would not have that which is said so understood as if I did imagine there were to be Virtuosos in Religion as well as Philosophy and that this Age made new discoveries of Doctrines as the Astronomers have of the Stars and that new Creeds in Divinity are as necessary as new Systems of the World I am not so ignorant to think that Novelty can commend Religion though it may Philosophy and that for this reason the one is God's work and command fully revealed at once after Christ's coming But the product of Humane Observation suffers nothing in its Reputation by being new Neither doth Religion suffer but is rather honoured whilst new Arguments for they must needs be so at the first springing up of Heresie against new Hersies This therefore which is said will not minorize or lessen the esteem of the Creed which the Ancients had of it for I cannot but own the commendation which Cyril of Hierusalem gave of it 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Catech. 4. And having before shew'd the concise and compleat Abridgment of it says 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 compares it to Muster-seed more fitly and pertinently than the Eunuchs is by Smyrk Consideration V. Though the Apostles Creed may maintain Charity and Union between members of the Catholick Church whether it can preserve charity in a particuler Church and in what sense short Professions of Faith so much insisted on by late Reformers and commended to the Parliament as the full matter of Christian Belief and in what circumstances they must be and what persons they are to whom they are sufficient IT may be said of matters of Faith in Religion as Aristotle distinguishes in Philosophy 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 principles of Doctrine and that which comes by deduction the first which are as the grand Ligament or Tye which knit the parts together or as a foundation to support a building though the root and other parts of it are demolished This is enough to denominate the Church a Church but if there be disagreement in other Doctrines which may indanger Man's Salvation though not so immediately as those in the Creed it takes off from the beauty of it and makes it look as in the former instance like a Skeleton knit together by the Articles of one Creed as sinews not agreeing in any other parts or like a frame or case of a house without a Roof or Ornament I speak not this as uncharitable to the Catholick Church but to shew how the want of Unity in all Doctrines disguise it By this Assertion the Catholick Church is not condemned for those Divisions which destroy not the Internal communion with it though External may be wanting but to shew Charity beautifies it Wherefore those who separate themselves from another Church must have some other reasons of their separation than are in the Apostles Creed otherwise the Reformation cannot be justifiable for the Roman Church professeth to believe the fame Creed as a late Author pleads therefore Separation not altogether founded on that Wherfore it remains there must be Doctrines which justifie Separation from other measures than the Creed c. This may unite in the Catholick Church but not a National or particular Church for the Church cannot be minced into Individuals without being destroyed at least breach of Charity and that for this Reason God under the Law and Gospel was never since Adam's Innocency worshiped alone Elias was mistaken when he thought he was left alone the only votary of the true God I am sensible of an Objection which may be this That Luther in the beginning of the Reformation was the only open professor of the Protestant Faith which being granted as it need not must suppose some critical time of Luthers Protestation in which he had no followers which with preciseness will conclude that Christ himself Head of the Church was without any votary at his first birth except his Mother was one and there must needs be a certain time when the Apostles were without a Church or Converts But Religion takes notice of no such Niceties and as the Common Law takes that to be done immediately which is done in the same day appointed in some cases taking no precise notice of the hours I am sure the Divine Law doth not distinguish such critical moments But to wave these niceties it was always the method of Reformers to make profession of their Faith Thus did the Lutherans in their Augustane confession for without this Charity would not have been maintained within themselves So then what would the Reformation signifie if there may be as many and as dangerous and different Opinions among themselves as there was between them and the Church of Rome their Reformation signifies little more than a Change not for the better but worse their dissenting from the Roman Church might be justifiable but amongst themselves especially in matters absolutely necessary to be believed such separation intollerable for though the Catholick Church like Josephs coat may have and be of divers colours and parts but particular must be like Christ seamless coat or to speak the Apostles Language like minded and speak the same thing Now this Unity of the Church is not better preserved by any means than by Appeals to several interpretations of places of Scripture which are ambiguous by the Councils Fathers and Pastors in several Ages Thus the Champions of the Reformation always owned that Authority as the best means to win Reformation and the best subsidy to support it The necessity of this