sense and as St. Basil upon the 115. Psal They constitute their sense the measure of all things is not this to invert the whole frame of Gods spiritual world According to that of St. Basil in his 43. ep As in things which are seen with the eyes experience is of more consideration then reason so in the most excellent tenents of our faith is of more force then any juncture of reason O how St. Augustine meets with these socinians towards the end of his 56 Epistle To these straights they are driven who finding themselves most miserably laid on their backs when their authority is put in ballance to see how it will endure the test against the authority of the Church They do therefore endeavour under the shew and promise of reason to quel the inmoveable authority of the holy Church neither is it any news for it is the accustomary practise of all Here ticks and in his 22. Ep. he saith That if a Catholick desires a reason of his saith that he may understand what he beleeves there must be an eye had to his capacity that he may by reason obtain a proportionable measure of understanding whence we learn that 's the regular discipline of hereticks under a false vizard of reason to lay aside the most firm authority of Gods Church Hence we also learn how Catholicks make due use of reason in matters of Faith explicating holy mysteries according to each capacity I wondered to finde Mr. Hobbs in his 12. Chap. n. 6. to be so positive in attributing it to an error of the vulgar to hold that Faith is not begotten by study and natural reason His principal ground is because it were impertinent to oblige us to give an account of our Faith that is to render a reason of it as he would have it Englished if our reason doth not acquire it Of how great force this his reason is I leave any man to consider He deals fiercely against inspiration of Faith and saith all the world is mad in asserting it he conceives that every Christian would be a prophet if he had his Faith by supernatural infusion Therefore in order to him Chillingworth and the rest and any who shall desire to know in what manner or how far Catholicks use the assistance of reason perticularly in Faith I will briefly decipher it because here is the main scruple of our new modellers of Christianity To this end we must understand that Logick hath two questions The one is An sit Whether the thing questioned hath any real existence The other is Quid sit Or Propter quid sit That is what the essence of it is or by what cause it is In the first question as Neophites we make enquiry after the truth of Catholick Faith by weighing the motives which being considered ab intrinseco or from the internal principles of them we finde profoundness even surpassing the greatest jugdments with simplicity proportioned to the weak est understandings contempered with sanctity compared to the tenents of all sects either of Infidels or Hereticks wherein they do infinitety exceed them all If we do consider ab extrinseco that is by their inseparable annexed habiliments we finde perpetual and inviolable succession delivered from hand to hand from the very fountain to us witnessed sufficiently by the very Church walls we find also most exemplary holiness of those who imbrace this faith which St. Augustine celebrates in his book intituled of the manners of the Catholick Church also wonderful change of manners in those who are new converts by the ancient much valued Angelical purity and stupendious austerity of both Sexes who imbrace Heremitical Cenobitical or Anachoretical reclusions also the gallowes adorned with the blood of so many illustrous martyrs as in our Country where so many learned men expose themselves to all cruelties for the good of others and voluntarily under go ignominious death daily for the confirmation of others Lastly the working of miracles that is such wonders which either in substance transcend all nature as to restore sight to them that are born blinde or raise the dead and the like or in the manner as to cure diseases without applying causes c. Out of these and the rest of the motives by reason we attain to be able to make a firm judgment first of the manifest credibility of Catholick misteries insomuch that we clearly see that it is more reason to be matriculated into the Church then into any other Sect. This step being made and digested by further penetrating discursively all the motives we find the conjunction of them all to be impossible to the whole latitude of nature which a wise man weighing in comparison to the continual mutation and vicissitude of all natural causes will be able to demonstrate the Catholick to be supernatural and absolutely true because reavealed and inspired by God which is the last resolution of our Faith wherein as you see reason conducteth us in our enquiry to the full result that is to the formal object of our Faith which is God revealing where we stick not for our reason but for the revelation of God wherein Christian Faith is compleated It is true that the first Christians to whom these revelations