these divine Revelations from those who were known by Miracles to be sent from God the multitude of them I say together with their wisdom their sanctity their unanimous consent throughout so many ages their affirming such truth much contrary to all their secular interests to the appetites of the flesh and ambitions of this world their delivering them both by word and writing to their children and posterity to be delivered again to theirs as matters of the highest moment and wherein it eternally concerneth them not to be deceived as also their strict charge to deliver nothing in these matters of faith to their children which they have not received from their Forefathers their suffering many times cruel deaths for the verity of their testimony the miracles in several ages done also by them which miracles when done for the testifying of their Faith such in those ages as have seen have had the like evidence of this Faith as those who saw the miracles of the Apostles and those who have not seen but believe the credible Relators of them have the like evidence of their Faith as those also had in the Apostles times who believed as doubtless many did not seeing but only hearing of their miracles If I say I proceed thâ—s to prove the Church-Tradition infallible from these motives of credibility Here again it is asked concerning these motives whether they also be pretended infallible and whether they carry a certainty in them equall to that infallible assent of divine faith that is given to Divine Revelations and particularly to this of the infallibility of the Church which assent of divine faith is pretended to be more firm than any humane knowledge can be because it doth ultimately rest upon divine authority and yet which divine faith at last to avoid a Circle is by Catholicks for its certainty made to rest upon these prudential motives It is asked therefore in the last place whether these motives be pretended not-possibly-fallible or no. If not how can an infallible or divine faith be grounded on motives only highly probable or only morally certain or the thing that is proved or Conclusion be rendred certain and not-possibly-fallible to me from a possibly-fallible proof or medium since the thing proving or the ground of my assent must be more credible evident and certain to me than the thing proved But if these motives also be affirmed infallible 1st How can that be since all men however taken divided or conjoyned single or a multitude vulgar or wise and learned are possibly liable both to deceive and to be deceived and 2ly Thus at least divine faith will at last be built upon and resolved into not divine but humane authority contrary to the Doctrine of Catholicks § 122 And if it should be said here that the resolution of divine faith into these prudential motives whether fallible or infallible is only as into extrinsecal prerequisites or introductives to it not as into the formal cause or ground of it for so I ground alwayes the divine and infallible assent I give to any Article of my faith upon Divine Revelation and the prime verity because God who I believe saith it cannot lye It will be asked still since some Divine Revelation is alwayes the final motive of a Divine Faith from what other Divine Revelation I do believe such a point to be a Divine Revelation in which proceeding if it go not in infinitum I must come at last to some Divine Revelation concerning which I can produce no other revelation divine and so no ground at all why or from which I can believe it with a Divine Faith to be such unless I will betake my self to a Circle So for example in proving the Churches infallibility from Divine Revelation contained in the Scriptures and again the Scriptures God's Word from Divine Revelation unwritten delivered by the Apostles I can produce no further Divine Revelation that testifies such Revelation or Tradition to be delivered by the Apostles if I return not back to the Church's infallibility which returning thither makes a Circle And the same thing will happen the other way also in proving Scripture from Apostolical Tradition and this Apostolical Tradition again from Church-infallibility § 123 To which intricate Question to answer as distinctly as I can 1st It is agreed by all That the faith by which we are saved must be in it self most true and infallible or that there must be a certitudo objecti and those be true Revelations which our faith apprehends to be so 2ly Agreed also That such divine §. 124. n. 1. and saving faith doth alwayes ground it self on God's Word or Divine Revelation of those things which are believed and upon the authority veracity and goodness of God revealing such things And that Christians however coming to the knowledge of these Divine Revelations from their Parents Pastors or the Church in her Councils yet resolve this divine faith no otherwise as to the ultimate ground and reason of their believing than the Apostles themselves did who received these Revevelations immediately from Christ and God himself namely into the veracity of God delivering such particular Articles of their Faith 3ly Again agreed §. 124. n. 2. That this Divine Faith is wrought no otherwise in the soul than by the operation of God's Spirit †See S. Thom. 22. q. 6. De causâ fides many times begetting so firm an adherence to the things believed not only that what is Divine Revelation cannot deceive but that such particular points are Divine Revelations as exceeds that adherence we have to any humane Science whatsoever wherein there is often a possibility of deceit though not as to the thing yet as to us i.e. that we may think we know what and when we do not For this see the Arch-Bp †p. 72. Faith he means the habit or act of a saving faith is the gift of God alone and an infused habit in respect whereof the soul is meerly recipient And therefore the sole infufer the Holy Ghost must not be excluded from that work which none can do but he Which virtue of faith of whatever Article though it receive a kind of preparation or occasion of beginning from the testimony of the Church as it proposeth and induceth to the faith yet iâ— ends in God's revealing within and teaching within that which the Church preached without And p. 75. Man do what he can is still apt to search and seek for a reason why he will believe though after he once believes his faith grows stronger than either his reason or his knowledge and great reason for this because it goes higher and so upon a safer Principle than either of the other reason or knowledge can in this life quoting in the margin S. Thom. †p. 1. q. 1. a. 5. Quia sâ—ientiae certitudinem habent ex naturali lumine rationis humanae quae potest errare Theologia antem quae dâ—cet objectum
THE GUIDE IN CONTROVERSIES Or A Rational Account Of the Doctrine of ROMAN-CATHOLICKS Concerning the Ecclesiastical Guide in Controversies of Religion Reflecting on the later Writings of Protestants particularly of Archbishop Lawd and Mr. Stillingfleet on this Subject By R. H. 1. Pet. 3.15 Parati semper ad satisfactionem omni poscenti vos rationem 2. Cor. 6.8 Per Infamiam bonam Famam ut Seductores Veraces Printed in the Year MDCLXVII The Preface to the Reader AFter the sad effects of discord and quarrels in Religion so long experienced and End of such Controversies cannot but be by all pious Christians most passionately desired And an end of them if it may be by an Infallible or unerring decision of those necessary That a Writing also if clear and free from any ambiguity in its sence may decide these is confessed by all For if words written cannot neither can words spoken since nothing can be said but what may be recorded and granted also that such Writing doth decide them infallibly if it be the Holy Scripture But it appears that the sence of Holy Scripture is not in all Controversies that are thought necessary to be determined so clear but that it is called in question and disputed by considerable Parties For the ending of which therefore that God hath left another living Guide his Church or the Ecclesiastical Governors thereof which is in all Ages in the exposition of Holy Scripture and the decision of these Controversies as to Necessaries Infallible from other Sects easily discerned in its sentence easily Vnderstood is in these Discourses pretended to be proved And learned Protestants also shewed to maintain