same Author l. 5. c. 19. taught his Disciples many Traditions not written Again S. Dyony Arcop Hier. Eccl. c. 1. at least even by acknowledgment of the most learned Protestants an Author of the second or third age Those prime Captains and heads of our Hierarchy thought it necessary to deliver unto us those sublime and supersubstantiall Mysteries both in written unwritten instructions Again S. Fab. Pope â—â— Martyr Ep. 1. ad Episc. Orientis speaking of holy Chrisme to be renewed every yeare of which no mention is in Scripture addes These things we received from the Holy Apostles and their successors which we require you to observe Againe Tertullian de Cor. Mil. cap. 4. discoursing as he often does of severall rites and practises not mentioned in Scripture concludes in one place thus Of all these and other disciplines of the like nature if thou shalt require a law out of Scripture thou shalt finde none Tradition shall be alledged to thee for the Author Custome the confirmer and Faith the observer Againe S. Irenaeus Cont. Haer. lib. 3. c. 4. What if the Apostles had not left us Scriptures ought we not to have followed the Order of Tradition which they delivered to those to whom they committed the Churches to which ordination give proofe many nations of those Barbarous people who beleeve in Christ having salvation written in their hearts by the Spirit without characters or inke and diligently observing the ancient Tradition Againe the Fathers assembled in that ancient Councell of Gangres Can. 21. We desire that all those things which have been delivered in divine Scriptures and by Tradition of the Apostles should be observed in the Church Againe S. Basil de Spir. Sanc. to cap. 27. 29. of the dogmes and instructions 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 preserved in the Church some we have by written institutions others we have delivered by the secret Tradition of the Apostles Both which sorts have the same authority for as much as concernes piety and there is no man will contradict this that is never so little experienc'd in the law of the Church The same Father in the same Chapter The day would faile me if I should produce all the Mysteries which the Church observes without writing And a little after I account in an Apostolique thing to persist constantly in observing Traditions not written Againe Eusebius Caesariensis de dem Evang. lib. 1. who having said that Christ did not as Moses leave his Law written in Tables or Paper but in the hearts of his Apostles who likewise following the example and intention of their Master Have consign'd their doctrines some indeed in writing and others they have delivered to be observed by lawes unwritten Againe S. Chrysostome 2 Thes. cap. 2. From hence it appeares that the Apostles have not delivered all things by Epistles but likewise many things without writing now both those and these deserve to be equally believed Againe S. Epiphanius haer 61. We must likewise make use of Tradition for all things cannot be taken out of Scripture And therefore the Holy Apostles have given us some things in writing and others by Tradition Againe S. Augustin de Bap. cont Don. lib. 5. cap. 23. speaking against those that maintained that Haeretiques ought to be rebaptised The Apostles sayth he have prescribed nothing concerning this thing But this custome which was opposite to S. Cyprian ought to be believed to have taken its originall from their Tradition as there are many things which the uniuersall Church observe â—â—h and for that reason are rightly beleeved â—â— have been commanded by the Apostles although they are not found in their writings These quotations seemed sufficient to me to shew the generall Opinion of the Fathers to be consonant to the Conclusion before mentioned CHAP. II. The Roman Church agreeing with Fathers in the same Rule of Faith All Sects of Protestants disagree with the Fathers 1. NOw to the end to confront with Antiquity the present Roman and Protestant Churches that it may appeare which of them are the true legitimate children of those Fathers Wee will begin with the Roman Church whose mind we finde clearly expressed in the Decree of the Councell of Trent Sess. 4. concerning Canonicall Scriptures in these words Sacrosanâ—â—a c. Tridentina Synodus c. Perspiciens hanc veritatem c. that is The most holy c. Synod of Trent c. Clearly perceiving that this truth and discipline namely the Doctrine of Christ and his Apostles is contained in bookes written and unwritten Traditions which were received from Christs Mouth or delivered as it were from hand to hand from the Apostles to whom the Holy Ghost dictated it hath arrived even to us Following the Oxthodox examples of the Fathers receives and venerates with an equall affection of duty and reverence all bookes as well of the Old as New Testament since one God is the authour of both as likewise the Traditions themselves whether perteining to Faith or Manners as dictated either by Christs own Mouth or by the Holy Ghost and by a continued succession preserved in the Catholique Church Thus far the Councell of Trent 2. Whether the Roman Church has indeed made good this her profession viz. That in this decree shee followes the Orthodox examples of the Fathers besides so many formall proofes before alledged the confession of many learned Protestants will justifie her As Cartwright Cartw. Witgift Def p. 103. speaking of the forementioned or like quotations out of S. Augustin saith To approve this speech of Augustin is to bring in Popery c. So likewise Whittaker Fulk Kemnitius c. Whit. de Laec. Ser. p. 678. 681. 690 c. Fulkâ— con Purg. p. 362. 397. Kemnit Exam. part 1. p. 87 c. for such like assertions of the Fathers condemne then generally and by name Clemens Alexandrinus Origen Epiphanius Tertullian Augustin Ambrose Hierome Chrysostome Eusebius Baesile Leo Maximus Theophilus Damascene c. 3. In opposition to this decreed Doctrine of the Roman Church and by consequence to the Orthodox examples of the Fathers aâ—â— manner of Sects that have separated from the Church or from one another since Luthers â—â—me agree almost in no other point unanimously except in this That the Scripture conteins in it expresly all things both concerning beliefe and practise which are necessary or but requisite to salvation And by consequence that no man is or ought to be obliged to submit to any Doctrine or precept any further then as it can be proved manifestly to him to be conteined in the written word of God 4. The Church of England Art 6. of English Church in particular makes this one of her peculiar Articles That the Holy Scripture conteineth all things necessary for salvation so that whatsoever is not read therein nor may be proved thereby is not to be required of any man that it should be believed as an Article of Faith or to be thought requisite necessary to salvation
