then before all the people have ascended into Heaven to God and so have sealed for ever to that whole Nation the Confession of his being the Messias and thus with a great access to his Glory on earth have prevented their so great and long Apostacy What meaned he then to appear so sparingly and in corners the doors being shut and not to all the people saith the Apostle but to some few chosen to be witnesses tho he was not here defective in what was sufficient Again could not his Spirit that hath led some have led all into all truth if he had pleased to give it to them in a greater measure How easie had it bin for our Saviour who foresaw that sharp controversie concerning observance of the Ceremonial law by Christians the maintainers of which ceremonies contended only for them because they thought Christ had not abrogated them to have declared himself openly in that point when he was here on earth How easie for him foreseeing the controversies ever since even those so many about his own person those now between the Reformed and the Roman Church to have caused instead of an occasionally-written Epistle such a Creed as the Athanasian or such Articles as those of Trent or of the Augustan Confession or such a methodical clear Catechisme as now several Sects draw up for the instruction of their followers in the principles of their religion to have bin written by his Apostles Will any one say that had such writings bin H. Scripture yet these controversies had not bin prevented or at least not in some greater measure prevented than now they are Or would not brieflier all controversies have bin prevented had our Saviour as plainly said that the Roman Bishop should regulate the faith of his Church for ever as it may be said and is said by others There must be heresies then and therefore it seemed good to the wisdom of the Father that all things should not be done that might but only so much that was sufficient whereby they should be prevented Neither is it a good reasoning This was the best way for taking away all controversy and error in the Church that the Scriptures should plainly so as none may mistake set down all truths necessary to salvation or that there should be a known infallible Judge therefore they do so or therefore there is so because this seemed not best to God for the reasons fore-mentioned and for many other perhaps not known which made the Apostle cry 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Rom. 11 33. to take away all controversie and error c no more than it did to prohibit in the world the being of evil I know not whether Tertullian's saying in praescript cont haer concerning this matter be not too bold Ipsas quoque Scripturas sic esse ex Dei voluntate dispositas ut haereticis materiam subministrarent And haereses sine aliquibus occasionibus Scripturarum accidere non poterant But we may make good use of it in being less rash and more circumspect in interpreting especially when we are singular where we may be so easily mistaken 2ly It seems since there is supposed sufficient means for all those who are in the Church to attain to the knowledge of all necessary truth for God and our Saviour have not bin wanting to his Church in necessaries that those who blindly obey such false guides as shall be in the world shall not be free from punishment tho they offend thro ignorance See Matt. 15. 14. Ezek. 33. 8. 3. 18. 3ly There being some doctrines false and danger in being misled by them it seems all doctrines may be tried and that by all persons See Jo. 5. 39 our Saviour bidding them try his Act. 17. 11. the Bereans and Act. 15. 2. the Antiochians trying S. Paul's See to this purpose 1 Jo. 4. 1. 1 Thes. 5. 21. Rev. 2. 2. 1 Cor. 10. 15. 11. 13. And the more trial the better so it be rightly performed whereby we may discover false doctrines and teachers that we may not be seduced by them whereby we may know more of God may confirm our belief of which there are many degrees in what we are taught and may be able to give better account to others of our faith 1 Pet. 3. 15. Col. 3. 16. and whereby truth will always have a great advantage of error For verum vero consonat 4. Now seeing that all Spiritual knowledge cometh first by Revelation from God the trial of any doctrine we doubt of is to be made either by the holy Scriptures written from the beginning by men inspired by the Holy Ghost or by the Interpreters of these Scriptures and those who were ordained by these men that were inspired and who had the form of sound doctrine committed unto them viz. by the Doctors and Pastors of the Church where also the doctrines of some Doctors whose tenets we doubt of are to be tried by the rest of the Doctors of the present times or the doctrines of all the present Doctors to be tried by the writings of the Doctors of former times Trials by the Scriptures were those Act. 17. 11. Jo. 5. 39. 2 Pet. 1. 19. Trials by the Doctors of the Church those Act. 15. 2. Gal. 1. 9. Rom. 16. 17. 2 Thes. 3. 14. 1 Cor. 14. 32. c. 2 Jo. 10. Now these H. Scriptures and Holy Doctors collectively taken to the not-yet-so-far-grounded and illuminated are capable of being tried too The first Scriptures and Teachers by those who lived in the same times were tried by Miracles by those who lived afterward are tried by Tradition the second Scriptures are tried by their accord with the first as also by Miracles the 2d Teachers are tried by their Ordination from the first which Teachers if we find all agreeing in one judgment we need try no further our Saviour having promised his perpetual presence with them and that the gates of Hell shall never prevail against the truth taught by them 5. Now first concerning trial of our Superiors commands and doctrines by Scriptures of which there are many several ways As trying 1. Whether such doctrines or commands be contained or commanded in Scripture 2. Whether the contrary to them be contained or commanded in Scripture Again if the contrary of them be contained there 1. whether as fact only 2 or also as precept 1. Now the first of these trials seems not necessary to be used 1. For it doth not follow that it is unlawful to do or to believe a thing because H. Scripture doth not say or command it Angumentum ab authoritate non valet negative Some things both in doctrine and discipline may possibly descend from the Apostles that are not set down by them in writing and these tho not absolutely necessary which very few points are yet very useful to Salvation Timothy might hear some things from S. Paul more than are set down in his Epistle see 2 Tim. 1. 13.
Teachers of the Church present and past by whom we may learn what is the constant tradition of the Church which Church hath always preserved and perused the Scriptures and against which the gates of hell shall never prevail 2. To conform our minds the better to the expositions of which Doctors of the Church we are advised not to rely much on our own reason and judgment See Rom. 12. 16. Prov. 3. 5. 28. 26. Is. 5. 21. Prov. 12. 15. 11. 14. And to be the more perfectly convinced by experience also how easily our reason is misguided by Reason I mean reasoning upon not its own but Scripture-principles after having recollected how many times our selves have changed our opinion in Theological matters the same holy writings guiding us at all times being as confident in our former then as now in our present tenet 1. Consider that whilst in every Nation doubtles there are many of excellent judgments turning the same Gospel reading the same books of controversie which they both mutually answer yet in a manner all those of one Kingdom or Government do so espouse one opinion and all of another a contrary that they will both lay down their lives in defence thereof and so their posterity after them And this happens partly because there is no tenet but that there is some verisimility in it and some reason for it that seems to many hard to be answered which reason according to our party we lay for a foundation and then fit all other contrary arguments by distinctions how absurd soever unto it being certain that no truths contradict one another and hence do both sides especially in answoring objections accuse the other of going against their conscience But this happens more from not equality of arguments for every side but opposite interests of the controvertists which interests commonly prevent the access to or just force of those arguments upon the understanding where the truth if it should prove contrary to those interests will undo them Therefore they make either none or a very negligent search into their adversaries tenets and reasons as delivered in their own writings or into the doctrines of Antiquity when quoted against them Notwithstanding which interest being rather hereditary than by themselves contracted they mistake themselves to be indifferent and any way unbiassed 2. Consider how those who have the Scriptures most common yet when free from the yoke of Ecclesiastical authority do run into most diversity of opinions and those not slight or void of danger to their salvation In particular the Socinian abstracting from all Church-authority and committing himself only to Scripture and his reason yet who more than he opposeth things which seem most clear in Scripture For what more plain there than that this world was created by the Word the Son of God Jo. 1. 1. Heb. 1. And therefore also the Reformed more than the Romanist tho in both there are many differences is censured for diversity of opinions Nisi adsit spiritus prudentiae nihil proderit verbum Dei saith Calvin witness those of Munster And worthy here of serious consideration is the reason why Timothy and Titus are advised to avoid i. e. not to interest much or practise themselves in or meddle with vain curiosities and questions of science falsly so called because they will increase still unto more ungodliness and eat further as doth a Canker or gangrene and strife gender strife and questions minister more questions See 2 Tim. 2. 16 17 23. 1 Tim. 1. 4. 2 Tim. 3. 7. Tit. 3. 9. compared with 10. which argues he was forbid much disputing with such perverse men And t is likely Hymeneus c at their first differing from doctrines delivered attempted not the denial of the Resurrection Which continually greater intanglings of Reason left to it self do extremely prove the weaknes of it and the unreasonablenes of trusting to it 3. Consider that as the Pharisee that was so blind Matt. 23. 16. thought he only saw Jo. 9. 41. and that others were blind Jo. 7. 49. so whilst we think others misled with passion we are no less misled therewith than they and so they also think of us only we do less discern it And in thus standing upon and preferring our own judgment before others that search the Scriptures as well as we we presume either that we have better naturals than they or else more integrity and honesty than they and what root can this proceed from but pride and uncharitablenes no good pre-dispositions for the discovery of truth see 1 Tim. 6. 4. 1 Cor. 8. 2. 4. Consider that for ordinary readers over the New Testament is spread a veil as was over the Law for the Jews 2 Cor. 3. 14. and the knowledge thereof is attained not thro the strength of Reason but illumination of the Spirit and the like entertainment as the word preached then found with several persons the same now doth the word written Now self-conceitednes of their own wisdom was then the greatest impediment that could be to the understanding of the mystery of the Gospel for that which was truth was some way or other to them foolishnes And no where were there so few converted as at self-conceited Athens See 1 Cor. 1. 17. c. 1 Cor. 2. 6. c. 3. 18. c. Rom. 1. 22. Lu. 10. 21. Why so because knowledge or a great stock of falsly so called reason maketh proud 1 Cor. 8. 1. and pride hinders the Spirit by which Spirit only is had true knowledge the way to which is humility mortification and abnegation of that which of all things is most our self the rational part of man and extremely addicting our selves unto holines that so we may discern truth see Psal. 25. 12 14. Ps. 111. 10. Jo. 7. 17. 14. 21. 8. 12. see below § 39. And he that is so disposed is more inclined to obedience of others than reliance on himself and then Qui didicit obedire nescit judicare And if we prove this way also betrayed to error yet is this error more excusable before God accompanied with these qualities than truth can be acceptable to him possessed with pride There is great reason then that we should not depend only on our own judgment or on the Scriptures as we interpret them but diligently search also the former practice and tenets of the Churches of God and consult the present judgment of those * who have the promise of not erring at least in knowledge necessary to salvation nor in other things so far as that any may therefore lawfully reject their external communion for which see Church-gov 2. part § 31. 3d. part § 62. * who are the Successors of the Apostles 2 Tim. 2. 2. the Apostles of the Churches and the glory of Christ 2 Cor. 8. 23 * who are appointed by Christ for the building up of the Church and perfecting of the Saints and especially that
