining matter of faith unless it be Tradition Apostolical Traditiones saith It †See Sess 4. Decret de Canon Scrip. quae exipsius Christi ore ab Apostolis acceptae aut ab ipsis Apostolis spiritu sancto dictante quasi per manus traditae ad nos usque pervenerunt And ‖ Salv. Conduct Sess 15. Vult S. Synodus quod causae controversae secundum sacram Scripturam Apostolorum Traditiones c. in praedicto Concilio tractentur 2ly That any Council should make the word of God delivered by the Apostles either by Tradition written the Holy Scriptures or unwritten i. e. by them equally a ground of Faith where there is a certainty equal or sufficient of the one as of the other that it is Apostolical I see not how it can be liable to any Censure Of this thus Mr. Stillingfleet †p. 210. Your next inquiry is to this sense Whether Apostolical Tradition be not then as credible as the Scriptures I answer freely supposing it equally evident what was delivered by the Apostles to the Church by word or writing hath equal Credibility As for the necessity of standing Records which he there alledgeth from the speedy decay of an Orall Tradition this is sufficiently remedied if the Apostles Successors at least do commit to writing things which were by them orally received And thus Mr. Chillingw †We conceive no antipathy between God's Word written and unwritten but that both might stand very well together If God had pleased he might so have disposed it that part might have been written and part unwritten but then he would have taken order to whom we should have had recourse for that part of it which was not written So he hath sending us to our spiritual Guides †Heb. 13.7 17. Eph. 4.11 14. who do by Tradition of their Predecessors writings conveâ—â—â—â—â—â— to us that right sence of Scriptures which is dubious in the written letter of them 3 ly None can rationally deny that the Traditive Doctrine of the Church-Guides would have been a sufficient ground of our faith had the Scriptures not been written because it was so before they were written and is so still to some who cannot read them written or know that others read them right Of this also thus Mr. Stillingf †p. 208. It is evident from the nature of the thing that the writing of a divine Revelation is not necessary for the ground and reason of faith as to that revelation Because men may believe a Divine Revelation without it as is not only evident in the case of the Patriarchs but of all those who in the time of Christ and his Apostles did believe the truth of the Doctrine of Christ before it was written and this is still the case of all illiterate persons who cannot resolve their faith properly into the Scripture but into the Doctrine delivered them out of the Scripture 4ly We find the first General Councils universally allowed to have grounded their Decrees upon the Argument of Tradition and the Doctrine or Interpretation of Scriptures descended to them from former ages as well as upon the Text of Scriptures and by both these not one of them singly to have defended their cause against Hereticks Of which thus Athanasius †Synodi Nicen decreta Ecce nos demonstramus istiusmodi sententiam à Patribus ad Patres quasi per manus traditam esse and In eo Concilio illa sunt scripta quae ab initio ipsi qui Testes oculati Ministri verbi fuere tradiderunt Fides enim quae scriptis decretisque Synodi sancita est ea est totius Ecclesiae And ‖ Epistol ad Epictetum Ego arbitrabar omnium quotquot unquam fuere haereticorum inanem garrulitatem Nicaeno Concilio sedatam esse Nam fides quae inibi à Patribus secundum sacras Scripturas tradita confessionibus confirmata est satis mihi idonea essicaxque videbatur ad omnem impietatem evertendam pietatem ejus quae in Christo est fidei constituendam 5 ly Protestants in some point of faith ground their belief only or at least sufficiently on Tradition †Stillingf pt 1 c. 7. namely in this That the Scriptures are God's Word and consequently must allow any other Tradition of equal evidence a sufficient ground of any other Article of Faith and so do When you can produce saith Mr. Stillingf ‖ p. 210. aâ— certain evidence
of any Apostolical Tradition distinct from Scripture as we can do that the Books of Scripture were delivered by the Apostles to the Church you may then be hearkned to And Mr. Chillingworth †p. 73. Prove your whole Doctrine by such a Tradition as that by which the Scripture is proved to be God's Word and we will yield to you in all things 6ly Tradition unwritten in Scripture is either a delivery of something not contained in Scripture or the exposition or delivery of the true sense of what is contained there The latter sort of which Traditions the Church much more makes use of and vindicates than the former see Disc 2. § 40. n 2. Again both these Traditions are either only orall in which is the less certainty or also committed to writing by the Apostles Successors Now an unanimous Tradition of the sence of Scriptures found in the writings of the Fathers is also often pretended to be made use of by Protestants as the ground of their faith where the sence of Scripture is in dispute For if we ask them whether the letter of Scripture only or the sence is that which they believe and call Gods word or divine Revelation they answer that they believe the sence of it to be so If asked again in Scriptures of dubious interpretation why they believe this to be the sence not another they answer because this by primitive Tradition is delivered to be the sence of it which Tradition so early so universal c. they believe to have descended from the Apostles 7ly Concerning what Traditions have the Evidence of Apostolical as Protestants grant some have what not I know no other authorized or also fitter judge than the Council nor any other way that the Church can deliver her Judgment in them than by her Councils And if Councils are to Judge what Traditions are such the same Councils may proceed where they find these clear to ground their decrees on them as such This is said to shew that Traditions if evidently Apostolical are a sufficient ground of faith that some Traditions are granted to be evidently so and that private Christians depend on the Churches Judgment which are so That ancient allowed Councils have used the Argument of Tradition as well as of Scripture to â—â—prove the verity of their Definitions and for these reasons the Council of Trent †Sess 4. seems not culpable if using the same as a ground for her defining Controversies de fide 8. But 8ly I know no definition of the Council of Trent in any matter of faith that is opposed by Protestants which is not pretended to be grounded on the Divine Scriptures On these Scriptures either if it be in speculative points of faith revealing it Or if in matter of practice either commanding or not prohibiting it This latter being enough for an obliging of that assent or belief which the Council requires viz. that the thing not so prohibited is lawful 9. Lastly where ever the Protestants for the points in Controversie press the Council of Trents defining them from pretended Tradition not only extra but contra Scripturam speaking of the true sence thereof the Catholicks freely joyn with them that where any Tradition is not said but proved contrary to Scripture i. e. the pretended Apostolick unwritten Tradition contrary to the written such unwritten Tradition is to be rejected the other followed § 265 To χ. To Χ. That nothing as matter of faith was defined by the Council of Trent which hath not descended from and is not warranted by Apostolical Tradition is as constantly affirmed by Catholiks as denied by Protestants That nothing is maintained by the Council as Apostolical Tradition that is repugnant to what is unanimously delivered in the writings of the first 300 years is also asserted by Catholicks as the contrary is pretended by Protestants But that nothing is or may be pretended Apostolical Tradition but what can be shewed unanimously delivered in the foresaid writings as if all that descended to posterity must needs be in them so few so short set down and registred this as Protestants alledge it a just so Catholicks hold it too short a measure by which to examine Traditions Apostolical This for matters of faith as for other things decreed or injoyned by the Council to be practised and so consequently this to be believed of them that the practice thereof is lawful it is not necessary that such things be warranted by Apostolical Tradition but only that they cannot be shewed repugnant to it § 266 To ψ. To ψ. See what hath been said at large in satisfaction to this great complaint from § 173. to § 203. Where is shewed that the Lutheran's many erroneous opinions in matter of faith ingaged the Council to so many contrary definitions and that it is no wonder if the Decrees of this Council were a summe of former Church Doctrine and Tradition as Lutheranisme was a complex of former errors probably the last and greatest attempt that shall be made against the Catholick Faith and that for the Councils making so many Anathema's it is only their blame who have broached or revived so many dangerous Tenents That this Council hath inserted no new Article into the former Creeds though no just cause can be alledged why this Council only if supposed a General one might not have done so had they thought fit 1. no former Canon of any Council not that of Ephesus See § 77 having prohibited such a thing 2 No former Canon that prohibits such a thing being valid or justly prescribing to a succeeding Council of equal authority That for its making new Definitions in matters of Faith and for its requiring assent to or belief of them under Anathema or Excommunication it is if a crime a common one to it with all other former allowed Councils even the four first and that the Protestants accusing this Council thereof yet do the same thing in their own That this Coâ—ncil requires not from all persons an explicit knowledge and belief of or assent to all these their Definitions under pain of losing Salvation where an ignorance of them is without contempt of the Churches Authority and where the persons after knowing them do not persist obstinatly â—o contradict or refuse to submit their judgment and give credit to them as the Decisions of a Judge authorized by our Lord to determine such Controversies and ever preserved infallible in all Necessaries Lastly That in the beginning of the Council two wayes being proposed as Soave relates †the one p. 192. to condemn the Lutheran Heresie in general and their Books only singling out some chief Article thereof to be Anathematized the other To bring under examination all the propositions of the Lutheran Doctrine capable of a bad construction and out of these to censure and condemn that which after mature Deliberation should seem necessary and convenient with much reason the Council seems to have taken the latter
Authority of the Councils and their Creeds will you say he doth not but on the Scriptures Have they then searched all these Points to the bottom there compared the particular Scriptures urged by the Socinian and those urged against him and weighed them in the Ballance If yet they have not ought they If they ought what a task here for young Protestant-students what an Eternal Distraction in this a search what heavenly peace in the other obedience to the judgements of former Councils and Vacancy for better imployments Again If they ought what all Protestants the most of them as of all Christians are illiterate Men not having either leisure or ability to search c. Must these adhere therefore to former Councils and their Creeds in these Points Then in others and in this of Real Presence or Transubstantiation and so they remain no longer on M. Claud's party Or will he bind them to submit their judgement to some inferior Ecclesiastical Authority or Ministry standing in opposition to a superior But this is Schism in them both and justly is such person ruin'd in his credulity to one authority usurp'd for his denying it to another to whom it is due Nor would M Claude be well pleased if any one should follow some few reformed Ministers divided from the rest of their Consistory Class or Synod As for the Tryal §. 321. n. 26. he motions to be made by H. Scriptures This is a thing that hath been by the 2. Parties already done first as it ought And the issue of it was That one Party understood these Scriptures in one sence the other in another For Example The one understood Hoc est Corpus meum literally the other in a Metaphor and so differently understood also all the other Texts of Scripture produced in this Cause Here the true sence of Scripture became the Question and their Controversie For the Judge and Decâ—der of this between them when time was they took a Council For since Scripture they could no more take the sence of that being their Question to whom should they repair but the Church and of the Church a Council is the Representative Councils several to a great number in several ages †See Guide in Controver Disc 1. §. 57 58. decided this matter declared the sence of the Scriptures but so as it liked not one Party These therefore thought fit to remove the Tryal from thence to the more Venerable Sentence of the Fathers and Primitive Church i.e. of their writings Again the sence of these writings as before that of Scriptures is understood diversly by the Contesters And now the true sence of the writings of the Fathers is the Question and Controversie Nor here will Disputes end it Witness so many Replies made on either side Former Councils as they have given their Judgement of the Sence of the writings of H Scriptures so they have of those of the Fathers but their Authority is rejected in both And a new Council were it now convened besides that M. Claud's Party being the fewer and so easily over-voted would never submit to it we may from M. Claud's Confession †l. 3. c. 〈◊〉 p. 337. That both Greeks and Latines are far departed from the Evangelical simplicity and the natural explication that the Ancients have given to the Mystery of the Eucharist rationally conjecture that Protestants in such Councils would remain the party condemn'd What then would this person have He would have the Controversy begin again and return to the Scriptures Which is in plain Language That the Question should decide the Controversie and till this can do it That so long as the Protestants are the weaker Party all should have their Liberty For when they are the stronger they do well discern the necessity of Synods for ending such Differences and though not professing themselves infallible yeâ— upon the Evangelical promise of our Lords assistance to such Councils think fit to require all the Clergy under their jurisdiction upon pain of Suspension from their Function to receive and Subscribe their Decrees for Gods Truth and to teach them to the People as such and think fit to Excommunicate those teaching the contrary till they shall recant their Errour Of which see before § 200. Witness such carriage of the Synod of Dort toward the Remonstrants who challenged the same exemption from their Tribunal as they had done from that of Trent but could not be beard As for that which follows in Answer to D. Arnaud's most ratianal challenging a Submission and Conformity of so many Protestants as have no certainty of their new Opinions rather to the Church than to Innovators to me it sounds thus That every plain and simple Protestant 1st thinks his Exposition or sence of Scripture in this Point of the Eucharist and so in others any way necessary to be clear and without dispute and the more simple he is the sooner he may think so because he is not able to compare all other Texes nor to examine the contrary sences given by others or the reasonable grounds thereof 2. Next that every one who thinks his Exposition or Sence of Scripture clear in such Point is by this sufficiently assured that he hath a right Faith or from this sence of his knows what he ought to believe and forms a Judgement herein as certain as if one had discussed all the Controversies one after another a strange proposition but I see nothing else from which such person collects his faith to be right if any doth produceit 3ly That every such simple person now easily knows whether the Society wherein he lives be a true Church or otherwise viz. as they agree with or dissent from that right Faith of his already supposed or as he finds them to teach the things clearly contained in God's word i. e. in his clear Sence thereof 4ly Knowing thus from this his clear exposition or sence of Scripture what he ought to believe he needs not trouble himself what the Ancient Church hath believed which is very true nay he knows without reading them or M. Arnaud's and Claud's discourses upon them that the Fathers if of the number of the Faithful were of his Opinion by M. Claud's arguing forementioned I desire the Reader to review his words or the 5th 6th Chapters of his 1st Book and see if he can make any better construction of them Now if there be any Sence in this he saith How can he hinder but that a simple Catholick way use the self-same Plea Church-authority being laid aside for a certainty of his Faith upon the same pretensions viz. his clear sence of Scripture quite contrary to the Protestants clear sence And in any Controversie amongst Protestants Suppose that of the Remonstrants and Anti-Remonstrants here both sides have the same Plea one against another namely the certainty of their Faith from their own Sence of the Scriptures controverted between them And why doth not this certainty void their