seems to be implyed in the Apostles Advice to submission to Pastors and the Pastors being to give an accompt for the Peoples Souls I know these words may occasion a voluminous Dispute But I shall take them in their plaine acceptation and only desire the Reader to observe that in case this submission to Pastors is only to circumstances confin'd as some will have them and yet Pastors give an accompt it is like a Man who is invested with the power of a Tutor yet only to take care of his Pupils Cloaths This must be restrained to places which have a doubtful sense and the definitions or interpretations such as the words will bear for I am not so bold to conclude with some of the Church of Rome that it hath a power to command a Doctrine which hath no probable foundation in Scripture as Doctor Stapleton concludes that some things are to be believed and the Church propound them as matters of Faith Etiamsi nullo Scripturarum evidenti aut probabilis testimonio comfirmetur though he at the same time concludes the Church in its definitions is Suo modo Divina It fares with the Church in its desiring matters of Faith as it doth in prospects for though Telescopes and Perspections help the Sight yet there must be a rude discovery of the Object by the naked Eye thus the Milky way is discerned without the help of a Glass to be a bright tract of Heaven by the Telescope which
in particulars and a good mean to preserve the true Faith Though Christ did not immediately draw up his Doctrine in such Articles it is past doubt he directed the Church to do it and that perhaps that he might create reverence to the Pastors of the Church that they should not be only as Library-keepers but Authors too in that sense that a Publisher of an Epitome may be call'd so whilst they compose the contents of Scripture in a short abridgment by Divine Direction It is observ'd that Christ did some things to create a Reverence to his Evangelists and Apostles by committing the charge of the publishing of the Gospel in writing when he himself could as easily have done it as wrote on the ground with his finger and shall not his Apostles Successors be esteemed worthy to interpret these holy Writings To deny them this Authority and only allow them such a mere Ministerial office and that to be only understood as if they were only Mercuries with a hand stretcht out with a Scrol for the People to read it seems rash And to confine them only to be judg of Circumstantials is to minorize their Authority and makes them but Registers to keep the Divine Books 'T is true this is honour enough to be but Door-keepers and Saint Paul said the Jews might glory because the Oracles of God were committed unto them which may not be restrained to the bare letter of the Law according to each mans apprehension but in doubtful cases Appeals were to be made to the Sanedrim which hath no small affinity with the proceedings of Councils though some disputes set them at further distance besides I do not remember that Christ taxes in general the Jewish Doctors for Exposition of the Law but when they either clearly perverted the sense and meaning of the Law or plainly altered it by sinister Interpretations making the word of God of none effect For if all Illustrations of the Law by Jewish Doctors must be laid aside though we know and avoid the fabulous Interpretation of the Thalmudist many parts of the Old Testament would not be so plainly understood even those which relate to the coming of Christ and the manner of his Kingdom If it is said that the Jewish Doctors often err'd so their Authority suspicious if not invalid the same will be granted I presume of Councils and Church when their Assertions if it may be supposed are manifest contradictions to plain Scripture This Bellarmine confesseth when he says Councils may not be opposed Nisi manifestissime constet intollerabilem errorem Committi lib. 2. de Concil But more of this in its proper place In this only I shall take notice that the authority of the Church hath been rendered odious to weak minds whilst some part of it I do not mean the Catholick run into extreams in Creeds as some men in habits or cloaths sometimes the humour of the Age is such that men affect to appear in the large size of Primitive Ages others desirous to appear as small as Nature will admit one time as Gyants another time as Pygmies This vanity hath crept into the Church some will only own the Apostls Creed others not content with those which the Church hath received but must make it larger by Phylacteries of Decretals The Roman Church will have each Article of the Creed as Astronomers say of the Planets each must have its Assecla or Page attend it They will scarce believe that they ca satisfie the first Article of believing in case it is not represented by Images neither will they believe the Communion of the Catholick Church except Rome may pass for it and the Resurrection and day of Judgment not to be explained without Purgatory some run in another extream tream they will admire nothing so much as the Eunuchs Creed to be imposed on as matters of Christian belief However they magnisie the Creed of the Apostles at the same time decrying others allowed by the Church of England which gives just occasion of suspicion that those very persons who own the Apostles Creed in words if prest by the general interpretation of the whole Church would boggle at that as much as at the Athanasian Creed for though they commend it as it justly deserves it for its plainness of