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
9. But only †in those points which she proposeth tanquam de fide or creditu necessaria § 10. Where Concerning the several senses wherein Points are affirmed or denied to be de Fide. § 11. That as only so all divine Revelations or necessary deductions from them are de Fide i. e. the objects and matter of Faith. 12 13. And That the Church can make nothing to be de fide i. e. to be divine Revelation c which was not so always from the Apostolick times § 12. That all divine Revelation or necessary deductions therefrom are not de fide i. e. creditu necessaria § 15. That the Church lawfully may and hath a necessity to make de novo upon rising errors such Points de fide i. e. creditu necessaria which formerly were not so § 16 17. Or as some other of the Catholick writers usually express it only †in Points clearly traditional § 18. Whether and by what marks those Points which are proposed by the Church tanquam de fide or creditu necessaria or which are proposed as constantly traditional are clearly distinguished by her from her other Proposals § 27. Anathema no certain Index thereof § 29. PART 2. Concerning Obedience and submission of private Judgment whether due to the Church supposed not in all her decisions infallible § 30. 1. That no submission of our judgment is due to the Proposal of the Church where we are infallibly certain of the contrary § 33. 2. That no submission is due to an inferiour Person or Court in matters whereof I have doubt when I have a Superiour to repair to for resolution § 34. 3. That submission of judgment is due to the supreme Ecclesiastical Court in any doubting whatever that is short of infallible certainty § 35. Submission of judgment proved 1. From Scripture § 37. 2. From Reason § 38. Where Several Objections and Scruples are resolved § 39. 3. From the testimony of learned Protestants § 44. 4. From the testimony of learned Catholicks § 51. Conclusion § 54. OF INFALLIBILITY PART 1. IT remains that I give you an account touching the other two Queries proposed The First concerning the Infallibilty of the Church Whether this is at all or how far to be allowed The Second concerning Obedience and Submission of private Judgment Whether this be due to the Church supposed not in all her decisions infallible Two Points as they are stated on the one side or the other either leaving us in much anxiety and doubt or in the moveal of this swelled with much pride and self-conceit or leaving us in much tranquillity and peace accompanied with much humility and self-denial Points as they are stated one way seeming much to advance the tender care of the divine Providence over his Church and to plant obedience and unanimity among Christians or as stated another way seeming to proclaim great danger in discovering truth to call for humane wit prudence sagacity and caution and to bequeath Christianity to perpetual strife wars and dissentions And therefore it concerns you to be the more vigilant that affection carry you not on more than reason to the assenting to any Conclusions made in this Discours To take in hand the former of these Concerning the true measure of the extent of the infallibity of the Church by Church I mean the lawful General Representative thereof of which see Church-Government 2. Part § 4. and 24. in the beginning I must confess that I know nothing expresly determined by Councils except what is said Conc. Trident. 4. Sess. Praeterea ad câ—ercenda petulantia ingenia decernit ut nemo suae prudentiae innixus in rebus fidei morum ad aedisicationem doctrinae Christianae pertinentium sacram Scripturam ad suos sensus contorquens contra eum sensum quem tenuit tenet Sancta Mater Ecclesia cujus est judicare de vero sensu interpretatione Scripturarum S. aut etiam contra unanimem consensum Patrum ipsam Scripturam sacram interpretari audeat Neither is there any mention found of the word Infallibility in the Decrees of Trent or any other received Council or yet in the Fathers as F. Veron in his Rule of Faith 4. c. hath observed and therefore saith he let us leave this term to the Schoolmen who know how to use it soberly and content our selves with the terms of the Councils The best is as the exact limits of this Church-infallibility seem no where by the Church to be punctually fixed so they do not in respect of yeilding obedience to the Church seem necessary at all to be known except to such a one as will not submit his judgment to any authority less than infallible of which more anon 1. First it is granted as by all the Catholicks so by the most learned of the Protestants see them quoted in Church-Government 2. Part. § 29. That the Church or the lawful General Representative thereof is infallible in its directions concerning necessaries to Salvation whether in points of pure faith or of practice and manners tho I yeild Mr. Chillingworth denies this see the discussing of his opinion in Church-Government 2. Part. § 26 -3 Part. § 76. without which doing I think he could not have made a thorow Answer to Mr. Knot nor could he have denied those other points which seem to be consequents of this as namely That we must know from the Church also the distinction of Necessaries from others Or must assent to Her in all she proposeth as Necessary That the Defence of any Doctrine the contrary whereof is proposed as necessary against the determination of the Church or lawful General Council is Heresy as being always after such sufficient proposal obstinate That any separation from the external communion of all the visible