Synods For M. Claude saith The word of God contains nettement clairement all that which is necessary to form our Faith and that the most simple are capable to judge of it c. Unless the Protestant Controversies be never about any thing necessary This is the way M. Claude thought on to leave no Doubters though never so unlearned among Protestants as to the Eucharist or other Points of their Faith But mean while if after such Speculations of his any such Doubters there be I do not find but that he leaves so many wholly to D. Arnaud's disposal viz. that they return to and remain in the bosom of the former Church so long till they become certain of its errors and not follow strangers that have not entered by the dore into Christ's Fold and I hope they will consider it As for the settling of our Conscience this person speaks of by resting our Faith immediately on Gods Word I see not where the sence of the Scriptures is supposed the thing controverted how any one rests his Faith more immediately on God's word by following his own Exposition or Sence thereof or the Exposition of a Minister c. for some person's exposition he must follow than he that follows that of the Church If we are then for a total application to the Scriptures and for searching things to the bottom Let us search there first this main Point that decides all other concerning our Lord's establishing a just Church-Authority for ending contentions Where we shall find also that he is not a God of dissention or Confusion 1 Cor. 14.33 Eph. 4.11 14 1 Cor. 12.28 in his House the Church but of Peace And That he hath given his Clergy in a certain Subordination that we should not be carryed about with every wind of Doctrine as we must be when ever these disagree in expounding Scripture to us if we have no Rule which of them to follow The truth of this once found out by our search will save many other searches of which without it I see no end In vain do we endeavour with whatever pains so discern Gods Truth without the illumination of his Holy Spirit and Grace and since revelat parvalis in vain expect this without great Humility and self-dâ—s-esteem and a reverent preference of and pious Credulity toward our just and lawful Spiritual Superiours Credendo first i. e. Ecclesiae saith S. Austin in his Tract De utilitate Credendi †c. 1. praemunimâ—r illuminaturo praeparamur Deo To resume then here the matter we were speaking of before § 321. n 27. § 321. n. 1. from which we have so long digressed For such Persons as are self-confident despisers of Superiors much pre-engaged whatever evident Testimony Truth may have on its side I can affirm nothing For Pride and thinking they see utterly puts out their eyes But I think so many as are no way thus intangled and are humble and well affected to Authority will by reading the pieces aforesaid be reduced either to a full perswasion on the Churches side in this great Point or to a Dubitancy and uncertainty of that which is maintained against it And then this later only as hath been shewed †§. 291. c. is a sufficient Ground and Inductive of their conformity to it I mean to the authority of the present Church In this point then the main Trial seems to be 1. Whether Antiquity indeed so understood and Councils declared the sense of these Scriptures as is pretended Since as Mr. Thorndike hath it in his Rule of Reformation †Forbea and Penalties c. 8. this is to be taken for granted That nothing can be the true sence of Scripture which the consent of the whole Church contradicteth 2. If this found so whether this Authority ought not to prescribe to any particular judgment especially when he perceives the new pretended Demonstrations to the contrary no way to perswade this present Church-Authority as any true Demonstration in the Protestants Definition of it necessarily must For the Second Point Invocation of Saints 1. It is granted by Protestants §. 322. n. 1. that if the Saints deceased hear or otherwise know our requests made to them it is lawful to invocate them or desire their prayers for us as we do those of Saints here and the invocation of them in any other manner Catholicks disclaim 2. It sufficiently appears from the knowledge of things done ‖ or said †2 King 6.8 9 12 31.32 in absence that several Prophets †King 5 25. Act. 5.3 Col. 2.5 and other Saints of God by Revelation or Vision have had here in this life that it is possible that the Saints glorified without imagining any their omni-presence or omni-science may know by the like Revelation Representation or Vision or by some other way as God pleaseth for the particular manner thereof is no way stated by the Church may thus know I say either all or so many of those prayers that are made to them though at the same time by several persons in the most distant places as it may concern their Petitioners touching any benefit to be received by their Intercessions that they should know them Lastly possible that the Saints Glorified may know these or some other instrument of God's mercy viz. Angels know these for them or in their stead for this clause also is put in by St. Austin proceeding most cautiously in this matter These things I say are possible And if any of these be put it is abundantly sufficient to render Invocation of Saints glorified not vain For to frustrate the benefit here of the Saints must neither know nor others for them who only upon their general Intercessions offered may be as God pleaseth made his instruments in relieving the necessities of such Supplicants They must neither know all nor any of our affairs or prayers For if they or others for them only know and relieve some it will be lawful at any time in any thing to implore their help who we know not but in that time and thing they may assist us Again suppose neither the Saints nor others for them save God only to know at all our particular prayers or wants but the Saints only in grosse to intercede for all those that implore their help or yet more generally only for all their fellow-members here that are in distress whether imploring or not imploring their help yet if God at least apply the benefit of any Saints general Intercessions more particularly to those who more particularly honour and with their addresses sollicite such a Saint Such Invocation and Honour still remains profitable and advantageous to the Supplicant Where note §. 322. n. 2. that neither those who make nor yet God who reveales their prayers to the Saints do it at all for this end that so the Saints may make known such their prayers to God a thing in which Protestants please themselves to find absurdities and
Catholicae detrimentum a Concilio supremo ejus Rectore Desensore auxilium sperandum Neque vero saith he tergiversationis locus est * quod pars altera ad faedus ineundum per vim injustam adacta sit cum paciscentes superiorem Judicem non habeaut qui causa cognita ipsis jus dicat * Nor Quod soedus publica authoritate initum Principi aut Reipublicae paciscenti perniciesum esse appareat Nor * Quodcunque incommodum sen detrimentum Ecclesiae Catholicae ex faederis observatione inferendum and his reason is because if such prejudices to Church or State be once admitted as just causes for voiding the publick Faith Nulla pax aut Societas inter humanum Genus consistere possit This concerning the publick Faith given to Infidels Hereticks Rebels or others in matters where no common Superior is acknowledged to have Right of disposing them otherwise § 97 But as to private Contracts Faith or Oaths where there is a common Superior to both parties who may restrain or moderate these upon all occasions according to the publick and private good here several Laws and Constitutions and common Customs grounded on a moral equity and necessity do give him a power in several cases which may happen such as these where such Contract or Oath is extorted by some injury first done to the party as by force fraud fear or where such engagement made in some great perturbation and transport of mind or where the contract though in a matter lawful yet brings some great unexpected and unforeseen damage to the publick or privat good Spiritual or Civil or also is a hinderance of some considerable greater good of the Church or State which the Contractors ought to prefer before their private when these are judged not by the party but by the Superior to be such the laws I say do give Him power in such cases to relax such pacts or Faith and to oblige the party to whom they are made being subject to him and such laws to remit them And the parties in making any such pact may and ought to know this superintendent power or also all such Oaths and Contracts when they are made are supposed to include a tacit Exception of such cases to be stated by the Arbitrement of such Superiors And indeed what thing better can be contrived within the limits of a settled Government than that such engagements should be transacted with such a reserve of capability of relaxation by the Superior where otherwise either by the difficulty of the observance of them the circumstances being changed they will probably be broken or some great damage by them publick or private inferred But in the publick or private Faith passed between persons that are joyned together in no such society no such thing can be admitted but the matter of such oath or promise being jure Divino lawful and diminishing no third Persons legal Rights all damages whatever are to be sustained in a strict and undispensable observance thereof so far as the party to whom such engagement is made shall exact it And so in some sence Faith is maintained to be kept by Catholicks to Enemies Heretickâ— Infidels c. when not so by one Catholick to another because the constitutions or customs of the Government Ecclesiastiacal or Civil under which Catholicks live do not extend to these other Covenants and the excuse of damage fear force c. hath here no place or consideration where is to be had no common umpire and Judge of such matters § 98 If it be said here That Secular Princes are made by Roman Divines inferiour and subordinate to the Ecclesiastical suprem the Pope or General Council and so that the Sanctions and laws of the Church by what is said before § 97. will void at pleasure the Oath and engagement of Princes to what ever Confederat in whatever matter as this being contrary to the law of a Superior whose Constitutions they are obliged to observe It is answered that the Roman Church owns no such Doctrine nor do the Ecclesiastical Governours claim any Supremacy or Legislative power save in Spiritual matters Contrary to which therefore if any of the Churches Subjects though a Prince make any oath or promise such Faith given is not to be kept by vertue of the former subjection of such person to the Churches Laws But as for any Oaths or engagements of Princes in other matters Secular or also any use of the Secular Sword whether in matters Temporal or Spiritual the Church claims no Superiority herein The Secular and Ecclesiastical Magistrate have their distinct and independent Rights and Jurisdictions freely confessed by Cardinal Bellarmine to be both held from Christ and nor from one another Ex Scripturis saith he †De Rom. Pontis l. 5. c. 3. nihil habemus nisi datas Pontifici claves regni caelorum de clavibus Regni Terrarum nulla mentio fit Traditio Apostolica nulla Quando Rex fit Christianus non perdit Regnum Terrarum quod jam obtinebat And quoting a passage out of an Epistle of Pope Nicolaus Quicquid saith he Imperatores habent dicit Nicolaus a Christo eos habere Peto igitur rel potest summus Pontifex auferre a Regibus Imperatoribus hoc tanquam summus ipse Rex Imperator aut non potest si potest ergo est major Christo Si non potest ergo non habet vere potestatem Regiam Neither is any such Power in Temporals absolutely necessary to the Church in order to Spirituals without the exercise of which power the Primitive Church though most grievously oppressed by Secular States yet enjoyed this Government in Spirituals perfect and entire as to all things essentially necessary thereto Their proper and distinct Rights then both these supremes have And their oaths and engagement passed in matters of their proper right to what persons soever are denied generally by Catholick Divines to be dissolvable by one another § 99 Of this particular of keeping faith with Hereticks in such matters thus P. Layman a learned Jesuite †Theol. Moral l. 2. Tract 3. c. 12. Dico 4 to Si Catholici cum Haereticis publicum foedus ineant non potest per authoritatem Pontificiam solvi aut relaxari where he quotes also Molanus saying †De fid Haeret servand l. 5. c. 14. Neque ullum hactenus extitit aut unquam extabit hujus rei exemplum And thus Becanus 〈◊〉 de fid Haeret. servand c. 7. Virtutes illae ex quibus oritur obligatio servandae fidei in promissis aeque nos obligant sive apud Catholicos sive apud Haereticos versemur Nusquam enim licet mentiri nusquam jus alterius violare nusquam injustitiam committere nunquam perjurum esse Quando fidelâ—â— paciscuntur cum Gentilibus Idolatris debent issi servare fidem in rebus licitis honestis ergo etiam quando paciscuntur cum Haereticis An oath of fidelity therefore taken by a