matter and the phrase so esteemed by the Fathers yet it is certain there are doubts in some Articles which are not agreed on so as to be past dispute for instance the Communion of Saints the belief on the Catholick Church and the manner of Christ's descending into Hell not yet agreed on by all parts of the Catholick Church besides those who will have nothing in other accompts of Religion but in Scripture phrase must be content with other Language in this That word Catholick hath lately been as much controverted as the threadbear word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which word was so hard to Luther that he went about to translate it into the German Language and alter the phrase for which boldness he was justly charged by Tanner the Jesuite for I am of nazianzens mind not to have a word changed for as he says One drop of Poyson may corrupt a great mass I would not have this which is said of the Creed as to be said in derogation from its reverence due to it above other Creeds which are but Comments on it yet there are two questions I hope may be started without violence done to it How it appears to be a sum of Fundamentals This is well Answered by some late Authors That the Apostles wrote the whole sum of what is to be believed for if they had omitted any part of it they might have as well omitted all Then it must be inquired how far this Creed as Apostlical depends on the Churches testimony or authority on this latter question the present Controversie depends therefore it must be considered what it is to be called Apostolical Apostolical is that which is agreeable to the Apostles practice and doctrine So the title Apostolical is fastned to some Churches and several persons whose piety had hath alliance to that of the Apostles but when it is given to any Doctrine as the rule of Faith Ubique semper ab omnibus obtains in this sense the Apostles Creed cannot be called Apostolical as to all its parts for all were not received at the same time as it is observed that St. Austin Origen and Tertullian commenting on the Creed make no mention of the Articles of the descent into Hell though 't is confest Saint Austin owns it as Catholick in other places 'T is true Rufsinus an ancient Doctor makes mention of that Article but says the Roman Church did not receive it at that time but since generally received I speak not this out of any irreverence or light esteem to the Creed as an Author I heard of who wrote a scurrilous and malicious piece against the Creed meerly in opposition to another opinion That which I infer
other that he is of the same Faith with him if he do not express it in the same words and manner of interpretation which the Humane Reasoner according to his account of faith esteems not necessary except he could creep into his Soul to see the thought and the intimate motions of the mind without which he will not conclude any man can be declar'd a Heretick This is an unreasonable and impossible way of discouraging errors in Religion which will take away all power from the Church except it can keep Court in each mans mind and see each motion of it Such private interpretations are like Visions or Apparitions which appear to some persons only when they are alone Now as no man is oblig'd to believe the History of such Apparitions no further than the Authority of the persons obliges them to it I speak not of Holy Visions to the Prophets so no man will think himself bound to believe any private interpretation of a single person any further than he is possest with the authority of the person except he could enter into his phancy and borrow the whole Scene as it was represented to the Visor or Seer which is impossible Therefore it is necessary that there be an open profession of faith by plain and pertinent words which are as Ligaments to knit together persons in outward Communion This minds me of the charge given by Saint Paul to Timothy 2 Tim. 1. v. 13. of taking care of the form of sound words Whilst he gives his character of them that they were sound he omits not the form of words which in some cases may so alter the sense for it seems as necessary to Religion to distinguish the true Religion from the false as the Philosophers form of distinguishing one being from another An Instance in the word so oft repeated in late Pamphlets is a great evidence of it for when by a Holy Father without superstition or Adoration of words which Objection some have made against the name Jesus it self whilst commended to be bow'd at when nam'd which was preserv'd for the alteration of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 would destroy the Creed at least change its sense the pulling out of an Iota being as dangerous as removing a Pin from a curious piece of Mechanical Art This consider'd in its consequences will further appear more reasonable for the idle conjecture of the Humane Reasoner thoughdrest in a Theological habit is as much to be suspected as Jesuits Oaths prompting men to think that equivocation in belief as well as oaths is to be tolerated whilst it is concluded that an open profession of the most obscure Texts of Scripture is sufficient making each Man's phancy a Comment on the Text and the rule of Faith The most valuable Objection which comes to my thoughts at present is this That Jesuites equivocate in their Oaths on design but the other if they appear such it is on necessity let charity believe this and suppose them sincere yet let it be consider'd that the Jesuit will plead