those Principles from which it seems rationally consequent Any such living Infallible Guide Protestants strongly deny and oppose And hereby if indeed there be such a Guide 1st incurr great peril as to their Salvation By denying a due obedience and Submission of Judgment to its Authority and Definitions And by deserting its Communion as not to be enjoyed on other termes And 2ly become unsettled and of a various judgment in several points of Religion of great concernment and daily subdividing into more Sects Their many objections therefore and difficulties urged against the Being of any such Guid are here considered and replyed to Especially those occurring in the writings of their later Divines Arch Bp. Lawd Bp. Bramhall Dr. Hammond Dr Ferne Mr. Chillingworth Mr. Stillingfleet and others Whose Art and diligence hath been so great in fighting against their own Happiness if I may so say and in hindring Themselves and others with all imaginable arguments from returning into the Unity of the Catholick Church and Faith that there seemes nothing left out or neglected by them that can hereafter be said new in their in their Defence Of which objections whether any of moment and pertinent to the matter in hand are here concealed or of those mentioned any not fully satisfied is left to the equal Reader 's Judgment The Author though conscious of his weaknes yet confident of the Cause and presuming so necessary a Truth to have so much advantage over Error as that it needeth not the very sharpest wit and exactest Judgment to vindicate and maintain it hath taken in hand this task in the long silence of many other more able Workmen that he might give satisfaction to some persons who seem with great indifferency to desire it and that the Adversary in having the last Word might not also to some weaker judgments seem to have the best Cause And to this end He hath also wholly applyed himself herein to the language and expressions of Protestants used in this Controversie and indeavored to follow their Motion to the smalest Particulars and last Retraits and hath built a good part of his discourse on their own Concessions as more prevalent with such Readers and those materials which their own writings afford advantagious to Truth and the present design Recommending this most important affair to the Protestant Readers most serious consideration As which if what is promised here be made good will possess Him of a much more true and solid Satisfaction and Tranquility of minde than his former Principles could possibly afford Him 1 * Whilst now he discernes himself contrary to what he before imagined guarded in his way to heaven with a double Guide unfailable The Holy Scriptures as what points they are clear And next the Holy Church in what they seem obscure into whose judgment and sentence he safely resolves all his former Scruples and anxieties concerning such Texts wherein a mistake is any way dangerous * Whilst now by a new and holier way of mortifying his own judgment instead of confuting another's and especially that of Superiors and of subduing his passions †St. August De Serm. Dom. in Monte 1. l. 3 c. On Beati pauoeres spiritu Oportet animam se mitem praebere pietate ne id quod imperitis videtur absurdum vituperare audeat pervicacibus concertationibus effiâ—iatur indocilis instead of enriching his intellect and seeking the possession of Truth by humility and obedience instead of Science and Argument he becomes fixed and setled in most of those Controversies as already stated by this Guide which still entangle and perplex others The light of his own Reason first serving him so far as to the discovery of that Guide a discovery wherein the divine providence hath left so clear and evident that a sincere and unbiased quest cannot miscarry to whom once found out he is afterward for all other things I mean that are prescribed by this Guide to subject and resigne it * Whilst now he renders himself one of those Babes to whom God by these Spiritual Fathers in all simplicity believed by him reveales what things are hid from the self-wise and prudent who are still standing upon their Guard with Pythagoras his 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Jewe's Quomodo Jo. 6.52 in their mouths missing of Truth where Authority and Tradition teach it out of too much wariness to be deceived * Whilst now as Mary at our Lord's so he meekly sits at his Church's feet and heareth her words when as those others whom he hath left full of learned cares from their youth like St. Austine when a Manichee how and where to finde Truth taught to believe no side to search and rifle all are stating all their life long every Controversie a new to themselves one on this manner another on that examining all pretended Foundations whether solidly laid For where say they may not an Humane Testimony deceive them even from the more principal The essential Vnity of the Trinity The Divinity and Eternity of Christ and of the Holy Ghost the Vhiquity of Gods essence and his Absolute Praescience the number and right use of the Sacraments The Commission of the Churches Hierarchy and Bishops their just authority and from whom they hold it for in all these they finde acute Divines calling on their impartiall
sanguinem Christi mutare Sed quod Deus hanc suam absolutam Omnipotentiam in Eucharistiâ exerceat non videtur esse certo verbo Dei traditum apparet veteri Ecclesiae fuisse ignotum The third is Calvins Confession of faith ‖ Lib. Epist p. 5702. written two years before his death and directed to the Emperor and Princes of Germany Porrò saith he qui nos accusant quod Dei potentiae derogetur à nobis valde sunt in nos injurii Non enim hîc quaeritur quid Deus possit sed quid verbo suo velit extra quod nihil nobis qaaerendum ut hoc aut illud divinemus Quare illam quaestionem omittemus an Deus possit facere ut Christi Corpus sit ubique sed cum omni modestiā intra istos Scripturae fines consistimus qu◠perhibet Christum induisse corpus nostro corpori per omnia simile Interea extollimus Dei potentiam magis quam illi qui nos istiusmodi probris infamant Fatemur enim ipsamillam Christi à nobis secundum humanam naturam distantiam non impedire quò minùs in seipso nos vivificet habitet in nobis nosque adeo participes reddat ipsiusmet substantiae corporis sui sanguinis virtute incomprehensibili sancti sui Spiritus Ex quo apparet merè calumniosum esse quod nobis imponitur quasi nempe figeremus suos terminos Dei potentiae explacitis Philosophorum atqui omnis nostra Philosophia una est simpliciter admittere quod Scriptura nos docet And de vera Christianae pacificationis ratione c. 11. speaking of the Eucharist ' Quasi vero saith he hic de Christi potentia disputetur Rerum omnium conversionem fieri posse à Christo nos quoque fatemur This then I hope may be said with the approbation of Protestants that the interposings of sence though indeed in the Eucharist there is no error in our sences all that being really there which they perceive there but in our reason only arguing from the position of the accidents to the position of the subject or the interposing of Reason and Philosophy are not to be hearkned to in this matter till first it be cleared what is the divine Revelation concerning it which divine Revelation so often as it appears to have declared any thing contrary to them we may with modesty enough use that expression of F. Cressies causlesly censured ‖ Tillots p. 276. That we have learnt not to answer such Arguments but to despise them § 64 2ly All thus acknowledging their submission to divine Revelation This hath bin produced out of the Scriptures 2. For a corporal presence of Christs Body and a Conversion of the consecrated Elements into it Many texts urged if taken in their most literal proper and natural sence very express for it as Mat. 26.26 Mark 14.22 Luke 22.19 Jo. who speaking of it here omits it in the History of the Passion 6.51 53 54. 1 Cor. 11.24 27 29. 