humane authority allowed the Catholicks will have the victory so Scripture being the sole Judge the Protestant can have no conquest but the contention will still be depending So the King Ibid. We must find some Rule to judge betwixt us when you and I differ upon the interpretation of the self-same Text or it can never determine our question As we see amongst the reformed also of those daies that the Scriptures being made sole judge or rule to try their doctrines by yet by it could they not then accord the differences amongst themselves how then might they hope by it solely to decide the differences between them and the Roman Catholicks 2. Again * It is yet more unreasonable and unjust so to bind over the Council or the Church to the test of Scripture as that all their Constitutions or Injunctions shall be cassated and rejected if not shewed to be commanded also in Scripture It is sufficient that such Injunctions cannot be shewn by the adverse party to be against Scripture For the Church hath power in things indifferent And so much as is not prohibited is lawful § 134 To the Seventh it is easily granted that the more sound opinion be preferred but taking away plurality of votes in the Council the supreme Judge in these matters To 7. and what course shall be used to judge or decide which opinion is the more sound See the unsufficiency of those waies proposed § 115. n. 2. and 118. c. To the Eighth What is this but saying To 8. that they will be judged by a Council upon condition that the Council will judge either for or not against them And what a ridiculous thing would it seem even to a Protestant if any opinion which they dislike suppose the Arrian or Nestorian should have thus capitulated before hand with Councils and yielded to be examined by them after it hath first tyed their hands to decree nothing against it § 135 In satisfaction to the Ninth concerning an equal number on both sides to determine their controversies To 9. see what is said above § 118. And besides that this seems not appealing to the judgment of a General Council but rather from it to a private Committee and that it is no more reasonable to propose this than that an equal number of Arrians and Anti-Arrians should judge of Arrianisme the experiment of this device in so many Diets of Germany still fruitless shews it would have been so also in Trent And here 'T is worth your diversion to view a little with me the unsatisfying issue of those many Diets § 136 The Emperour sometimes from the pressing of forreign war from the Turk who in those times frequently alarm'd Germany to the great growth of Protestancy sometimes for fear of civil or from some discords arising with neighbouring Princes exceedingly desirous to settle a peace in Germany had many Conferences and Diets in several places for composing the differences in Religion A. D. 1530. Was held a Diet at Ausburg Diet 1530. where the Protestants exhibited the Confession of their faith called the Augustan Confession and here seven Catholicks and seven Protestants on either side two Princes two Lawyers and three Divines were chosen to confer together and find out a means of composition and these not being able to agree afterward the number was restrained to three a piece But saith Soave l. 1. p. 56. though some few small points of doctrine and other petty things belonging to some rites were agreed on yet in conclusion it was perceived that the Conference could produce no concord at all because neither party was willing to grant to the other any thing of importance Or if any thing of importance was there yielded it was by the Protestant party for which see Pall l. 3. c. 4. § A. D. 1541. Was held a Conference at Ratisbon where the Emperour himself being present and two Presidents of the Colloquy appointed Diet 1541. three Catholick and three Protestant Divines were chosen to determine and compose the differences and Calvin was present at it though not yet much noted 22. Articles were drawn up by some Catholicks and proposed by the Emperour as an argument and subject of what they ought to treat and in these Articles and in those afterward of the Interim was the nearest approach made to any agreement since the Reformation and the accord here made concerning Justification is worth your reading the Catholick party purposely omitting the word Merit that they might not give an offence in the expression where both agreed in the sense See Pall. l. 4. c. 14. n. 8. Yet of these 22. those Articles which contained the things most controverted could not be agreed on Amongst which these De summè venerando sacramento veri corporis sanguinis Christi de hujus adoratione reservatione De transubstantiatione panis vini De missâ De conjugio sacerdotum De communione sacramenti sub utraque specie De paenitentiâ Confessione Satisfactione De invocatione sanctorum De ecclesiae Hierarchico ordine De ecclesiae Conciliorum authoritate and several others And the other few that were agreed on as De libero Arbitrio De Originali peccato De justificatione hominis De paenitentia post lapsum c. were by both parties afterward diversly expounded and equally complained of as perplexed and ambiguous and not clearly expressing the Truth and particularly by the Catholick party as changing the former Church-language and also stating such evident matters as were no way formerly controverted amongst the learned See Responsum Principum Protestantium penn'd by P. Melanthon and Responsum Principum qui Rom. Pontificem agnoscunt And so this meeting ended without effecting a peace See Soave l. 1. p 95. § 138 These meetings were before the Council of Trent Afterward in the time of the Council Diet 1546. 1546. was another Colloquy appointed at Ratisbone four Divines on a side and two Judges But no good fruit grew thereof saith Soave l. 2. p. 148. by reason of the suspicions which one part conceived against the other and because the Catholicks omitted no occasions to give greater jealousies to the other side and to fain them of their own which finally made the Colloquy to dissolve Thus Soave blaming the Catholicks but see Spondanus †A. D. 1546. n. 10. and the Authors he cites charging the fault on the Protestant side deserting the Colloquy recalled by the Princes that sent them After this §. 139.1 A. D. 1547. upon the Emperours great victory obtained over the Protestants Diet 1547. and no hopes of the Councils return from Bologna whither it was removed by reason of the Plague to Trent a Diet was held at Ausburg where the Emperour resolving before he disarmed to set Germany at peace in matters of Religion elected three two of them Catholicks the third Joannes Agricola Islebius a moderate Protestant or one that had been so but
who was now turned to the Catholick Profession †Spondan A. D. 1558. n. 4. to compose or peruse a new moderated form of Religion commonly called the Interim which was afterwards also reviewed and changed by many others some of the principal Ministers of the Protestants being also called that they might approve it †Soave p. 288. amongst whom Bucer It contained 25. heads besides other heads of Reformation prescribing what men were to believe until all should be established by a General Council If you would know the temper of this famous draught Pallavacin in l. 10. c. 17. n. 1. gives this account of it That in many of the Articles and especially in those concerning the Sacraments this writing contradicted the Lutheran errors but that in the rest it was a contexture of ambiguous forms such as each party might interpret to his own liking Whence the three supervisers of it gave in this relation that rightly understood it did in nothing oppose the Catholick doctrines excepting that Marriage of Priests and the Communion of the cup were therein permitted yet so as not there approved for lawful but tolerated till a General Council should decree what was most fit to be done therein In this Instrument chiefly was experimented §. 139. n. 2. both what Union and Peace a Confession of Faith composed in general and ambiguous terms for men of contrary perswasions was able to produce And what satisfaction a Toleration of the Cup and of Priests marriage might give to the Protestants to induce them happily to a compliance with Catholicks in other Points And it was found that nothing was promoted hereby Many Exceptions Catholicks took at several of these Articles which see collected by Soave p. 289. and Protestants more who also pleaded †Soave p. 306. That it was a matter concerning their Conscience and that therein they might not be forced Generally all sides contended to have the Profession of their Faith more clear distinct and particular And In a short time saith Soave †p. 295. there was as it were a whole Squadron of Writers against it Catholicks and Protestants amongst whom Calvin And that did follow which doth ordinarily happen to him that will reconcile contrary Opinions that he maketh them both agree to oppugn his and every one more obstinate in defending his own And the Composers thereof saith Spondanus †A.D. 1548. n. 5. Illud suis commixtionibus ac palpationibus assecuti sunt ut neque Protestantibus Lutheranis neque ullis aliis Haereticis neq Catholicis probatum fuerit ipsorum opus Only from this Interim theâ—e arose two Sects amongst the Protestants one being more under Cesar's power embracing and so justifying the use of some old Ceremonies required by him called therefore Adiaphorists which the others that were free from Cesar's power disallowed See Soave Ibid. But so it was That after the yoke of this State-composition of Religion had been for three or four years §. 139. n 3. impatiently born by both parties As upon the Emperours victory over the Protestants A. D. 1547 it was set up and imposed so by another victory of the Protestants over Him in 1552. when also the Council was dispersed †it was quite thrown off And the Emperours former prosperous fortune from this very time of his setting up the Interim more and more declining some stick not to impute it to this his usurping being a Laick such a supreme Arbitration in matters of Religion § 140 So A. D. 1552 was an agreement made after the Emperour 's ill success of a mutual Toleration in the States of the German Princes each mean while following which pleased him best of both Religions viz. the Catholick and that of the Augustan Confession or the Lutheran all other Protestant new Sects as more distant from the Catholick being excluded With which Sects Germany and other parts were now much afflicted these still removing further and further from the former Catholick Faith Some of which new Sects at least it was hoped by this means also might the easilyer be suppressed And this Concord was made till a further settlement of Religion and union of Opinions could be procured by one of these four means 1. A General Council for the sitting of that of Trent was now broken up Or 2. A National or 3. a Colloquy or 4. an Vniversal Diet of the Empire § 141 There followed after this A. D 1555. during the Suspension of the Council of Trent a renewed Attempt 1555. in another Diet at Ausburg to put some of the forementioned waies for accommodating matters of Religion in execution But saith Soave †p. 393. 389. two proposals being made One to treat of the means of Reforming Religion the other to leave every one to his Liberty not knowing how to root out the evil humors which did still move all inclined to the second proposition the continuation of a toleration Of which Toleration see the Articles set down in Pallavicin l. 13. c. 13. n. 4. § 142 A. D. 1557. During the same Suspension of the Council yet another attempt was made And of the four waies 1557. named before the third was pitched upon a Colloquy to be held at Wormes Wherein was appointed a Conference of twelve Catholick and twelve Protestant Divines on a side the Bishop of Naumburg being President The Collocutors met here first a Disputation was set on foot De Norma Judicii †Spondan A. D. 1557. n. 15. The Catholicks besides the Scriptures requiring for Decision of Controversies the Interpretation of the Fathers and Ancient Church the Protestants admitting only the Scriptures Next it was proposed That since all other Protestant Sects were excluded from a Toleration save only those of the Augustan Confession the Collocutors should first declare themselves as to the condemning and rejecting those other Sects the Zuinglians Osiandrians c. in many things and particularly in the main doctrine touching the Eucharist much more distant from the Roman Catholick Religion than those of the Augustan Confession were To this motion five of the Protestant Divines willingly agreed and gave up their Declaration herein to the President But the other seven amongst whom was Melancshton opposed it And the difference between them and the other five grew so high that these later departed from the Colloquy and so it was dissolv'd And this was the last Colloquy or Composition of Religion that was assayed in Germany I mean between the Protestant and Catholick Party The Protestant-differences among themselves which still grew more and could never since be healed hindring any further Treaties of their accord with Catholicks who expected their fall at least by their own hands And all these assayes of settling Religion by the State and not by the Ecclesiastical Authority that is the ordinary Judge thereof thus proved vain and fruitless After this A. D. 1561. a little before the renewing of the Council of Trent § 143
with the like vehemency And seeing that in the proceeding against Sects some former Councils were wont only to condemn the Sect in general and make mention only of the chief heads of their doctrine other Councils again more punctual descended to the condemning of all the particulars this latter way was rather taken by the Council of Trent not without mature consideration had in the beginning of the Council concerning it which is related by Soave p. 192. where he saith That one part desired that four or six fundamental Articles of the new doctrine might be chosen and condemned following the example of the ancient Councils which having declared the principal Article condemned the heresie never descending to particular propositions but condemning in general the books of the Hereticks That in that universal they comprehended all the pernicious doctrine and that the honour of the Council so required But the other part saith he aimed to put under censure all the propositions which might receive a bad construction that those amongst them might be condemned which in reason did deserve it saying that it was the office of a Pastor to discern intirely the wholsome grass from the hurtful and not to suffer the flock to tast of this And if the example of ancient Councils ought to be imitated they should imitate * that of Ephesus which made so many and so famous anathematisms against the doctrine of Nestorius that these did contain whatsoever the heretick had said * and the Councils of Affrica which descended to the condemnation of all the propositions of the Sects see Conc. Milevitan against the Pelagian doctrines Conc. Gangrense Syrmiense 2. Nicaen Act. 7 and lastly the Council of Constance condemning forty five propositions of Wickleff and thirty of Jo. Huss the first opinion did undoubtedly propose a more easie way and would have left a chink open for an agreement which future times might produce yet the second was embraced c. Thus Soave As for the former way leaving a chink open for agreement It may be more easily credited when we shall see an agreement advanced in those points handled in the 25th Session where the Councils determinations are so brief and general as the Council escaped not for this generality also the censure of Soaves Chorus †p. 822. as elsewhere it incurs their displeasure for mincing matters too much and making every thing moved an Article of Faith § 186 6. That all the Canons in the Council of Trent that have Anathema affixed all which except a very few †See Sess 4. Sess 5. c. 1. run only in the form Si quis dixeril 〈◊〉 â—njoyn assent under Anathema to the contradictory proposition nor make it an Article of Faith necessary to be believed under the penalty of being reputed an Heretick unless saith Canus †Com. leci l. 5. c. 5. the decree to which such Canon relates bind to assent with a Firma fide credendum Hoc est dogma fidei catholicae Contrarium asserentes or tenentes judicentur pro hareticis Or some other equivalent expression or unless the Canon run Si quis hoc senserit And Cardinal Bellarmin saith much what the same †De Concil l. 2. c. 12. Quando autem Decretum proponatur tanquam de Fide facile cognoscitur ex verbis Concilii Semper enim dicere solent 1 se explicare fidem Catholicam 2 vel quod est communissimum dicunt Anathema ab Ecclesiâ excludunt eos qui contrarium sentiunt But then what if it be only Anathema iis qui contrarium dicunt or docent Quando autem nihil horum dicunt non est certum rem esse de Fide Thus Bellarmin For this Council doth sometimes expresly anathematize or excommunicate for teaching or publickly defending of some error or for accusing the Church of error in her teaching the contrary when it doth not anathematize the holding of such an error An example of which * see Sess 24. c. 7. Si quis dixerit Ecclesiam errare cum docuit docet juxta Evangelicam Apostolicam doctrinam propter adulterium alterius conjugum Matrimonti vinculum non posse dissolvi c. Anathema sit Where the Council anathematizeth those who condemn the Church of erring in teaching such a doctrine as Luther did condemn the Church but doth not anathematize those who hold the contrary doctrine as the Greek Church doth to whom the Council in this decree was favourable in passing the Anathema not on the holding such an error but only on any ones censuring the Church of error for holding otherwise Now one who holds an opinion for truth may be highly culpable in accusing those who hold the contrary of error either because himself may be mistaken in what he holds or because he may be uncharitable or also disobedient in divulging all that he knows I add this in respect of what Soave objects about this matter p. 755. and 799. See the like can 8. and 4. and Sess 21. c. 2. * See likewise Sess 13. c. 11. where in respect that some approved Writers †See Pallav l. 12. c 2. n. 7. n. 12. both ancient and modern amongst whom Cajetan had held concerning Sacerdotal Confession to precede Communion the contrary tenent to that which the Council approved it doth not anathematize or excommunicate those who held the contrary doctrine as Hereticks but excommunicates those qui contrarium docere prudicare vel pertinaciter assetere seu etiam publice disputando defendere praesumpserint i. e. for the future is perturbers of the Churches peace as Canus one present in the Council observes †Com. loc l. 5. c. 5. § 187 So in the Canon about the canonical books of Scripture Sess 4. Si quis pro sacris canonicis non susceperit being only expressed in this Canon and parireverentiâ venerandis omitted which had some opposers Pall. l. 6. c. 14. n. 3. whilst of the three draughts that were proposed †See Soave p. 155. Bishop Cosin Hist of Canon c. 18. §. 192. every one had some maintainers no person seems under Anathema to be any further obliged than only to hold these books sacred and canonical A thing observed by Mr. Thorndike de Ratione finiend Controversias c. 28. p. 565. Neither yet is there any Injunction in this Council concerning the books called Apocryphal pari reverentiâ venerandos esse but only this said Synodus part reverentiâ veneratur which hath not the Form of a Decree Where also parireverentiâ may be understood so as that whilst in some respect it equals these Apocryphal books with some of the others as the Protestants call them generally held Canonical as perhaps with Esther Ruth Ezra Nehemiah Proverbs Ecclesiasties c. yet doth it not therefore in every respect equal them with all as namely Tobit or the book of Wisdom with the five Books of Moses or the four Gospels Some parts of the Canon being much