But withall professeth that The three Creeds Nicene Creed Athanasius Creed and that which is commonly called the Apostles Creed ought throughly to be received and believed Moreover that she receiveth the foure first Generall Councells yet not saying that she thinkes her selfe obliged to the one or other for the authority of Tradition or the Councells for if so she would be obliged likewise to accept of and submit to many other Traditions and Councells as likewise many points and practises confirmed in those Councells besides the Mysteries of the Blessed Trinity many of which notwithstanding shee relinquishes if not condemnes Yea on the contrary for those three Creeds she gives this reason for her admitting of them because they may be proved by most certaine warrants of holy Scripture And how little or no authority she allowes to the Church or Generall Councells shall be shewn in the next Conclusion For the present therefore taking those words of accepting the three Creeds and foure Councells rather for a complement of Civility to Antiquity then as importing any reall intention to admit any judge or Rule of Faith but only Scripture and that interpreted by her selfe for her selfe at least Come we to consider how rationall and safe a ground this is That nothing is to be beleeved but only Scripture CHAP. III. English Protestants unwilling to Justifie this Position and Why. Mr. Chillingworths late booke against the Catholique Church and the Character given of it 1. THis Position of Scripture being the only Rule of Faith though it be the main foundation upon which all Heretiques and Schismatiques◠almost that are and ever were doe rely and therefore in all likelyhood since so many millions of people of all Sects and in all ages have been concern'd to study and make it good should in reason be best upheld Yet to my apprehension of all other controversies this is the most weakly grounded and guiltily maintained 2. The experience I have of the particular disposition of English Protestanats properly so called and the happinesse I have enjoyed in the acquaintance and friendship with very many the most considerable persons for Learning Prudence and Piety in that Church gives mee warrant to say this of them that there is no point of Controversy that they are more unwilling to touch upon then this of Scriptures being the onely Rule and no visible Judge to interpret it I meane as to the positive maintaining thereof for as concerning the disputing against the infallibility of the Church there is none more ready to make Objections then they One reason hereof may be because the English Church out of gratitude to the Ancient Church and Fathers which have hitherto maintained their Ecclesiasticall Government against the Calvinists till they came to dispute with fire and sword professeth therfore greater reverence to antiquity and Tradition then any other Sect whatsoever And therefore her children are unwilling to renounce or oppose that great army of Saints Martyrs of the Primitive times who unanimously acknowledge that besides Scriptures they had received from their Ancestors Traditionary Doctrines and Ritts and these so universally spread through all Churches Easterne and Westerne no man being able to name any particular fallible Authour of them that they were as firmely assured that they proceeded from the Apostles as that the books of Scripture proceeded from the same Authours Yea for many of these Traditions greater proofe might be made of their authentique and Divine Originall then of most books of Scripture in as much as they were from the beginning universally apparent in the Practise of the Church visibly shining in their Publique liturgies for example Prayer for the Dead and by consequence Purgatory that is a State of deceased Christians capable of being bettered and eased by the Charity and Devotions of the living Sacrifice of the Masse and Offering it for the Quick and Dead Adoration of Christ really present there Baptisme of Infants Non-rebaptization of Heretiques Observation of Ecclesiasticall Feastes Lent-fasts c. Invocation of Saints Veneration of Reliques Images c. Practise of Crossing themselves Rites in administring Sacraments c. Whereas the bookes of the New Testament especially the Epistles and Apocalypse being written upon emergent occasions and for the present neede of particular Persons and Churches were a great while before they could be generally dispersed and great caution and circumspection used before they would be admitted into the Cannon and being all except some few that have perished received there it was impossible to prevent infinite corruptions in the writing since every one had leave to transcribe thē 3. A second reason why English Protestants I speake knowingly at least of my selfe and not a few others dispence the more easily with themselves for examining the sufficiency of this Rule of Faith is because there being but two ways imaginable of assigning such a Rule that is either expresse Scripture alone or that joyn'd with Ecclesiasticall Tradition which is to be received upon the authority or as