were immediately made were prophets but to the especial assistance of God in our assenting to these supernatural truths already revealed doth not make prophets which is an action of a different nature from formal revelation as school-men at large demonstrate in the tract of Faith and it is evident in it self wherein Mr. Hobbs seems to have erred Hitherto we use reason in the disquisition of the truth of Faith according to the question An sit In the other question called Quid sit Or by what means or causes is it Which amongst Logicians is the nobler question In this we proceed not by doubtfully enquiring of the truth of objects of Faith or of their real existence which is disputed in the State of our Neophitism but all fluctuancy and doubt deposed touching the truth of them wherein our Socinians boggle for they stick still at An sit But our learned men proceed to the other question labouring to understand the truths speculating the essences and natures of each of them and the Subalternal connexion of them each to other which is the proper Sphear of a divine or school-man for his own and others satisfaction There are the bounds of our reason intervening to attain and to preserve already attained Faith wherein as is clear reason is the servant not mistris But on the contrary ye give no limits to reason but as in the progress or search so in the possession of Faith ye still stick most to your reason and therefore ye doubt or deny what ye understand not for ye perswade your selves that the mysteries necessary to be beleeved ought to be per se nota clear in their very terms insomuch that every one of you brag your absolute comprehension of them And hence it
perpetual stile of the Church yea the very Councel of England convince in Spelman 'T is true those Churches which were out of the Roman Empire were subject to no Patriarch as much as can be gathered out of the Canon of the Councel of Ephesus except they put themselves under any one or I think rather that by law they ought to be subject to that Patriarch from whom by his Apostolical Missionaries they first received the feith of Christ ob similitudinem casus Bulgarorum Nam secundum Juristas similium similis est ratio As we argue of the Indies and others lately converted Japonians and those of China It is true de facto some Provinces against all Law have revolted from the Patriarch of Rome to the Patriarch of Constantinople after the division of the Empire and others from him to others as Russia to the Bishop of Moscovia but these are done against all lawes and government of the Church The shift which our Country-men fly to saying they were compelled unto it for the too much cruelty of the Pope with the same facility it is rejected for it ought to have been examined by a general Councel and parts on both sides be heard as in the Councel of Trent an excellent occasion was given but ours appeared not because if it be lawfull for subjects to withdraw themselves from the obedience of their superiours as often as they pretend tyranny or what oppression soever so that themselves be actors and judges in their own causes it is to be feared that subjects of Princes or whatsoever soeveraignties by this occasion will lay hold on easie pretences of Rebellion for if the reason be good it is every-where in force and so any province out of apprehension of tyranny c. may justly and lawfully withdraw it self from their Prince or the Soveraign Magistracy Therefore it remains firm that seeing England by the most antient and strong right was subordinate to the Bishop of Rome neither hath that subordination been hitherto abrogated by any lawful and sufficient Councel yea neither the cause heard therefore they ought to remain under obedience of the same sea until a full discussion of the matter otherwise she can be no wayes free from the crime of Schism and rebellion according to that of St Nazianzen ep 1. We desire to know what this great lust of bringing novations about the Church is that every one that will c. For if they who now make the stir had any thing that they might disprove or condemn in us about faith not so truly we not being admonished was it meet to commit such a wickedness For you ought to be willing either to perswade or be perswaded if so be also we are in any place or number that who fear God and for the defence of the faith have undergone great labours and have well deserved of the Church and then if also then we machinate new things but notwithstanding by this reason these petulant and contumelious men might peradventure have some sufficient excuse Behold how this great Saint and Doctor of the Church maketh any recess from the Church impossible and unlawful The pestilent poyson of Schism covered over with an ill plaister may be judged sound by impudent men but truly except it be purged and wiped to the very bottome of the soar with the plaister of Christian peace it will be Schism still and consequently bring death to those that are infected with it Some labour to cloak their Schism and pretence of reformation