therein obliged to believe the Articles §. 195. n. 1◠or Canons of Trent or of other Councils in any other sense 3. than that which we have but now mentioned †§. 192. For that Clause in the Bull which follows the whole profession Haec vera Catholica fides extra quam-nemo salvus esse potest cannot be understood distributively in such a manner as if every Canon of every lawful Council is necessary explicitly to be known and assented to that any one may attain Salvation which few Roman Doctors will affirm of all the Articles of the Apostles Creed much less do they say it of every point whatever of their faith See Bellarmin de Ecclesiâ l. 3. c. 14. Multa sunt de fide quae non sunt absolutè necessaria ad salutem I add nor yet is the ignorance or mistaking in some of them such an error ex quo magnum aliquod malum oriatur But either * it is to be understood collectively In hac Professione continetur vera Catholica Fides c. that all the fides extra quam nemo salvus is contained in that profession which expression respects chiefly the Apostles or Nicen Creed set in the front of the profession as appears by a like expression Fundamentum firmum unicum applied to that Creed alone in Conc. Trident. 3d. Sess For if only some part of that profession of faith which is made in that Bull be absolutely necessary to attaining Salvation this phrase is sufficiently justified extra quam i. e. totam i. e. if all parts of it be disbelieved non est salus As saying that the Holy Scriptures are the word of God without believing which there is no Salvation argues not that every thing delivered in these Scriptures is necessary to be believed for Salvation but that some things are Or * It is to be understood distributively but this conditionally in such a sence as extra quam nemo salvus esse potest i. e. if such person opposeth or denieth assent to any point therein when sufficiently evidenced to him to be a Definition of the Church infallibly assisted and appointed his Guide in Divine Truths †See before For in so doing though the error should be in a smaller matter of faith § 192 he becomes therein obstinate and Heretical and disobedient to his spiritual Guide declared by the Scriptures infallible in all necessaries and so in this becomes guilty of a mortal sin which unrepented of exlcudes from Salvation Where also since the Church makes Definitions in points absolutely necessary hence though all her Definitions are not in such yet his obstinacy in not yielding assent to all matters defined runs a hazzard of failing in something necessary And well may Protestants admit such a sence of these words in Pius his Bull §. 195. n. 2 when themselves make use of a much larger upon the like words in the Athanasian Creed Haec est Fides Catholica quam nisi quisque fideliter crediderit salvus esse non poterit which words being urged by a Catholik against Archbishop Lawd to shew That some Points may become necessary for salvation to be believed when once defined by the Church that yet are not absolutely so necessary or fundamental according to the Importance of the matter All the points contained in the Creed being not held in this latter sence so fundamental or necessary ratione Medii to Salvation that none can possibly attain it without an explicit belief of them Here a late Protestant Writer †Stillingf p. 70 71. in answer to this can find out a sence of those words yet more remiss than that we have now given viz. That as to some of the Athanasian Articles Haec est fides Cathol c. neither infers that they are necessary to be believed from the matter nor yet from Church-Definition but necessary only if there be first a clear conviction i. e. not from Church-Authority but from Scripture that they are Divine Revelation Where the authority of the Church in defining these matters of the Athanasian Creed as to any obligation of her Subjects to conform to it seems quite laid aside since upon a clear conviction that those Articles are Divine Revelation from whatever Proponent one stands obliged to believe them and without such conviction neither stands he so obliged by the Church Upon which account the Socinian is freed here by his exposition from the Quam nisi quisque fideliter c. because he is not yet convinced of the Truth of this faith by Scripture Since Protestants then take such liberty in expounding the sence of this conclusion of the Athanasian Articles it is but reason that they should allow the same to the same words used by Pius § 196 4. Lastly If these words of Pius should be taken in such a sence as Protestants fetter them with Namely 4. That the Roman Church hereby obtrudes her new-coined Articles as absolutely necessary to salvation As Bishop Bramhal †Rep. to Chalced. p. 322. Which whether true or false one is to swear to as much as to his Creed As Mr. Thorndike †Epilog Conclus p. 410. That whereas the Church of England only excommunicates such as shall affirm that her Articles are in any part erroneous the saine Church never declaring that every one of her Articles are fundamental in the Faith by the Church of Rome every one of them if that Church hath once determined them is made fundamental and that in every part of it to all mens belief As Bishop Laud ‖ §. 15. p. 51. That supposing the Churches Definition one passed that thing so propounded becomes as necessary to salvation i. e. by this Proposal or Definition as what is necessary from the matter And That an equal explicit faith is required to the Definitions of the Church as to the Articles of the Creed and that there is an equal necessity in order to salvation of believing both of them As Mr. Stillingf †Rat. Account p. 48. If I say Pius his Haec est Bides Catholica must be taken in such a sence and then it be considered also that by the Bull this clause is applied not only to the Articles expresly mentioned in it but to all other Definitions also of all other former allowed Councils the Consequent is that in this Bull the Pope hath excluded from salvation and that for want of necessary faith the far greater part not only of Christians but of Roman Catholicks viz. all that do not explicitly believe and therefore that do not actually know every particular Definition of any precedent Council when as who is there among the vulgar that is not ignorant of the most of them who amongst the learned that knows them all Now the very absurdity of such a Tenent might make them suspect the integrity of their comment on those words and that they only declaim against their own Fancies When as indeed to render
any Point after defined necessary explicitly to be believed not only this one condition of the Churches having defined them is required for none is obliged necessarily to believe explicitly whatever the Church hath defined but a second also of a sufficient proposal made to us of the Churches having defined them And then indeed so many Articles are necessary to be explicitly believed as to the doing of our duty in order to our salvation but not all of them necessary to be believed as to acquiring some knowledge necessary to our salvation without which knowledge it could not be had as that of some of the Articles of the Creed is See what hath been already said of this whole matter much what to this purpose in Disc 3. § 85. n. 4. c. § 197 There are then as Catholicks to undeceive Protestants do frequently inculcat and cannot be heard Points or Articles of Faith necessary to our Salvation to be believed or extra quae credita nemo salvus in a tripple sence 1. Some necessary ratione Medii Such as are necessary so absolutely as that an invincible ignorance of them is said to fail of Salvation which are a very few of the many Articles of our Christian Faith 2. Others necessary ratione praecepti which are necessary to be believed only conditionally And they are of two sorts 1. Either such which I am not only obliged to believe when known to me to be Divine Truths but the knowledge also of which as Articles of high concernment I am bound according to the different quality of my condition to seek after wherein my ignorance and neglect when by using a due diligence I might have known them being thus in an high degree culpable doth unrepented of destroy my salvation Such are some other chief Principles of Religion and Piety the ten Commandements and some Sacraments c. delivered in the common Creeds and Catechisms such as are not absolutely necessary ratione Medii 3. 2 Or such as though I am not obliged to such a diligent search of them as of the former yet a belief of them I am to embrace so often as these two things precede 1 st that they are defined by my spiritual Guides to be Divine Revelation c 2 ly that this Definition is sufficiently evidenced to me Where though not my meer ignorance in such Points yet my denial or dis-belief of them thus proposed is to be judged wilful and obstinate and this unrepented of destroyes my salvation § 198 8. This of the Seventh The Eighth consideration is That the most or chiefest of the Protestant Controversies defined 8. or made de Fide in the Council of Trent to repeat here what hath been said formerly in the first Disc § 50. were made so by sormer Councils of equal obligation or also were contained in the publick Liturgies of the Church Catholick As The law fulness of communion in one kind declared in the Council of Constance Canon of Scripture Purgatory seven Sacraments the Popes Supremacy in the Council of Florence Auricular Confession Transubstantiation in the Council Lateran Veneration of Images in second Nicene Council Adoration of Christs Body and Blood as present in the Eucharist in the Council of Frankfort if Capitulate Caroli may be taken to deliver the sence of that Council †See Capitulare l. 2. c. 5. c. 27. Veneration of the Cross †Ib. l. 4. c. 16. and of Relicks ‖ Ib. l. 3. c. 24. in the same Council only this Council condemned the Adoration of Images in such a sence as they mistook the second Council of Nice to have allowed it †See Capitulare prefat Dr. Hamnâ—ond o Idol § 57. Thornd Epilog l. 3. p. 363. Monnastick vows Celibacy of Clergy sufficiently authorized in the four first General Councils Invocation of Saints Prayer for the Dead Sacrifice of the Mass and many other apparent in the publick Liturgies of the Church preceding the Council of Trent and unaltered for many ages Protestants being Judges Now the Church obligeth her Subjects to believe all those things lawful which in her Liturgies she obligeth them to practise And why was there made a departure from the Church for these points before the Council of Trent if the Church before made them not de Fide or if the Council of Trent or Pius the 4th were first faulty herein But if Councils before Trent have defined such things then by these first were all hopes of peace except by yielding to their Decrees cut off and not by Trent because these Councils are by the Roman Church accepted and held obligatory as well as that of Trent And here I may repeat those words of Bishop Bramhal recited in Disc 1. § 52. in answer to the Bishop of Chalcedon who urged the separation of Protestants from the Church long before the Grievances of Trent or Pius These very Points saith he †p. 263. which Pius the Fourth comprehended in a new Symbol or Creed were obtruded on us before by his Predecessors i. e. then when Luther and his Followers forsook the Church as necessary Articles of the Roman Faith and required as necessary Articles of their Communion This is the only difference that Pius 4. dealt in gross his Predecessors by retail They fashioned the several rods and be bound them up into a bundle They fashioned the rods i. e. in the Synods held in the Church before Luthers appearance For these Rods only require submittance as being necessary Articles of her Communion and such are only the Definitions of her Councils § 199 9. Consid That the Protestants who accuse seem as guilty in making new definitions in matters of faith and enjoyning them to be believed or assented and subscribed to 9. by those of their Communion as the Council of Trent or Roman Church that is here taxed for it For as the one is said to make new affirmatives in Religion so the other new Negatives all or most of which as hath been shewed in the 3d. Disc c. 7. †§. 85 n. 2. are implicitly new affirmatives Neither can the Church of Rome be more justly questioned in her not leaving points in universals only § 200 and their former indifferency but anew-stating Purgatory Transubstantiation Invocation c. than the Reformed and particularly those of the English Church for new-stating the contrary to these 1. Who as hath been shewed in the 3d Disc c. 7. †§. 85. n. 3. 1. do not suspend their judgment concerning those new points which they say the Roman Church presumes to determine but do in the main Articles handled in the Council of Trent as peremptorily state the one side as the Roman Church the other and as to several points the reformed also were the first I mean in comparison of the Council of Trent in determining them and condemning the doctrines and practises of the other side So to say nothing here of the Augustan Confession composed many years