this that he uses this art in swearing only to evade the force of some Obligations which the Magistrate would bind him to and this he will tell us he doth that he may guard and not violate his conscience and what can the Libertine say more I speak not this to patronize either rather conclude them both worthy of censure who refuseth some Creeds or at least part of them because they descend to particulars to prevent all Equivocation To say all the only difference of the persons practice is this the one useth his art to impose upon Man the other on God himself I cease to start more Objections but rather pass to that which is granted by all who are not Enthusiasts viz. that in all Disputes there must be a third to appeal to When the Heathen is disputed with reason must be pitcht upon as the Umpire and the Jew appeals to the Prophets and the Christian to the Scriptures interpreted by the Catholick Church without which Tertullian's question may be askt Quiestis vos under quando venistis ubi tamdiu latuistis c. Tertull. de Praescrip Con. Haer. Besides to make each man's reason judg of Controversie is to make it both judg and party too which may be retorted on the Church which is a party too in deciding the Controversie Let this be granted yet the reason is not the same of private persons as a party and the whole Church and let the Libertine pitch upon any third Interpreter wherein the Objection will not return and make it the party This so generally obtains in most cases that a man 's own mind is not past possibility of having parties for an interested reason may assert that which true reason will deny and a man may by habit so frame his mind to tell lies and believe them himself But let it be granted that the Church is a party yet not such as to be suspected It is a prodigious kind of distrust to think the whole Catholick Church should pass a partial sentence That Fathers will not design to deceive their Sons in matters of Divinty is so true that some have made use of it to prove the existence of God and shall the ghostly Fathers be esteem'd such Monsters to deceive their Sons in matters of such moment To say all that which a Roman Doctor asserted of their Church so peremptorily may be said of the whole that it ought to give testimony of it self Before I conclude this Consideration I cannot but take notice that some who have extenuated Heresie in its name would also make it impossible that a Heretick should be discover'd because to an obstinate opposing the true Doctrine in which the nature of Heresie consists it is requir'd that the intimate motions of mens minds be seen This is illustrated by an instance from Murder to which I shall only oppose this that he may as well conclude it is impossible to discover Murther Besides that similitude fails in the main part of it for a Heretick hath opportunity of recanting and must be an obstinate Opposer of the Truth three time before he is declar'd so Now the Murtherer is not capable of such respite or pausing and opportunity of stifling his fault or making it rather to be none except he was capable of committing the act three times as well as the Heretick opposing truth which cannot be except a man had three lives Consideration V. Of Creeds and Impositions with some Reflexions on the Apostles and other Creeds and of the extent of Creeds how necessary for deciding Controversies ALthough there is no absolute necesity imply'd in the nature of Religion that there must be Creeds or a symbol of Faith yet it may be safely concluded they are not superfluous It is convenient that we have an Enchiridion and necessary for the well being of the Church though the substance of the Doctrine may be but as an Index to direct to its fuller Explanation
discovers that troop of small Stars from which it borrows its Lustre The case is the same between Scripture and the Church I mean obscure places of it the one gives an ambiguous Twilight prospect the other shews it more distinctly Thus I have endeavoured to commend the Churches Authority as a necessary Supplement to the Apostles Creed or in order to maintain Charity amongst members of particular Churches for I do not design in this Paper to answer all Objections that the former discourse may be lyable to I now pass to the other branch of the Consideration In what sense short professions of Faith so much insisted on by the Reformers and commended to the Parliament can be said to be the full matter of Christian Faith and in what circumstances they must be in to whom they are sufficient And whether such curtilizing Creeds do not again introduce that implicit Faith which this Church complaineth of whilst under Papal impositions For further demonstration of the necessity of the extent of the Apostles Creed by Explanation it seems convenient that I suggest that usual distinction of Fundamentals in respect of their matter and the persons to whom they are offered as objects of Belief To the first 't is enough that I say one Assertion may be a Fundamental though not primarily so which in respect of another is but as a corrollary or branch of it as it is easie to instance in the Apostles Creed To the second it will be sufficient to say that all Doctrines are not pressed on all persons with the same necessity or upon peril of Salvation which will plainly appear from the consideration of the Requisites necessary to make such necessity The first of which is this viz. A conviction of the mind that what is proposed as matter of Faith must be commended