under the fact of Ezechias Reg. 4.18 The business is this The Jewes had fallen into an inveterate custome of erecting altars and offering incense upon the mountains to the brazen Serpent c. contrary to Gods command The kings his predecessors were often reprehended for their neglect herein and Ezechiah much commended for his zeal and fortitude in breaking this ill custom Hence they argue it lawful for kings to reform abuses in the Church as in England All which is nothing to the purpose For first he did it with consent of the high priest as Josias also did in compleating the work begun by Ezekias as appears c. 23. Secondly there is no doubt but Princes are obliged by their office as being nurses of Gods Church to labour especially with the Prelates of the Church to suppress all emergent insolencies or innovations Thirdly Which is the main point Ezechias did not erect any new altar of division against the mother Church Jerusalem but took away the breach or division which be found made by others In the case of England it is just contrary King Henry the eighth began the rest have increased the Schism and erected new altars of division against Gods ordinances in the old and new law as Jeroboam did Reg. 11.29 which God so severely punished So that I cannot see at all with what modestie this fact of Ezechias or Josias could be alledged to warrant the dissection of our Country from the Church since it plainly inferreth the contrary namely that abuses though never so much authorized by wicked Princes or long customs are to be abolished by succeeding Princes to redintegrate the primary union and conformity with the mother Church which is the case of England A main Objection which they use for their Schism is because as they say we forbid a discussion of our tenents by the light of reason which they esteem to be against reason which should be our guide in all things and especially in matters of religion CHAP. 5. Of what use Reason is in disoussing of Faith PHilosophy and Faith go upon contrary principles and hence peradventure they lay hold of occasion of error the antiquity of opinion in Philosophy if it be any thing it must be fortified with new reasons otherwise in process of time it vanisheth but in Christian faith reason it self that it may be efficatious springeth from antiquity otherwise in that it is new it vanisheth away according to that of St. Augustine against two Epistles of the Pelagiuns c. 6. The antiquity of our doctrine declares the truth of it as the novelty of the other shews it to be Heresie In Philosophy reason raigneth here it serveth and consequently is captivated according to the Apostle It is not quite rejected neither is it admitted out of the bounds of a servant for as Roger Bacon excellently speaketh in his fourth part of his greater work We do not seek reason before faith but after it Here was Chillingworth's error in objecting that Catholicks as well as they recur to reason in faith we do indeed use reason as a servant not as a mistris We put it as Frier Bacon notes after faith not before it but these new pretenders to divinity prefer their reason before faith Turn the cat in the pan and make faith subservient to their reason as Teriullian against Hermogenes They descend from the Church to the School of Aristotle they appeal as to the supremest court to the seat of common
by infinite writers of that age of this and the other part of the world did rise against these upstarts and laid novelty to their charge Therefore England and other nations remained in their primitive and Apostolical faith until the aforesaid revolt nay these upstarts themselves never came to that impudency to accuse Catholicks of novelties then rising but referred it to former that is latter preceding ages accusing their forefathers of innovation and this hath always been and is the practise of upstarts Therefore Catholicks who imbrace this faith derived from the Apostles themselves and established by continual succession ought not to be too solicitous of the truth of it seeing they hold it by constant succession and no way interupted possession Neither will the breach which the Greeks have made from the Latins any way help them because they in England are as well broken from the Greeks as they are from the Romans which evidently appears in that they can not give their letters of communication to them no more then to us They hold the propitiatory sacrifice of Mass they hold Transubstantiation seven Sacraments prayer for the dead invocation of Saints veneration of images the Supremacy of a Tope though some of them pretend exemption c. As Balsamon for the patriarch of Constantinople which Zonaras though a Greek Schismatick acknowledgeth to be in the B. of Rome as the rest were accustomed to do nay Nilus after he hath much violented authorities for his pretences against the Popes Supremacy in conclusion yeelds up the bucklers and confesseth that they are bound to obey him in all lawful commands I said that the Greek Church acknowledgeth a Supremacy which I therefore said