jealous of their present opinions and indifferent as Reasons may move to change their Religion Ib. For remedying the third § 291. Where 1. That the Illiterat or other persons unsatisfied ought to submit and adhere to present Church-Authority § 292. That learned Protestants have so determined this Point § 294. That apparent mischiefs follow the Contrary § 296. 2. That in present Church-Governours divided and guiding a contrary way such persons ought to adhere to the Superiors and those who by their Authority conclude the whole § 298. 3. As for Church-Authority past such persons to take the testimony concerning it of the Church-Authority present § 301. Yet That it may be easily discerned by the Modern Writings what present Churches most dissent from the Primitive § 302. Where of the aspersion of Antiquity with Antichristianisme § 311. § 281 NOw a Judgment once set free from the three former great Arts of the Will to misguide it as any ones Secular Interest shall require will begin to consider 1. In opposition to the first of them mentioned before § 274 keeping the judgment in ignorance as to Divine matters and imploying it wholy about other studies That since a right perswasion in Religion is of so great consequence to salvation All those who are not settled in their Belief upon the Basis of Church Authority and so under it remain in a sufficient security of their Faith as to all those points wherein the sense of the Holy Scriptures is disputed and controverted by several parties as for example in these Whether Justification is by Faith alone Whether there be Evangelical Councils as well as Precepts Whether Christ our Lord be Co-Essential with God the Father Whether exhibiting his Corporal Presence in the Eucharist Whether there be a Purgatory after this life for some imperfect souls though departing in God's Grace or the like All such I say since they have taken the guidance of themselves in Spirituals into their own hands have great reason themselves to fall most attentively to the study thereof For it were to serve God too carelesly and at hap hazard to cast off Church-Authority for the Exposition and Sence of God's Word in these disputed and difficult matters and not himself to use any other indeavour at all for the right understanding of them And in such indeavour he ought not only to take a perfunctory view of some places that may seem at the first sight to represent to him what he would have but to seek out all those Texts that both sides build upon and then diligently to examine and compare them For though some Texts may seem never so plain as to the Literal and Grammatical sence as what more clear than Accipite comedite Hoc est Corpusmeum Matt 26. yet scarce is there any sentence where the terms are not capable of several acceptions Figurative and Non-literal Or if they be not all sides must necessarily agree in their sence and so about such Texts be no dispute And again there being a necessary consonancy and agreement in every title of Scripture no place how plain soever for the expression it seems to be may be so inter preted as to contradict another that seems as clearly to say the contrary He ought also to weigh not only the immediat sence of Scripture but the necessary consequences and since whatever things are not opposit to Scripture are truly lawful and practicable to discern the true and not only pretended repugnances thereto He ought also to examin Translations peruse the Comments and Expositions of others Modern Ancient For all these things that Authority most exquisitly doth whose judgment and conduct he declines Lastly he must be a Divine who will not be guided by Divines for of the true way of Salvation none can securely be ignorant And what Prelatical Protestant allows this in an Independent or Fanatick when he will neither guide his ignorance by following the learned nor remove it by study § 282 As for Salvation to be had in any Christian Profession though it may be true in a Church where all fundamentals are truly believ'd and Baptism rightly administred for so many as are invincibly ignorant of any better or perhaps other communion for Children and Rusticks those of an immature age or of very low imployments void of literature and publick converse and by their mean condition and inexperience destitute of any improvement of their knowledge yet for all the rest who have better means of understanding Divine matters and of searching the grounds of their Faith and state of their Communion and on whose direction and example every where depend the other meaner and younger sort of people and by their default miscarry ‖ 1 Cor. 8 1â— For these I say their case seems very dangerous who happen to be in any separated Society out of the external Catholick Communion Since the One God will be worshipped as S. Austin †Epist 48. answered those Latitudinarian Donatists not only in verity but unity and again hath left marks and Testimonies sufficiently evident for the discerning and distinguishing that Catholick Communion wherein he will be worshipped from all other Heretical or Schismatical Societies All those therefore who either through their own fault do not know this Communion because they will not search or knowing it yet voluntarily still remain in any other divided from it must needs be in a very perillous Condition The first because their ignorance in a thing so manifest and withal so important must needs be very gross and unexcusable The second because any long stay in any such separated Society to one convinced seems both by the Scriptures and by the Church frequently prohibited And were it not so at least brings so much detriment and damage to the spiritual Condition of such a person as is no way to be recompenced by any other fancied advantages injoyed therein Which things it will not be amiss to discourse a little more fully if perhaps some Laodicean complexion may receive some benefit thereby § 283 1st Then The remaining in any such Communion is prohibited by the Scriptures in many places Eph. 5.7 8. The children of light are to have no fellowship with the unfruitful works of darkness nor to be partakers with them but to reprove them 2 Cor. 6.14 Light and darkness Justice and iniquity Believers and Infidâ—ls the Temples of God which all good Christians are and of Idols are to have no fellowship or communion together But Come ye out from among them and be ye separate saith the Lord. And 1 Cor. 3.16 Si quis Templum Domini violarerit disperdet illum Deus Nor may such separation be understood from Infidels Heathens or non-Christians only For 1 Cor. 5.9.11 If a Brother i. e. one that professeth Christianity with us be a Fornicator an Adulterer an Idolater a Drunkard with such a one we are charged not to eat But to with-draw our ordinary converse from him i. e. where no duty of
Synodica ad Antiochenses And Epist. ad ubiq Orthodoxes S. Austin De verâ Religione c. 5. S. Hilary lib. contra Arrian S. Basil Epist 293. to some Egyptian Bishops And see in Theodoret ‖ Hist l. 2. c. 17. the jealous deportment of the Romans towards Felix who substituted by the Arrian Emperor in Liberius his place sent into banishment Tametsi saith Theodoret fidem in Concilio Nicaeno expositam ipse servavit integram tamen quia cum illis qui eandem labefactare studebant libere communicarit nemo ex Romae habitatoribus in Ecclesiam dum ille intus erat ingredi voluit And this resolution signified to Constantius happily procured the return of Liberius This of the Declaration of the Church against any such liberty of Christian Communion where soever our Secular interest or Education may be apt to fix us 3. But were there no such bars put in against it by the Scriptures or H. Church yet this were enough to disswade it § 288 that by remaining in any such separated Society either we are put to practice several things contrary to a right Faith and good manners and offensive to a a good Conscience or at least necessitated to forego the practice of many other things beneficial not to say necessary which are to be injoyed only in the Communion of this Catholick Church not so in others For a particular Catalogue of which not to be here too tedious I refer you to the Preface before the former Discourses touching the Guide in Controversies and to the conclusion of the third Discourse § 155 c. Lastly as for that internal Communion with the Church which it granted some who want the external may nevertheless injoy or the security of a votum where is an actual defect of the participation of its Sacraments that some may have they seem no way to such persons as those who are not by force hindred of her Communion but invited to it do voluntarily deprive themselves And partaking the Sacraments in voto signifies nothing to us where de facto we may have them and de facto do refuse them And then what other advantages can there be that can make us satisfaction for such a loss I will conclude this point with the Declaration sent to the followers of the Donatists some of whom for their stay in that Sect urged this very excuse we are now speaking to Nihil interesse in quâ parte quis Christianus sit by S. Austin and the rest of the Provincial Council at Cirta in Numidia presently after that famous Conference with them at Carthage A. D. 411. †S. August Epist 152 Quisquis ab hac Catholicâ Ecclesia fuerit separatus amongst whom they reckoned the Sect of the Donatists quantumlibet laudabiliter se vivere existimet hoc solo scelere quod à Christi unitate disâ—unctus est non habebit vitam sed ira Dei manet super eum And as for the Sacraments received in that separation Sacramenta Christi say they though celebrated in the same manner with them as in the Church in sacrilegio schismatis ad judicium habetis quae utilia salutaria vobis erunt cum in Catholicâ pace habueritis Caput Christum ubi charitas cooperit multitudinem peccatorum Thus much I fear not needlesly I have taken occasion from § 283. to set down in opposition to that irrational Fancy Nihil interesse in quâ parte quis Christianus sit not knowing but that this Discourse may meet with some Readers not much averse from such a perswasion For by the foresaid Arts of the Will mens Judgments are too apt to digest opinions very gross where the Secular advantages by these are very great 2. Thus much considered by a Judgment set at liberty in order to the first Art of the Will to deceive it Viz. It s keeping the Judgment in much ignorance as to the Divine matters and to a cold indifferency as to parties and diverting it wholy to other matters Next as to the Second mentioned before § 275. namely applying it indeed to the learning of these Truths but this only from those Authors and Instructors that are of its own party a rectified Judgment will as freely conclude and resolve That all those who are not well settled upon this Basis of Church Authority and so by a resign'd obedience have prevented all disputes ought rather in making such a quest after Divine Truth in so many Controversies agitated between parties and in chusing their Religion to apply themselves for learning it to the reading of those Books and Authors and discoursing with those persons who oppose the tenents in which they have been educated and to which all Secular or carnal advantages do incline them that thus they may bring things to some equipoise and having first heard the plea of both sides be able to make a truer Judgment And if in the issue neither side do seem to preponderate should chuse rather that to which their interest seems more averse for they may well imagine that men are ordinarily so far partial to their own sides that they would not think both equal unless that against 〈◊〉 were over weight and that a crooked staff to be made streight must be bent the contrary way And upon this such Judgment also will consider That since our first perswasions in Religion and the particular sect thereof wherein we live are not taken up upon our own choice but anothers who having some command over us anticipate our judgment and educate us in what opinions they please hence it is that our constancy and perseverance even sometimes to the loss of Estate and Life to whatever we thus casually first light on called by the name of Fidelity and love of Truth and the contrary perfidiousness and Apostacy is indeed before we have examined things better only a rash and inconsiderat Obstinacy and that on the contrary in prudence every one ought to put himself in a great indifferency to change those first principles he is thus seasoned and possessed with as he shall by new experience find cause and to esteem that only Constancy in his Religion i. e. in his true serving of God to alter every day and that through a thousand Secular obstacles to any thing wherein he conceives he may serve him better As in our manners when any way deficient we do this without reproach Yet further will consider since as hath been shewed there is but one Communion of all those various Sects in which promiscuously the Education of Christian Youth happens to be moulded namely that which adheres to the Supreme Church-Authority that is Catholick and truly disingaged of Schism That all those who find themselves to live under such Superiors as are broken off and stand divided from their Superiors and condemned by them ought to entertain a great jealousie of their present state and not acquiesce in any such Government at adventure but presently to reduce their subjection to
that Authority that is established by our Lord. Again in the next place that such a one ought to improve or to check in himself these suggestions of a change as the Religion he deliberates on is more licentious or more strict in comparison of that which for the present he professeth For strong inclinations to change to a Religion that is more rigorous and mortifying his lusts that requires much Obedience Resignation and Humility from him that captivates his understanding as well as curbs his appetites things nature much relucts against we may presume to proceed from the Spirit of God But if to a Religion that promiseth him in many things more liberty to proceed from his lusts And such a happy discovery being made by him such a freed Judgment will proceed to consider That if yet further by reason of the persecution of such a Religion in the place where he lives such a Convert hath an occasion also offered him of leaving Father or Mother Friends or Fortunes and among the rest not the least his Reputation and good Name in being esteemed a Turncoat an Apostate a Seducer to imbrace again in the Religion he turns to nothing but Crosses and Fastings Confessions and Penances Resignation of Judgment strict obedience to the Churches as well as Gods Laws and many more hardships set before him if he purposeth to arrive at perfection such a true inlightened Judgment I say will here consider that this is one of the greatest Honours that his Divine Majesty could do him upon earth and a happiness next to Martyrdom Lastly will consider that the wisdom of God hath permitted so many Sects and Factions divided from the true Church and propagating their Schisms to their children to exercise the diligence of such as have the hap to be so mis-educated to find out that holy Communion of which he hath left sufficient testimony and after this to practice their Christian Courage and Resolution to own and repair to it § 290 I find a lively description of such fetters in an Hereditary Religion and of a happy deliverance out of them by repairing into the bosom of the Church made by S. Austin in an instance of the Donatists frighted with the Emperours severe Edicts which I think may be usefully here transcribed for a pattern to such others as are detained at present in the like chaines in any other divided Sect. Quam multi saith he speaking of the Donatists quod certo scimus jam volebant esse Catholici manifestissimâ veritate commoti offensionem suorum reverendo quotidie differebant Quam multos non veritaâ— sed obduratae consuetudinis grave vinculum colligabâ—t Quam multi propterea putabant veram Ecclesiam esse partem Donati quia eos ad cognoscendam talem veritatem securitas or much more res prosperae in the continuing in their present Sect torpidos fastidiosos pigrosque faciebat Quam multis aditum intrandâ— obserabant rumores maledicorum qui nescio quid aliud nos in altari ponere jactitebant what maledicency doth the Church still suffer touching what she affirms to be on her Altars Quam multi nihil interesse credentes in quâ parte quis Christianus sit ideo permanebant in parte Donati quia ibi nati erant His omnibus hâ—rum legum terror it a profuit ut nunc alii dicant Jam hoc volebamus sed Deo Gratias qui nobis occasionem praebuit faciendique jam dilationum morulas amputavit Alii dicant Hoc esse verum jam sciebamus sed nescio quâ consuetudine tenebamur Gratias Deo qui vincula nostra dirupit nos ad pacis vinculum transtulit Alii dicant Nesciebamus hic i. e. in the Church esse veritatem nec eam discere volebamus Gratias Deo qui negligentiam nostram stimulo terroris excussit ut saltem soliciti quaereremus quod securi nunquam nosse curavimus Alii dicant nos falsis rumoribus terrebamur intrare quas falsas esse nesci remus nisi intraremus nec intraremus nisi cogeremur Gratias Deo qui expertos docuit quam vana inania de Ecclesiâ suâ mendax fama jactaverit Alij dicant putabamus quidem nihil interesse ubi fidem Christi teneremus sed Gratias Deo qui nos à divisione collegit hoc uni Deo congruere ostendit ut in unitate colatur Thus S. Austin I need not comment upon it A return into the Church upon whatever occasion is