they should not be tossed to and fro with every wind of doctrine by the steight of men till they may all come in the unity of the doctrine of faith to the fulness of Christ Jesus Eph. 4. 11. Heb. 13. 7 9. Neither may we say that so also we quit only our own reason to accept another man's for as we are guided by their authority so are they guided not by their own reason only but by former authority till we ascend to the first founders of Christian religion See Ecclus. 8. 9. To the judgment therefore of such visible Doctors and Teachers of the Church we ought to repair to some or other of these nay to some or other external communion of them For the promises of perpetual assistance c are not made to the Church at random or in obscurity and unknown viz. that some man or other on earth either of the Clergy or if not of the Laity shall be an orthodox Christian so far as to be capable of salvation till the end of the world but * to those to whom our Saviour also committed the Keys to whom indeed t is most necessary they being the Shepherds and the rest the flock committed always to their guidance See Matt. 16. 18. compared with 19. 28. 20. compared with 19. 18. 20. compared with 18. * to such a Church †as people might know and repair and make their complaints to Matt. 18. 17. †as is a light of the world set on a Candlestick and shining before men a city set upon a hill that cannot be hid Matt. 5. 14 15 16. never was nor never shall be hid of the perpetual being of which we make confession of our faith in the Apostolical Creed the holy Catholick Church and yet plainer in the Nicene one Holy Catholick and Apostolick Church which who so understands not of an external visible profession and communion as theirs then was may retain the words but not the sence and faith of that Council See this matter more largely discoursed in Succession of Clergy § 2. c. and in Church-government 2. part § 25 26. First therefore in this humble repair to their Judgment where we find all these Doctors of Christianity disagreeing from what we take to be Scripture which holds also in the determinations of any Christian Church whatever so long as we can come to know no other or no better see § 36. we ought in such a case to relinquish our judgment and submit to theirs who also have the same light of Scripture as we and in humility we ought to think more ability to judge of it and who likewise have the promise of indefectibility in truths necessary to salvation Therefore here also the more high and weighty the point is the more firmly ought we to adhere to them trusting to the protection of our Saviour the Head of the Church that in these points especially they shall not all so conjoyned be mistaken And again in smaller points since there is less danger in our erring in them and the more guilt still the smaller they are in our making a schism from or division in the Church for them more humility exercised in obeying no truth of consequence vindicated by contention wisdom perhaps would think it fit to subscribe to the same Guides For as the Apostle said in another case If they are sit to judge the greatest are they not so to judge the smallest matters 1 Cor. 6. 2. And if any thing herein may be indulged to singularity of opinion t is only so far as to make known the reasons that move us to it to the Church or some few therein whom we count men of learning and integrity and void of passion and after this to submit to whatever they who now together with us apprehend all the reasons which sway us shall determin The contrary to which can be only the fruit of self-conceit or obstinacy This if they unanimously deliver any thing to us which we think against Scripture and much more yet ought we to submit to any order of their's tho we do not find it in Scripture if we find nothing in Scripture against it without calling such their sanctions Will-worship and Superstition making sure to use the same charity to the Church which we are obliged-in to private men in whom nihil est damnandum quod ulla ratione bonum esse queat Neither is this assenting to them against our own reason or judgment as we call it going against conscience which conscience is nothing but our judgment and that we call judgment many times nothing but our own and that a slight opinion In not following of which opinion or judgment we are faulty only then where we have no wiser person caeteris paribus nor no established law to guide and direct it Nor is it going against our reason when as nothing is more reasonable than to go against some of our own particular reasonings when we have another stronger reason to the contrary that is the submitting of it to such an authority nothing being more ordinary than for arguments from a Reason to give place to those from an Authority upon which Authority also and not upon Reason is grounded our Faith. See Submiss of Judgment § 2. c. But let me add this for our further contentment that he who not only demands of the Church but takes pains also as all ought to be informed by the Church concerning the proof and evidence of what she requires him to believe shall seldom or never be put to believe that what she saith is truth only from her authority because she saith it but also from his own judgment because she manifests it Obj. But doth not an erring conscience then bind us to follow it tho it be so or may I sometime do a thing which I think unlawful upon another's judgment without sinning Answ. He that is perswaded in conscience that tho he thinks such a thing unlawful yet he ought rather to follow a wiser man's judgment than his own whose judgment saith t is not unlawful cannot absolutely say he is perswaded that it is unlawful And he who thinking such a thing is more likely in reason yet thinketh likewise that he ought rather to obey the Church's judgment than his own reason if he here follows his conscience that is in respect of his own reason he goeth against his conscience as I call it in respect of the submission he thinks he ows to anothers judgment For whilst his judgment prefers another man's judgment before his own this man in following the others must needs also be said to follow his own judgment and consequently his conscience Now he that is not thus perswaded of the duty of submission of his judgment c to wiser men or men authorized to guide his judgment t is true that he sins in doing against his own opinion or conscience so long as he is not so perswaded but then he ought
I can my Conceptions no way swerving that I know of from any general Decree or Tenent of the Church Catholick And First concerning the former of these What or how much Faith is necessary to Christians for the attaining of salvation 1. Faith as it respects Religion or things Divine in general seems to be an assent to the Truth Goodness c of any thing that is God's Word or Divine Revelation And all truths whatsoever revealed by God even every part and parcel of God's word are the object and so many points or articles of our Faith i. e. are not to be denied but believed and assented to immediately when ever we know them or when ever they are sufficiently proposed to us that we might know them to be God's word Amongst these therefore all precepts of Manners are also matters of Faith in as much as they must first be assented to and believed by us to be God's commands lawful good holy just and most fit to be obeyed or else we cannot as we ought obey them And he that should practise them misbelieving them either to be things evil or things in themselves indifferent in the first way would sin in the second would perform a service utterly unacceptable by reason of an error in his faith See Rom. 14. 23. Surely every one of the fundamental rules of good life and action is to be believed to come from God and therefore virtually includes an Article of Faith. Again all necessary deductions and consequents of any part of God's word or of any point or article of faith are also so many points or articles of faith See Discourse of Infallibility § 12. So that the articles of faith taken absolutely are almost infinite for whatever is or necessarily follows that which is divine revelation may equally be believed and so is an object of faith and when it is believed is a point of faith Consequently also all controversies concerning the sense of any part of Scripture are concerning matter of faith taken in this general sense even those concerning Grace and Free-will as well as those about the Blessed Trinity 2. Next concerning the necessity of believing all such points of faith We must say in the first place That it is fundamental and necessary to our salvation That every part of God's word fundamental or not fundamental it matters not supposing that we exercise any operation of our understanding about it be not dissented from but be believed or assented to when we once know and are convinced that it is God's word Else we knowing that it is God's word and not believing or assenting-to it to be truth must plainly make or believe God in some thing to say false which if perhaps it be possible is the greatest heresy subverting the very first principle of faith that God is Truth and so necessarily excludeth from heaven And here also first concerning our knowing a thing to be God's word it must be said That we know or at least ought to know a thing so to be whensoever either so much proof of it is proposed to us by what means soever it comes as actually sways our understanding to give assent to it for which assent it is not necessary that there be demonstration or proof infallible but only generally such probability as turns the ballance of our judgment and out-weighs what may be said for the contrary for where so much evidence is either none can truly deny his assent or cannot without sin deny it or else when so much proof of it is proposed to us as consideration being had of several capacities according to which more things are necessary to be known to some stronger than to some others weaker would certainly sway our understanding if the mind were truly humble and docile and divested of all unmortified passions as addiction to some worldly interest covetousness ambition affectation of vain-glory self-conceit of our own wit and former judgment and of all faultily contracted prejudice and blindness by our education c. which unremovedfirst do obstruct and hinder it from being perswaded In which obstructions of our knowledge in things so necessary there are many several degrees of malignity which it will not be amiss to point at For 1. it is always a greater sin caeteris paribus i. e. the matter of the error being alike obstinately to maintain a known error and to profess a thing against conscience convinced than to have the conscience unconvinced by reason of some lust that hinders it because there is more ignorance of my fault in this latter and ignorance always aliquatenus excuseth another fault even when it cannot excuse it self 2ly In holding the same error not against conscience tho from some culpable cause some may be in very much some in very little fault according to many circumstances which none can exactly weigh to censure them of capacity condition obligation to such duties accidental information c. varying in several persons 3ly The sinfulness of the same man's erring in two things tho both equally unknown to him and neither held against conscience may be very different for the grosser and more pertinacious that their error is the more faulty in it is the erroneous Both 1. because the necessary truth opposed to such error hath more evidence either from Scriptures or from Ecclesiastical exposition thereof which exposition in the greatest matters we must grant either never or seldom errs and to whose direction all single persons are referred whence any ones ignorance in these is much more faulty and wilful And 2ly because such an error is the occasion of some miscarriage in manners so that tho formally he sinned no more in this than in his other errors yet consequentially he sins more in many other things by reason of it than he doth in truth mistaken in some smaller matter And hence 4ly it follows that an error doing great mischief to manners or to the purity of the Faith on which tho this foundation doth not always appear to support them good manners are built can hardly be held without a very guilty ignorance because such points are by God's providence and the Church'es care to all men sufficiently proposed Indeed it is so hard a thing for a man to divest and strip himself of all irregular passion and especially from prejudice contracted by education that an error in some things of less moment even out of some faulty cause is very often incident to men good and honest But when our passion shall grow so high and our interest so violent as to darken the light of truth in matters of moment especially if recommended to us by authority and as it were openly shining in our face in such case there is but little difference between our * denying a thing to be God's word when known to be so and by our own default * not knowing it to be so between knowingly gainsaying truth and wilfully being blind between shutting