10.16 It being very observable here 1st That the words of Institution are still repeated punctually by four several sacred Writers Matthew Mark Luke and Paul without any variation or Exposition of any impropriety whereas it is not usuall so constantly to retain without Explication a tropical or figurative speech especially in a matter where the truth is so necessary to be known 2 Again that the fourth of these Writers cautiously as it were useth not his own stile in this matter as in others but chuseth to deliver our Lords commands punctually in his own words what I have received that I deliver c. And 3 That our Saviour also in these words seconds his first expression Hoc est Corpus meum without changing afterward any impropriety in them with the like words following Hic est sanguis and then confirmeth both these with a quod tradetur and qui effundetur i on the Cross to shew he was real in these words and meant no Figure Notwithstanding this the true sence of these Scriptures was called in question by a party not now only but eight hundred years ago contending that they were not properly but figuratively to be understood And upon this the usual remedy for the right understanding of Scriptures controverted was then repaired to and the same supreme Ecclesiastical Judge consulted for deciding and declaring the true and traditive sence of these Scriptures in this important controversie concerning the real substantial corporeal presence of our Lords Body as was formerly for declaring the traditive sence of the Scriptures controverted concerning the Divinity of Christ A General Council i.e. the most general that the times would permit was assembled in the West in our Forefathers days nay of these more than one as hath bin shewed ‖ §. 57 c. a substantial Conversion of the Elements and a corporal Presence declared to be the traditive sence of these Scriptures and a reverence suitable required in this great mystery not one Bishop in these Councils for any thing we know in the whole Church of God at that time dissenting and those of the Eastern Churches absent consenting in the same judgment ‖ See Disc 3. §. 158. what more can be done Ought not sence reason philosophy here to be silenced and ought not such a Decree to be if not assented to yet even in the judgment of those learned Protestant Divines before quoted ‖ § 56. n. 2. 59. acquiesced in so far as not to be by any contradicted § 65 But 3 ly what now if many of those contradictions and absurdities which are urged against the corporeal presence of the Catholicks 3. do as much overthrow that real presence that is maintained by Protestants I mean the Calvinists and so many in the Church of England as have not deserted their Forefathers and to flie the father from the Church of Rome are gone quite over into the Camp of Zuinglius changing a real into meerly a spiritual presence or a presence only of Christs Spirit uniting the worthy Communicant here on earth to his Body in Heaven But heretofore at least it hath bin the common Tenent of the English Divines to affirm not only a spiritual presence or a presence only by effect operation or grace but a substantial presence in the Eucharist and that is here on earth not to the Elements indeed but to the worthy Receiver of the very same Body of Christ that suffered on the Cross and that is now at the same time as here also in heaven § 66 To which purpose thus Calvin in 1 Cor. 11.24 Neque enim mortis suae keneficium nobis offert Christus sed Corpus ipsum in quo passus est resurrexit And Institut l 4. c. 17. § 7. Neque enim mihi satisfaciunt qui dum Communionem cum Christo ostendere volunt nos spiritus modò participes faciunt praeteritâ carnis sanguinis mentione Quasi vero illa omnia de nihilo dictaforent
these doctrines sufficiently revealed to the then-appointed Ecclesiastical Guides from whom both the present people and the future successors of these Guides both were and might rationally know they were to learn them and so had there bin no Scriptures might by meer Tradition have learned them sufficiently to this day for their Salvation This is a second way then of sufficient Revelation besides or without that in Scripture viz. All necessary Truth since the penning of the Scriptures only so manifested clearly to and so delivered clearly by the Church-Guides as they were manifested to them before Scripture 3ly Because as all the Christian Doctrines might before so the true meaning of some part of the same Scripture might after the writing allo of the New-Testament-Scriptures have bin clearly enough delivered by Tradition and by the first Scripture-Expositors to the Christian people that were then and so to Posterity though mean-while the Letter of such Scripture doth not so necessarily enforce this traditive sence as not to be possibly or somtimes probably capable of another This is a third way of sufficient Revelation viz. by the clear descending Tradition of the sence of those Scriptures which are in their Letter ambiguous § 45 But 4 ly Supposing it needful that all such Necessaries must be clearly revealed in the Letter of Scripture yet is this sufficient to save God's proceedings from tyranny if that they be with sufficient clearness revealed therein to the Church Guides alone and to the Learned that diligently read and compare the Scriptures together and use the helps of the comparings and comments of others and if that the illiterate people be remitted by God in all ages to learn these Necessaries from their Guides This is a fourth way of sufficient Revelation of Necessaries i. e. a revelation of them in Scripture such as must be clear to the Church-Guides in stead of that other revelation there of Mr. Chillingworth's such as must be clear to all To I answer §. 46. n. 1. that where the sence of the Scripture is ambiguous R. to β. and in Controversie which sence and not the Letter only is God's Word here their Guide to know this true sence of Scripture cannot be this by all allowed infallible Scripture which Protestants pretend but must be either the Church's judgment which they say is fallible or their own which all reasonable men I should think will say is more fallible To γ. See many of their Questions solved R. to γ. Disc 3. § 86. and concerning our understanding the sence of the Church's Definition better than the sence of Scriptures See below § 48. c. To δ. 1st It is not necessary §. 46. n. 2. R. to δ. that God should direct Christians in this matter by the Scriptures since they were sufficiently directed herein also before the Scriptures I mean before the writing of those of the New-Testament and since they might be sufficiently assured from those who were sent by our Lord to teach them Christianity in this point also that they were sent to teach them But 2ly It is maintained that God in the Scriptures hath done this §. 46. n. 3. and * hath told us ‖ Eph. 4.11 c. That he hath set these Guides in the Church for the edifying and perfecting thereof and for this in particular that the Church should not be tossed to and fro and carried about with every wind of Doctrine with which Winds of contrary Doctrines the Subjects of the Church as Experience shews from age to age would have bin grievously shaken and dissipated but that these Governors from time to time by stating her Doctrines have preserved her Children from it And * hath told us again ‖ 2 Pet. 3.16 That the unlearned wrest some of the Scriptures that are plain it seems to the Learned in that these wresters are the unlearned to their own damnation therefore these are such Scriptures also as speak concerning Necessaries And * hath therefore given us a charge to obey these guides to whom is committed the Care of our Souls and to follow their faith ‖ Heb. 13.7 17. * And declared that he that heareth them heareth him ‖ Luke 10. add that he will be with them to the end of the world especicially when gaehered together ‖ Mat. 18.17 20. and would have the refractory to them excommunicated ‖ Mat. 18.17 And accordingly to this Warrant in Scripture and out of it in primitive Tradition the Church-Guides from age to age have met together setled the Churchches Doctrines exacted Conformity excommunicated Dissenters c Next to ε. Where they say That God foreseeing §. 