welcom and to be wished for and happy they who to preserve an estate here on earth are reduced into the true way to gain a better in heaven or to escape some punishment here become freed also from that hereafter But yet much more acceptable and praise-worthy is such a Conversion wherein fear and force have no hand and where perhaps this their securing their eternal state and happy condition must be built upon the ruine of their temporal § 291 3. This for remedying the second Deceit For the third delivered before § 277. Viz. The weighing indeed universally and impartially all the intrinsecal reasons and arguments pro and contra that relate to the subject in hand but not those extrinsecal ones also that confirm obedience and submission of judgment in all points whatsoever already determined to Church-Authority Here also a judgment set at liberty will consider That in points of Controversie some of them certainly of great consequence where both the true sence of the Scriptures and of the ancient Church is debated with many adherents to either side here all those who by reason of illiterat education and mechanick imployments are not able to compare and weight Texts of Scripture and search former Church-Records or also those who after such search especially if being of no extraordinary capacity find on all fides things either by subtile wits rendred so smooth and probable or by multiplied replies so intricated and involv'd as they know not which to hold to or also become still of his opinion whom they read last That all these I say can take no other prudent course were it no duty enjoyned than to repair and submit their judgment to Church-Authority i. e. to their spiritual Pastors and Superiors set over them by our Lord and stating these things § 292 Which Authority also if it be supposed either as to the understanding of Scriptures or examining of ancient Tradition liable to error yet this still seems more to perswade their adherence to it as implying more obscurity and difficulty in the thing defin'd And much reason have they to presume that these their spiritual Governours both by reason of their convening in a greater body and their consisting of more dignified persons probably advanced to such high places by their greater merits and by their great learning being acquainted with and weighing all the same arguments that private men do and in charity we ought to think they as dispassionat as our selves and lastly by their ampler
against themselves A consent of Fathers of one age against a consent of Fathers of another age the Church of one age against the Church of another age saith Mr. Chillingw ‖ p. 376. * Allowing certain Tradition hardly of any thing save of the H. Scriptures And few or no Traditive interpretations thereof I have the words from Mr. Chillingw No Tradition saith he †p. 376. but only of Scripture can derive it self from the Fountain our Lord and his Apostles but may be plainly proved either to have been brought in in such an age after Christ or that in such an age it was not in And Traditive Interpretations of Scripture are pretended but there are few or none to be found So he * Alledging that the Fathers tranferred several conceits and customs into the Church from their new-deserted Paganism Platonick philosophy And Divinity of the Sybils or at least out of compliance with such new Heathen Converts And then that the more prudent and sober Fathers through timorousness and despair of a reformation have complied with the rest and been carried down with the stream Thus Zuinglius †De verâ fallâ Religione p. 214. of S. Austin touching Corporal Presence in which point many Protestants would have him their Patron Facile adducimur saith he Augustinum prae aliis acuto perspicacique ingenio virum suâ tempestate non fuisse ausum diserte veritatem proloqui quae jam casum magnaâ parte dederat Vidit omnino pius Homo quid hoc Sacramentum esset in quem usum esset institutum verum invaluerat opinio de Corporeâ carne And thus Chemnitius ‖ Exam. Con. Trid. 3. part p. 197. of the same Father touching Invocation of Saints Haec Augustinus sine Scripturâ temporibus consuetudini cedens And Bochart Origin de l' Invoc p. 488. St. Austin who seems to have been of a disposition wonderfully sweet and courteous suffers himself often to comply with the common errors and superstitions indeavouring rather to put a good sense upon them than to cross them c And Tantae vir authoritatis in negocio Dei libere loqui non audebat Cum praesumptionibus omnia impleri videret schismatis metu aperte damnare non audebat saith Vossius †Thes de Invocat S. Again * saying they held many things only as probabilities which later times have advanced into matters of faith and that necessary He finds them also in Appeale to this Antiquity ascending rather to the 3 first ages thereof ages wherein the Church was persecuted and few Records are left of her general Doctrines or Practices and more willingly declining the later where the Records many and the Church in her flourishing condition more fully displaying to the world all her Government and Discipline these men confessing some appearances of several of the Tenents and Customâ— they oppose in the fourth age Lastly he finds them apt to change the phrase and language of the Ancients and bogling at many of their terms such as those of Merit Satisfaction Altars Priests Sacrifices c. which novelty of words often argues a new conceit of things This the Protestants behaviour to Antiquity in relating which those who are versed in their books of Controversie especially the writings of the French know that I falsifie nothing whereas on the other side the opposite party to this he finds usually defending those works of the Fathers which the others question and not discarding Records certainly ancient because perhaps some of them mis-entitled as to the Author or somewhat antidated as to the time Again stating their Theological questions and extracting their Comments on Scripture controverted out of their writings Covering their defects and charitably interpreting what in them is any way capable thereof and reconciling their seeming Contradictions Lastly Sainting the Fathers and solemnly commemorating them in their publick service Often urging and laying much weight on ancient Tradition and so keeping stable and firm from generation to generation the Doctrine and Faith of the Church and out of this Tradition convincing Heresies Defending the legal authority of those Councils which the other oppose and gathering their Canons into certain Heads for the standing Laws and Rules of present-Church Government Not looking back with such rigor and jealousie upon their supreme Judges and examining their numbers their Commissions Elections if these free from Simony Ordinations nay Baptism nor holding them of more virtue authority or illumination as to the deciding of Controversies or enlarging Creeds in one age than another but in all ages alike necessary alike assisted § 305 4. But yet further He may discover the pretence to the Fathers that is made by this party of late not to have been so much in that beginning of the Reformation See before § 104. and 128. in the times of the Council of Trent their plain refusing to be tried by the Councils Fathers Church-Tradition but as these are first proved to have founded their Doctrine in the Scriptures See the two heads thereof Luther and Calvin their plain dealing in this matter in the many Quotations cited out of them before Disc 3. § 78. n. 3. c. Quanti errores saith Luther in omnium Patrum scriptis inventi sunt ‖ In assertiâ—â—ne Articul Quoties sibi ipsis pugnant Quis est qui non saepius scripturas torserit c. And contra Regem Angliae Non ego quaero saith he quid Ambrosius Augustinus Concilia usus saeculorum dicunt Miranda est stultitia Satanae quae iis impugnat quae ego impugno And lib. de ministris Eccl. iâ—stituend Non habent Papistae quod his apponant i. e. to his private sence and exposition of Holy Scriptures nisi Patres Concilia Consuetudinem Is not that enough Calvin De Ecclesiae reformandae ratione c. 19. to the judgement of Antiquity urged against him in the point De sacrificio Missâ returns such general answers as these not unfrequent with him also concerning many other points Veterum sententias non moror quas ad obruendam veritatem hic congerunt Moderatores Solemne est nebulonibus istis you must pardon his heat like that of Luther quicquid vitiosum in Patribus legitur corradere And below Desinant boni Moderatores veterum sententiis pugnare in malâ causâ Again Non est quod vel Ambrosium vel alium quemp iam ex totâ veterum cohorte acutius vidisse putemus quam ipsum Apostolum Again Vt millies clament Papistae oblatum olim fuisse panem veteres ita solitos facere non novam esse censuetudinem toties excipere nobis licebit Christi mandatum inviolabilem esse regulam quae nullâ hominum consuetudine nullâ praescriptione temporum convelli aut refigi debeat And Quod ad veteres spectat non est quod in eorum gratiam ab aeterna inflexibili Dei veritate i.e. his own fancies concerning God's Truth recedamus And
interrogatio est Quid rei nobis cum Patribus cum carne aut sanguine Aut quid ad nos attinet quod Episcoporum pseudo-Synodi constituunt c. In those more confident times also § 306 the Centurists freely set down in the several ages the errors of the Fathers which in the modern Controversies misled the latter Roman and Greek Churches Hospinian in the Preface to his Histor Sacrament to Antiquity urged as opposing the new reformed opinions and practices returns for answer * the command in the Prophet Jeremy In statutis Patrum vestrorum nolite ambulare And * that saying of our Lord Sine causa colunt me mandata doctrinas hominum docentes and * that of St. Cyprian Consuetudo sine veritate vetustas erroris est and of S. Austin Antiquitatem praejudicare veritati nec posse nec debere The forementioned Dudithius in his discontented Epistle to Beza †See Beza Epist 1. Si veritas est saith he quam veteres Patres mutuo consensu sunt professi ea à Pontificiis tota stabit § 337 And several later Protestants and other Dissenters from the Church of Rome there are who have been ingenuous in the same confession Grotius in the beginning of his Votum pro pace giving an account of his reading of the Fathers Collegi saith he quae essent illa quae veterum testimonio manentibus in hunc diem vestigiis semper ubique perseveranter essent tradita videbam ea manere in illa ecclesia quae Romanae connectitur Is Causabon cited by Arnauld in his late answer to Claude an Hugenot Minister with many others which you may view in his 1. Book 5. chap. in his Epistle to Witenbogard †§. 207. praestantium virorum Epistolae written 1610 a little before his coming into England when he seems to have been in some greater dissettlement speaks thus Deum toto affectu veneror ut mala ecclesiae suae qui potest solus velit Sanare Me ne quid dissimulem haec tanta diversitas in Protestants à fide veteris ecclesiae non parum turbat Ne de aliis dicam in re sacramentorum à majoribus discessit Lutherus c. Then speaking of Peter du Moulin his making as other Protestants usually do those Tracts of the Fathers †§. 297. that are urged to confirm the Roman Doctrine spurious and counterfeit As. S. Ambrose de sacramentis Cyril Herosol Cateches Mystagog Gregory Nyssens Catechetical Oration he thus goes on Jam quod idem Molinaeus omnes veterum libros suae doctrinae contrarios respuit ut 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 cui mediocriter docto fidem faciet Falsus illi Cyrillus Hierosolymitanus falsus Gr. Nyssenus falsus Ambrosius falsi omnes mihi liquet falli ipsum illa scripta esse verissima quae ipse pronunciat 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Thus Causabon § 308 1. More general yet that confession of Socinus Ep. ad Radecium Legantur saith he Pontificiorum scripta adversus Lutheranos Calvinianos satis intelliget si praeter sacras literas illorum Patrum produced by the Pontificii authoritate sit standum nobis omnino causa cadendum esse And indeed the followers of Socinus despairing as to their chief points concerning God's Attributes and the Trinity to produce any just plea from ancient Church-Authority do also more candidly relinquish this interest as to those other Controversies which they in common with other reformed maintain against Catholicks In defending which points when the Fathers are urged against them their ordinary answer is 1 That Error and Antichrist came into the Church so soon as the Apostles by death went out of it And therefore they make even the Apostles themselves not the Roman Empire for that they say would keep out Antichrist too long to be the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 2 Thess 2. 2 That the Fathers would have the Holy Scriptures to be believed rather than any thing they say 3 That the Fathers are not to be believed in any thing they say contrary to the Scriptures and that if Antiquity be to be followed the Prophets and Apostles are the most ancient these persons impudently calling by the name of Prophets Apostles Scriptures that private sense they impose upon them See for this Volkelius de vera Relig. l. 3. c. 40. and l. 4. c. 22. and frequently elsewhere and see Beza in his first Epistle applying like plaisters to the wound of Dudithius § 309 Chillingw also more candidly than many of his followers in his new Socinian way that all necessaries to all manner of persons using their industry are clear in the Holy Scriptures seems very little solicitious in engaging the Fathers or other Antiquity on his side by reason of the evidence in Holy Scriptures of all necessaries and the needlesness of deciding any non-necessaries I for my part saith he in the latter end of his work after his declaring not the Articles of the Church of England not the harmony of Protestant Confessions but the Bible the Bible to be his Religion after a long and as I verily believe and hope imimpartial search of the true way to eternal happiness do profess plainly that I cannot finde any rest for the sole of my foot but upon this Rock only i. e. of the Bible not of the Church for as for this latter he goes on I see plainly and with my own eyes that there are Popes against Popes Councils against Councils some Fathers against others the same Fathers against themselves a consent of Fathers of one age against a consent of Fathers of another age the Church of one age against the Church of another age Traditive Interpretations of Scripture few or none found no sufficient certainty but of Scripture only not any it seems of Antiquity or of the Primitive Church yet out of which the Catholicks alwaies convinced Heresies for any considering man to build upon Thus he down-right § 310 And therefore it is considerable That in his answers to the Motives of his turning Catholick †See the conclusion of his Preface §. 41. c. that you may see the Authority of Antiquity and of Church-Tradition had a great hand in leading him to Popery but none at all in reducing him to Protestantisme he is not sollicitous at all to deny or disprove the truth of these motives but to traverse the consequence he formerly made from them So to the first Motive to the Roman Catholick Religion viz. That a perpetual visible Profession is apparently wanting to Protestant Religion so far as concerns the points in contestation He answers not by denying any such visible profession to be wanting to Protestants But that any such visible Profession without any mixture of falshood is not necessary Again to the Fourth That many Points of Protestant Doctrine are the opinions of Hereticks condemned by the Primitive Church He answers not by denying the Protestant Doctrines to be condemned as Heretical by the