because that some of those who follow rigidly Photius his heresie touching the procession of the holy Ghost pretend that the Latin Church for that lost the Supremacy and ipso jure et facto it was transferred to Constantinople but the Abettours of this last point are almost vanished as by divers councels especially the great Laterane Linos and last Florence general Councels sufficiently appears where it was not once arrogated neither doth Hieremy their patriarch or any of their posterior writers once say it How ever this fundamental rock of scandal of the sea of Rom's Supremacy if removed according to those few Greeks pretences it would not avail you for you deny any Supremacy they grant this and would onely chalenge it for themselves injuriously which pretence is also ceased These are the stones of scandal betwixt you and us which ye force all to abjure So that the main West and East Churches have nothing to do with you ye are no members of their communion some smal conventicles you may finde here and there in the West in some things agreeing with you though no notable part at all of your communion no not in this very nation But the Roman in her communion over all the world communicates intirely without any dissection of faith we therefore have all security in religion but the reason concerning Protestants is clean otherwise for seeing they have separated themselves from the Roman Church commended by the Apostles the mother from whom they sucked their faith in which their forefathers lived and continued and what is proper to hereticks and schismaticks they went out from us as St. Augustiue used the like argument against the Donatists fusely and frequently out of St. John they I say are bound to make inquiry into the cause of their separation and not so lightly beleeve the masters of their error and as it were one part being onely heard to give sense in a matter of so high concernment but they ought diligently to hear the reasons of Catholicks and exactly to weigh all things on which their eternal salvation depends or if they fear any fallacies may be used by us in proof of our Religion let them judiciously read the reasons in Chollingworth which moved him to become Catholick and counterpoise them with those which he puts down for his virtiginous revolt and truly they will be forced to confess that the former are unanswerable and the latter wholy inconsiderable The ground of our hopes of salvation dependeth upon the integrity of our faith and therefore we must look into it for as St. Augustine Cont. Lit. Petil. l. 1. c. 1. It is a dangerous thing to defend the haughty perversness of their forefathers with a more foolish obstinacy neither doth it satisfie as St. Augustine there noteth l. 3. c. 5. if one should say I will follow him because he made me a Christian for none preaching the name of Christ or ministring the Sacrament of Christ is to be followed against the unity of Christ This is often heard from the mouths of many of the wifest amongst them here I wax baptised here I will remain but 't is raw and filly to be born and baptised in this or the other Church except it be in the unity of Christ if from the other we or our forefathers have revolted or been any way seperated we must return from whence we have revoked by schism or heresie That therefore we may proceed in so weighty a matter with more care and solicitude we will shew in the following Chapters in what danger of eternal damnation I speak not of every particular person whom how far invincible ignorance may excuse we leave to Gods secret counsel they have miserably precipitated and cast themselves headlong by separating themselves from the Church of Rome I do not mean here to treate of the infinite subdivisions of schism which are this day risen up within the latitude of Protestantism as in time pasts amongst the Donatists and what sort soever of seperatists have always been among whom they labour sometimes to patch up together but never so much as think to do it with Catholicks but I will consider how piously the Catholick root diligently seeketh the bough that is broken from her if the bough likewise shall labour to close up that breach which is made by it August apud Baron 411. Here therefore with all reason and truth may be averred what Tertullian in his excellent book of praescriptions Chap. 29. religiously incultateth against all sectaries If your state of division is lawful if your souls are secure in this lamentable separation the holy Gospel hath been falsly taught to all the world all Christians have salsly beleeved so many thousand thousands falsly baptized so many acts of faith that is all Sacraments falsly administred so many acts of religion so many miracles adulterously done so many priesthoods so many Sacrifices last of all so many Martyrdoms falsly undergone for the faith of Christ all hath been in vain which in testimony of Christ hath been performed if Christ Church were not the Roman in and with her communion since there was no other acknowledged till ye came CHAP. 2. Catholicks may certainly be saved IT may be convinc'd with irrefragable arguments that Catholicks in the Church of Rome remaining