some there are and those as well within as without the Church much more doubtful obscure and questionable than others For 1. both truths committed to Tradition may fail in successive times vel per omnimodam cessationem vel ex eo quod oppositum introducatur viz. where Tradition is not come to a convenient and due pitch of universality as is granted by the strongest abettors of Tradition See Dr. Hold. Resol Fid. 1. lib. 8. cap. And 2. the unfailing Tradition of successive times may be defective in its first original's being false or els in its having many falsities in its current thro posterity superadded to and mingled with the truth as persons are interested or fanciful As Gentilism did superadd many things to the ground-work of religion received from the Jew and writings of the Old Testament For falsum poterit quodammodo caeteris paribus aeque certo ac verum per traditionem communicari els lies cannot be commonly believed But many such we know were credited amongst the Heathen concerning their Gods and are amongst the Mahometans concerning their Prophet and so it may happen that as undoubting an assent may be given to these as is to the truth for ignorance many times doubts less of a thing than knowledg doth But yet this we contend that it will never be so rational And indeed many disparities there are between the credibility of Heathenish or Mahometan and of Christian Tradition * Such as are in Heathenism these †1. that except some foundations of religion borrowed from the Jews and so free from error there is no constancy or agreeance in the tradition thereof but t is varying according to each city or country whereby any one of them much fails of universality and contradictory Tradition destroys it self And 2ly that †as we have said that falsities under the notion of falsities may be conveyed by Tradition so many of the absurd stories of Heathenism seem not to be believed even by the most or wisest of those who propagated them therefore are their Poets their Divines out of whom chiefly such tradition is learned And * Such as are in Mahometanism these †It s spreading 1. * by the force of the Sword contrary to the nature of Tradition and 2ly * by its plausibility and compliance with carnal lusts both great corrupters of the truth of Tradition whereas Christianity flowing down to all ages in opposition to both these by how much it was less pleasing or less protected seems to be strengthned in all times with so much greater evidence of truth and testimony irresistible †It s wanting that universality which Christianity possesseth never having had so large a circuit the Western part of the world having always bin a stranger to it and the growth of it now for many ages being stopped and it decreasing in the world and this great falshood by little and little giving place as is seen in the Eastern Countreys to its elder the Truth I say these and many other disparities there are but besides these the main thing whereby all such Traditions are convinced of falshood lies in this that they came into the world still later than that of the Truth and so are known to be false by their contradiction to it so that Truth against them may always plead prescription * So Heathenism was younger than the Tradition of God's word in the Old Testament and so indeed than the Gospel which also was contained in the Old Testament and taught from the beginning see Rom. 3. 21 23. So that I may say Heathenism was the Antichristianism of the former Ages springing up after the tradition of God's true worship Again * so Mahometanism was later than the tradition of the New Testament being the Antichristianism of the last times but lest the world I mean that part of it to whom it pleased God to divulge the truth by false traditions should be deceived God hath always provided true Tradition to pre-occupate Faith and to anticipate and antidate error Therefore tho we yeild to the truth also of Mahometan tradition in some things as that there was such a one as Mahomet a Law-giver a Conqueror c. yet we know that Tradition that he received his writings from the Angel Gabriel c. to be false because contrary to that divine Tradition which besides many other advantages ought from its antiquity to be preferred God having given to Truth the Eldership of Falshood And on the same grounds may we reject that Heathen-tradition in the Acts of the Image of Diana falling from God c. III. And thus much be granted concerning the certainty which Faith may receive from the external motives or proponents the Scriptures Church and Tradition 3ly Concerning the illumination adherence certitude which this Faith that ordinarily first cometh by hearing receives from the inward operation of God's Spirit 1. First let it be granted that the interior working of the Holy Spirit opening the heart is always required besides the outward means for the conception of all saving Faith that we cannot exercise any act thereof without particular grace and motion of the Holy Ghost that it is the infused Gift of God as well as other graces of hope and charity see Jo. 6. 29 44 45 64 65. Matt. 11. 25 26. 16. 17. Act. 13. 48. 16. 14 15. Rom. 12. 3. 1 Cor. 12. 3 9. 2 Cor. 3. 3. Gal. 5. 22 23. Eph. 1. 17. c. 2. 8. 6. 23. See Ben. Spir. p. Whence Faith is said to be supernatural as in respect * of its object things above the comprehension of reason and * of it s ultimate ground it builds upon which is divine revelation so * of its act being caused by the Spirit All the acts of faith being in some kind supernatural for such a degree of adherence as they have both because the relater or proponent thereof is many times not at least known to be infallible and because the object thereof many times tho there be all certainty from the relater is capable of much doubt and vacillancy from its supernaturalness and seeming-repugnancy to reason Therefore we see our first Father or at least his wife see 1 Tim. 2. 14. failed in not believing the words spoken by God himself to him and the Disciples when rationally believing our Saviour to be the Son of God and all he said to be truth and seeing his miracles yet desired the increase of their faith and were in it many times not a little shaken thro the contrariety or transcendency which it had to sense or reason And it is reckoned to Abraham as strong faith that he believed the word of God himself in things contrary to nature See Rom. 4. 18 19 20. which Sarah his wife flagg'd in See Gen. 18. 12. 2 King. 7. 2. Thus Faith to make it vigorous and lively comes necessarily to be a work of the Spirit either in regard of the sublimity of its object or
in which we may easily be deceived Ergo That it is true This for the Spirit In the next place to come to consider Whether all to have true and saving faith must be rationally assured thereof from the to-them-known Church-tradition And here we will grant as t is said before 1. That there is in Tradition sufficient ground for such assurance as is necessary and that it is a medium for necessary points of faith free from error 2. That the saith of very many hath this rational assurance and that any or most by some reasonable diligence may attain it for necessary points from the traditionary doctrine and practice which they may see and hear dispersed thro the Church for doubtles our careful Saviour hath provided a rational means sufficient for producing a full perswasion of faith in all sorts of men there where his Gospel is preached and this means all men for the ascertaining of their faith as much as may be are bound to seek after all their life according to their condition c. 3. That the Church-decrees may be certainly known and are easily understood and more easily in many things than the Scriptures namely where these happen to be doubtful to us and doubtful they are or should be where ever Church-tradition expounds them otherwise than we and hence that this point being supposed that the Church is infallible those who believing her to be so do rely upon her judgment have for the most part a stronger perswasion and those knowing her to be so have a more rational assurance of the truth of their faith in all other points than only relying on the perspicuity of Scriptures because the former persons faith rests on a double ground the saying of Scripture and the sense of the Church interpreting it And thus one adhering to the tradition and doctrines of the Church hath more warrant for his Faith than a single Scripturist 4. That those who hold Church-tradition fallible can have no other way an infallible evidence whereby they can demonstrate the truth of their faith But all these granted yet such a degree and measure of certainty or assurance as that of Tradition or Church-infallibility is seems not to be necessary to make faith salvifical or defect of such a motive sufficient to void it and render it no true divine and acceptable faith but an humane opinion and perswasion as some contend But saving faith may be begotten where the proponent of the word of God or of divine revelation mediate or immediate is not or at least is not known to be which is all one with the former to the believer's certainty infallible and it sufficeth to it that what one believes is the word of God and that he believe it in some degree or other predominant to unbelief to be so And this I think may be shewn in many instances and by many reasons 1. For first some at least of those primitive converts of the Apostles questionles endued with true faith yet believed before any certainty of the infallibity of their teachers or before or without seeing their miracles tho these also seen afforded to some no certainty who thought that such might be done by the Devil's power see Matt. 12. 24. Deut. 13. 1. meerly by the powerful operation of God's Spirit So the Eunuch to be a true believer needed no more than the bare exposition and relation of S. Philip So Cornelius and his friends some words of St. Peter The Jaylor and Lydia of S. Paul strangers and formerly altogether unknown to them the Holy Ghost presently unlocking their hearts and finishing the work For so the three thousand converted by S. Peter in one day supposing he at that time wraught miracles yet t is not probable that all these were spectators of them or yet auditors of his doctrine from his own mouth but believed only the relations of others persons fallible who stood near him The Bereans why examined they the Apostles doctrines if they knew or esteemed him infallible The Believers at Antioch zealous of the law why contested they with St. Paul and those of Jerusalem with S. Peter Act. 11. 2. if acknowledging them infallible Or the weaker brethren tho of the number of true Believers why doubted they long time of some meats unclean contrary to the Apostle's instruction T is true that whoever believes that which another relates must ipso facto believe the relater in that thing not to be deceived but yet he who in any other one thing doth not believe him doth not believe him to be infallible And granting that all the primitive Christians assented to the infallibility of the Hierosolymitan Council yet many points of their faith were learned not from the Council but private Doctors whom I have shewed that some of them accounted not infallible nor yet was their faith nullified thereby 2. Believers no way heretical or schismatical but submitting unto the Church in all things and believing her and her traditions to be infallible c and consequently whose faith is allowed by the most rigid exactors of certainty to be most safe and secure yet if things be well examined all of them cannot be said to have an infallible means or motive or proponent of their faith I mean so many as are neither able to search the H. Scriptures nor the Tradition of former times nor universal present Tradition nor yet the Catechisms and common writings of the Church neither for other points nor yet for this That the Church or the Tradition they rely upon is infallible But being young as many undoubtedly are made faithful Christians when children or illiterate necessitated to handy-labour quiescent in one place or perhaps inhabiting deserts and solitudes c do receive the doctrine of their faith believing and yeilding obedience thereto only from their Parents or the Curate of the place or from their bare reading or hearing read some portion of Scripture recommended to them for but not proved at all to them to be the word of God. Believing indeed what is truth and obeying it but having no more external argument or assurance thereof than another suppose educated in an erroneous Church and taking the false Tradition thereof for Apostolical hath of his error Now private teachers even within the Church may first possibly by their negligence be themselves ignorant or rationally uncertain of what they teach and a Catholic Priest be able to give no better account for his religion than the Protestant both inheriting their tenents from their next Ancestors For Error once begun is propagated afterward by Tradition as well as Truth Or 2ly being rationally certain of the truth yet may he wilfully for filthy lucre for fear for lasciviousnes c see 1 Thes. 2. 3 5 6. 2 Pet. 2. 14. misguide his disciples Or 3. lastly teaching only the truth which he perfectly knows yet is this his certainty tho something to the truth of the others faith nothing to their