to Man by God for there is no humane dictator can command any matter of Belief to Man merely as Humane Thus the Apostles themselves doubted of the Resurrection or at least were not sufficiently convinced of it till matter of fact convinced them of their Masters being God as well as Man Another Requisite is that there must be a sufficient proposal of matters of Faith otherwise it is insignificant to a man for what is Revelation to him to whom it is proposed for matter of Faith is like Objects which are in their own nature visible yet the Eye doth not always actually see them neither can it in some cases till more conveniently situated or impediments removed Thus Apollos ignorance and imperfect Creed excusable till he was more fully instructed of Saint Paul for the Doctrines of which he doubted before although as the Sun they always shin'd yet as the one cannot be seen till above the Horizon though it is obvious to other eyes so the ot her not assented unto till sufficiently explained If this seem not opposite take an Instance more Divine As none could see the City of Samaria though it was naturally as visible to other persons but the Prophet so none discern Divine Truth till Grace makes the discovery The last is a disposition of mens minds fit to receive such Divine impressions thus Mad men and Fooles are not to be expected Converts to Religion who are Aliens and Strangers to their own Reason and in this sense that applauded conclusion of the vanity of holding a Candle and attempt to make one see whom nature designed for darkness and to this head the citations out of St. Chrisostom afterward to be consider'd and others must be reduced leaving such Idiots to the censure of God himself This being promis'd I hope I may more fairly conclude against those conclusions which factious heads have drawn from thence for all that can be inferred from such charitable censures is only the modest censure of the Church whilst it respects God's Judicatute so that those persons who have so formally made address to Authority for tolleration of short Creeds must plead their cause in the same circumstances they thus indulg'd were which is impossible except they can Antidate time and be as the Apostles were then or men now who are uncapable of Divine Mysteries wherefore I may ask those men this Question whether they speak for themselves as of the Clergy or for other persons if for others which I presume they will be ready to own as officious Advocates they bring in the Doctrine of the Author of Humane Reason the Reasoner supposing it to a sufficient assent to Christian Doctrine if Scripture is commented on by a private invention This part of the consideration if I design to be tedious would lead me to examination of the several cavils against Councils as to the quality of persons c. and to answer an Objection of Nazianzen who saith he never saw a happy event of a Council which words concording to all I have met with condemns not Councils but rather is a complaint of the want of free and general Councils as is obvious to any who considers that Author's drift and design But I pass from this and other curious cavils by considering that such niceties in Religion are like questions about the Stars whose Nature and Influence we are sensible of and can probably demonstrate their Natures but not in such a way as can answer questions that a roving brain can start and can shew greater probability that they are such than the extravagant invention can they are not but I shall not continue this Digression rather return to the former case This being granted it must be considered that these persons with their slender stock of Faith are admitted into the Church as men into an Hospital and charity rather than Reason concludes them in a safe state of Salvation Now is it not unreasonable to propose that as a Model or measure of Faith to all which is only indulged to Mad men and Fools or at least men of weak capacities and that on no better ground than that tender one of extensive charity suitable to which are the accounts of the Church given by the Ancients whilst it is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain number of the Elect in which may be babes in Christ foolish as well as wise and compared to the Ark when there was a universal reception of Creatures which were clean If these Zealous Petitioners speak for themselves then that small measure of Faith and narrow capacity will be an argument against them in the opinion of their own party But if it is alleadged that Rahab had but a small measure of Faith and yet Sainted by St. Paul at least in the catalogue of eminent Believers and the Centurion with his slender knowledg of Christ had no less commendation from Christ himself Let it be considered that this is not applicable to Pastors of the Church What a medley and ill favoured being of a Church would that be in which a Rahab or Convert-Harlot 2 Centurion or Souldier should assume a Clerical power The Records