47. n. 1. that Divisions would happen among these Guides R. to ε. would have told us in the Scriptures which in such case among the several Parties of them we ought always to follow and adhere to As that we should adhere to the Church of Rome to the Vicar of Christ to the most General Councils and in dissenting Votes to the Major part thereof c. To which purpose are those words of Mr. Chillingworth ‖ p. 61. If our Saviour the King of Heaven had intended that all Controversies in Religion should be by some visible Judge finally determined who can doubt but in plain terms he would have expressed himself about this matter He would have said plainly The Bishop of Rome I have appointed to decide all emergent Controversies For that our Saviour designed the Bishop of Rome I add or a General Counci to this Office and yet would not say so nor cause it to be written ad rei memoriam by any of the Evangelists or Apostles so much as once but leave it to be drawn out of uncertain Principles by 13 or 14. more uncertain Consequences He that can believe it let him And p. 104. He saith It would have been infinitely beneficial to the Church perhaps as much as all the rest of the Bible that in some Book of Scripture which was to be undoubtedly received this one Proposition had been set down in terms The Bishops of Rome with their Adherents shall always be the Guides of Faith c. And p. 171. he argues thus Seeing God doth nothing in vain and seeing it had been in vain to appoint a Judge of Controversies and not to tell us so plainly who it is and seeing lastly he hath not told us plainly no not at all who it is is it not evident he hath appointed none See the same thing urged by Mr. Stillingfleet Rat. Account p. 465. And see all this as it were translated only out of the Socinian Books before § 40. n. 1. To this 1st I answer §. 47. n. 2. That negative argning from Scripture 1. such as this a thing of so great concernment to all Christians if it were true would have bin clearly expressed in the Scripture but this is not found clearly expressed rherein therefore it is not true as
allows a fallible King or Parliament to do But see Canon 36. Of the same Synod 1603. where the Church also requires the Subscribers not only not to affirm the 3. Articles contained in that Canon to be erroneous Namely That the Kings Majesty is the only Supreme Governour of his Realm in spiritual things 2. That the Book of Common prayer containeth in it nothing contrary to the Word of God c. But in the third Article more expresly requires him to subscribe That he alloweth and acknowledgeth i.e. confesseth believeth all the 39. Articles to be agreeable to the word of God Add to this That whereas the Canon 140. excomminicates till they publickly revoke their wicked error any who shall affirm that those who had not given their voices to the decrees made in the Sacred Synod of this Nation are not subject to the decrees thereof and therefore in the conference at Hampton-Court the Puritan Party moved this question how far such Ordinances of the Church were to bind them without impeaching their Christian liberty They received from the King this answer I will have one Doctrine and Discipline one Religion in Substance and Ceremony and therefore I charge you never to speak more to that point How far you are bound to obey When the Church hath ordained it This Injunction of King James to Puritans had it been obeyed by the first Reformers would it not have prevented the birth of Protestantisme and the dispute at Hampton-Court Again the Church of England §. 83. n. 2. in some of those Canons excommunicates men for not doing something which she commandeth to be done now in all such in junctions of Practicals there is involved an injunction of assent fiâ—st that such practises are lawful The ninth Canon runs thus Whosoever shall hereafter separate themselves from the Communion c. in the Church of England accounting the Christians who are conformable to her Doctrine c. to be profane and unmeet for them to joyn with in Christian Profession let them be excommunicated ipso facto and not restored till after their repentance and publick Revocation of such their stored till after their repentance and publick Revocation of such their wicked errors Here the Church of England requires under pain of Excommunication that none do account her Communion profane c. For whosoever accounteth the Church of England such her self being judge ought to separate from her an erronious conscience obliging Neither may any say that the Church here for his restitution enjoyns repentance only for his separating but rather for his accounting those who conform profane 1. for his errors from which once granted a separation ought to follow Again Canon 12. Those who submit themselves to be ruled by any Ecclesiastical constitutions made without the Kings authority are excommunicated Here the Canon requiring men not to submit to be governed by such constitutions requires them to believe also such Ecclesiastical Constitutions to be unlawfully made and not obliging else men ought to submit unto them Canon 59. Those Parsons who do not teach on Sundays the Catechism set forth in the Common-prayer Book are excommunicated But if they hold any thing in such Catechism unlawful they may not teach it therefore the Synod in expresly requiring them under pain of Excommunication to teach it virtually under the same penalty requires their assent that it is lawfully to be taught 2 ly In the National Synod §. 83. n. 3. held under King Charles 1640. See the third Canon 2. where it is ordered That all Popish Recusants though silent though nothing affirming whatever way they can be discovered whether by their refusing to take the Oath of Allegiance which Oath exacts their punctual assent to several Dâ—ctrines or by their refusing to receive the Communion with the Members of the Church of England a practice that requires their assent that this Church is not Schismatical be excommunicated Where whilst the Church of England thinks she hath sufficient authority to exclude from her Communion all that hold the Popish Tenents why complains she of the tyranny of the Roman Church in excluding from her Communion all that hold the Protestant Tenents Again in the fourth Canon it is decreed That any one who is accused of Socinianism unless he will absolutely in terminis abjure it be excommunicated Now he that is required upon pain of Excommunication to abjure the Popish or the Socinian Tenents is required under the same penalty so often to assent to the Protestant or the Anti-Socinian Tenents where ever these are immediately contrary or contradictory to the other as many times they are So whoever is obliged to abjure Filium non esse Consubâ—â—antialem Patri Is obliged by the same Canon to assent Filium esse Consubstantiatem Patri Lastly in the sixth Canon there the Synod requires * assent and approbation of the Doctrine and Discipline of the Church of England as containing all things necessary to Salvation and * the Profession of this assent upon Oath I A. B. do swear that I do approve and sincerely acknowledge the Doctrine and Discipline established in the Church of England as containing all things necessary to Salvation that is I do assent and believe it to contain c. Thus much of several Injunctions and Canons of the Reformed Synods of the Church of England which seem to tye her Subjects to as strict an Obedience of assent and approbation for any thing I can diâ—cern to all her Doctrine and Discipline as any other Councils have done and to give as little liberty to any to oppose her decrees not withstanding what she saith of the Church and of Councils Art 20. 21. Hence that complaine of the Presbyterian Ministers §. 83. n 4. concerning their obligation to these Articles and Canons in their Reasons shewing necessity of Reformation printed 1660 * That if they might not subscribe with such an addition so far forth as the same Articles are agreeable to Gods Word it must needs be granted that the composers of them are admitted to be infallible or else that the Statâ—te 13. Elizabeth 12. intendeth to tyrannize over the Consciences of men i. e. in requiring them to profess what their conscience tells them is not truth * That the Statute requireth Belief of every one of these Articles when it enjoyns not only subscription but an assent unto them punishing all with deprivation that shall affirm and maintain any Doctrine repugnant to them which every man must do if they be found contrariant to the Word or he muâ—t be false to God And p. 36. Concerning obligation to Ceremonies * That these ought not to be imposed on those who cannot be fully perswaded in their own minds and consciences that they are lawful and therefore must sin if they use them Thus the Presbyterians Yet this course as most necessary was long ago hinted by Mr. Calvin to the first Founder of the English Reformation the Lord Protector in