plenary Tradition or undeniable deduction therefrom it being agreed that all her proposals or decrees are not such A Quaere very necessary to be resolved for those if any such there be who affix obedience of assent only to infallibility and this infallibility again only to such decrees but a Quaere for all others me-thinks not of so much concernment I find the marks of such distinction set down in Bell. de Conc. 2. l. 12. c. thus Quando autem decretum proponatur tanquam de fide facile cognoscitur ex verbis Concilii semper enim dicere solent 1. Se explicare fidem Catholicam 2. vel Haereticos habendos qui contrarium sentiunt vel quod est communissimum dicunt Anathema ab Ecclesia excludunt eos qui contrarium sentiunt What then what if it be only Anathema iis qui contrarium dicunt aut docent Quando autem nihil horum dicunt non est certum rem esse de side Thus Bellarmin But note here that Bellarmin tells us not plainly whether something in Councils is proposed tanquam de side without any Anathema set to it only he doubtingly saith non est certum and those others again who build the Church'es inerrability on Tradition and the evident Consequences thereof tel us not whether some of those Decisions that are enjoyned with Anathema's are not sometimes some of those secondary consequences more doubtful ad quas colligendas studium aliquod scientia requiritur or which are made by the judgment and learning of the Bishops considering texts of Scripture the doctrines of ancient Fathers and modern Doctors c. As indeed t is likely some of them are Anathema's being added so frequently even in smaller matters and in the newest controversies And perhaps it can hardly be shewn by these writers that every Proposition in a General Council that hath an Anathema affixed to it is traditional to such a degree of evidence since some Traditions are much more universal and evident than some others that it amounts to infallibility not from the assistance of the holy Spirit but from the clearnes of Tradition In this distinction therefore of points de fide or necessary credends wherein the Church is infallible exactly from others I think these Authors cannot speak out so clearly because tho some points are of much more certainty and also of much higher concernment than others yet Councils seem not so punctual in severing them by a diversity of expression unless in very few perhaps a thing not possible to be done by them see § 3. See Dr. Holden 1. l. 8. c. acknowledging some such thing In tradenda doctrina Christiana nunquam audivimus Ecclesiam articulorum revelatorum divinarum institutionum catalogum exhibuisse vel composuisse quo separatim cognosci possint hujusmodi sidei divinae dogmata ab omnibus aliis quae vel Ecclesiasticae sint institutionis vel quae centae revelationi divinae haud immediate innitantur atque ideo omnia simul confuse indistincte semper docuisse tradidisse Yet the same Councils may and do require subscription and obedience to all their definitions as they being the supreme and unappealable Judge * authorized by Christ for the peace and unity of the Church to give the law to all men * abundantly assisted by the Spirit of Truth for all Necessaries even the obscurest and most unacquainted doctrines if you can once prove them necessary and besides this if in some other matters of less concernment they be liable to error yet how much less they than private men And therefore their submission of judgment to these remains still most rational as well as obligatory The chief note which I find for the distinction of these points de fide wherein the Church is infallible from other determinations or proposals is the affixing of Anathema's which are the same with Excommunication But 1. first several of these Anathema's if we do rely on their form may require not internal assent as looking meerly at faith but non-contradiction as looking perhaps in some points more at peace many running only si quis dixerit c Anathema sit But if it be said that the Anathema's only that are set upon a Si quis sentiat or credat are the Index of such points de fide for necessary credends then will very few decrees of Councils pass for such for example not above four or five of all those made in the Council of Trent I mean as to this particular Index of Credends viz. Anathema and doubtles many more of the decisions of Councils are contended to be such credends than those that can shew this mark of Anathema fixed expresly to dissentients of which see more in Church-Government 4. Part. § 79. Again this injunction of Non-contradiction or of keeping silence tho it be * such as opposeth the saying that the contrary to the Church'es determination is a truth or that the Church erreth in any such decision much more an open departing for such unnecessary matter for the Church errs in no necessaries from her communion yet perhaps it is not * such as opposeth the making or humbly proposing of any doubt thereof at least in a second convening of the same Authority See I pray you in the denouncing of her Anathema's the great warines of the Council of Trent in 24. sess 7. c. Si quis dixerit Ecclesiam errare cum docuit propter adulterium c Anathema sit noted by Soave in his History of it p. 755. Engl. Ed. to be done because she would not censure * some of the Greek Church who held the contrary opinion as likewise * some of the Fathers as S. Ambrose And surely this Council's affixing Anathema's sometimes to so many Lutheran errors some doubtles of smaller moment as they were gather'd here and there by some persons appointed to that purpose out of Luther's writings because they were opposite to the common doctrines of the Church shews that her Anathema sometimes eyed more the petulancy and contradicting spirit of the Author than the importance of the Tenet and was sent forth more to secure her peace than her faith What should hinder I pray since some questions possibly may arise in the Church undecidable clearly by Tradition and since no doubt of all questions now agitated among the Schoolmen or other Catholicks one side is not traditional for then how could so many Catholicks oppose a thing of such evidence again since it is the Church'es duty to provide for peace and unity among her children as well as faith and truth and lastly since sharp and vehement contests may arise in such new controversies to the great disturbance thereof what should hinder I say that the Church in such cases may not impose silence on both parties or secondly using her best search and going upon such Scriptures and reasons as perhaps some side urgeth declare her judgment and that under some penalty on the opposers and gainsayers
than those of his own conscience One therefore that in a doubt cannot have the solution of a Superior court infallible aswho can have it in every matter of faith or practice he scruples at it either not sitting or too remote or not at leisure to satisfie all Queries ought to acquiesce in the judgment of an inferior guide Doth not a child offend against his duty if he should say to his Father or a plebeian to his learned Pastor Since you are fallible I will not follow yours but my own judgment Doth not natural prudence guide him in two liable to error to follow him who all circumstances considered is likely to be the less fallible or is He further from fallibility if he guide himself But if you will acknowledge a submission and obedience to their judgment in some only not in all things since they may in something guide you amiss I ask then in what things it is that you think fit to obey them In what you approve and like of But this is primarily not obeying their but your own judgment Therefore in things also which you do not approve But this for any thing I know is obeying in all things But if you say that you would have men also yeild in some things not altogether approved by them yet not in things whereof they have much doubt or wherein they think themselves as it were sure of the contrary for if they be absolutely sure I yeild to you Still thus you open a gap large enough to let all out of the fence of obedience and the more ignorant soonest for they knowing little or nothing to the contrary think themselves sure of every thing they say 2. But secondly you will ask if I ought to obey in things I approve not Am not I thus obliged to go against my conscience which was said but now tho erroneous to oblige me This is answered I think sufficiently in a discours concerning what obligation we have to follow our own judgment § 2. n. 3. to which I I refer you and is spoken to below § 46. Again you will say Do not we thus take away all use of our own judgment in things wherein our Superiors lay their injunctions upon us R. Yes the use of our judgment against the Supreme Again all use of our judgment not for reasoning or proposing difficulties perhaps in some things to that supreme Judgment to be further confirmed in truth but at least all judgment from such difficulties pronouncing and defining against such Authority But neither is this restraint of our judgments which see more fully discoursed of in Church-Govern 3. part § 39. by the Determinations of Councils if these observed to the uttermost so great as to some it seems if they well consider how few and cautelous and sparing their decisions are in comparison of the voluminous Theological questions agitated amongst Christians even before the sitting of such Councils For how few and how laxe and general do we find the decisions of the last Council of Trent not thought to be the most impartial in comparison of the many questions proposed in the Schools and hotly agitated in those times about Grace and Free-will Justification Merit without mention at all of such terms as de congruo or de condigno about Purgatory Invocation of Saints Transubstantiation c not to name here the present point of Infallibility Therefore are those even accused by Protestants to swarm with opposition and diversity of opinions all whom they yet do grant to yeild a captiv'd judgment and undisputing obedience to all the Canons of Councils But if as when Councils define nothing in points controverted we argue their ignorance and want of divine assistance to discern the truth so when they define any thing we complain of their tyranny in restraining our judgments How shall they please us Our judgment hath a field of matter large enough to exercise it self-in without practising and trying its skill upon the determinations of Councils and if it were yet more directed and regulated by them had no reason to complain since those who have bin more prone by it to call all things into question and to examin both the foundations and superstructures of the received Christian faith have shew'd us sad examples of the most miserable failings thereof and frequent falls from most evident truths Qui amat periculum peribit in illo But as here is objected the taking away of our judgment so consider whether something worse follows not on the other side namely the taking away of all obedience to Superiors not only in submission of our judgment but actions which must follow the judgment For as I said before and have shewed more fully elsewhere that can be no obedience or submission to them when we yeild to their judgments because they agree with ours or because they have with clear arguments convinced ours for so we yeild to a Counsellor a companion and cannot do otherwise As long as this proposition stands firm That General Councils have greater light and evidence of truth than particular men how can it be less than duty to submit to them tho not altogether infallible But since in the necessary and chief points infallible and these points no way perfectly distinguishable by us from the rest how much more reason yet have we The same thing as dictated by common prudence we see practised in temporal courts where in controversies arising to know what is the law of the Kingdom or the intent thereof or what is not the people are referred to submit to the judgment of some others experienced in those laws tho not infallible and sometimes contradicting one another Why should the children of this world be wiser than the children of light But 3ly you will reply to this that in such a busines at least concerning your eternal salvation you dare not rely upon others nor trust any but your self and that it is safest for you to depend on God's word and not on any human authority R. I answer first that the breach of God's express command such is that of your obedience in these things to your Spiritual Superiors see § 37. can be no good way to secure your Salvation 2ly This is just as if in a difficult passage wherein mistaking you may incur some danger of your life such are the Scriptures in several things 2 Pet. 3. 16. having Guides appointed well experienced in the way to direct you and of whom you are assured that they cannot misguide you into any dangerous precipice you should say I do not think fit to make use of a Guide save in a way where there is no danger But why so because you are more faithful to your self than others may be But then so much reason as you have to trust to your self as the most faithful so little have you to trust to your self as not being the most able guide As for your not depending on human authority