Church is Schism as being always in her professing and practising all necessaries causless Which Propositions the defence of his cause seems to me to have forced him to disclaim and so also this ground of them That the Church is an infallible Guide in Fundamentals or Necessaries And this infallibility the Church is said to have either from the constant assistance of God's Spirit according to our Saviour's promise at least for such points or also from the Evidence of Tradition much pleaded by some later Catholick Writers But since here by Necessaries may be understood either Doctrines c absolutely necessary to be known explicitely for salvation and that to every one that shall attain salvation for to some perhaps more are required than to others according to their several capacity and means of revelation see Necessary Faith § 10. 11. 16. which may be perhaps only some part of the Creed or else by Necessaries may be understood all other doctrines and rules that are very profitable and conducing thereto The Church being granted by both sides an infallible Guide and Director in Necessaries 1. First it seems most
thereof or require submission of their judgment also to her not as she declares her judgment infallible but only as it is definitive and unappealable else her orders are no more than good counsel On the gainsayers c. not as subverters of some necessary faith but as troublers for an unnecessary if truth of the Church'es peace and rebels to her authority whom Christ hath commanded to hear not only how far they list or in their private judgment see cause And if she may impose some penalty then why not anathematize or excommunicate This Anathematizing even Protestants do not so far charge as a trespass of charity or a sign of rigor upon the Church of Rome or her Councils but that they allow that those who turbulently or pertinaciously speak against the Doctrines of the Church in smaller points may be anathematized for it See Dr. Fern in his Preface to Consider of present Concernment c. We acknowledge that he who shall pertinaciously turbulently speak and teach against the doctrines of the Church in points of less moment may deserve to be anathematized or put out of the Church for such a one tho he denies not the faith yet makes a breach of charity whereby he goes out of the Church against which he so sets himself Thus he of pertinacious and turbulent contradiction but then modest contradiction he allows Was Luther's and Calvin's modest Are not Anathema's used by her against Schismatical as well as Heretical spirits May not she excommunicate as well disturbers of her peace as subverters of her faith How come Schismaticks then thrown out of the Church Doth she not use Anathema's or Excommunications in matters of Fact wherein she is confest to be liable to error If in decisions not traditional c we are bound to yeild obedience as I shall shew anon what reason have we why the Church may not anathematize for these points those who contradict and disobey But if she may then Anathema for any thing we know is joyned to some point not traditional nor in which the Church is infallible 2. To put this matter more out of doubt why have Provincial Councils granted fallible used anathematizing than which nothing more frequent toward those under their Jurisdiction If any say they use Anathema's indeed but not to be in force I say not after they be contradicted which we grant but till they be confirmed by a General Council then why may they and have they bin put in practice before they were by any such Council confirmed Nay to what purpose such Council convened since it hath no power of excommunicating the resisters and since when a General Council sits that sufficiently obligeth before it sits the other obligeth not 3. Again many Heresies as the Pelagian c. by Provincial Councils have bin censured and supprest but who may judg heresies i. e. errors against points of faith may pronounce Anathema's Judicium non infallibile tamen sufficit ad excommunicandum debent privati homines acquiescere ejusmodijudicio donec non judicaverit aliter Apostolica Sedes vel Concilium Universale si secus egerint merito excommunicantur saith Bell. de Concil 2. l. 10. c. Judicio in points of Doctrine too for as for matter of fact he will allow the same liability to error may be in particular which in General Councils Thus much touching your first Quaere concerning the Infallibility of the Church Now I come to your second concerning Obedience due to the Church and submission of private judgment Where I think this will be made clear unto you That to what point soever the Church'es infallibility be enlarged yet this the Universal-Infallibility of this Supreme Judge of Controversies is not a necessary ground or the only rule of the duty of obedience thereto neither of the obedience of Non-contradiction nor yet that of Assent but that there may be and is just obligation of obedience I mean that of submission of judgment i. e. to believe what it delivereth to a fallible Authority i. e. one that may command us perhaps to believe sometimes what is an untruth And if this be a truth I conceive it may be of some good consequence For first so those also may be rationally induced to yeild obedience to the Church who now think themselves to be clearly freed from it unles it can first be shewed them that the Church is infallible in all her Propositions neither will they then suppose themselves so easily discharged by shewing the contradictions of General Councils in some few matters perhaps from their obedience in all