rather of Luther the whole Catholick Church consisting of divers Kingdoms in which England is comprised did obey divers Princes were governed by divers civil Lawes and Statutes yet they worshiped God but in one faith and in one sacrifice were sanctified with the same Sacraments did acknowledge the same spiritual Rector the Bishop of Rome Then arose Luther Henry the eighth Queen Elizabeth c. Who brake Communion with the whole world to take away the sacrifice of the whole Church and the greater part of the Sacraments and the holy rites to revolt from the Bishop of Rome all the Church besides persevering in the same unity worship and obedience which before it did profess Who therefore doth not see that they have revolted from the Church and erected altar against altar if they have any and have been the sole Authors of the divided unity of the Church I add that Schism is alwayes a dividing of an united body or a separation of a part from the whole preexistent or fore being now the Catholick Church was an united body existent before Luther from which the Protestants might go out and divide themselves but the Protesants seeing they were no where could make no body from whence the Catholicks could recede therefore the Protestants could onely first make the division and blow up the Rebellion The other often heard phantastick refuge wherewith when these are branded with novelty like men in a desperate naufrage they catch at any broken reed namely that they always were of us and amongst us and so continued till they were cast out of us To the first part I answer That till Henry the eighth they were indeed amongst us that is all their progenitors were Catholicks this every man in the testaments and records of each family can witness for the world till then knew no other all publick profession of Religion was that To fly to interiours that is to say that they were in their hearts Protestants were to recur to divination which were more then childish in things of this nature when all exteriour acts contradict any such dreams and yet to this clear non-sense they are put being compelled to assert their Church for above a Thousand yeers to have been invisible as it is understood under the notion of a body separated from the Roman you will see it in Whittaker in his 2. and 3. Controversie p. 479. Field seeing how destructive this Tenent would be in his 10. C. Accounts it foolish to say that a Church should not have always known professors and White in his defence of the way c. 4. p. 790. Saith positively that Religion is false if it cannot shew a continual descent yet p. 520. he is not ashamed to say that their Church hath had indeed always succession but not visible so that being pressed to shew the real svccession he is constrained to recur to this ridiculous divination of mens interiour Protestancie though they professed otherwise Which contradictory shist of their's were enough to destroy their pretended Church Prideaux in his ninth Lesson of the invisibility of the Church after many braggs comes to this poor refuge and beats about like a man desperate to save his case upon a broken reed or distracted sentence in any obsolute or forlorn Author But sa I noted They will say that they divided not the Church neither did they recede from it but were cast out of it by excommunication of the Pope and therefore not they but the Pope was the Author of this division but this helpeth them nothing For to omit that excommunication is a punishment which is inflicted upon such as go out of the Church not so much casting them out of the Church as depriving them of the participation of common benefits thereof to omit this it is notoriously known to all that Henry the eighth Luther and Queen Elizabeth went out of the Church before they were excommunicated as being condemned by their own proper judgments and so they separated themselves and before any excommunication made the Schism in punishment whereof they were excommunicated touching Henry the eighth it is manifest that he was excommunicated for his disobedience and contumacy in grievous crimes and Queen Elizabeth by and by when she had gotten the Crown upon her she seeing the Pope difficult in declaring her lawful title unto it not for her religion for then she had not changed it but for illegitemacy even according to Acts of our Parliaments under her Father broke off all Communion with the Church of God So Camden in Elizabeth The English also compiled a book of Canons wherein they also confess they went out of the Church of Rome therefore it is a frivolous thing that they pretend they went not out but were driven out of the Church They may perchance reply that they were as amongst us so of us before this division and so are yet because it is sufficient to incorporate any body into the true Church of Christ if he beleeveth the Creed of the Apostles as here Protestants do To this I answer First that in some cases