that those Judges were absolutely infallible Now after all let Non-contradiction be all the obedience we when otherwise perswaded ow to the Church and this Non-contradiction be due only from the subjects of a Diocese in respect of the Bishop or Diocesan Synod not from the Bishop or Diocese to superior Synods yet hence it will follow 1. First that the Reformation abroad was unlawful which we followed and that no Minister might then preach against Popish doctrines unles these things had bin first decided by his Bishop which I think is more than many of the reformed will defend 2. Again from this distinguishing of our obedience to the Church according to several things commanded by her methinks this may reasonably be demanded since neither King nor Church can justly punish or anathematize any for not yeilding that obedience to them which God hath not bound men to yeild them Therefore if they are bound to yeild obedience of consent in some points as in fundamentals and only obedience of Non-contradiction in others as in Nonfundamentals when our private judgment therein happeneth to be contrary to the publick methinks I say this may reasonably be demanded That there should be some certain way how both the Church may know when to enjoyn the one and when only the other and how the subject may know also when the one and when the other is due for none can be justly punished in an invincible ignorance of his duty And if this be the rule of their non-obligation to consent namely when the point is not fundamental and when they are also infallibly certain of the contrary there must also be some way for men to know when they are infallibly certain and when they think only that they are so For I should have thought any one might know when he is sure but that I see so many that say they are sure when mistaken and but that I have also found my self afterward mistaken in things of which I once thought my self infallibly sure Another thing methinks Non-contradiction sounds well in speculatives but in practicals what must be done For unles the Church in practicals may bind men tho of a contrary perswasion to consent to what she defines she cannot enjoyn them to do what she commands or to forbear what she forbids because this doing or forbearing necessarily presupposeth consent first to the lawfulnes thereof els the action will be sin Now the Church many times commands and forbids several practices doubtles not-fundamental under Anathema's And indeed might not people in matters practical be tied beyond their own inclinations and opinion to conformity in these the church that is founded by the God of holines and order what a disorderly Society would it be and how full of several impieties To conclude the whole matter since in this division of Christendom one party in general seems many ways to crush the Church'es authority and the other to crush private judgment and since there seem to be some inconveniences on all hands a wise man will chuse that way which seems the more safe which I think is to adhere not to our own but the common judgment of the Church In which there seems to be much humility also and mortification of our rationale in which we are all very strong and also the not hazarding the breach of the great duty of our obedience to the Church which I think had far better be yeilded too much than too little And besides these motives we have seen more evidently the effects of both these tenets upon men in our days and there seems to be no comparison between the mischiefs which too much obedience to the Church hath wrought and those which the following of private judgment hath produced A Postscript IN the former Discours § 2. it is said That our Judgment if it be taken for any degree of private opinion short of infallible certainty ought to be submitted to the judgment of our Ecclesiastical Superiors Where infallible certainty a thing so ordinarily mistaken seems to stand in need of some further explication By infallible certainty therefore I mean either * that which ariseth from demonstrative arguments drawn from the nature of the thing but this is a certainty which consists not with faith for faith walks not by sight or which most concerns our busines * that certainty which ariseth ab authoritate dicentis when we know infallibly both that he saith it who cannot lie and that such is the meaning of what he said els the former of these without the later breeds no certainty 1. Now if you make your proposal thus Supposing that I am infallibly certain of a thing that is contrary to the Church'es judgment whether am I obliged to consent to that judgment c I must answer No by no means For indeed if we speak of interior assent such a thing as this assent cannot be at all unles one can hold two contradictories to be true And 2ly for exterior assent that is professing an assent when you do not assent this you may not do neither for this is hypocrisy and lying which the God of truth always hates and forbids neither hath he tied any man to forsake or renounce tho in profession only an infallibly known truth great or small And therefore from hence as long as you cannot believe that the Church hath any authority to guide you or that her judgment is so good as your own or fit to be followed so long you cannot profess a consent unto her judgment against your own without sinning but whilst you may not do this without sinning you sin again in not believing otherwise For no man may do what he thinks he ought not to do and yet he doth sin in not so doing because he ought to think otherwise When I shew you that you may without sin obey the Church contrary to what your judgment is in the thing which you assent to I do not tell you that you may without sinning obey the Church contrary to this your judgment that you ought not to obey her or when your judgment is that you ought not to obey her Where ever the mouth or hand goes contrary to the heart t is hypocrisie and lying contrary to Christian simplicity and unlawful But if the mouth and hand go with the heart and the heart go not right here also will be sin tho not the same sin 2. Now in the 2d place if you ask me Whether hoc dato that such a book is the word of God rightly translated c you may be infallibly certain of the sence of it in some things This I also grant you may be for hoc dato that the New Testament which we have is the word of God and that God in this word meant to speak so that it should be intelligible to us els it were no revelation of any thing a private man that hears or reads it may be as certain of something
acknowledge totum Christum to be contained in and exhibited to us by any one species and by the least particle thereof See Confessio Wirtenberg Chamier de Eucharist 9. t. 8. c. our Saviour's boby and blood and soul and Deity suffering now no separation See a further proof of the things said above in the discours on this subject And lastly if he hath considered a case not much unlike i. e. the communicating of Infants wherein if the Protestants had retained a contrary custom to the rest of the present Church perhaps they might have accused the Church for changing it not with less evidence than they do in this For first the Scripture saith plainly as of Baptism he that is not born again of water so of the Eucharist he that eateth not my flesh c shall not inherit eternal life 2ly And then the Primitive times according to these precepts practised it 3ly No more knowledge and preparation is required to the Lord's Supper than to Baptism for examining ones self and repenting is required to Baptism as well as to the Eucharist therefore if such things are not required of children for the one so neither are they for the other And I could press the like in Extream Unction which suppose that we had retained and the Roman Church left off as it is contrary how easily could we have charged them for abrogating a plain Apostolical precept Jam. 5. 14 And the same may be urged concerning the great act of humility washing one anothers feet before the Communion for which after that our Saviour himself had first begun the practice thereof there seems to be a plain precept Jo. 13. 14. And so the Church'es changing the celebration of the Lord's Supper into a morning exercise and that it should be received fasting was not done without some mens scrupling it See Januarius his consulting S. Austin about this Epist. 118. c. But if we can alledge in this matter the desuetude of former Church to be a sufficient rule and warrant to us for omitting of it then why may not the same plea of the Church'es desuetude be as well by some others enlarged to some other points wherein Scripture is urged against them I say therefore if such cases as these be well considered together with the understanding and the holines of these men who after our reasons given them are not convinced by such an evidence as we pretend methinks for one to say notwithstanding all this not that he is much perswaded but that he is absolutely infallibly certain of the unlawfulnes of such a practice would not consist with that Christian humility which we ought to have and to which only God gives true knowledge nor with that charge of the Apostle not to be wise in our own conceits Whereas it is noted that the more eminent in sanctity any one hath bin the more eminent obeyer and defender not opposer hath he bin of the Church'es authority A like instance might be made in that mainly opposed doctrine of Transubstantiation where as long as a possibility thereof is granted as it is by many of the Reformed and such a declaration is found in Scripture as this Hoc est Corpus meum the most literal and proper sence whereof that can be tho the most heightning this mystery is Transubstantiation of the Elements See Treat of Euchar. § 28. n. 2. and as long as this Scripture is not found contradicted by any other Scriptures but that with less force the literal expression of them may be brought to comply with it than the literal expression of it to comply with them we also adding to these the final determination of the Church long before Protestancy thought on after so long and subtle disputes for about 300 years from the 2d Nicene Council till the days of Berengarius and after so curious an examination on all sides of Primitive Tradition by Paschasius Bertram and others 800 years ago I do not see where a man can ground an absolute infallible certainty against it T is a dangerous case to disobey where we see others of great judgment and integrity yeilding obedience with alacrity saith Dr. Jackson And indeed I cannot but approve of that constitution of Ignatius and think him a too much self-conceited man who when he hath I say not to the Church but suppose only to three or four whom he knew wise and learned and uninterested men shewed his reasons and they have weighed them and concluded against his former opinion would not quietly acquiesce in their contrary judgments supposing no superior judgment to have prejudiced them and this especially in a point not fundamental Tho I know not how it is that when we plead our security in our dissent from the Church'es judgment we presently say that the point we differ from her in is not fundamental and that unity of faith in those fundamentals is sufficient but again when we plead the necessity of using our own judgment and not trusting or relying on any other mans we presently represent the same Not-fundamental truths as of great consequence and say the blind meaning the Church which may perhaps err in such things leading the blind both may fall into the ditch and that that ditch also is damnation I cannot conceive therefore how any man can assure himself in any thing that is not of fact or sence but that is only a deduction from Scripture and Tradition contrary to the judgment I say not of his private Pastor but of the supremest Court of the present Church that he is infallibly certain of any thing small or great Small I say as well as great for from the Church'es being liable in some things to error doth not follow any likelihood of his being infallibly certain in those things of the contrary truth but rather otherwise because t is a sign that such things are not clearly revealed and that they being dark to her will be so much more to him To confirm which add these two 1. That in Fundamentals this thing is granted That none can be certain of the contrary to what the Church defines and then that how many points are fundamental is to him uncertain 2. That amongst many tenets of the Church this is one That private men are bound in all things to yeild their consent to the Church'es decisions where they are required so to do This tenet is plain in the practice of General Councils which Councils as well for Non-fundamentals as Fundamentals and for things of practice as well as of belief have anathematized the not only contradicters but Dissenters and Non-conformists Now then unles any one be infallibly certain of the contrary to what the Church determins and that this is no fundamental point also his judgment against hers cannot be infallible in any point whatsoever where she requires submission of his judgment In prosecution of which submission of our judgment in Non-fundamentals also it is to be noted that if our submission