the Schooles call it the infallibility of the Church and Protestants being perswaded that they can unanswerably confute this fallibility they take it for granted that the former is the only Rule and therefore surcease from undergoing the paines of diligent enquiry how firmely their foundation is layd and what course to take for the answering of those inextricable inconveniences which follow upon that ground for feare lest if both these foundations should come to shrinke Christianity it selfe would become questionable and a way made for direct Atheisme Hereupon it is that generally their writers have proceeded the destructive way willingly undertaking to contradict the Churches infallibility and it is not without extreame violence that they can be brought to maintaine their owne grounds Which when the earnestnesse of Catholiques extorts from them though they must conclude for only Scripture and No-judge yet either shame or remorse makes them deferre somewhat to the ancient Churches authority as it were excusing themselves that they dare not suffer themselves to be directed by her For if by her as a visible Church then by all Churches succeeding her to these our times 4. In these latter times since that great unfortunate Champion against the Churches infallibility Mr. Chillingworth published his booke in defence of Doctour Potter this guilt of English Protestants ha's beene farre more conspicuous His objections against the Church that is his destructive grounds are avowed and boasted of as unanswerable in a manner by all but his positive grounds that is the making onely Scripture and that to be interpreted by every single mans reason to be the Rule of Faith this is at least waved if not renounced by many But most unjustly since there is no conceivable meanes how to finde out a third intelligible way of grounding beliefe and determining controversies besides divine revelation proposed and interpreted authoritatively by the Church or meere Scripture without any obligatory interpretation as shall be demonstrated hereafter Hence
the generall Character given of himselfe and his booke is That he has had better luck in pulling down buildings than raising new ones and that he has managed his sword much more dexterously than his buckler And yet as if there were no need either of house or buckler or as if Protestants did thinke themselves secure from weather and danger if Catholiques were expulsed and wounded No man appeares with any designe to provide himselfe of any safer way of defence then that which Mr. Chillingworth hath afforded Yea Mr. Chillingworth himselfe his friends know the reason of it â—utterly refused to answer those unconquerable confutations of his positive grounds and those fearefull consequences charged upon them being satisfied or at least making a countenance before those that knew him not inwardly that he was satisfied of the firmenesse of his Rule of Faith as long as an exact particular answer to all his objections against the Churches infallibility was not published Those who have had a particular acquaintance with that extraordinary sublime wit and judgement will or at least can witnesse with me that thus much as I have said in a seeming censure of him is true Considering the long and inward friendship and the many obligations I had to him I had absteined from this but that the cause in hand obliged me thereto and but that his book alone had the principall influence upon me to shut up my entrance into Catholique unity I shall therefore have frequent occasion hereafter in this Narration to weigh both his proofes and objections at least such of them as were most powerfull with me yet resolving to be extreamely tender of his reputation But to returne to the Story of my selfe CHAP. IIII. Inconveniences following Protestants Position of Only-Scripture Fathers refuse to dispute with Haeretiques from only Scripture 1. VVHen I was forced to weigh with circumspection and fidelity this maine fundamentall Position of Protestantisme viz. That the Scripture is the only Rule of Faith or That all things necessary to be believed are conteined expresly in Scripture what a world of unavoidable inconveences did presently throng into my understandiog and upon how meere sand did it appeare to be laid For the inconveniences 1. It is impossible upon this ground that ever there should be found a way to end any controversies as shall be demonstrated in the next Conclusion 2. There can scarce be named one Haeretique but tooke the same for a ground of his Haeresy and generally the Fathers protest against this ground reducing them to Ecclesiasticall Tradition and the authority of the present Church 2. For a proofe whereof we may consider the particular Treatises and bookes of the ancient Fathers which they wrought directly for this purpose namely to shew what method and grounds their Ancestors and reason it selfe dictated to be used and proceeded upon in disputing with any Haeretique whatsoever and we shall finde that the Catholiques of these dayes doe shew themselves indeed sons of those Catholique Fathers exactly treading their steps in appealing to Scripture and generall Tradition from which there lyes no prescription or appeale And on the contrary that the Haeretiques and Schismatiques of our times have been as exact in pursuing the traces of their Ancestors pretending only Scripture but relying upon the Pride of their owne hearts and thinking that their interpretations and wrestings of Scripture ought to prevaile against all present and past authority how universall soever for place and how uninterrupted soever for succession The treatises anciently written for this purpose are S. Irenaeus against Haeresies Tertullian de Praescriptionibus S. Cyprian de unitate Ecclesiae S. Augustin de unitate Ecclesiae contra Epistolam Fundamenti de utilitate credendi c. S. Vincentius Lerinensis his Commonitorium c. 3. In particular may be witnesse of this Tertullian Tert. de Praescrip cap. 19. There is no