this may be enough yes even to beleeve Jesus Christ to be the Son of God is sufficient as in the case of the Eunuch and such like that is an implicite faith may suffice till other necessary truths are sufficiently propounded For the Gospel had and hath a time of growth in every new Christian In these and such like cases it is sufficient not to mis beleeve formerly other truths to constitute a man a member of Chirst's Church I answer Secondly That the same God who trusted his Church with this hath as well entrusted her with all other necessary truths The Holy Ghost hath taught her omnem veritatem all and every necessary truth as our blessed Saviour promised which she pro re nata as heresies pullulate declares to her children that they may be able to avoid the danger of swallowing stones insteed of bread These truths thus by supreme power propounded to the faithful they are obliged to receive by obeying their Prelats who have a charge over their souls according to that of the Apostle obedite praepesitis vestris c. Hence the Nicene Fathers declared as a most fundamental truth Christ Jesus to be Deum de Deo et consubstantialem Patri c. to be God of God consubstantial to the Father c. which is not in the Apostles Creed neither is it there that the Holy Ghost is God nor the Fathers of Nice did declare that great truth because yet heresies touched not that point as St. Basile and St. Gregory Nariane teach yet I beleeve that every true Christian will esteem it necessary to beleeve these truths it is easie to descend to many more particulars which all Christians admit to be necessary though not expressed in the Apostles Creed as concerning the Sacraments of Baptism and the Eucharist c. The Church hath therefore always from the beginning to this day beleeved and practised
this supreme obliging power in matters of faith and manners and upon the same ground hath always esteemed such hereticks in a damnable condition who have not as well beleeved or adhered to her proposals in faith in one subject as in another and as well to the end of the world as in the primitive times But they say that the burden of Christian religion will be greater then of the Jewes and intollerable if all are obliged to every declared truth in the Church which is contrary to Christ who saith Mat. 11. that his yoak is sweet and his burden is light This is easily answered in order to the Community of Christians whose implicite faith in the superstructures is sufficient according to the generally taught and received doctrin of Doctors Pastors indeed and Doctors have higher obligations to be able to give an account of their faith which obligation is much alleviated by the Synopses of Faith which the Church clearly and yet very contractedly propounds to keep them principally from misunderstanding the holy mysteries of our faith This is the weightiest objection which I finde in Mr. Hobb's besides those which I shall presently touch St. Chrysostome in his 10. homily upon St. Mathew in the person of Christ complaines of Mr. Hobbs Nolite de difficultate conqueri quesi qui doctrinam meam molestam esse dicatis we must not say Christ's doctrin is troublesome least with the Capharnaits we be committed abire retro to be put in the back side of Christ's book Surely St. August found Christian religion in another posture then Mr. Hobbs would have it in his 5. Chapter to Volusian Where he saith that Tanta est Christianarum profunditas literarum ut in eis quotidie proficerem si eas solas ab ineunte pueritia usque ad de erepitam senectutem maximo otio summa studio meliori ingenio conarer addiscere c. He experienced the mysteries of Christianity far to transcend the synagogue he esteemed his whole life though it were imployed in nothing else not to suffice for a perfect understanding of Christian profundities surely they were not so vulgar as Mr. Hebbs would have them There was among the Jewes a difference in points of faith some were ut adirces as the foundation of the rest the denying whereof would have destroyed the whole law others as rami branches where the danger was not so considerable These R. Menassieth in the beginning of his Treatise of the creation of the world declareth So in Christian Religion some things are simply necessary without which heaven is not to be gotten as the faith of Christ c. which our school-men place sub necessitate medij that is as absolutely necessary of which sort there are not so many Other things are necessary onely ex suppositione that is upon supposition that they are made known to us or sufficiently declared then there is necessitas praecepti a command to imbrace them and surely this is no great burden I will also touch that impertinent objection of the Socinians that the Church of Christ is a congregation of all Christians or of all who beleeve in Christ and not of any select body of them and consequently there are no hereticks to be declared so by any sentence of the Church but onely those are hereticks who by their own judgement are such as the Apostle speaketh That is such