of late times the odious face of the Church if it may deserve that compellation of the Church prevents me in saying more This which is premised will make way for this conclusion That the exacting of necessary Oaths Subscription c. and other means of Comformity are no otherwise an intrenching on Liberty than the exigency of Christian Society requires and the Savage may as well complain of Policy which reduced them from their wilde and natural extravagancy as the Libertine of a Test or tryal of his conscience so far as it concerns the Magigistrate This perhaps may appear too Magisterially said if I do not give the Reader the plea for Liberty and suggest this as a conclusion Before these considerations are closed I cannot but add this That some who disdain all Auxiliaries and Aid from the authority of the Fathers and Councils seem to press them into service of the Church when they find any clause that may aid them in their wild and arbitrary Model of Ecclesiastical Government Thus I find Saint Chrisostome among the Ancients cited as an enemy to the Method which seems to force Religion and Grotius amongst the latter which practice seems like that of Interested Politicians who will let Statutes lye as an old Armory fit for service but not to be used till occasion furbishes them and gives the rusty Iron an edge That this may not seem gratis dictum Let the former Author be considered whose Paternal Indulgence and Instruction to the Priests speaks favourably of weak Christians his words are these Lib. 2. de Sacerdot 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Grotius his favourable words extend only to the not propagating of Christian Religion by force not contradicting the use of the Civil Power in settlement or well composing a Church already planted This I presume will be granted that the Church of England hath endeavoured to reduce refractory men by all imaginable means and when that takes not effect the Civil power begg'd to assist them which contradicts the sense of the Holy Father who only designs to shew that Clerical power proceeds not in the method of a Temporal Prince and another citation of Salvian is to this purpose whilst he says they are to be tenderly handled Qui bono animo Errant or as a late Author says Ill Believers For speaking of the Arrians he makes this Plea for them Non Odio sed affectu dei honorare se Dominum amare credentes This plea cannot be made in this Age for it may well be supposed that the Arrians of whom he speaks had not the same opportunity of being confirmed in Religion the Question debated being only confirmed by one Council but that in dispute now by many So that Refractory Patrons of factious Zealots may be askt Tertullian's Question Interea perperam Evangelizabatur tot millia millium perperam tincta tot opera fidei perperam administrata tot virtutes tot Charismata perperam operata tot Sacerdotia perperam functa tot denique Martyria perperam Coronata To say all time which blots out other characters makes Religion more legible and Martyrs blood as a Rubrick to each clause of the Divine Law so plain that Man may rnn the course of his Temporal life and read his title to Heaven But if this unhappy Age gives instances of those which cannot and desire to be tollerated in their ignorance their only plea must be their weakness which in matters of Religion can have no other way of process than Sub forma pauperis if I may borrow the Lawyers term as men of weak apprehension and the defect of their narrow Faith must be supplyed or relieved from Heaven not Earth from God who alone knows how to rate the poverty of Spirit according to its true value not Man And such a Toleration if its term may be allowed as it concerns God himself must have its compleat Ratification not only from the Princes and Churches Clemency but God's highest and last Judicature To conclude all it seems a more pertinent way for such to address themselves to the Divine rather than humane Judicature and endeavour that God may incline his ear to their Prayers and increase their Faith rather than attempt to supple and bend the Magistrate to complyance by fervent petitions FINIS Errata REad St. Malo Page 5. r. launching out into p. 8. r. Arguments are like p. 10. r. all error p. 19. r. the design of Christ in this place p. 21. animate or inanimate p. 23. r. before I pass p. 24. r. except some of which that were miraculous p. 32. because latter Kings p. 33. minds me p. 41. footing in the World p. 45. r. three times p. 63. Articles of the Creed such p. 70. r. threadbare word p. 72. r. defining p. 98. Perspectives ibid. and disown p. 80. r. exprest and condemn'd p. 85. for God under Law and Gospel never since r. God never since Adams Innocency was only worshiped but by one Votary p. 92. r. probabili p. 97. r. complain'd p. 100. p. 112. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉
urgeth it with Citations out of the Fathers which speak the danger of separation from the Catholick Church they apply it to their own as if to be Roman and Catholick were all one Thus a late Author would persuade the Unwary that the most Puritan Protestants Mr. Perkins and many others do agree with Papists in several points controverted which they were as far from as we can imagine they thought the Romish Religion distant from the true The Fathers themselves are cited against themselves which minds me of some opposers of the authority of the Church who make them as a Patronage to their factious Presumptions Thus Lactantius is cited the words are these Lib de Orig. Error Cap. 8. having in the former Chapter remov'd the superstitious Rites and custome of some ancient Fathers who instituted them in Paganism he infers this Quare opportet in eâ re maximè in qua vitae ratio versatur sibi quemque confidere suoque judicio ac propriis sensibus niti ad investigandam perpendendam veritatem quam credentem alienis erroribus decipi tanquam ipsum rationis expertem Now how injuriously this is affixed as a Preface to authorize a factious Discourse as it