other points wherein these agree or which some defining none other have reversed and the Church hath received in her general practice or also wherein they find even a later Council contradicting a former For if as St. Austin saith later Synods may amend and correct the former they ought also in what they amend them to be submitted-to non obstante the contradiction of the former Secondly so those who have not opportunity of consulting the highest Tribunal may not think their duty cancell'd excepting where they are certain to other their Superiors and Spiritual Guides because fallible or suborordinate nor will oppose so frequently to them not the Dictates of an higher Court but of their private judgment When-as certainly this submission of our judgment and reason to a Superior tho fallible authority is a duty most acceptable to God and which tho much unpractised by and I am afraid quite unknown to many Sectaries amongst Protestants yet hath bin always most religiously observed elsewhere in the Church of God by those who have bin most eminent in piety nothing conducing more to the preservation of truth unity of minds peace security and serenity of a man's conscience and lastly to true humility mortification and self-denial there being no mortification nor self-denial like this and therefore perhaps so many refuse it because there is nothing so much our self as our judgment And again the contrary thereof as it is the fruit of pride and self-conceit so having bin always the promoter of error and mother of distraction and confusion I cannot here but set down two or three words of Mr. Hooker 2. l. 7. sect This opinion saith he which T. Cartwright maintain'd against Councils c that an argument of authority of Man is in matters divine nothing worth being once inserted into the minds of the vulgar sort what it may grow into * God knoweth I may add * we have seen Now to shew this Truth 1. first I must grant to you That God hath obliged no man to believe a known-to-him error or to believe an error quatenus error for this I think is a contradiction in terminis to believe that to be a truth which he knows I do not say which he thinks or doubts is not a truth the same may be said of obligation to the doing or practice of any thing certainly known to one to be
invocato Spiritu Sancto aliquid communi consensu statuentes Faciunt argumentum probabile therefore by acquiescence here is not meant only a passive submission to their censure nor yet that of silence only and non-contradiction which in any things of practice sufficeth not for unles one do what they command he cannot be said to acquiesce in their sentence neither may any exteriorly act that to the lawfulnes whereof he doth not inwardly assent See Dr. Holden who holding that in some doctrines of less moment a general Council may possibly err yet exacts obedience notwithstanding to those Decrees we think such de resol fid 1. l. 9. c. Veruntamen quando a Conciliis Generalibus ad evitandum schisma pacem in Ecclesia conservandam definitae fuerint hujusce naturae conditionis veritates he speaks of those in which there is not certitudo ab omni erroris periculo immunis eorum decretis obediendum esse novit unusquisque Ecclesiae Catholicae vere Filius He goes on Quaeret hic forsitan aliquis curiosius an liceat hujusmodi decreta interno saltem mentis actu in dubium revocare Cui respondeo Quod imprudentis superbientis animi indicium esset haec dubitatio aut saltem hujusce dubitationis publica significatio Ad quid enim valet supremi tribunalis judicium c. si cuilibet subdito aeque liberum foret post ultimum denunciatum litis judicium ac antea oppositum censere publice praedicare An discipulus supra magistrum nonne unicuique in sua arte credendum c. See the like in S. Clara's Systema Fid. 20. c. And thus Mr. Cressy c. 33. Such Decisions many Catholicks conceive are not in so eminent a manner the necessary objects of Christian faith because not delivered as of Universal tradition But however an extreme temerity it would be in any particular man to make any doubt of the truth of them and unpardonable disobedience to reject them now in matters of practice not to obey in doing them is to reject them If in such decisions an error should happen since it c it were far better such an error should pass till as St. Austin saith some later Council amended it than that unity should be dissolved for an unnecessary truth Lastly t is commonly said that in a point controverted and not yet determined by any Council a man's private judgment ought to be swayed by the stream or major part of Catholick writers yet are not these fallible The same thing is ordinarily said of submitting our judgment to the Fathers in all things wherein we find the most of them to agree yet are not they liable to error But those of the Church of Rome that submit their judgment to a General Council and cannot prove it to be infallible as doubtless some of the simpler sort cannot do not so many submit to a Council for any thing they know fallible and yet they should offend if do otherwise For such submissions not the pretence of infallibility but the dictates of common Prudence are used and thought suffici Thus much of the Duty of obedience to all the decrees of General Councils tho these Councils be some way fallible wherein I have spoken of the obligation and rationalness of assent to their doctrines in case of our uncertainty of the contrary to be truths But remember that here I do not undertake to determin whether the Church thinking it fit perhaps to leave to her subjects in points