good got by disputing out of Texts the Scripture but either to make a man sick or mad And againe There ought therefore to be no appealing to Scripture nor disputing out of them since by that meanes either neither side will be victorious or it is a hazard whether And againe But hitherto we have in generall proceeded against all Heresies proving by assured reasonable and necessary prescriptions against all Heresies that they are to be excluded from all disputation out of Scripture Witnesse likewise S. Augustine Haeresies and doctrines of perversenesse ensnaring soules and sinking them into Hell have risen from no other fountaine but this that Scriptures which are good are understood not well and that which is not well understood in them is rashly and impudently maintained Againe the same Father brings in the Arian Bishop Maximinus thus challenging a Catholique id con Maximin Ar. Episcopum lib. 1. If thou wilt produce any thing out of divine Scriptures which are common to all it is necessary we should hearken to thee But these speeches which are not in Scripture are in no case receivable by us The same Father in the conclusion of the same books brings in another Heretique using these words I desire and wish to be a Disciple of the Holy Scriptures c. If thou shalt affirme any thing out of the Scriptures if thon shalt produce a quotation of any thing written there in any place We desire to be found disciples of the Holy Scriptures Againe severall other passages to the same purpose may be seen in severall other parts of his workes as in Epist 222. and in lib. de Gen. ad lit lib. 7. cap. 9. and de fide Symb. cap. 9. and in Joan. Tract 18. Lastly the same Father disputing against Cresconius the Grammarian saith id lib. 1. con Cresc Gram. cap. 33. Yet notwithstanding although there is produced no example of this out of Scriptures Canonicall we doe neverthelesse observe the truth of the same Scriptures when we doe that which is approved by the Church whose authority the Scriptures recommend See suitable passages in l. 5. de Bap. cont Donat. cap. 23. and de Unit. Eccl. cap. 19. Witnesse againe S. Hierom S. Hieron dialog cont Lucifer Neither let them please themselves if sometimes they seem to make good their assertions out of some Texts of Scripture for the Devill likewise sometimes quoted Scripture for Scriptures consist not in the bare words but in sence It is true indeed the Fathers sometimes commend the fulnesse of Scripture as S. Basil saying whatsoever is without the Scripture is sinne but withall he gives us a Rule to know his meaning shewing that according to the last quotation out of S. Augustin against Crescoâ—â—us the Grammarian that may be said to be virtually conteined in Scripture which is delivered by the Church whose authority is recommended to us in Scripture so sayes S. Basil likewise id lib. de Spiritu sancto It is an Apostolique thing to persist constantly in Traditions not written for saith the Apostle I praise you in that you are mindfull of
whatsoever thing came from me and observe the Traditions which I have given you Besides in some cases there may be controversies about points which are not grounded upon Orall Tradition but only Scripture 4. A third inconvenience following the Protestants position is this That since undoubtedly there were in the Primitive Church Traditions in great number besides what is expressed in Scripture I could not imagine what was become of them or how it should be possible they should come to be lost having been received generally through the whole Church and most of them shining in the practise of it To salve this inconvenience Protestants either impudently give the lye to all the Fathers and say without the least proofe that there were none at all Or in England there being under-Sects which by Scripture alone could not be confuted as Puritans Anabaptists Sabbatarians c. they are forced to acknowledge some few Traditions of such a nature although thereby they destroy their maine foundation of Only-Scripture For by the Traditionary doctrine of Non-rebaptization they conclude the Anabaptists to be Heretiques that is erring in a necessary point of doctrine Yet themselves renounce doctrines and practises delivered by a far more full Tradition So great effect hath interest in that Church But what will become of S. Basils saying before quoted That the day would faile him if he should undertake to enumerate all the Traditions left by the Apostles in the Church not mentioned in Scripture For all that even the most condescending Protestants will allow for such may be reckoned five times over in a minute of an hower Considering therefore that such Traditions being visibly manifest for the most part in the practise of the Church are far more easily preserved then any writing can be it will necessarily follow that the rest of that great number are extant in the Roman Church as may be proved of most of them before reckoned by testimonies of Ancient Fathers Vid. sup c. 3. 5. A fourth inconvenience to my understanding unavoidable by Protestants and a great proofe of the truth of the Doctrine of the Roman Church is this Though Protestants generally deny that the points of Controversie debated between them and the Roman Church were universally received by the Ancient Church as Invocation of Saints adoration of Christ as present in the blessed Sacrament Prayer for the dead c. Yet they cannot deny but that in many of the Fathers proofes of these doctrines may be found to shew that such was at least their particular opinions Now if generally the Ancient Church had agreed with Protestants both in denying such doctrines and practise received now in the Roman Church and likewise in making only-expresse-Scripture the Rule to judge by it could not be avoided but that some Synods or Fathers would have taken notice of such pretended errours in the writings of other Fathers and likewise would have produced some of those Texts of Scriptures now made use of by