Tradition namely that both of Christians and Mahometans than this that the Bible is God's Word and yet this later carries with it a sufficient evidence and Protestants themselves †See Disc 2. §. 40. n. 2. do both allow and practise several Traditions as Apostolical which yet have not the same fulness of Tradition as the Scriptures nor indeed more than several of those points have whereof yet they deny a sufficient Tradition 2. Again the Tradition of a smaller number of persons if eminent in sanctity and miracles and other forenamed †§. 121. motives of credit may be as or more credible than that of a greater number not so qualified Of several other Traditions then what or how many in particular carry a sufficient fulness and evidence in them though all do not the same to beget a rational belief this after the Church's authority once established by Scripture and Tradition private men may safely learn from the same Church § 140 But 8ly This certainty of Tradition allowed by Protestants for Scripture's being God's Word and whatever is contained in it infallible seeming unsufficient to assure to Christians their faith in several Articles thereof because wherever the sence of these Scriptures is ambiguous it will still be uncertain whether such Articles of our faith be grounded on the true sence which only is God's Word or on the mistaken sence which is not so Next therefore Catholicks proceed farther yet And both from the same Scriptures thus established and from other constant Tradition descending from the Apostles for which see the proofs given before Disc 1. § 7. Disc 2. § 17. Disc 3. § 7. 87. c. do also gather and firmly believe an infallibility in the Church or its Governours for all necessaries from a promised perpetual assistance of the holy Ghost And this Article of the infallibility of the Church thus established becomes to them a new ground of their faith from which they do most firmly believe and adhere to all the rest of those Articles of their faith wherein the Divine Revelation either of Scriptures or Tradition is not so perspicuous and clear to them as it is in this other of the Churches infallibility And from this infallibility of the Church believed all the definitions of the same Church that are made in points where the true-sence of Scriptures is in controversie and that are delivered by her as infallible and Divine Revelations are straight believed as such and among others these points also when the Church defines them in any doubtful case what belongs to the Canon of Scriptures or what are Traditions Apostolical § 141 Thus if I first receive and believe the Church-infallibility from a clear Apostolical Tradition afterward from this Church-infallibility defining it I may become straight assured of the Canon of Scripture Or 2ly If I receive and believe some part of the Canon of Scripture from clear Apostolical Tradition and out of this received Canon become assured of Church-infallibility afterward from this infallibility defining it I may certainly come to know other parts of the same Canon that are more questioned Again when I have already learned the Church-infallibility from the Scriptures afterward I may become from its definitions setled in the belief of all those Articles of faith wherein the expressions of the same Scriptures though believed by me before the Churches infallibility yet being ambiguous in their sence which sence properly and not the words is the Divine Revelation can beget no certain and firm faith in me until they are expounded by the Church infallibly relating from God's Spirit assisting it the traditive sence of them to me So that though I believe the infallibility of Scripture's as well as the Church yet in so many points wherein the meaning of the Scriptures is not clear to me I receive the firmness of my faith in them not from the infallibility of the Scriptures expression of that which is God's Word but of the Church expounding them If then the Scripture or Tradition-Apostolick be clearer for this of Church-infallibility than for some other points of faith that person must necessarily be conceded to have a firmer ground of his faith for so many points who believes the Church infallible than another who believes only Scripture so and such person also is preserved in a right faith in these points when the other not only may err in his Faith but become heretical in his error by opposing the definition of the Church So had the Arrians and Nestorians believed the Church infallible this Article of their faith firm and stedfast had preserved them from Heresie in some others § 142 Here then appears a great firmness and stability of the Catholicks Faith by reason of this Church-infallibility for many points wherein the Protestants faith fluctuates and varies For whilst the Protestant only extends and makes use of the certitude of the Church Tradition as to one of these points the delivery of the Scriptures and acknowledgeth no further certitude of the same Church-Tradition written in the Scriptures or unwritten for the other point the infallibility of the Church divinely assisted in the exposition of the same Scriptures and in the discerning of true Traditions And again while the sence of these Scriptures in many weighty points as experience shews hath been and is controverted the Protestant here for so many of these points as are upon such misinterpretation of Scripture defined by the Church in the definition of which Church assisted as he believes by the holy Ghost the Catholick remains secure hath no rational Anchor nor ground of confidence in his faith but that which rests upon the certainty of his own judgment concerning the sence of God's Word and truth of Tradition and that judgment of his too for several points of his faith going against the judgment and exposition of the major part of the present Church and against his Superiors Where the last refuge Protestants betake themselves to ordinarily is this that they say In all things necessary the sence of Scripture is not ambiguous but clear enough to the unlearned and that in points not necessary there is no necessity of a right faith or of any decision of controversies and so no need of an infallible Church or any unerring Guide save Scripture which defence hath been examined in Disc 2. § 38. c. § 143 The sum of what hath been said here is this 1st I take it as a principle agreed on That a divine is such a faith as quatenus divine ultimately resolves it self into Divine Revelation § 144 2ly There must be some particular ultimate Divine Revelation assigned by every Christian which may be not to all the same but to some one to some another beyond which he can resolve his divine faith no further and for proving or confirming which Revelation he can produce no other divine Revelation but there must end unless a process be made in infinitum or a running
Grecian opinions are since but what they were when first the Reformation was made Now Jeremias his declaration was not long after the beginning of the Reformation and Cyril's above 50. years after his 2ly Concerning the newness of Cyril's opinions the words of Knowles ibid are considerable who there saith That he was a reverent and learned man and that he desired to reform many errors and to enlighten much of the blindness of his Church So that it seems he was a Reformer in the Greek Church as these others were in the Western which also appears from the complaints and persecution against him more than against his Predecessors by the Agents of the Roman Church upon this pretence Knowles ibid. And he is said †Spondan A. D. 1638. Franc. à S. Clarâ system fidei p. 528. at last for certain crimes objected to him and among others charged with innovations in Religion by the Greeks to have been imprisoned and shortly after executed and another Cyril ab Iberia formerly rejected to have been repossessed of his Chair But 3ly How contrary soever Cyril's opinions are to those of Jeremias yet the same testimonies above-named †§. 158. n 2. 