Primitive Church But that those in the Primitive Church condemned many doctrines as such that were not so To the Sixth That the Doctaine of the Church of Rome is conformable and the doctrine of Protestants contrary to the doctrine of the Fathers who lived in the first 600 years even by the confession of Protestants themselves He Answers not by denying this but by retortion of the like to the Roman Church That the Doctrine of Papists is confest by the Papists contrary to the Fathers in many points But here he tells not in what points And had he I suppose it would either have been in some points not controverted with Protestants As perhaps about the Millenium communicating of Infants or the like or else in some circumstances only of some point controverted To the Tenth That Protestants by denying all humane Authority either of Pope or Councils or Church to determine controversies of Faith have abolished all possible means of suppressing Heresie or restoring unity to the Church He answers not by denying Protestants to reject all humane Authority Pope Councils or Church But by maintaining that Protestants in having the Scriptures only and indeavouring to believe them in the true sence have no need of any such authority for determining matters of Faith nor can be Hereticks and do take the only way for restoring unity In all which you see Church-authority and ancient Tradition led on the man to be Catholick and the rejecting this authority and betaking himself to a private interpretation and understanding of the Scriptures and indeavouring to believe them in their true sence reduced him to Protestantism He mean-while not considering how any can be said to use a right indeavour to believe Scripture in the true sence or to secure himself from Heresie or to conserve unity * who refuseth herein to obey the direction of those spiritual Superiors past present Fathers Councils Bishops whom our Lord hath appointed to guide and instruct his Church in the true sence of Scriptures as to matter of Faith Vt non fluctuantes circumferamur omni vento doctrinae c. Eph. 4.14 Again * who refuseth to continue in the Confession of the Faith of these Guides so to escape Heresies and to continue in their Communion so to enjoy the Catholick unity And what Heresie at all is it here that Mr. Chillingw suppresseth which none can incur that is verily perswaded that sence he takes Scripture in to be the right and what Heretick is not so perswaded For professing any thing against ones Conscience or Judgment or against what he thinks is the sence of Scripture is not Heresie bu Hypocrisy And what new unity is this that Mr. Chillingw entertains that none can want who will but admit all to his communion whatever tenents they are of that to this Interrogatory whether they do indeavour to believe Scripture in a true sence Will answer affirmatively †See his Preface §. 43. parag To the 10th But this is beside my present purpose and his Principles have been already discussed at large in Disc 2. § 38. c. So much of Mr. Chillingw By these Instances the disinteressed will easily discern what way he is to take if he will commit his ignorance or dissatisfaction in Controversies to the guidance of Antiquity or Church-Authority past when he sees so many of the Reformed in the beginning but also several of late deserting as it were their Title to it excepting the times Apostolical as not defendable 5. Lstly In all this he will be the more confirm'd when he observes that these men instead of imbracing and submitting to the Doctrines and Traditions of former Church-Doctrine fly in the last place to that desperat shift of the early appearance of Antichrist in the world who also as they say must needs be comprehended within the Body of the Church and be a professor of Christianity nay must be the very chief Guides and Patriarchs thereof and these as high as the Fourth or Fifth age nay much sooner say some even upon the Exit of the Apostles A conceit which arm'd with the Texts 1 Jo. 2.18 little children as ye have heard that Antichrist shall come so are there even now many Antichrists and c. 4. v. 3. This is the spirit of Antichrist whereof you have heard that it should come and even now already is it in the world arm'd I say with these Texts misapplied to the persons whom they think fit to discredit at one blow cuts off the Head of all Church-Authority Tradition Fathers Councils how ancient soever And the main Artifice this was whereby Luther made his new Doctrine to spread abroad and take root when he had thus first taken away all reverence to former Church and its constant Doctrines and Traditions as this Church having been for so long a time the very seat of Antichrist Babylon the great Whore and I know not what And after this ground-work laid now so much in Antiquity as any Protestant dislikes presently appears to him under the shape of Antichristian Apostacy and in his resisting and opposing the Church he quiets his conscience herewith and seems to himself not a Rebel against his spiritual Governours but a Champion against Antichrist But on these terms if they would well consider it our Lords promises to the Church that it should be so firmly built to the Rock as that the Gates of Hell should never prevail against it and the Apostles Prediction that it should alwaies be a Pillar and ground of Truth are utterly defeated and have miscarried in its very infancy For how can these Gates of Hell more prevail than that the chief Guides and Governours of this Church signified by the false Prophet Apoc. 13.11 c. with great signes and miracles shall set up Satans Kingdom and Standard in the midst of it shall practice a manifold Idolatry within it and corrupt the Nations with their false Doctrines and lastly maintain this kingdom of Satan thus set up I say not without or against but within the bowels of the Church now by the ordinary computation of Protestants for above Twelve hundred years whilst the Emperor and other Roman Catholick Princes are imagined during all this time to be the Beast or Secular State that opens its mouth in Blasphemy against God and makes war with the Saints †Apoc. 13.6 7. To whose Religion this false Prophet gives life Apoc. 13.11 15. Both which this Beast and this False-Prophet for their Idolatry and Oppression at the appointed time before this expected now they say not far off shall be cast into the Lake or poole of Fire For so their doom runs Apoc. 19 20. And the Beast was taken and the False Prophet and both these were cast alive into a lake of fire § 312 And this so great and mischievous an error becomes in them much the less excusable since the latter world hath seen the appearance of the great False Prophet Mahomet upon the stage and since
happened and consequently that all M. Arnaud 's long dispute about it is vain and unprofitable I add and then so his Replies But here since the true sence and meaning of Antiquity on what side This stands is the thing chiefly questioned and debated between the Roman Church and Protestants unless he will throw off this too and retreat only to sense of Scripture I suppose to wise men it will seem little less than the loss of the Protestant cause and too great a prejudice to it to be so slightly yielded up if that not the Roman only but the whole visible Catholick Church besides themselves from the 11 th to the present age doth defend a Corporal presence and a literal sence of Hoc est corpus meum or also Transubstantiation and so consequently doth concur and Vote against them touching the sense of former Antiquity for this each side in their present Doctrine and Practice pretend to follow And I can hardly think M Claude would spend so great a part of his Book to defend a Post the loss of which he thought no way harm'd Him Again thus it is manifest that in an Oecumenical Council if now assembled the Protestants would remain the Party Condemned 8. After all these Defences wherewith he seems sufficiently garded §. 321. n. 11. He proceeds l. 3c 13. thus to declare the true opinion of the Modern Greeks on this Subject which I will give you in his own words p. 310. They believe saith he That by the Sanctification or Consecration is made a Composition of the Bread and the Wine and of the Holy Ghost That these Symboles keeping their own Nature are joyn'd to the Divinity and That by the impression of the Holy Ghost they are changed for the Faithful alone the Body of our Lord being supposed either to be not present at all or to cease to be so in the particles of the Symbole received by the unworthy into the vertue of the Body and Blood of Jesus Christ being by this means made not a Figure but the proper and true Body of Jesus Christ and this by the way of Augmentation of the same natural Body of Jesus Christ To which they apply the comparison of the nourishment which is made our own Body by Assimilation and Augmentation Again p. 237. more briefly The Doctrine of the Greek Church is That the substance of Bread conserving its proper Being is added to the Natural Body of Jesus Christ that it is rendred like unto it That it augments and by this means becomes the same Body with it By this also he saith p. 334. and see the same in his 4 l. c. 7. the Greeks would observe in some sort the literal sence of the words Hoc est Corpus meum which saith He we do not we understand them in this sence This Bread is the sacred sign or Sacrament of my Body Or which comes to the same pass The Bread signifies my Body They on the contrary taking the word is in some sort according to the letter would have that the same subject which is the Bread is also the Body of Christ From preserving this pretended literal sence it is also That they would have it That the Bread is made one with the Body by its Vnion to the Divinity by the Impression of the Holy Ghost and by a change of vertue Or as he hath it in his 6. l. c. 10. That there is an Vnion of the Bread to the Divinity of our Lord and by the Divinity to his natural Body by means of which Vnion or Conjunction the Bread becomes the Body of Christ and made the same Body with it with his natural Body Again for preserving this literal sence That they bring the comparison of Nourishment made One with our Body and that they have invented this way of Augmentation of the natural Body of Christ It seems also That the Modern Greeks understand some real or Physical impression of the Holy Ghost and of the vivificating vertue of Jesus Christ upon the Bread with some kind of inherence i. e. of the vertue Although I will not saith he ascertain positively that this is the General Belief of their Church though the expressions seem to sway on this side But however it be this is not our opinion We believe that the Grace of the Holy Ghost and vertue of Christs Body accompanies the lawful use of the Sacrament and that we partake the Body of Jesus Christ by Faith as much or more really then of we received it in the mouth of our Body But we 〈◊〉 understand this Real impression or inherence i. e. of the Supernatural Vertue of the Body of Christ See p. 338. †l. 3. c. 13. p. 315. viz. that born of the Virgin of the Greeks Whence it is that our Expressions are not so high as theirs And this Opinion of theirs he makes to be as ancient as Damascen This Opinion of the Modern Greeks faith he seems to be taken from Damascen some of whose expressions I think fit to produce For it is certain that to make a good Judgement of the Opinion of the modern Greeks we must ascend as high as him And M. Arnaud himself hath observed That John Damascen is as it were the S. Thomas of the Greeks Thus He. But § 321. n. 12. lest he should seem to fasten such a gross Opinion upon the Greek Church as they will not own nor others easily believe they maintain for he confesseth that it hath something in it that appears little reasonable and especially as to the Augmentation of Christs natural Body to be assez bizarre †and lest he should make it lyable to so many and odious absurdities as that a Transubstantiation which he endeavours to avoid may seem much the more plausible and eligible of the two perhaps I say for these considerations he undertakes to qualifie and render a credible and likely sence to it on this manner In saying 1. That they hold indeed an Vnion of the Divinity to the Bread and that in an higher manner than to any other Sacred sign or Ceremony but yet not Hypostatical 2. That they hold the Bread changed into an augmentative part of Christ's natural Body but it remaining still entire Bread as before and altered only in a Supernatural vertue added to it 3. Hold it to be joyned to Christs Body and augmenting it but so as to be not individually the same but unmerically distinct from it as also those new parts we receive by nourishment are distinct from all the former parts of our Body To be joyned to this natural Body of Christ not locally or to it as present in the Eucharist but as in Heaven How this As saith he a Mystery may be said to be an Appendix or Accessory to the thing of which it is a Mystery And to these 4 Qualifications this Author semms necessitated because otherwise Adoration and Transubstantiation in some part tho not a total Existence of the
error may easily be overcome yet it can hardly be silenc'd For as God for the greater tryal of our obedience hath permitced in the world not only Evil but very many allurements also and enticements to it so not only Errors but many verisimilities and appearances of Reason ever ready to support it with those that do not by Humility attain the illuminations of his Grace Evidence sufficient God hath left always to clear and manifest all necessary Truth to those who are of an obedient Spirit and willing to learn it But not sufficient to force like the Mathematicks the Understandings of the self-confident and interested to gain-say it But that they may have some fair colour or other to oppose to it and catch the credulous All which still more infers the great necessity of Church-Authority and a conformity to it and the reasonableness of Monsieur Mainbourg's Method for reducing Protestants to the true Faith †§. 321. n. 10 viz. That matters once decided by this Authority should be no longer disputed A Rule the Protestants i. e. the more potent Party of them for preserving their own peace would have to be observed in the Differences among themselves shewed in the proceedings of the Synod at Dort of which see before § 254. n. 2. but not in those between them and Roman Catholicks because here they are the weaker To whom M. Claud's answer in the Preface of his last Reply to D. Arnaud is this It is unjust saith he that he will have the Decisions of Councils to be Prescriptions against us the Protestants not remembring that nothing can prescribe against Truth especially when it concerns our Salvation And the Determinations of Councils not being with us of any Consideration but as they do conform to the Holy Scriptures and to the Principles of Christian Religion we cannot have from hence any reasonable or profitable way to end the particular differences that divide us but only this to examine the matter to the bottom to discern whether such conformity i.e. of the Councils to the Scriptures which we suppose necessary is or is not To which he adds there as also frequently elsewhere That the shortest and surest and only right way for settling the Conscience in repose which must rest its Faith immediately on Gods word Divine Revelation is for both Parties to proceed to the Trial of their cause all other Authoritie and Methods laid aside by the Holy Scriptures And when he is pressed by his Adversary That in these Controversies at least all persons doubting i e. what is the true sence of the Scriptures controverted and of Antiquity expounding them and not certain of the contrary of what the Church teacheth concerning them as all unlearned Protestants must be ought herein to conform and adhere rather to the Church than to Separatists he seeks to decline it thus That the simplest person may receive sufficient certainty from the clearness of Scripture in all matters necessary that from these Scriptures learning what he ought to believe he may easily know also whether the society he lives in be a true Church and such as will conduct him to Salvation that hence he needs not trouble himself with Controversie touching what the former Church hath believed Yet that our Lord promising to be with true Believers to the end of the word so as they shall not fall into damnable error Chariâ—y obligeth him without his reading them to believe that the Fathers are of this number and so believed as they ought and so were of his Faith To give you his own words l. 1. c. 4. The word of God saith he contains purely and clearly all that which is necessary 〈◊〉 form our Faith to regulate our Worship and Manners And God assisting us with his Grace it is easie for the most simple to judge