of less consequence and such as are speculative more liberty of enjoying their own judgment so that only they disturb not her peace nor make faction hath only in some points of evident and universal tradition and more necessary consequence and practice required the submission of judgment and profession of assent and belief c under the peril of Anathema * where perhaps she expresseth her self in such terms as these Si quis non confitetur non profitetur constanter tenendum firma fide credendum nemo salva fide dubitare debet c And again whether in many other points of less necessity and not so common tradition tho perhaps certain deduction from those which are so she hath for only the preserving of her peace required the obedience and submission only of Non-contradiction and silence or Non-profession of the contrary under Anathema likewise * where she expresseth her self Si quis dixerit the most usual form in her Anathema's without any firmiter tenendum affixed to the contrary truth I meddle not to decide whether in the prohibition of the affirming an error the Church'es intention doth not always involve the profession of the contrary truth or whether all her Anathema's are not set only to points necessary to be believed but some to points fit not to be contradicted some Anathema's for consent some for peace and silence Again I attempt not to resolve here whether under the former of these the requiring of assent she means an internal plenary act of faith which perhaps is not in every man's power at all times faith having a great latitude of strength or weaknes according to the repugnancies of some verisimilities of the contrary running in a man's mind not fully settled and convinced and many times some mixture of unbelief Lord I believe help thou mine unbelief or else whether she means only a submissive endeavour and willingnes to believe and assent to her propositions In these things I can determin nothing neither if I have before argued that we may rationally yeild in such points more than the least of these submissions therefore will I deny that the Church may or doth require only the less as I cannot on the other side affirm that she hath not required the more But surely no more duty needs be paid to avoid her Anathema's than she chargeth us with tho she claim not all her due nor is more if so much necessary to salvation to be believed than she exacteth of us to be believed To conclude this discourse 1. Infallibility of the Church in all necessaries be they clear revelations and points traditional or consequential consequential clearly or not clearly deducted from the former provided that they be necessary to attain salvation for to be known or believed or practised by all Christians is not denied being had either by evidence of Tradition or assistance of the Spirit from the promise of our Saviour who fails not to guide the Church in all such truths for ever that she may in these also for ever securely guide others 2ly likewise at least for the most of these truths namely such as are of universal tradition or natural and immediate consequences thereof not only certitudo objecti but subjecti is granted not only that de facto the Church cannot err in them but that she knows she doth not err in them For it follows not that if the Church may err in something and not know that she
errs therefore she cannot know or be sure but that she errs in every thing unles first it be shewed that she knows all things from an equal evidence But 3ly these two not hindring infallibility general in all things which the Church shall propose or decide unles it can be proved that all hitherto passed in the General Councils is only necessaries or that she can determin nothing unnecessary to salvation I see not that it is nor any need that it should be affirmed neither from our Saviour's promise which we have no reason to extend beyond necessaries neither from the force of those reasons which are well urged by some to prove General Councils infallible in necessaries but are faulty if any will apply them to an infallibility General The chief of which reasons I think are these The 1. A Generali Concilio appellari non potest which is granted unde apertissime sequitur non errare Nam alioquin iniquissimum esset cogere Christianos ut non appellent ab eo judicio quod erroneum esse potuit R. The argument is good for points de fide necessaria but no further for by this reason the same Councils could not err in judging particular causes and matters of fact for from a General Council in these also is no appeal unless in infinitum to the same court Again some points there are in Non-necessaries wherein General Councils are granted liable to error by those Authors who urge this argument for infallibility as is shewed before § 9. But yet there can no appeal be made from them and peremptory obedience is required to be yeilded to them in these Lastly supposing that no court were infallible yet unappealable some must be that contests and strifes may have an end As also it is no less in temporal courts for temporal causes tho these courts fallible Therefore from unappealablenes doth not follow infalliblenes 2. The Second Haeretici sunt excommunicandi omnes qui non acquiescunt Conciliis plenariis haec Concilia dicunt Anathema contradicentibus but Anathema's and Excommunications for contrary opinions proceed only from the Council's infallibility R. Not always from infallibility for such things are done by Councils less than General and therefore fallible and lawfully see Bell. 2. l. 10. c. done by plenary