165 162. that shew Jeremias's to be the doctrines of the Greek Church shew Cyril's whoever had new reformed him not to be so But 4ly Indeed his declaration though it seems purposely moulded according to the Calvinists expressions is very short and sparing general and unclear extending to few points and waving the rest and forbearing there to mention any one point save that of the procession of the holy Gho t wherein the Greeks differ from the reformed as surely in some they do and again those points therein in which Cyril seems more clearly to contradict both Jeremias's and the Roman tenents namely the denying of Purgatory and of Transubstantiation if therein he intend to deny all sorts of Purgatory though not by five and all transmutation of the Elements in the Eucharist are unquestionably singular and not owned by the Greeks as is shewed before and as is witnessed also by some reformed †§. 167 169. c. out of the common relations of the Grecian opinions and practâ—ces 5ly If Cyril or any other Patriarch of Constantinople should entertain any reformed and new opinions diverse from his predecessors whilst such a one is not followed in them by the rest of the Church These are to be stiled not its doctrines but his own and it is not denied that Patriarchs as well as others may be heretical for in several ages some have been so But 6ly If the rest of the Greek Church should also have concurred with Cyril in such innovation then will this only follow that it is true of the Greek Church as of the Protestant that they also have reformed from the whole Catholick Church 1. from the former as well Greek Church as Latine and so this fact of theirs will prove no just plea for the Protestant practice if a departure from the Church Catholick bâ— Schism but only the enlargment of the same guilt to another Church THE FOURTH DISCOURSE Containing the SOCINIANS Apology for the believing and teaching his Doctrine against former Church-Definitions and present Church-Authority upon the Protestant's Grounds Divided into Five CONFERENCES The I. CONFERENCE The Socinian's Protestant-Plea for his not holding any thing contrary to the Holy Scriptures § 2. 1st THat he believes all contained in the Scriptures to be God's Word and therefore implicitely believes those truths against which he errs Ib. 2. That also he useth his best indeavours to find the true sence of Scriptures and that more is not required of him from God for his faith or salvation than doing his best endeavours for attaining it § 3. 3. That as for an explicite faith required of some points necessary he is sufficiently assured that this point concerning the Sons consubstantiality with the Father as to the affirmative is not so from the Protestant's affirming all necessaries to be clear in Scripture even to the unlearned which this in the affirmative is not to him § 4. 4. That several express and plain Scriptures do perswade him that the negative if either is necessary to be believed and that from the clearness of Scriptures he hath as much certainty in this point as Protestants can have from them in some other held against the common expressions of the former times of the Church § 6 8. 5. That for the right understanding of Scriptures either he may be certain of a just industry used or else that Protestants in asserting that the Scriptures are plain only to the industrious and then that none are certain when they have used a just industry thus must still remain also uncertain in their faith as not knowing whether some defect in this their industry causeth them not to mistake the Scriptures 6. Lastly That none have used more diligence in the search of Scripture than the Socinians as appears by their writings addicting themselves wholly to this Word of God and not suffering themselves to be any way by ass'd by any other humane either modern or ancient authority § 5. Digress Where the Protestant's and Socinian's pretended certainty of the sence of Scripture apprehended by them and made the ground of their faith against the sence of the same Scripture declared by the major part of the Church is examined § 9. The II. CONFERENCE His Plea for his not holding any thing contrary to the unanimous sence of the Catholick Church so far as this can justly oblige § 13. 1st THat an unanimous consent of the whole Catholick Church in all ages such as the Protestants require for the proving of a point of faith to be necessary can never be shewed concerning this point of Consubstantiality § 13. And that the consent to such a doctrine of the major part is no argument sufficient since the Protestants deny the like consent valid for several other points § 14. 2. That supposing an unanimous consent of the Church Catholick of all ages in this point yet from hence a Christian hath no security of the truth thereof according to Protestant Principles if this point whether way soever held be a non-necessary for that in such it is said the whole Church may err § 15. 3. That this Article's being in the affirmative put in the Creed proves it not as to the affirmative a necessary § 16. 1st Because not originally in the Creed but added by a Council to which Creed if one Council may add so may another of equal authority in any age and whatever restrain the made by a former Council 2. Because several Articles of the later Creeds are affirmed by Protestants not necessary to be believed but upon a previous conviction that they are divine revelation § 16. 4. Lastly That though the whole Church delivers for truth in any point the contrary to that he holds he is not obliged to resign his judgment to hers except conditionally and
my faith § 2 Prot. But this secures you not unless you believe according to this Rule which in this point you do not Soc. However I believe in this point truly or falsly I am secure that my faith is entire as to all necessary points of faith Prot. How so Soc Because as Mr. Chillingworth saith †p. 23. p. 159 367. He that believes all that is in the Bible all that is in the Scriptures as I do believes all that is necessary there Prot. This must needs be true but meanwhile if there be either some part of Scripture not known at all by you or the true sence of some part of that you know for the Scripture as that Author notes †Chill p. 87. is not so much the words as the sence be mistaken by you how can you say you believe all the Scriptures For when you say you believe all the Scripture you mean only this that you believe that whatsoever is the true sence thereof that is God's Word and most certainly true which belief of yours doth very well consist with your not believing or also your believing the contrary to the true sence thereof and then you not believing the true sence of some part of it at least may also not believe the true sence of something necessary there which is quite contrary to your conclusion here § 3 Soc. †Chill p. 18. I believe that that sence of them which God intendeth whatsoever it is is certainly true And thus I believe implicitely even those very truths against which I err Next †Chill Ib. I do my best indeavour to believe Scripture in the true sence thereof By my best indeavour I mean †Chill p. 19. such a measure of industry as humane prudence and ordinary discretion my abilities and opportunities my distractions and hinderances and all other things considered shall advise me unto in a matter of such consequence Of using which endeavour also I conceive I may be sufficiently certain for otherwise I can have no certainty of any thing I believe from this compleat Rule of Scriptures this due indeavour being the condition which Protestants require that I shall not be as to all necessaries deceived in the sence of Scripture Now being conscious to my self of such a right endeavour used †Chillingw p. 102. For me to believe further this or that to be the true sence of some Scriptures or to believe the true sence of them and to avoid the false is not necessary either to my faith or salvation For if God would have had his meaning in these places certainly known how could it stand with his wisdom to be so wanting to his own will and end as to speak obscurely Or how can it consist with his justice to require of men to know certainly the meaning of those words which he himself hath not revealed †Chill p. 18.92 For my error or ignorance in what is not plainly contained in Scripture after my best endeavour used to say that God will damn me for such errors who am a lover of him and lover of truth is to rob man of his comfort and God of his goodness is to make man desperate and God a tyrant § 4 Prot. But this defence will no way serve your turn for all points of faith revealed in Scripture for you ought to have of some