Protestants for that purpose a thing they are so far from that on the contrary we find that many of the Fathers infer the same doctrines from the same Texts that Catholiques now do And Protestants though they alledge some passages of Fathers by which they may seem consequently to destroy such doctrines and to contradict their owne formall assertions in other places yet are not able to produce so much as one Text of Scripture interpreted by any Father to confute any one such pretended errour Which is a thing very remarkable and will argue either that no man in the Ancient Church took notice of such pretended dangerous speeches of so many Fathers or that they understood not the plaine Texts of Scripture if Protestants grounds be true or upon Catholiques grounds since it was impossible but they must have taken notice of such opinions and since they certainly did understand plaine Texts of Scripture that therefore not disputing out of Scripture as Protestants doe they were so far from believing such opinions to be errours deserving a Schisme that they all of them agreed in receiving them as Catholique Truths Other inconveniences which without hope or possibility of remedy do arise from making Scripture alone secluding not only Traditions but likewise any visible obliging interpreter to be the only Rule and Judge of Controversies shall be reserved to be examined in the next Conclusion concerning the Authority of the Church in this businesse CHAP. V. Weaknesse of Protestants proofs for only-Scripture Texts of Scripture alleadged by Catholiques vainly eluded by Protestants 1. AS I said before since Protestants and all other Sects doe against their nature and custome so unanimously conspire to forsake the oldâ— and good wayes by travelling wherein even themselves being judges so many glorious Saints Confessors Martyrs Bishops c. were renowned not onely in their owne but all succeeding times dissipated armies of Haeretiques propagated the Kingdome of Christ over the world subdued Idolatry and made it utterly to vanish though supported with the force of the whole Roman world and in fine arrived to a supereminent degree of glory in Paradice And since in stead of this so successefull a way they have chosen to walke every man in a severall path through those narrow crooked and at least very dangerous because new wayes of a proud selfe-assuming presumption in interpreting only-Scripture each man according to his own fancy interest following the example of no antiquity but only ancient Heretiques in all reason they should have taken order to have justified themselves herein after a more then ordinary manner they ought to have contributed all the invention and skill of all the best wits in each Sect to fortifie this common foundation of only Scripture and no visible judge beyond all other points of difference 2. And so no doubt they have to the utmost capacity of the subject But no skill can serve to build a firme secure edifice upon sand and private reason or fancies of inspiration are more weake and sandy then even sand it selfe For proofe hereof let us consider the pretended proofes and reasons which they alleadge to assert this their fundamentall position viz. that the entire Rule of Faith is the written word of God of which there is not extant any visible authoritative interpreter Proofes hereof produced by them are 1. Negative invalidating such Texts of Scripture as are alledged by Catholiques and expounded by Fathers to prove Traditions unwritten and 2. Positive drawne from other Texts expressing the sufficiency and perfection of Scripture 3. Some Texts by Catholiques produced to prove Traditions and those concerning points of Doctrine as well as practise or ceremonies besides what is written in the Evangelicall books are among others these following out of S. Paul 2 Thes. cap. 1. ver 15. Observe the Tradititions which you have received from us whether by word or by Epistle And againe 2 Tim. c. 2. ver 13. Have before thine eyes the patterne of sound words which thou hast heard
of me in Faith and Jesus Christ Conserve that good thing committed to thy charge by the Holy Spirit which dwelleth in us And againe 1 Tim. cap. 2. ver 2. The things which thou hast heard of me in the presence of many witnesses consigne them to faithfull men which may be capable to teach othâ—â— also And lastly 1 Tim. cap. 3. ver 15. The Church is the pillar and ground of truth 4. To elude such Texts as these so expresse in themselves so stringent and convincing without any leave given to any rationall contradiction so unanimously acknowledged by the ancient Fatherâ— in the plaine importance of them for there was no need to call their commentaries interpretations there being not the least difficulty or obscurity in them to be cleared Protestants especially the Calvinists for the Church of England hath been more ingenuous have been forced to make use of the poorest guiltiest shift imaginable which is to translate the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 enseignements instructions or by any other word but what reason and rules of Grammar would require namely Traditions That which moved them hereto was apparently a resolution to seduce the people for nourishing them up in the hatred of the Church in contempt of her authority in rejecting all her Traditions so far that whatsoever is proposed under that title of Tradition is not only not accepted but scornfully rejected by them as supposed most certainly false and superstitious if it should appeare that the Scripture it selfe should referre us to Christian doctrines under the notion of Traditions the very sound of that word in Scripture would perhaps make them suspect that their Ministers had abused them 5. But moreover for a helpe if this poore subtility should come to be discovered by their Proselites it is further answered by them that S. Paul might very well referre Timothy or the Thessalonians to the summe of Christian doctrine by him before preached and