Councils in cases wherein fallible Anathema's always where lawfully used argue in some authority in others a duty of submission to it and are lawfully used for any thing I know by particular as well as general Councils and against the Schismatical for smaller matters or opinions disturbing the peace of the Church after dubious things determined as well as against the Heretical for necessary and certain points of faith denied As for applying the word Heretick to those who oppose things established in General Councils it is granted that such Council is infallible in all fundamental or absolutely necessary truths If therefore it be affirmed that it never defines any points but such it is granted to be infallible in whatever it defines and this proof thereof taken from the opposers thereof their being called Hereticks may be spared But if we suppose that a General Council may define or determin some points which are not such then the word Heretic must be a little better examined before any thing for infallibility of Councils can be proved from it For either he is said to be an Heretic who knowingly opposeth any definition whatever of a Council proposed under Anathema c. tho it be not in a fundamental or necessary point of faith but if thus then we cannot argue the Council infallible in every thing because he that opposeth her in any thing is accounted an Heretic Or he is an heretic only who opposeth such a Council not in any but such definitions as are made in matters of necessary faith But if thus then we must know Conciliary Definitions exactly which are such which are not before we can know whether the opposer thereof be an heretic neither can we prove the Council Universally infallible because he who opposeth it thus in some points is heretical 3. The 3d. If the Church be not infallible in all that she proposeth none could have any certainty of his faith which faith he must receive and learn from the Church R. Yes he that believeth the Church in all she saith will still have a certainty I mean for the certitudo objecti and will be free from error in all necessary faith which is sufficient if the Church be in the proposal of all necessary points of faith infallible which is affirmed But as for certitudo subjecti i. e. his being certain that in all such points he is free from error which concerns not this place I refer you to those fuller Notes about it Concerning the necessary ground of Saving Faith. 4. But fourthly tho Universal infallibility c may perhaps not be made good by these or any other reasons yet I think by what I have said it appears That none may from this not proved or his proving the contrary think himself discharged of his obedience which is due upon other grounds sufficient without this namely 1. * upon her Supremacy and unappealablenes whom Christ hath commanded him to hear and repair to as his guide and governor under pain of being treated as a Heathen and Publican was amongst the Jews and 2. * upon her Infallibility in all necessaries by which there is no danger to him for any error or mis-practice wherein she may mislead him neither will God for such error call him to account but let him certainly expect this if deserting his guide he doth mislead himself and 3. * besides these upon the dictate of common and natural prudence according to which none may justly withdraw his belief and submission of judgment to those of the greatest skill and integrity in the things wherein he wants instruction meerly upon this pretence that every man may possibly err or lie to him Suppose he thinks that he is infallibly certain in some thing that that which she teacheth him is false yet thus will his obedience be still obliged and kept entire for †most points as with which at least he may not dispence for any lesser scruples and doubtings but apparent counter-demonstrations but perhaps for †all points if he please to examin his own knowledg who goes upon no evidence which the Church also hath not and be not willing to mistake seeming for true certainty from which commonly the most ignorant are appearingly most certain Again suppose he discover General Councils to contradict in any point which yet if it be must needs be in a point not necessary yet may he not therefore totally withdraw his obedience save only to those things wherein they contradict nor perhaps in these neither for according to St. Austin's rule of Councils differing the last obligeth him by which the former may be amended amended therefore also contradicted But then
in obliging them to that of the Church 3ly It is granted that as our judgment is taken in this 2d sence namely for the private reasons and evidences we have of a subject in it self secluding from authority in some things we are allowed to use and follow it or to follow such reasons But we cannot collect from hence that we are permitted by God or have equal reason to follow it I mean our private opinion or reason in every thing unless it be proved 1. That all things are equally easie to be discovered by it and 2ly That there is no divine command for our yeilding obedience in some things to anothers judgment If any one should advise one to find out some reputed wise and experienced person in such affairs to consult with about something wherein himself knoweth little and such a one found wholly to rely on his directions and judgment therein answered he well that should say If I may rely on my own judgment in seeking out such a person why may I not as well rely on it for the matter about which I seek to him which only is well answered if these