points an express and explicite faith Soc. Of what points Prot. Of all those that are fundamental and necessary Soc. Then if this point of Consubstantiality of the Son with God the Father be none of the Fundamentals and necessaries wherein I am to have a right and an explicite faith the account I have given you already I hope is satisfactory § 5 â— But next I am secure that this point which is the subject of our discourse at least in the affirmative thereof is no fundamental for according to the Protestant principles †Chill p. 92. The Scripture is a Rule as sufficiently perfect so sufficiently intelligible in things necessary to all that have understanding whether learned or unlearned Neither is any thing necessary to be believed but what is plainly revealed for to say that when a place of Scripture by reason of ambiguous terms lies indifferent between divers senses whereof one is true and the other false that God obligeth men under pain of damnation not to mistake through error and humane frailty is to make God a tyrant and to say that he requires of us certainty to attain that end for the attaining whereof we have no certain means In fine †Chill p. 59 where Scriptures are plain as they are in necessaries they need no infallible Interpretor no further explanation to me and where they are not plain there if I using diligence to find the truth do yet miss of it and fall into error there is no danger in it Prot. True Such necessary points are clear to the unlearned using a due industry void of a contrary interest c. Soc. And in such industry I may be assured I have not been deficient having bestowed much study on this matter read the controversie on both sides compared Texts c. as also appears in the diligent writings of others of my perswasion and after all this the sence of Scripture also which I embrace a sence you know decried and persecuted by most Christians is very contrary to all my secular relations interest and profit Now after all this search I have used I am so far satisfied that this point on the affirmative side is not clear and evident in Scripture and therefore no Fundamental that I can produce most clear and evident places out of the Scriptures if a man can be certain of any thing from the perspicuity of its expressions that the contrary of it is so See Crellius in the preface to his book de uno Deo Patre Haec de uno Deo Patre sententia plurimis ac clarissimis sacrarum literâ—ram testimoniis nititur Evidens sententiae veritas rationum firmâ—ssimarum è sacris literis spontè subnascentium multitudo ingenii nostritenuitatem sublevat c Argumenta quae ex sacris literis deprompsimus per se plana sunt ac facilia adeo quidem ut eorum vim deâ—linare aliâ ratione non possint adversarii quam ut à verborum simplicitate tum ipsi deflectant tum nos abducere conentur And see the particular places of Scripture which they urge where as to the expression other texts being laid aside that seems to be said as it were totidem verbis which the Socinians maintain Joh. 14.28 17.3 Ep. 1 Cor. 8.6 Col. 1.15 Rev. 3.14 I set not down this to countenance their cause but to shew their confidence § 7 Prot. O strange presumption And is not your judgment then liable to mistake in the true sence of these Scriptures because you strongly perswade your self they are most evident on your side Soc. 'T is
Epiphan Haer. 69 Theodoret. l. 1. c. 5. numbers on his side Hilarius †De Synodis relates no less than eighty Bishops before that Council to have disallowed the reception of the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and in the Council also seventeen some of note at first to have dissented from the rest § 14 Prot. Not yielding what you say for truth but for the present supposing it yet the judgment of so small a party may by no means be adhered to by you it being inconsiderable in respect of the whole Body of the Catholick Church declaring against you Soc. If the consent of the much major part is to be taken for the whole then the reformed cannot maintain their dissent from the much more numerous body of Christianity that opposed their opinions and sence of Scriptures at the beginning of the Reformation and do still oppose them But not to stand upon this I would willingly conform to the unanimous or most general judgement of the Church Catholick if I were secure that she could not be mistaken in it But †Stillingf p. 59. The sence of the Church Catholick is no infallible rule of interpreting Scripture in all things which concern the rule of faith †Stillingf p. 133. Nor may she usurp that royal prerogative of heaven in prescribing infallibly in matters questioned Prot. You may be secure that she never erreth in any point necessary Soc. But you tell me that though she never err in necessaries yet it follows not that she is an unerring Guid or witness therein †Stillingf p. 154 252. Chilling p. 150. Dr. Hammond Defence of the L. Falkl. p. 23. §. 15. or that she must unerringly declare what points are necessary and what not and I must first learn whether this point of Consubstantiality is to be numbred among necessaries before I can be assured that the sence of the Church Catholick errs not therein Prot. But †Stillingf p 58. It is a sufficient prescription against any thing which can be alledged out of Scripture that it ought not to be looked on as the true meaning of Scripture if it appear contrary to the sence of the Church Catholick from the beginning and therefore such doctrines may well be judged destructive to the rule of faith which have been so unanimously condemued by the Church Catholick Soc. Why so Prot. †Stillingf ib. Because nothing contrary to the necessary Articles of faith can be held by the Catholick Church for it s very Being depends on its belief of necessaries to salvation Soc. This last is most true but then if you mean to make your discourse cohere you must say it is a sufficient prescription c. if it appear contrary to the sence of the Catholick Church viz. in a point necessary for the reason you give carries and secures you no further and then that which you say is no great matter For here we are still to seek whether the point we discourse of is in the affirmative such a necessary § 16 Prot. But this is ranked among those points which the Church hath put in her Creeds Soc. From the beginning this Article was not in the Creed and though it should be granted that all points necessary are contained in the Creeds yet all in the Creeds are not thought points necessary †Stillingf p. 70. 71. Necessary so as to be believed by any before a clear conviction of the divine Revelation thereof which conviction I yet want § 17 Prot. But yet though first the Catholick Church may err in non-necessaries and 2ly in what points are necessary what not her judgment be not infallible yet you have still great reason to submit your judgment to hers because if it happen to be a point necessary she is from the divine Promise infallible and unerring in it not so you And 2ly If not necessary and so both she and you therein liable to error yet you much the more and she also in these things is appointed by God for your Teacher and Guide Soc. Therefore I use the help and direction of my spiritual Guides consider their reasons do not rashly depart from their judgement but yet †Dr. Ferne Considerations p. 19. The due submission of my assent and belief to them is only to be conditional with reservation of evidence in God's Word For in matter of faith as Dr. Ferne saith I cannot submit to any company of men by resignation of my judgment and belief to receive for faith all that they shall define for such resignation stands excluded by the condition of the authority which is not infallible and by the condition of the matter faith of high concernment to our own souls and to be accounted for by our selves who therefore stand bound to make present and diligent search for that evidence and demonstration from God's Word upon which we may finally and securely stay our belief And †The Case between the Churches p. 40. The Church determining matter of faith saith he ought to manifest it out of God's Word and we may expect such proof before we yield absolute assent of belief And so Mr. Stillingfleet saith †p. 133. All men ought to be left to judge according to the Pandects of the divine Laws because each member of this Society is bound to take care