reason or judgment may make use of the one for its guide as well as the other and when there seems contradiction against the other it seems much more easie by our private understandings to apprehend the Councils decision than to apprehend the sence of Scripture in such points as the Council decides and many may learn for example the orthodox tenets concerning the Trinity out of the Athanasian Creed that could not learn them out of Scripture without mistaking in some of them For tho it is true that a text of Scripture may be as plain as any decrees of a Council and that as we may judge what is the sence and meaning of such a decree so we may also of such a place of Scripture yet it may be presum'd that none of these plain Scriptures will ever be found opposite to the decree of such Council for if the place be so plain and intelligible to us surely so it would have bin to so learned and numerous a Council as well as to a private judgment Again what is said in Scripture concording with the decrees of Councils yet it may be presum'd is not there every way considering the counterpoise of other Scripture-texts so plainly said Else such Conciliary decisions are vain and we must likewise say that all expositions comments catechismes are no plainer than the text and to those who read Scriptures useles For words are only multiplied without necessity where what is said before is as plain as what is said after and the authority of the first infallible Thus if the Council remained as ambiguous as the Scripture supposing the Church infallible yet those who followed her sentence could receive no more satisfaction to their doubts than they had before and the sence of the Conciliary definitions might be disputed as much as of Scripture and both sides who subscribe to the Scriptures would also subscribe to them which we ordinarily see refused FINIS Concerning Obedience to ECCLESIASTICAL GOVERNORS and Tryal of DOCTRINES CONTENTS SUfficient Truth always to be found in the Church § 1. Yet false Doctors must be And their followers not safe § 2. Doctors therefore may be tried § 3. Several ways of Trial § 4. 1. By the H. Scriptures § 5. Where 1. Concerning Trials of Doctrines and Commands wherein Scriptures are silent § 6. 2. Concerning Doctrines and Commands where the Scripture seems to us doubtful § 12. 3. Concerning Doctrines c. to which Scriptures seem to us contrary § 13. 1. Where we must proceed to use a second Trial of Doctrines by the Doctors of the Church § 14. And beware of depending on our own judgment made upon the Scriptures § 14. That there is always some external Communion of Christianity or other not erring in knowledge necessary § 18. We necessarily to follow the judgment of the Church'es teachers where universally agreeing § 19. n. 1. Where divided 1. We to follow either side rather than our own judgment opposite to both § 20. 2. Of the two to follow those whom the other acknowledge to have the judgment or practice of former times on their side § 21. Where this judgment or practice is pleaded by both we to search and to follow that which we find so by our experience § 22. That this thing is not hard to be found § 23. The Fathers being not for the main either repugnant to one another or ambiguous or impertinent Where Of certain Cautions in making judgment of the tenets of the Ancients § 23. And some Church also in all ages being like the former § 30. And Heresy still either going or being thrust out of this Church § 32. And its beginning discerned by its paucity So that discreet Trial cannot mistake § 33. Who can search no further They to adhere to the judgment of the Christian Church wherein they live rather than to their own judgment against it § 36. 3. Trial of Doctrine and Doctors by the Holines those produce and these practise § 37. Where more Truth more Holiness § 38. And where more Holiness more Truth § 39. Where more Error more Vice and è converso § 40. In Churches therefore we to compare 1. the strictness or liberty of their doctrines discipline c. § 41. 2. Their abounding or deficiency in doctrines tending to Perfection § 42. 3. Their writings of Devotion § 46. 4. The Lives of their Saints or Holy men § 47. 4. Trial of Doctrines by the Conversion of Nations § 49. Concerning Obedience to Ecclesiastical Governors and Trial of Doctrines THat God by his Great Apostle Jesus Christ sent the clear light of all the mystery of our salvation into the world and that Christ hath and will continue it so much as is sufficient to us by his Substitutes in the same office unto the end thereof so that we need not remain in darknes but by our own default hath bin shewed you elsewhere in Sav. Ben. p. 12. c. and Succession of Clergy p. 1. But yet 1. it seems that notwithstanding these Substitutes there shall be some false teachers and as we hitherto see not all his other enemies so neither all error put under our Saviours feet as not sin so neither ignorance yet quite vanquished 1 Cor. 13. 12. because it so seemed good unto him for whom are all things as to permit evil always to make good arise more gloriously out of it so to permit error always 2 Pet. 2. 1. the more to illustrate truth and to make the followers of truth as well as of righteousnes by these oppositions more approved for their adherence to God and capable of greater reward it being far more glorious more acceptable to have discerned held defended the truth where there was a possibility a facility a pattern an opposition of error See for this 1 Cor. 11. 19. Matt. 10. 34 35. 17. 15. Act. 20. 29. 1 Tim. 4. 1. 2 Tim. 2. 20. compared with 16. c. 1 Jo. 2. 18. Luk. 2. 34. Jo. 9. 39. Rom. 9. 32. This is shewed also by experience even when there were infallible teachers there were also false ones mingled a contending for the law at Antioch Nicolaitanisme at Ephesus Rev. 2. 15 Divisions about their teachers at Corinth Circumcision at Galatia opposers of the Resurrection deniers of Christ's true Incarnation Hymeneus Diotrephes c. Else could not God at the beginning have published his truth to all Nations as well as to Abraham or spread the Gospel at first over all the world Could not our Saviour have laid the chief foundation of the Gospel so firm and evident that the whole Nation of the Jews together with the chief Priests and Pharisees and Herod and Pilat should have bin convinced thereof by their own sences in shewing himself with his wounded side and pierced hands and feet publickly at that grand Festival as formerly he had done in the Temple and in the Streets in their Palaces and Courts and
which himself deviseth put in the place of that which God requireth So not only mens traditions but divine commands from a mistaken end and use of them become will-worship too as * Sacrifice See Psal. 50. 8. Isa. 1. 12 13. compared with 16. and see Jer. 7. 21 22. compared with 23. the chief service not consisting in the offering but in the devotion of the offerer And * Fasting Is. 58. 3 4 5. compared with the 6th Zech. 7. 5. compared with the 9th See the like Matt. 23. 23. Therefore God calleth those lower duties himself hath commanded when done with an omission of the higher duty and service of him to which they were ordained will-worship See Isa. 1. 12. compared with 11 13. who hath required c because tho he commanded the thing done yet the doing of it was not according to his command 3ly Were therefore any one certain that something not commanded in the Scriptures or by God were enjoyned by the Church to be obeyed as commanded by God or also were preferred to something commanded by God he ought to refuse to obey what the Church commands in such a manner or with such an intention as she is here supposed to command it But 4ly there may be an obedience performed to such ordinances so long as we think them not also contrary to the Scriptures but if we think them contrary then see the course we are to take § 13. without being guilty of the Superstition for we may do them tho not in that way as they are commanded when we certainly know the contrary concerning them yet as things in themselves indifferent and commanded by the Church As doubtles the Disciples upon an injunction from the consistory might have washed their hands before meat in obedience to such order so that they had no opinion that they were defiled in not washing them So the Feast of Dedication kept by our Saviour of Lots Esther 9. 20. their Fasts mentioned in the Prophets Zech. 7. 5. Joel 2. 15. c. Zech. 8. 19. and ceremonies in burial of the dead in which the Priests were dispensed with Lev. 21. 1. c and many other practices mentioned in the Old Testament were no where commanded in the Law but acts passed by the Consistory which yet were not neglected to be observed Which doing of them avoids offence and sufficiently preserves the peace of the Church and doing them not as God's commands satisfies our own conscience All this is said supposing that we certainly know these things not to be God's commands which the Church enjoyns as such But 5ly we being secure upon our Saviour's promise that the Supreme Guides of the Church cannot mis-guide us in necessaries to Salvation and again not being infallibly certain that that is not commanded by the Scriptures or by God which they say is so so long we ought to yeild obedience to such injunctions in the same manner as it is required and if we err herein we are excusable tho the Church-Guides should therein be faulty For it is not so easie a matter with the same infallibility to discover the Superstition of the traditions of the Church as our Saviour did of the Pharisees especially since all sides in some things besides Scripture must and do allow of useful Traditions And therefore let it be well considered by every private man when the Church pretends Scripture or Tradition for their Articles whether he or they are more likely to be mistaken and then whether he should not yeild obedience to this command of theirs of which it is doubted whether it be God's also as well as he doth to their commands in matters which are of themselves indifferent Thus much of the trial of Commands the contrary of which is not contained in Scripture 2. Next of the trial of our Superiors doctrines or commands whether the contrary of such commands be contained in the Scripture Where 1. first if it be contained there as fact only and not precept here also seems no opposition ought to be made to the Church's authority For we find * both the Apostles themselves according to change of times and circumstances to have changed something also of their former institutions and practices See 1 Tim. 5. 9. compared with Act. 6. 1. Widows being formerly admitted without limitation of age 1 Cor. 8. 7. c. and 1 Cor. 10. 25 29. compared with Act. 15. 29 -16 3. and-18 18. and-21 24. and 1 Cor. 9. 20. comp with Act. 15. 1 -and Gal. 4. 9 10 -5 2. and Gal. 2. 3 4 14. circumstances altering the practice And the Church to have changed others since with general approbation as abrogating Love-feasts receiving the Lord's Supper in the morning and by the same reasons that these have bin altered others may be 2. In the Second place then to come to the trial and search by Scripture Whether the contrary to what the Church commands be not contained therein by way of precept And here this is certain that we are to obey no commands whatsoever that we are certain to be contrary to the precepts of Holy Scriptures But it happens that in many controversies the Scriptures are not clear for we may not call that a clear truth in Scripture that some one that reads it is confident of whilst others as intelligent think contrary for so that is many times clear to the ignorant not comparing places diligently together for qui ad pauca respicit de facili pronunciat which remains doubtful to the more learned and there we must either look after some other trial of such controversies or leave them undecided Now to say here with some that Scriptures are clear to all in all necessary credends and for all things not necessary that we need not be inquisitive of truth satisfies not for tho Scripture be so perspicuous in things absolutely necessary to salvation which are very few yet that it is not so in many truths very useful and of great importance to be known the differences between the Reformed and the Roman Churches plainly shew the Scriptures being so ambiguous that whole Nations both using them are of contrary opinions and the points of difference so considerable that both doubt of or deny one anothers salvation in a mis-credence of them In this case therefore 1. First where our spiritual Guides determin a thing on one side wherein the Scripture seems to us doubtful and this doubt is in aequilibrio and as I may so say on both sides equal and indifferent as much Scripture seeming for as against it here the authority of such Guides pro or con ought to sway us as it doth in things in their own nature indifferent 2. But if the Scripture seem clear to us on one side and the determination of authority be on the other that is the contrary seems clear from Scripture to others then we are to use the 2d trial by the rest of the Doctors and