two be equally easie or difficult So the Reformed granting that we are to use our own private reason for discovering what books are the true word of God yet will not allow us having found such books to be his word to use our own private reason to examin by it whether what we find delivered to us therein be truth or no or when ever any thing therein seems I say not is against our reason as a Trinity of Persons in an Unity of Essence then to follow our reason in expounding it otherwise then it appears but now we are to lay aside the arguing of our reason and to believe all these Scriptures proposed after that by our reason we have found them to have divine authority So supposing that some Church were infallible it will not follow that if one may use his judgment in finding her he may afterward also use his judgment against her or any her decrees 4ly If you ask therefore in what things we may use and follow our private reason and opinion I answer in all things wherein God or right reason hath not submitted us to the judgment of another We may use it therefore in the discovery and search whether there be any such Judge at all appointed by God over us in Spiritual matters and what person or court it is to whose judgment he hath subjected us And in order to this we may use it in the finding out which of the several religions that are in the world is the true and which in the several divisions and sects that are in the true i. e. where some truth is by all retained is the Catholick and whether that particular Church wherein we were bred hath any way departed from it So in the finding out which Councils in some doubt concerning them are legitimate and truly General to whose acts we are to render up the submission of our judgment and which is the right and genuine sence where any ambiguity of their decrees in finding them out I say by the judgment and testimony which we find the present Church of our own days or that part thereof which seems to our private reason the Catholick to give thereof In this search that Proposition of Dr. La is very true Intellectus cujusque practicus judicare debet utrum is qui pro Judice haberi velit sit utique verus legitimus an media quae adducuntur ad hoc probandum fidei faciende sufficiant But such a Judge by our private reason being found to be and found who it is we may not for the things once judged and decided by him use or follow our own private reason any further but are now to quit it and our judgment having once discovered that such is appointed our Judge in such matters in this excludes it self and this Resignation we make of our judgment is also an act of our judgment In this manner the Apostle exhorts elsewhere not to trust every teacher but to try their doctrines whether agreeing with those of the Apostles i. e. with those of the appointed Governors of the Church and elsewhere that doctrine which they find the Church-governors to have delivered to them to stand constant and stedfast in it See Col. 2. 7 8. 2 Thes. 2 15. compared with 1. 1. Tit. 1. 9. Eph. 4. 11. compared with 14. Jude 3. 4. But you will say What if upon using my private reason I find not that there is any Judge or Law-giver in Spiritual matters cannot I then in all such matters use my private reason and follow the dictates thereof without sinning No if your reason in such search was faulty for as I said vitiously contracted ignorance never excuseth omission of duty 5ly As it is our duty where any cause of doubt diligently with our best reason to seek out the true Spiritual Guides and then having found to submit our judgment and reason as readily unto them so it seems much more easie to find out the Church which is to be our guide and to decide things to us than to find out the truth of all those things she decides more easie to find out who are those Spiritual Magistrates and Substitutes of our Saviour left to govern and guide his Church until his second coming lights not put under a bushel but set on high upon a candlestick to give light to all and a corporation and city set on an hill to be seen of all or amongst several sects and divisions to find out which is the Catholick communion from which all the rest in their several times have gone forth at the first very few in number v. Trial of Doctrines § 32. than by our own guidance and steering entring every one as a rasa tabula upon search of truth amongst the many subtleties of contrary pretences of contrary traditions in Antiquity to find out what is orthodox in all those points which points wean-while after so many hot contentions and wavering of opinion and mis-quoted Authors the Guide we neglect in her several Councils hath prudently fixed that we might no more like children be tossed to and fro and carried about with every wind of doctrine by the sleight of men and cunning craftiness whereby they lie in wait to deceive What wise work have the Socinians made and what strange truths have they discovered by waving the authority of Councils and laying hold of private reason to conduct them and be their judge assisted with plain Scripture after that they had made quest after some other Judge and could find none sufficiently infallible for their turn Who have bin so much so dangerously deceived as these wise and wary men who would trust none but the infallible 6ly Against that which is usually said that the words of Scripture are as plain and intelligible as the decrees of a Council and therefore our private
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
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