not yet reduced to writing because the entire Canon of Scripture was not yet compleated and sealed up but when that was finished afterward Christians were not to trust to their memories but to have recourse to expresse Scripture as is implyed by severall Texts of Scripture denoting its abundant sufficiency for all uses and necessities 6. For answer to this way of arguing it will be sufficient to say that whatsoever is here alledged by Protestants is meerly gratis dictum there being not the least intimation given by S. Paul or any other Evangelicall Author that the Apostles had any intention to write among them a body of the Christian law searce any booke of the New Testament having been written but only upon some particular occasion and for the use of some particular person and Church and on the contrary it appearing expresly both by Scripture and Tradition that the Apostles in all the Churches founded by them left a depositum both of the doctrines and discipline of Christianity uniforme and compleate not relating at all to any thing already or afterward to be written CHAP. VI. Two principall Texts of Scripture alledged by Protestants to prove it's sufficiency and against Traditions answered 1. COme we now to consider a while those Texts of Scripture pretended by Protestants to be so expresse uncontroulable and pressing as to justifie them from blame in not only opposing the former evident quotations for Traditions but in dividing from and condemning all Antiquity that taught the contrary and not onely so but relyed upon Tradition alone in severall points confessed by them not to be visible in Scripture and yet condemn'd anathematized and utterly vanquished severall Heretiques who thought it a sufficient warrant to be dispensed from severall doctrines taught and practises continued in the Church because the Scripture was silent in them 2. Of all others the most considerable Text of Scripture alledged by Protestants and most prized by them as efficacious to prove its perfection sufficiency to be an intire Rule of Faith is this speech of S. Paul to Timothy 1 Tim. c. 3. v. 16. 17 Omnis Scriptura divinitius inspirata utilis est c. All Scripture divinely inspired is profitable for teaching for arguing for reproving and for instructing in righteousnesse that the man of God may be perfect instructed to every good worke Here say they it is apparent that S. Paul acknowledges Scripture to be profitable for all kindes of spirituall uses teaching arguing c. and moreover in such a perfection that by it not onely ignorant persons but even the man of God that is he who is a Teacher of Gods people who by his office is obliged to a higher perfection of knowledge may be made perfect and that to every good worke 3. To this it is answered 1. That by reading the verse immediately going before we shall be informed both of what Scriptures S. Paul there speakes and in what sence and with what conditions they are profitable for the forementioned uses and ends the words are Tu verò permane c. Doe thou â—â— Timothy persevere in those things which thon hast learned knowing of whom thou hast learned them and because from thy childhood thou hast knowne the Holy Scriptures which may instruct thee to Salvation by faith which is in Christ Jesus For all Scripture divinely inspired is profitable c. By the connexion of these words it appeares that those Scriptures to which Saint Paul gives this testimony and glorious character were the same in which Timothy now a Bishop had been instructed from his childhood that is the Scriptures of the Old Testament For how few of the Evangelicall writings were published even now that he was a Bishop and certainly scarce any at all when he was a child Sâ— Pauls designe therefore in this passage is evidently this viz. to exhort Timothy to remaine constant in iis quae ei tradita fuerant in those Christian verities and precepts by the Apostle delivered in trust to him not in writing but orall Tradition For which purpose he uses these motives namely 1. the consideration of the sublime Apostolicall Office of himselfe his instructour immediately and miraculously called and enabled to that imployment by Christ from heaven therefore he sayes knowing of whom thou hast learned these Evangelicall truths 2â— The conformity of these new revelations to those ancient ones of the Old Testament in which Timothy had been instructed from his childhood in which he might perceive though obscurely traced certaine markes and Prophecyes of the Gospell and so be easilier enclin'd to beleive what S. Paul had plainly delivered to him 3. Upon this occasion he declares the great profit which a Christian may find by having recourse to the old Testament as having great efficacy to make a man wise unto salvation but this not of themselves alone but joyned with the Faith which is in Christ Jesus and perseverance in believing the Christian verities delivered by orall Tradition So that the Apostles might very well conclude All Scriptures
of the Old Testament giving testimony to the Gospell being inspired by God are very profitable not entirely of themselves sufficient for teaching arguing reproving instructing in righteousnesse And that by them the man of God even a Christian Bishop may be made perfect or enabled to every good worke that is as he expresseth the same sence in the former verse wise unto Salvation but upon condition that they be joyned with the Faith or Gospell of Christ Iesus and perseverance therein This to my understanding seems to be the proper naturall importance of this Text of S. Paul so far from evincing what the Protestants would collect from it that it confirmes the quite contrary 4. But let it be supposed which is impossible to be evinced that the Apostle speakes here by way of Prophecy of Evangelicall Scriptures not yet written but with respect to the time when they should be perfectly compleated he sayes onely they are profitable not sufficient to produce the mentioned effects and end He