whether the Ministery under which we live can conduct us to salvation and consequently whether our society is a true Church For for this he needs only examine It as to these two Characters One if they teach all the things clearly contain'd in God's word and the other if they teach nothing besides that is contrary to those things or doth corrupt the efficacy and force of them And afterward This Examen saith he is short easy and proportion'd to the capacity of all the world and it forms a judgment as certain as if one had discussed all the Controversies one after another Again l. 1. c. 5. There are two Questions One touching what we ought to believe on the matter of the Eucharist The other touching what hath been believed by the ancient Church The first of these cleared we need not trouble our selves about the 2d Now as for those of our Communion the first Question is cleared by the word of God And for the 2d he resolves it thus l. 1. c. 6 That the Promises of J. Christ assure us that he will be with true Believers to the end of the world Whence he concludes that there hath always been a number of true Believers whose Faith hath never been corrupted by damnable Errors Then that charity obligeth us to believe that the Fathers were of this number And then lastly We knowing from Scripture what we ought to believe in this Point we also are confirmed without studying them that the Fathers believed the same Now to reflect briefly on what he hath said in the order it lies here A Council saith he cannot prescribe against Truth True But the Council is brought in for a Judg where a dispute Question is what or on what side is the Truth The determinations of Councils are not with us of any consideration but as they do conform to the H Scroptures Right But the Council is call'd in for a Judg where a doubt and dispute is what or on what side is the true sence of such and such Scriptures Where if he meaneth that they refuse to submit to a Council unlesse conforming to Scripture as the sence of Scripture is given by the Council that is it we desire for the Council will still profess its following the sence of Script if as this sence understood by the Protestants what is this but to say they will submâ—t to the Judgment or Decision of a Council so often as it shall agree with their own The only reasonable and profitable way to end differences is this to examine the matter to the bottom i.e. whether the Decisions of the Council conform with H. Scripture But when this is done How will the Difference end Will not the Controversie as the Replies multiply swell rather still bigger as his and D. Arnaud's doth Search to the bottom Suppose a Socinian should say this against the former Church-decisions concerning the Trinity the supreme Deity of the Son and H. Ghost Gods essential Omnipresence his absolute prescience of future Contingents c. will Protestants say he makes a rational motion Then how can any Protestant rest his Faith in these Points upon the
is equivalent to this Let all those eat my flesh and drink my blood that will have life It seems most reasonable 1. That such Precept be extended to all Communions whatever as well those private or domestick as the publick since in both possible to be observed For there occurs nothing in our Lords words distinguishing these Communions one from another or ordering a receit of the Cup in the one which shall be left at liberty in the other And so by such sence of Scripture as we have said the practice of Antiquity is condemned 2. That it be extended as to the receiving in both kinds so to the receiving them apart and to the drinking of the one as the eating of the other For the Scripture is no more express for the receiving of the blood than it is for receiving it separated by it self and for drinking of it By which the practice of the Eastern Churches is condemned who receive the Symbole of Christs Body only intinct in the Blood 3. Especially from that text in c. 6. John 53. That this precept be extended to all persons for whom we expect eternal life and so to Infants Therefore the communicating of them also in both kinds or one at least was a custom used in Antiquity Yet such a necessity by vertue of any Scripture-precept Protestants together with Catholicks deny and both desist from such a practice § 326 Again several other Texts we find in Scripture that may seem to have the force of Universal Precepts as much as any concerning communicating in both kinds As Act. 15.29 for abstaining from Blood and things strangled Luke 6.30 Of him that takes away your Goods ask them not again and Give to every one that asketh Matt. 6 17. When you fast wash your face and anoint your head c. 5.34 Swear not at all Matt. 23 9. Call no man your Father on the earth neither be ye called Masters The Quakers Precepts Salute one another with a kiss of charity or an holy kiss frequent in the Apostle Rom 16.16 1 Cor. 16 20. 2 Cor. 13.12 1 Thess 5.26 I have given you an example that ye should do as I have done to you Jo. 13.14 for the Clergies washing feet before the Communion Do this unlimited in St. Luke 22.19 for any Christian whatever his breaking bread or consecrating and distributing the communion If any be sick among you let him call for the Elders of the Church and let them pray over him anointing him with oyl in the name of the Lord and the prayer of faith shall save the sick and the Lord shall raise him up not that every sick person that the Apostles prayed over should be cured and if he be in sins they shall be forgiven him James 5.14 15. urged as enjoyning extreme unction § 327 Now notwithstanding the shew of strict and universal Precepts yet in the understanding and practising of all these save the last Protestants conform to the judgment of former and present Church And in the last though Catholicks think themselves obliged to receive it as a Precept and accordingly practice yet Protestants deny the one and forbear the other Lastly some Protectants there be and those of note that deny any peremptory precept or command in Scripture as in these so in those urged for Communion sub utraque species * Vbi jubentur in Scripturis saith Bishop Montague †Origin Eccl. p. 396. Infantes baptizari aut Caenam Domini sub utraque specie communicantes participare Sexcenta sunt ejusmodi c. de quibus possumus profiteri Nil tale docet scriptura * Bishop White on the Sabbath p. 97. Genuine Traditions derived from the Apostolical times are receiv'd and honoured by us Now such are these which follow The historical Tradition concerning the numbers and dignity of the Books of Canonical Scripture The Catholick exposition of many sentences of holy Scripture Which indeed unless received there will be no conviction or cure of Heresies and Schismes Baptism of Infants observation of the Lords day The service of the Church in a known tongue the tongues used by the Apostolical times for God's publick Service the Church still continues unchanged The delivering of the Holy Communion to the people in both kinds i. e. for publick communions For as for private ancient Tradition many times practised otherwise * Spalatens de Rep. Eccl. l. 5. c. 6. Dico non esse adeo sub praecepto ut Eucharistia in cibo in potu semper à fidelibus sumatur quin ex gravi seu privatâ privatorum causâ possit cum fructu licite etiam sub solo pane sumi c. And indeed in the omnes added to Bibite Matt. 26. it seems clear that our Lord had no particular intention thereby to prescribe what every Christian was necessarily to practice because the Manducate as necessary as the Bibite is pronounced without an omnes But only to shew what he would have to be done at that time by all the other Apostles as well as by him whom he first delivered the Cup to For whereas several portions of the bread were severally given to every one of them Yet the Cup was delivered only to one from whom it was to be handed successively to all the rest and divided amongst them all Therefore St. Luke instead of omnes hath Take this and divide it among your selves § 328 In this point then the main Trial seems to be Whether Antiquity did indeed use such a practice as on several occasions where inconveniences happened of giving it in both to communicate persons in one kind only Which if found true it would be too great a temerity and boldness in a Protestant to alledge certainly or pretend Demonstration of the sense of any Text of Scripture contrary to that wherein both the present and ancient Church hath understood and interpreted it Especially as I said when these they stile Demonstrations do not convince others or if notwithstanding this they be good and sufficient Demonstrations then must they be so too for mâ—â—y other Texts named before as well as for these touching communion to impose the same sence and universal preceptive force on them Yet against which sence Protestants are necessitated to concur in their judgment with Catholicks nay proceed further to deny some to be Precepts which Catholicks accept for such § 329 This Digression from § 320. I have made as hoping it might be beneficial to shew in some Controversies of consequence what small Foundation Protestants have to pretend Certainty and Demonstration against the former Church's Doctrine To which in the last place I may add that such pretence of Certainty against Church-Authority suffers a greaâ— prejudice from that which S. Austin hath observed that it is a plea used by all Hereticks Hoc facium saith he †Enarrat in Psal 8. Haeretici universi vetant credere Ecclesiâ proponente incognita certam scientiam pollicentur And he saith †De
utilitate Cred. c. 1. that he was enticed by the Sect of the Manichees on this account because they promised Se terribili authoritate separatâ merâ simplici rations or as afterward magna quadam praesumptione pollicitatione rationum cos qui se audire vellent introducturos ad Deum erroreomni liberaturos And Se nullum premere ad fidem nisi prius discussâ enodatâ veritate And again †Ibid c. 9. Eos Catholicam Ecclesiam eo maxime criminari quod illis qui ad eam veniunt praecipitur ut credâ—nt se autem non jugum credendi imponere sed docendi fontem aperire gloriari And therefore he saith in his Retract l. 1. c. 14. That upon this he writ against this presumption of their's his Book De utilitate Credendi Or Of the benefit of ones believing Church-Authority This from § 318. of the weak Grounds Protestants have of pretending Certainty against Church Authority § 330 2 But next Suppose a person may be infallibly certain of and can truly demonstrate something the contrary of which Church-Authority delivers as certain yet if this certainty be only of such a Truth from the knowledge of which ariseth no great benefit to Christians or to the Church or at least not so much benefit as weighed in the ballance will preponderat this other benefit of conserving the Churches peace Here again these Demonstrators Protestants also being Judges are to yield to Church-Authority the obedience of silence and non-contradiction and are to keep such Truth to themselves and not to disturb the publick peace after any thing defined to the contrary by divulging it to others § 331 In vindication of such obedience thus Dr. Potter ‑ It is true when the Church hath declared her self in any matter of opinions or of rites her Declaration obligeth all her children to peace and external obedience nor is it fit or lawful for any private man to oppose his judgment to the publick Where he saith also That by his factiously opposing this his own judgment to the publick he may become an Heretick in some degree and in foro exteriori though his opinion were true and much more if it be false After him Bishop Brambal thus †Schism guarded p. 2. That Church and much more that person which shal not outwardly acquiesce after a legal Determination and cease to disturb Christian unity though her judgment may be sound her practice is schismatical And Vindic. of Church of England p. 27. When inferior Questions saith he not fundamental are â—nce defined by a lawful General Council all Christians though they cannot assent in their judgments are obliged to passive obedience to possess their souls in patience and they who shall oppose the Authority and disturb the peace of the Church deserve to be punished as Hereticks Doctor Fern Division of Churches p. 81. requiring conformity of Sectaries to the Church of England argues thus If Sectaries shall say to us You allow us to use our reason and judgement in what you teach us True say we for your own satisfaction not to abuse it against the Church But we do not abuse it say they but have consulted our Guides and used all means we can for satisfaction We tell them You must bring evident Scripture and Demonstration against publick Authority of the Church and next having modestly propounded it attend the judgment thereof But what if after all this go against them To which if you cannot assent inwardly yet yield an external peaceable subjection so far as the matter questioned is capable of it Thus he states the point Now such an external peaceable subjection and obedience as hath been often said if it were well observed stops all Reformations as to these points that are found of less consequence the Demonstrators Truth must die with him Nor thus will any Disciples be drawn from the Church or their Pastors to follow Strangers § 232 Next To know whether the truth they are so certain of be also of so great weight as that the Churches peace and external unity is to be broken rather than such a Truth strangled or lost what less thing also can secure them for this that it is a Truth of much importance than that which secures them of their certainty that it is a Truth namely a Demonstration hereof Now the Evidences Protestants have brought either of the one or the other either that such Church-Doctrines are errors or if so errors of great consequence have been heard and considered by Church-Authority And these by it neither thought errors intollerable nor errors at all But if Church-Authority may not interpose here and every one may rely on his own particular Judgment when truths or errors are of moment when not who is there when his thoughts are wholy taken up with a thing and he totus in illo and perhaps besides troubled with an itch that that knowledge of his which he esteems extraordinary should be communicated and that se scire hoc sciat alter will not thus induce himself to think the smallest matters great Lastly concerning truths of much importance let this also be considered Whether that which is so much pretended by the Reformed that the Holy Scriptures are clear in all Divine Truths necessary doth not strongly argue against them that none of those things wherein they gain-say the Church are matters much important or necessary Because all these Scriptures clear in necessaries will surely be so to the Church as well as to them As they grant these Scriptures to be generally as to all persons perspicuous in all those common points of faith that are not at all controverted § 333 3. But let this also be allowed That the error of Church-Authority is not only manifest but that it both is and is certainly known to be in a point most important and necessary and that neither the obedience of assent nor yet of silence or non-contradiction ought to be yielded to Church-Authority therein yet all this granted will not justifie or secure any in their not yielding a third obedience meerly passive viz. a quiet submission to the Churches censures however deemed in such a particular case unjust Whereby if this censure happen to be Excommunication he is patiently to remain so as who in such case injoyes still the internal communion of the Church though he want the external till God provide for the vindication of Truth and his Innocency But by no means to proceed further to set up or joyn himself to an external communion apart and separated from that of his Superiors and such a communion as either refuseth any conjunction with them or at least is prohibited and excluded by them which must alwaies be schismatical as being that of a Part differing from the Whole or of Inferiors divided from their Canonical Superiors by which now that Party begins to lose that internal Communion of the Church also which when unjustly excommunicated and acquiescing therein he still