c see Jo. 5. 36. Matt. 16. 3. that Jesus was the Messias and the Prophet whom he had promised to raise unto them like unto Moses to whom they were now to obey in all things and to hearken to none contradicting his doctrines The many expressions therefore in the Old Testament that seem to speak of a total falling away of the Priest and a failing of the Church many of which were urged by the Donatists and answered to by St. Austin and other Fathers which see more fully discoursed in Success of Clerg § either speak not of the Priests ignorance at all but vitiousnes and neglect of duty or not of their teaching false doctrines as Priests but of their making false predictions as pretended Prophets or are texts Prophetical of their falling away after the coming of the Messias or speak not of their falling into Heresy but of their open Apostatizing unto Idolatry For Heresies and Sects retaining a distinct communion in the worship of the same God and acknowledgment of the divine law in those times of the Jewish Church we find none but both the Priests and people divided between true worshippers of God and flat idolaters Here therefore the Trier had always those to whom he might safely adhere and might always clearly discern who they were 2ly Nor those that try and after it make choice of falshood are thereby excused because since there is evidence enough one way or other given of the truth they who in searching find it not are some way or other defective in their trial Perhaps because they will not try * by all those ways which God hath left to witness his truth as both by Scriptures and also by the authorized Expositors thereof but only by one way which themselves most fancy Whenas doubtles the Jew or the Berean after their search of Scriptures had not bin excused in dissenting from the Apostles or from our Saviour's doctrine so long as this doctrine was also confirmed to them by other sufficiently evident and convincing arguments besides the testimony of former Scriptures viz * by the mighty signs and wonders which our Saviour and the Apostles did thro the power of the H. Spirit given them from God * by the Resurrection of Jesus and their mission by his authority c. After which confirmation the Apostle's advice to believers is to hold to Tradition to the doctrine formerly delivered Rom. 16. 17. Heb. 13. 7 9. and to prove and try the new spirits 1 Thess. 5. 20. 1 Jo. 4. 1. that perhaps might speak under pretence of that frequent gift of prophecying which the Devil also then imitated something dissenting from doctrines formerly received as appears by 1 Thess. 5. 20. and the clause of 1 Jo. 4. 1. the one bidding that they should not altogether despise these Spirits the other that they should not altogether credit them But of the Apostles doctrines coming with such a testimony of the Spirit Gal. 3. 5. they would not have them at all to doubt pronouncing Anathema to any that should contradict these Gal. 1. 7 9. Col. 2. 6 7 8. 1 Jo. 4. 6. Which 6th verse sheweth that the first verse is meant of the Church's or others trying the spirits of private men 1 Cor. 14. 29 32. not of particular men trying the Spirit of the Apostles or of the Church And should any now not out of affection to learn and to strengthen his faith nor to know what was the reason of them but whether there be any reasons for them try the doctrines of the ancient Councils as some have lately and by the just judgment of God upon curiosity have dissented from them such trial would argue much infidelity against our Saviour's promise and his vigilancy over his Church would much offend against the obedience we owe to the decrees of the Church and against the humble conceit we ought to have of our selves Whereas on the contrary the more indisputing obedience is which is the daughter of true humility the more christian the spirit especially where one is not in a communion of a Church of a later original nor that hath professedly departed out of another Church elder than it self And if any think that such an humble submission and assent to Church-decrees forfeits the use of reason and patronizeth ignorance 1. First the same thing may be said of our assent being tied to the larger Nicene and Athanasian Creeds 2ly Again the Church's decrees are but very few if we take only the decrees of Councils and not all the Theological controversies and determinations of private Divines of any side for such in comparison of the large field of divine knowledge wherein great intellects may still freely expatiate as appears in that great liberty which we find in the Roman writers I mean the Schoolmen freely dissenting from one another in many points Which differings when-as we also urge against them they defend themselves that such are points undefined in Councils But 3ly in things defined also we must acknowledge that learning and searching all arguments for truth well consists with obedience to Church-definitions as it did with our Saviours and the Apostles inasmuch as we find those who most profess this submittance as skilful and copious in giving reasons of their faith as any others and no way laying aside the use of reason or pursuit of knowledge Even as they who from the testimony of Scripture believe there is a God yet seek arguments from the Creation and Nature to strengthen or if I may so say multiply their faith Faith both to what the Scripture and to what the Church saith being alway capeable of a further growth And as oportet discentem credere so credentem discere See more concerning this in Infallibility § and Ch. gov 3. part § 39. But next since one may be born and bred in a Church Schismatical and here also by his condition and profession not capable of making this trial by comparing his present teachers with other modern and ancient Doctors yet upon the reasons above § 20. he is in far less danger in obeying his Spiritual Guides than in steering himself and in obeying them so long as heknows none better tho they be Schismatical he is free from Schism whereas following himself he becomes guilty of a 2d Schism and being free from Schism he may attain in such Church life everlasting nor can there any doubt be made but that a pious man living in the state of Schism and free from the crime is in a far better condition than an orthodox christian living in the habit and state of sin For tho Heresy Gal. 5. 20. i. e. either an error opposit to some truth necessary to be explicitly known to enter into heaven such as that Mar. 16. 16. Act. 4. 12. or an obstinate professing in other things against the known definitions of the Church and tho Schism i. e. a factious breaking the unity and peace of the Church
unrepented of before death must needs as other sins do exclude all such out of heaven and tho the Excommunications of the Church have also here a dreadful power whereby he is deprived of her prayers also and receives her curse yet in such a Church by the great light of Scripture therein retained there may be and ordinarily is so much truth asserted as joyned with christian obedience is sufficient for his salvation who is guiltless in these crimes Neither are the Church-Excommunications further powerful in their censure than others are guilty of the offence But yet such a one must know 1. First that he becomes guilty of Schism not only by not forsaking a known error or a byhim-counted unlawful communion but by where there is any remedy for it a purposed ignorance and carelesnes of further knowing truth where he hath reason to be jealous and sees a breach made in the Church of Christ. 2ly This misfortune happens to those not guilty of the Heresie or Schism of the Church wherein they live that the matter of the Heresie or Schism most times being in doctrines or practices if not necessary yet very beneficial for attaining Salvation that I say either by erroneous doctrines taught in such Church's or many profitable doctrines not taught or looser discipline practised there they run a much greater hazard of their Salvation See Dr. Potter sect 4. p. 115. Yet blessed be God for those whom he hath so far enlightned as to abide without obstinacy in their errors in any christian Society for we may presume that thence also many go to heaven and these not only hearers but perhaps some teachers also if not with their doctrines destroying the foundation Jesus Christ nor acting against conscience nor wilfully negligent to inform it as I fear many of them be See Ch. gov 3. part § 84. Besides trial of Doctrines by Scriptures and by the Doctors of the Church there is also a 3d. way of trial both of the Doctrines and Doctors and Churches which is much recommended by our Saviour Matt. 7. 15. c. and by his Apostles 1 Tim. 4. 7. 6. 3. 2 Tim. 2. 16. Tit. 1. 1. Jam. 3. 17. and that trial is as their doctrines tend more unto holines of life and as this fruit is more or less produced by them For tho this holines is by all doctrines equally pretended yet is it not by all doctrines equally advanced For many ill consequences there are following some doctrines more than others which tho they are disavowed and shaken off in the expositions of the teachers yet do they still adhere to them in the peoples practice As there are other doctrines which whereas perhaps as some mis-understood them they seem pernicious yet we find the followers thereof excelling in holines where the doctrine seems to commend and induce ignorance very studious and knowing where the doctrine seems to nourish boasting presumption and pride very humble and contrite in spirit whom when we find and that frequently walking just contrary to what we suppose their doctrines we are to imagin their doctrines not to be what we suppose the practice of the Church being the best expounder generally of her opinions But were it otherwise yet I conceive far better it were to have faulty doctrines mis-understood so as to produce holines than even those that are good mis-understood so as to produce profanenes and impiety Again there are fewer divine truths acknowledged in one Church perhaps than in another and so obedience less perfect and in a Church where there are no false doctrines affirmatively and positively taught yet perhaps many true ones areo mitted or also rejected such as are exceeding beneficial to produce sanctity Now 1. first this is certain that no lye abounds so much to the producing of holines as truth doth and the more true and orthodox any Church is and the more truths of God are embraced by her and none of his counsels rejected the more purity is in her For the whole design of our Saviour's coming into the world of the moulding of all the doctrines of the Law and of the Gospel these and not others was the advancing by them her sanctification So that I may say had there bin an error that could more have advanced it than these truths truth had bin error and that error had bin made truth Where then more of these divine rules are known and observed there will flourish more holines And therefore we may reflect Where more holines is found there probably are these better known and taught because where they are most taught there in all likelihood also they are most observed Therefore since all acknowledge the excellent sanctity and purity of the primitive times they must likewise grant that Church more orthodox which more closely retains their doctrines their discipline c. And it is an astonishment to me to see that those who so much admire the one yet so freely cut off and reject the other that effected it and now where practised do still effect it which they might by this know to have caused it for that where all other doctrines are put and these which used anciently are now cast aside in some Church's abrogated there such sanctity grows not nor is the brick made at all where the straw is denied How is it then that the fruit is so much commended and yet the root that bears it called superstition will-worship tyrannical abridgment of christian liberty * the equalling of things indifferent and of mens traditions so are all things called which in their conceit are not strictly commanded in Scripture notwithstanding all the holy examples which they may find in these Scriptures thereof and that the commands of God are made thereby not of none but of much more effect with the commandements of God * the placing salvation in mens devices and in the practising of their own inventions Again besides this that where more divine truths for I speak not here of other knowledge which many times proves a great enemy to piety are revealed there generally must be more holines because all divine truths tend to it see Psal. 119. 104 128. and ordinarily where the judgment is very much illuminated the affections cannot but follow it and the more light the soul hath in it the less likely it is to miss its way t is yet further to be observed that holines where ever we find it if not begotten by yet quickly begets truth that the passions brought into order do readily admit that heavenly light which less or more enlighteneth every one that cometh into the world The H. Ghost is a fire Matt. 3. 11. so that wheresoever the Spiritual light thereof is there is heat also and much more e contra And the mortification of lusts soon brings in orthodoxnes of opinion when the inclinations of the soul are so well regulated as truth is rather for at least not against them So that in that Church