excludes not the Church interpreting them in a word He referres expresly to orall Tradition And by consequence he is far from saying any thing that may warrant the Protestants upon pretence from these words to relinquish the way which all ancient Christians and Fathers of the Church walked in and to walke in that which as hath been shewed by irrefragable testimonies has beene traced by all and onely Heretiques So far is he from saying or giving warrant to any to say Reject all things that you finde not expresly conteined in Scriptures though the whole world upon whose only testimony you receive Scriptures affirme that they received other things from the same authority Keep your selves close to that sence of Scriptures which your own fancies or interests shall suggest unto you and admit neither fathers nor Church to interpret them to you believe your own understandings onely which you may call the inspirations of the Holy Ghost if you please And content not your selves with deceiving your selves alone with such fancies take authority upon your selves to destroy all publique authority and toâ— obtrude per sas nefas your interpretations and glosses upon the consciences of others This S. Paul ought to have said if he had purposed to justifie the grounds of Protestantisme But this I could not conceive to be his meaning and therefore I tooke it to be my best course to be misled by Fathers Councells and the whole Catholique Church 5. A second proofe for the sufficiency of Scripture alone to be an entire Rule of Faith and of great moment among many Protestants is that speech in the end of the Revelation Rev. c. 22. v. 18. 19. Contestor enim omni audienti c. I doe protest to every one that hears the words of the Prophecy of this book If any one shall adde unto these God shall adde unto him the plagues written in this booke And if any one shall diminish from the words of this Prophecy God shall take away his part out of the booke of life and out of the Holy City and out of those things which are written in this book The weight of this Text is much more pressing in their opinion by reason of the situation of it in the close of the whole body of Evangelicall writings and likewise by the advantage of a Parallel place in the end of Moyses his law 6. Hereto it is answered that this Text is so far from obliging us to understand it in generall of Evangelicall doctrines that expresly and in terminis terminantibus it restreines it selfe onely to the Prophecies conteined in this particular booke for bidding any one to presume to make any change in it either by addition and interpolation of other Prophecies pretended to be written by the same Divine Author a thing practised by Heretiques in other Evangelicall writings when this booke was published or by razing out any Prophecies herein conteined as some Heretiques likewise had done in other Apostolicall bookes So that this author is so farre from forbidding any other revelations of divine doctrines besides those already published that notwithstanding any thing here said Agabus and Saint Philips daughters might if they had pleased have set forth their Prophecies so they had done it without injury or disparagement to the Apocalypse Even as Moyses by such like words signified that in his writings were conteined the summe of that law delivered by God on Mount Sinai at least as much of it as was fit to communicate for the present to the people and therefore forbad any man to change his writings any way Yet notwithstanding it is apparent that not onely the Jewes but likewise the Ancient Fathers believed that besides this written law Moyses himselfe delivered to the Preists and Sanedrim many unwritten Traditions relating to the law it selfe some of which are mentioned in Evangelicall Scripture as the institution of the order of Exorcists the mingling of water with the blood of the Testament wherewith Moyses sprinckled the people Skarlet wooll and hyssope to be used in all aspertions the sprinkling the booke of the Covenant with blood The names of Jannes and Mambres the antagonists of Moyses and the combat betweene an Angell and the Devill about Moyses his body c. Besides many Holy men published bookes among the Jewes acknowledged of divine authority wherein were many Mysteries of Faith not onely more expresly but de novo conteined and not at all declared by Moyses many writings of devotion Precepts of Piety and manners c. Onely Moyses his bookes have beene received to this day under the notion of the fundamentall law of the Jewish Common-wealth a title that other writings never challenged 7. As concerning the advantage taken from the position of the forementioned Text in the close of the Evangelicall writings it will be of no force at all to any man that shall consider how it came to passe that the severall bookes were placed in the order as wee at this day finde them viz. That certaine men unknown to us now but followed by a tacit agreement of the Church when after the decease of the Apostles they had sought out all the writings that remained and had beene occasionally published by them compiled them in one volumne in this order They begun with the Gospels or history of our Saviours life and death as reason was placing them it may be in the order as they were written however assigning the first place to S. Mathew because he having written his Gospel in Hebrew for the use of the Jewes and Jewish Christians to whom Christ commanded his Gospel should first be preached and upon their refusall to the Gentiles even for that reason alone his Gospel might be thought to have deserved the first place the rest following in the order as they were written Then followes the Story of the Apostles especially S. Paul written by his companion S. Luke and continued till their separation by S. Pauls voyage to Rome After bookes of