of his soul and of all things that tend thereto Now I for my part see no solid ground out of the Scripture for Consubstantiality but rather for the contrary which several of our Writers have made appear to the world And therefore unless the Church were either infallible in all she determined or at least in distinguishing those necessaries wherein she cannot err from the rest it seems no way justifiable that she puts this her definition into the Creed she as I conceive thus requiring from all an absolute consent thereto and not only as some †Still p. 70. would perswade me a conditional for some of them viz. whenever I shall be clearly convinced that such point is of divine Revelation CONFERENCE III. 3. Or contrary to the Definitions of lawful General Councils the just conditions thereof being observed § 18 3. PRot. But do you not consider by what persons this Article was long ago inserted into the Creed Namely by the first General and the most venerable assembly of the Fathers of the Church that hath been convened since the Apostles times celebrated under the first Christian Emperor by a perfect representative of the Catholick Church and by such persons as came very much purified out of the newly-quenched fire of the greatest persecution that the Church hath suffered that under Dioclesian will not you then at last submit your judgment to the Decree of this great and holy Council one and the first of those four which S. Gregory said he received with the same reverence as the four Gospels Soc. No And for this I shall give you in brief many reasons
judgment I am conscious to my self of no disobedience as to either of these for an actual conviction I am sure I have not and supposing that I have had a sufficient proposal and do not know it my obedience upon the Protestant principles can possibly advance no further than it now doth The Apostles Creed I totally imbrace and would have it the standing bound of a Christian Faith For other Creeds I suppose no more belief is necessary to the Articles of the Nicen Creed than is required to those of the Athanasian And of what kind the necessity is of believing those Mr. Stillingfleet states on this manner †p. 70.71 That the belief of a thing may be supposed necessary either as to the matter because the matter to believed is in it self necessary or because of the clear conviction of mens understandingâ— that though the matters be not in themselves neâ—â—ssary yet being revealed by God they must be explicitly believed but then the necessity of this belief doth extend no further than the clearness of the conviction doth Again that the necessity of believing any thing arising from the Churches definition upon which motive you seem to press the belief of the Article of Consubstantiality doth depend up on the Conviction that whatever the Church defines is necessary to be believed And where that is not received as an antecedent principle the other cannot be supposed Now this principle neither I nor yet Protestants accept Then he concludes That as to the Athanasian Creed and the same it is for the Nicen It is unreasonable to imagin that the Church of England doth own this necessity purely on the account of the Churches definition of those things which are not fundamental it being directly contrary to to her sence in her 19th and 20th Articles Now which Articles of this Creed are not Fundamental she defines nothing nor do the 19 20. or 21. Articles own a necessity of believing the Churches Definitions even as to Fundamentals And hence that the supposed necessity of the belief of the Articles of the Athanasian Creed must according to the sence of the Church of England be resolved either into the necessity of the matters or into that necessity which supposeth clear conviction that the things therein contained are of divine Revelation Thus he Now for so many Articles as I am either convinced of the matter to be believed that it is in it self necessary or that they are divine Revelations I do most readily yield my faith and assent thereto Now to make some Reply to the other things you have objected § 38 The Act 1º Eliz. allows no Definitions of the 1st General Councils in declaring Heresie but with this limitation that in such Councils such things be declared Heresie by the express and plain words of the Canonical Scripture On which terms I also accept them § 39 Dr. Hammond affirming That all additions settled by the Vniversal Church if he means General Councils are in all reason without disputing to be received as Apostolical Truths that the Holy Ghost speaking to us by the Governors of the Christian Churches Christ's Successors may receive all uniform submission from us suits not with the Protestant Principles often formerly mentioned †See before §. 26. For thus if I rightly understand him all the definitions of General Councils and of the Christian Governors in all ages as these being still Christs Successors are to be without disputing embraced as truths Apostolical § 40 If the words of the fourth Canon of the English Synod 1640. signifie any more than this That any person convicted of Socinianism i. e. by publishing his opinion shall upon such conviction be excommunicated and if it be understood adequate to this Qui non crediderit filium esse 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Deo Patri Anathema sit and that the Church of England for allowing her Communion is not content with silence in respect of Socinianism but obligeth men also to assent to the contrary then I see not upon what good grounds such exclamation is made against the like Anathema's or exactions of assent required by that of Trent or other late Councils or by Pius his Bull. If it be said here the reason of such faulting them is because these require assent not being lawful General Councils such reason will not pass 1st Because neither the English Synod exacting assent in this point is a General Council 2ly Because it is the Protestant tenent that neither may lawful General Councils require assent to all their Definitions Or if it be affirmed either of General or Provincial Councils that they may require assent under Anathema to some of their decrees Viz. Those evidently true and divine Revelation such as Consubstantiality is but may not to others Viz. Those not manifested by them to be such then before we can censure any Council for its Anathema's or its requiring of assent we must know whether the point to which assent is required is or is not evident divine Revelation And then by whom or how shall this thing touching the evidence of the Divine Revelation be judged or decided for those that judge this who ever they be do sit now upon the trial of the rightness or mistake of the judgment of a General Council Or when think we will those who judge this i. e. every person for himself agree in their sentence Again If on the other side the former Church in her language Si quis non crediderit c. Anathema sit be affirmed to which purpose the fore-mentioned Axioms are urged by you to mean nothing more than Si quis Haresin suam palam profiteatur hujus professionis convictis fuerit Anathema sit Thus the Protestants former quarrel with her passing such Anathema's will be concluded causeless and unjust But indeed though according to the former sentences her Anathema is not extended to the internal act of holding such an opinion if wholly concealed so far as to render such person for it to stand excommunicated and lie actually under this censure of the Church because hitherto no contempt of her authority appears nor is any dammage inferred to any other member of her Society thereby Yet her Anathema also extends even to the internal act or tenet after the Churches contrary definition known which tenet also then is not held without a disobedience and contempt of her authority so far as to render the delinquent therein guilty of a very great mortal sin and so at the same time internally cut off from being a true member of Christs Body though externally he is not as yet so cut off And the Casuists further state him ipso facto to be excommunicated before and without conviction if externally he doth or speaketh any thng whereby he is convincible and not if there be any thing proved against him but if any thing at least provable and such a one upon this to be obliged in conscience not only to confess his heretical opinion