teachers and is absolutely the aptest instrument for bringing in vices and making men in stead of being free from servants to their lusts See 2 Pet. 18 19. And we know what was the art of Jeroboam 1 Kin. 2. 28. It is too much for you c. Which thing wise Bacon also hath observed Nova secta ita se tantum late diffundit si portam luxuriae voluptatibus aperiat authoritati repugnet And 2ly when such pretence of liberty is not used for these things as doubtles many times it is not by the Doctors yet where there is no express restraint made of it it is almost irremediably abused to these ill ends by the people I mean to licentiousnes and satisfying of lusts to an occasion for the slesh Gal. 5. 13. to a cloak for wickednes and particularly as that place imports disobedience to authority 1 Pet. 2. 16. Therefore S. Paul much mistaken to be a patron of it Gal. 5. 1. tho he so much vindicated it in one thing against Jewish ceremonies and against these in one case that is when required as necessary to salvation for else himself many times conformed to them yet in the free using of all things lawful unto us c no man opposed liberty more than he nor practised it less See Rom. 14. cap. 1 Cor. 8. 9. cap. 1 Cor. 6. 12. He would teach for nothing and work at his trade would not eat and drink would not carry about a wife would keep under his body so as that he might not be brought under the power of any thing so as not to be able to abstain from it nay would not eat a bit of flesh as long as he lived if not himself but another should but receive any hurt by it And so no man more strict in his orders than he see 1 Cor. 14. cap. 11. 2 16. 4. 17. and in requiring obedience in all things For indeed however we slight small helps maxima pendent ex minimis 2. In Churches therefore in prosecution of this search we are to observe †not only whether they retain all truths absolutely necessary to be known to attain salvation for I think both the soberest of the Roman Church grant this to the Reformed and of the Reformed grant this to the Roman and both of them grant that the Scriptures plainly set them down †nor only whether their doctrines are not untrue or their commands not unlawful or either of these contrary to antiquity but also whether these Churches be not deficient in or also oppose many truths and practices delivered by Antiquity and taught and enjoyned elsewhere which neither are absolutely necessary to mens salvation nor yet absolutely indifferent but things very profitable and much conducing to it Where note that it is a great wrong to the perfection of Christianity if any should rank all points not absolutely necessary to salvation amongst things purely indifferent and of free use and wherein we may take our liberty of opinion or practice Those points which receive no excuse of impossibility nor no exception of time place or persons for the believing or practising of them are very few perhaps one Sacrament Baptism one Article of the Creed the belieiving in Jesus Christ our Lord and Saviour And yet those points without which the Church nor Christian religion cannot subsist and which those who have sufficient revelation are not to oppose or neglect to practice under some peril of their damnation are many We are therefore to observe in a Church whether these are not some way deficient whether as all vice is disallowed by her so all those means are recommended by her whereby vice may be destroyed and contrarily whether not some but all virtue and all the perfection thereof be proposed and pressed whether Christian virtues be recommended by her in the whole latitude of their efficacy and use or only in some part thereof As if something by her be pressed only as a duty of obedience to a command when as it is a special means also to procure some benefit As should she recommend alms only as a duty when as it is also a special means to appease God's wrath and to procure thro Christ remission of sin So should she recommend works only as a fruit of true faith when as they are a necessary condition of salvation since men will much sooner do these pressed to them in one sence than only in the other As many would sooner give some alms to appease God's wrath for some sin that afflicts the conscience than only not to commit the breach of a precept Again whether not only the precepts but all the higher counsels of the Gospel are held forth to her children For we must know that as under the Law none of all the Sacrifices were more grateful to God than the free-will-offerings i. e. when they willingly did more than God exacted from them in and conformably to those ways wherein he was pleased then to be worshipped by them So under the Gospel there is an acceptable free-willworship answering to that legal i. e. when one doth something for the measure time place and other circumstances of those holy duties wherein God is pleased to be served by us not in any thing else that is besides and unconformable unto them more than the Gospel hath prescribed Yet so that he who mean-while omits to do the like sinneth not against any command And this acceptable free-will-worship consists * either in an higher degree of performing some duty than is required under penalty of sin as praying seven times a day with David giving half his goods to the poor with Zacheus or yet more with the widow Lu. 21. 4. * or in using some means truly conducing to better performance of such duty more than is required or than we are confined to by any command As abstaining from some things lawfully used to help us the easilier to avoid some vice or excell in the practice of some duty as †when one liveth single useth course apparrel plain and spare diet chuseth an Ecclesiastical vocation more duly to wait on God more to subdue lust more to help the poor c. and †when one restraineth his liberty with Vows Provided always that this free-will-offering which is not required be always undertaken for the better doing of something commanded and required and be only a circumstance as it were of something that is in it self duty and be such as God hath recommended tho not enjoyned and Saints of God before us have practised Now since such things may lawfully be done upon our own undertaking much more are they not to be refused upon the Church's injunction which always with the command fails not to express a profitable end concerning which it is the duty of our humility to submit-unto and not question her judgment See more of this in Dr. Hammond's excellent note upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Coloss. 2. We are therefore well to
thereof especially for what concerns the publick and solemn worship of God. Consider the Article of our Creed of which Creed we pretend a constant and publick confession that we believe one Church Catholick and Apostolical i. e. one external visible communion upon earth that always is and shall be such but how is this sufficiently attested and professed by any who forbears to joyn himself openly unto it Such denying of the body of Christ before men seems to be next to the crime of denying before men the Head himself But chiefly there where this Church the Spouse of Christ happens to be under any disgrace or persecution our taking up the cross with her may be much more acceptable to God than the conversion of souls and the doxology of confessing him and her beyond our other best service See particularly that command of the Apostle Heb. 10. 25. Now if it be said that some of these texts fore-named are not to be understood as strict precepts always for avoiding sin but counsels only for attaining perfection yet thus also every generous Christian will think them prescribed for his practice Again consider that as both many Divine and Ecclesiastical commands from which I see no just authority any one hath to exempt himself at pleasure cannot be observed in our adherences to another communion so neither can they in our absence from the true Church For how then do we observe the publick intercessions commanded 1 Tim. 2. 1. publick teaching and exhortations c recommended by the Apostle Heb. 10. 25. 1 Cor. 14. 23 24. Col. 3. 16. frequenting of the Sacraments 1 Cor. 11. 17 24. Confession and Absolution as need requires For the necessity of which Christ hath substituted some officers to be made use of from time to time for heinous sins committed after Baptism in his stead Jo. 20. 21 23. as likewise to guide and govern in all Spiritual matters those who pretend to be his sheep to withdraw our selves from whom is to withdraw our selves from Christ in a subordination to whom all must live Eph. 4. 5 11 12. Heb. 13. 17. and God tolerates no Anarchical persons in religion Add to this the benefits of the publick prayers and intercessions and oblations of the Church which such a one acknowledging himself a member thereof seems to his great loss to be deprived of As for that internal communion with the Church which some excluded from the external may nevertheless enjoy or the security in the actual want of participation of the Sacraments that such may have they seem no way appliable to such a person as this who is not by force hindred of her communion but invited to it voluntarily depriveth himself tho the reasons he hath in the doing thereof seem to himself never so plausible To partake the Sacraments in voto signifies nothing where de facto we may have them and de facto refuse them and where in case of necessity votum signifies something yet t is probable that to such a one necessitated the actual reception of them would have bin more beneficial could he have obtained it There seems to be no small danger in a silly sheep's staying out of the fold when invited and offered to be taken in and that without leave of the shepheard tho upon a to-himself seeming good design But yet supposing such leave indulged to any I see not at last what advantage can be made thereof but that all the scandals all the jealousies all the secular inconveniences or also disappointments of Spiritual designs that can happen to one actually reconciled to the orthodox communion will happen to one after absenting himself wholly from a false From which sequestring himself the ordinary jealousie that useth to be in religion will conclude that he who is not with them especially where many secular advantages accompany it is against them And whereas our conjunction with the true Church may be done with much privacy this desertion of theirs is the thing most liable to discovery Lastly since he that now is of no external communion at all was before a member of an unlawful one and perhaps there not only seduced but also a seducer of others or at least culpable of many misbehaviors toward the Church so much the more cause he hath with what speed he can to fly into the bosom thereof both because so he may procure his own safety and pardon and by an open subscription to truth and unity make an amends for his former error and division if he have bin any way consenting thereto and also because the truth c will receive a greater testimony and honour from one that publickly converts to it after educated first in error than from many that from the benefit of their first institution and breeding continue in it to some of whom a right opinion may be rather their good fortune than their choice The summe of all is The case of one's stay after such full conviction in the external communion where he is or of his staying out of the other who stretcheth forth her arms to receive him tho upon never so pious pretences is doubtful his reconciliation safe therefore this rather to be chosen and as for the good he hoped to produce God is able and either will otherwise by lawful means effect it or is not willing it should be effected and mean-while will rather accept of our obedience than of much sacrifice Note that in this discours I speak of a Church certainly Schismatical and of men after all convenient means of information diligently used fully convinced thereof and amongst these chiefly of such as in purposing some good ends to themselves intend to continue always or for any long space of time either in their former communion or out of the orthodox not of such as convicted are removing all impediments as fast as they can to unite themselves to the Church But 1. first concerning Churches schismatical I apprehend not Schism to be of such a latitude as that there cannot be any difference especially between Churches wherein are divers Apostolical Successions suppose the Eastern and Western the Grecian and Asian and the Roman Church before a General Council hath decided it without such a crime of Schism and violated unity of the Church on one side that all good men therein are presently obliged to render themselves of the opposit communion And 2ly concerning conviction I think men ought to take heed of being any way hasty which may proceed from a natural ficklenes of mind and over-valuation of things not tried to desert that Church wherein God's providence hath given them their education and which hath taught them the word of God and first made them Christian and which as t is said in the Law concerning possession Quia prior est tempore potior est jure i. e. caeteris paribus to desert the Church I say without much conference with the learned much weighing of reasons much study of Theological