often is against the authority of the Church may appear from the scope and design of the Holy Father in that Chapter viz. to oppose Heathenish Traditions Dreams and South sayings which began before Christianity had footing in the word But let it be applyed in opposition to the defintions and impositions of the Church all that can be concluded from the Words in this he condemns those who in a stupid observation of the Traditions of their Fathers More pecudum ducuntur as he phrases it an unreasonable implicit Faith which the Church of England doth not commend to her Sons but rather opposes its Assertors To say all this Holy Author though an accute Disputant and of a peircing wit yet is so far from disdaining Authority that none more frequent than he in Citations of Heathen Authors of Poets themselves to prove the weightiest matters of Religion when he disputed with Infidels as he was necessitated to do as he says Lib. de falsa Relig. Cap. 5. Sed omittamus sanè testimonia prophetarum ne minus idonea probatio vidcatur esse ab his quibus omnino non creditur He though a Father of the Church himself lib. de justitia c. 4. cites St. Cyprian arguing against Demetrius by Reason only because he was not capable of being confuted by any other Method as appears by the account given in the same Chapter Nam cum ageret contra hominem veritatis ignarum dilatis paulisper divinis lectionibus formare hunc a principio tanquam rudem debuit This gives me occasion of considering what esteem Reason was in matters of Religion being esteem'd only fit to dispose Infidels for Belief and to instruct Novices but in this Age it is so exalted that it is thought worthy of the highest place of Judicature to judg of all Controversies in so much that the Smyctimnian Divines in their late Papers declare it to be as the Eye and Religion as the Light or the Object Sic res ingeniosa est esse Christianum in another sense than formerly and that which the Author of Smyrk says of Wit in a Jeer may be retorted on them for whilst they make Reason an intrepreter of Scripture we may ask them too if their reason is an extraordinary gift of the Holy Ghost To conclude this part of the Consideration that those who interpret Scripture thus may not boast themselves Lactantius his Disciples but rather Proselytes of the authority of Humane Reason and by this method of making their Reason the only Standard to measure Controversies seem to appropriate the Preface us'd in General Councils at least one and corrupting Visum est nobis Spiritui Sancto by changing the terms to every particular person who is adjusted with equal authority to say Visum est mihi Spiritui Sancto which boldness exceeds Poetical License which seeing extraordinary acts of Providence attributed it to the Gods whilst they said Sic visum est superis This being premis'd I pass to the other part of this consideration viz. of Schism and Heresie according to the new account of it and how Reformation is not so justifiable without Appeals to the constant Doctrine of the Church This Assertion must expect to find as furious a return as Water doth when cast on hot Iron Whilst I affirm that Schism and Heresie are two of the greatest evils of the Church and affirm as I think I safely may that some have abus'd Religion almost as much by their extenuation of these horrid sins giving a soft account of them suitable to the humour of the Libertine as the Schismatick and Heretick by practice for such Theory makes way for practice whilst they teach men that Schism and Heresie are only terms of Art which the Church hath us'd to impose on the Christian Schollars what Doctrine it pleases and that 't is the terrors of the two Greek words which have not so dreadful a signification as they say affrights the poor Christian like thundring and lightning to run to his Litany to pray for deliverance This slight of subtile men will miss its aim if it is consider'd that the Church is not only as a Lexicon or Dictionary to tell the English of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but hath power to inflict its Censures when unjustifiable separations are attempted This unity of the Church is as much to be endeavour'd by the Pastors of it as the being of the Church is and that is so necessary that I may say of the Catholick Church in matters of Belief unum verum sunt idem Unity and Truth are undistinguished Now as it is certain that without the Catholick Church there is no Salvation for it is more than a Parenthesis in our Creed so is the Unity necessary in order to it Wherefore all Churches who at any time endeavour'd a regular Reformation made Appeals to some beside their own private interpretation of Holy Scripture which might be esteem'd unreasonable For if it may be imagin'd that each man may make interpretation of the Scriptures it is very difficult if not impossible for men especially those who will have communion with none but those of whom they are assur'd are of the same opinion with them in all things to maintain so perfect charity with a single person much less with the whole Church For suppose two different interpretations of some part of Holy Scripture viz. This is my Body and one takes the Body of Christ in the Eucharist to be only figuratively and the other corporally and both agree in this that the Consecrated Bread is rightly call'd the Body of Christ and the worthy Communicants receive it Thus supposing that these words appear in different senses to different persons how shall one convince the