who against their own judgment do resist known truths not such who by a councel or body of men are declared such This to beleevers is easily made evident to be impious First That Christ hath a Church he hath said it that he also hath instructed her with a regitive power he hath also said it and said both together in these words Dic Ecclesiae and therefore addeth to such as obey not her decrees si eam non audierit sit tibi tanquam Ethnicus et publicanus we must complain to the Church for emergencies and she hath power to excommunicate if we obey not If this be true as it is in other crimes and causes it will easily conclude in the chiefest crime of heresie else we must blasphemously say that Christ hath made provision for the lesser difficulties and not for greater which is to condemn his omniscience or providence Again this regitive power is confirmed in the acts and attributes to the Holy Ghost Spiritus Sanctus vos constituit Episcopes regere Ecclesiam Dei Of this the new Testament in doctrin and practise is aboundant Further that the Church hath power to declare hereticks is evident besides the immediate consequence of it out of Christs words related out of the doctrin and practise of the Apostles They did teach how or did institute the manner post secundam monitionem to declare and excommunicate for heresie they also did declare de facto hereticks as is evident in almost all their Epistles and the Apocalipss and did forbid all commerce with them which is to excommunicate which they did for their false and seditious tenents or innovations in faith as is clear in the texts whence it followeth first that the Church hath this power as first Simon Magus for teaching it lawful to buy the Holy Ghost Secondly the Jewish Christians who taught it lawful to use Sacramental circumcision under Christ were excommunicated by St. John c. Whence it followes secondly that the Church is not a body of all Christians but of all who do joyn in the unity and integrity of faith else if declared by the Church to be hereticks they are no longer of her because by authority derived by Christ they are cast out of her Their own interior guilt will serve to accuse them in the Court of God in Heaven but it is the judicatory act of the Church upon their pertinacy which condemneth them in Earth and this sentence is confirmed in Heaven Quaecunque alligaveritis c. Mr. Hobbs in his 18. Chapter n. 2. requires two vertues necessary to Salvation Faith and Obedience Faith hath no other latitude in her acts then to beleeve Jesus to be Christ n. 5 6. and so forward Besides internal faith he saith that there is necessarily required a profession of many other articles which summarily are contracted compacted into that we call the Creed As he had touched before Chap. 17. n. 21. and afterward more fully in his Annotations to the number 6. Yet he esteemed not Christians bound to beleeve but to profess these if required This seems a bull in Christianity to be bound to profess in matter of belief what I am not bound to beleeve yet this he asserts Chap. 18. n. 6. necessary to salvation out of title of obedience That is I am bound to profess that I do beleeve what I am not bound to beleeve I propound this to Mr. Hobb's second thoughts he boggles much upon it in his Annotations utters evident contradictions and yet he comes not off Nay he saith ch 18. n. 14. that it is enough if one endeavour
is hurt in their fancies as I have observed some though otherwise able to make unbroken discourses in other matters of less concernment which is easily possible according to Philosophy or else God for other sins blindeth their understandings as he did Pharoah's which obstacle they must labour to remove that they may learn to obey God in his Church else their condition will be every way most miserable if they obey not for want of Christian humility they are in evident danger of hell if they do obey they are in danger because they do against Conscience but the remedy of this is at hand if they relinquish their own judgments not by satisfying which they pretend they cannot do but by captivating to a sure Authority Certainly wicked fury hath made and increased this Schism for granting which is my second answer to the former objection that when unity cannot be kept without detriment of eternal Salvation it may and ought to be broken without sin but when by the conservation of unity no detriment of salvation is incurred and that if this also may be obtained by persevering in unity then at least there shall be no lawful cause to break unity and those who break it do incur certain damnation for sacrilegious Schism But now Protestants remaining in union with the Church of Rome should have suffered no detriment of their eternal Salvation but had been in a certain way to arrive unto it As we have shewed before by their own confession that Catholicks persevering in the same unity may attain unto salvation wherefore it manifestly followeth that they without any cause went out of the Church wherein they might have been saved and cast themselves and their followers into the state of damnation according to that of St. Augustine De unit Eccl. c. 19. None come unto Salvation and life everlasting except he hath Christ for his head and none can have Christ for his head except he he in his body which is the Church Again which is chiefly to be pondered and always to be repeated those damnable doctrins as they call them taught in the Church of Rome ought to have been declared by a general Councel and not by themselves who are the least if any part of the Church Otherwise if it should be lawful for every one to accuse the Church his mother of Heresie and to leave her without any other discussing of the cause a gate should be open to all Heresies the Church of God would be trodden under foot yea all Christianity fall to ruine this hath been the plea of all separatists which they thought sufficiently proved if onely accusing of error be proving as in the cause of England D. Bilson and Covell teach the necessities of Synods in these things the first part p. 374. the other p. 110. And that which another replied first that England might sufficiently judge of heresies newly brought in seeing it is matter of fact to wit whether this or the other doctrin came down from our Fathers Grandfathers c. or whether it were heard of but yesterday or the day before for this even children may perceive The second point also which he not onely by mouth but by pen now frequent in other hands so much urged saying that it is not needful to call a general Councel since by your confessions as Cressy fol. 443. seemeth to insinuate that there is no infallable power in them A doctrin which I was glad to finde amongst you yet I wondred at it being already repugnant to what I had read in your former authors as D. Stapleton and D. Stratford of the Church and of late in a book made by a Country-man of ours in Latine called Systema Fidei Cressie's words are these No man will endeavour to oblige them further then c. to beleeve an obliging authority in the Catholick Church let is be limitted and confined as straitly and with as many provises as any Catholick or indeed any resonable man shall think good I say according to this power of defining and establishing faith it is to no purpose to call a general Councel to declare heresies when every ignorant fellow can do as much in order to the verity of declaring though perhaps not in order to the coercive manner of declaring yea in the very power it self for asmuch as according to this position of Cressy the power of the Church in this particular may be restrained by any silly fellow c. Thus far this Author To these I answer For asmuch as concerneth matter of fact every nation may witness what they have recived but they cannot make infallable discernment of matters of Faith without the supreme judgment of the whole Church in whose onely mouth there can be no errors which is our principal question Many things are conveyed to posterity which are not matters of Faith sometimes not of truth this the Church onely suerly determines To the second objection out of Gressy I answer that his words though very harsh yet in my judgment they may receive a more favourable gloss upon connexion with the other parts of his discourse He doth indeed to much even suspiciously savour of his old friendship with that vertiginous and flashy Apostata Chillingworth a man whom few examples have paralel'd in often turning religion But Cressy wrote this book in Neophitism not being yet fully instructed in the mysteries of our holy faith as St. Hierome noteth of Arnobius which therefore is more excusable in him though he should express his not throughly digested conceits hardly endugh consistent with the verities of the Catholick faith I do not beleeve that his intention was so soon to play the master in teaching what he had not perfectly learned which had been too preposterous 〈◊〉 this whole books 〈◊〉 to give the History or gradation of his conversion how he did reach from one degree to another and how he gathereth the sence of our doctrin and Doctors in his passage wherein as I said it is no wonder if being a Neophite he should boggle in his manner of explication as his expression seemeth to do in this but where he now is he will better and more fully inform himself and I doubt not but wil rectifie those passages which savour of mistakes Neither doth it avail much though many here stumble at these and other of his passages for St. Hier saith ep 76. I think Origen to be read So sometimes for application as Tertullian Novatus Apollinaris Cressy and many more Ecclesiastical writers both Greek and Latin that we may choose what is good in them and avoid the contrary There are some very good things in that book though intermixt with other passages more harsh as he seems to express them which a prudent reader may pick out and discern to his profit It remaineth therefore firm and certain that our Country men are bound under the pain of Schism and rebellion to reunite themselves unto the Church of Rome their mother as