considered in a desperate estate for want of means or space to inform himselfe further then not only the Scripture or the Creed or one Gospell but perhaps this one verse in a Gospell This is eternall life to know thee the only true God Iesus Christ whom thou hast sent may be instruction sufficient to salvation and so arising proportionably to other circumstances in respect of other single persons more truths and instructions are necessary and more yet to persons enjoying sufficient means to information to Clergy-men to Congregations to well-ordered Churches Besides if the same Conclusion be considered in another sense without altering the expression a sense obvious enough not improper in which among other ancient Fathers S. Aug. explaines it as he was before quoted cap. 38. viz. that the Scripture here as likewise the Creed is to be taken as joyned with the Churches authority to which saith hee we are expresly referr'd in Scripture then it not onely conteines whatsoever is necessary to salvation in some qualifyed degree of necessity and to some certaine persons considered in some certaine circumstances but likewise in the most exalted importance of the word necessary and to all persons considered either as single or in actuall Communion c. Lastly if the same Conclusion be so understood that the words of Scripture may be I doe not say supplyed but even interpreted by the Tradition of the ancient Church and authority of the present so many Catholiques will subscribe to it 3. This conclusion therefore being so variously applicable and by consequence capable of being orthodox or erroneous according to severall applications in the next place I was to reflect upon my present condition to try whether it befitted mee or no. Now for the present I was in quest of a Church that Church wherein I had been bred e're this time being almost ready to expire I lived in an age wherin there was no want of meanes of learning and instruction even to excesse for the overmuch light made many men too too wanton and curious I had been bred after such a manner that I was capable in some reasonable degree not only of information but likewise of an ability to judge what instructour could approve himselfe to be the fittest to be followed and beleived and for that purpose I endeavoured all I could to free my mimd from all prejudices and partiality in these circumstances two parties invited me to their communion and a Communion some where or other I knew was necessary The one sayd You may without inevitable danger perhaps take your choice of eiâ—her but certainly your best and safest way is to come to us for we will propose to your beleife nothing but the acknowledged written word of God and that wee have for this hundred yeares beleived to conteine all things necessary not only for your salvation but any mans else You shall have the satisfaction to bee freed from all visible authority interpreting that Word The Spirit will teach you to interpret it as truly as wee doe for otherwise we shall not suffer you in our Communion The other party on the contrary protested aloud that if I joyned not with them I was utterly lost that they would propose to me nothing but Divine Revelation conteined not onely in bookes written but Traditions unwritten both conveyed by the same hand and with the same authority and therefor if either both to be received that the former inviters were a new faction for worldly interests divided from the whole world and apparently from a Church which had continued ever since Christs time in an un-interrupted succession of instructers and Doctrine of Teachers appointed for Guides not onely by testimonie of all ages but likewise of the same Scriptures upon which their adversaries pretended to ground their Schismeâ— that these Guides had continually preserved the Church in a perfect unity of beliefe whereas the other party within one age that they have appeared have been torne into near an hundred Sects All of them with equally-noâ— Justice pretending to the same Rule and with the same Rule fighting with one another without the least effect of union not one controversy among them having been to this day cleared 4. In these circumstances coming to the examination of this fundamentall ground of Protestantisme That the Scriptures conteine all points of beliefe and practise necessary to salvation I found it necessary without any change made in the words to apply the termes necessary to salvation not to one or more persons ignorant destitute of meanes of knowledge and in some particular unavoydable exigence but to my self considered in the conditions before mentioned yea further to all Christians in generall and to the exigence of Churches well ordered and setled as on all sides they pretended to be And having done thus I found that no Antiquity ever delivered this Conclusion in so large a sense yea on the contrary that generally all Antiquity protested against it I found that no reason could require that writings evidently intended for sepciall uses and confuting three or foure Haeresies should be made use of or however should be accounted sufficiently and expressly convictive against Opinions not named in them and not them thought upon by the Authours as if they had been entire Systemes of Christianity In a word I found that after I had applyed this conclusion to the present use and Hypothesis the arguments and reasons produced by Mr. Chillingworth c. dâ—d not evince or conclude that which would give me in the case I was any satisfaction at all especially considering that if the Protestants had gained the better in this particular concerning a Rule yet I should be far from being at rest in their Churches unlesse they could further demonstrate that the Scripture conteined all these things so expresly and clearely to all eyes naming those particular necessary doctrines in contradistinction to others unnecessary or but profitable or perhaps requisite onely and applying them to the persons respectively to whom they are necessary and all this after such a manner that no honest reasonable man could remaine in doubt or be in danger of quarrelling with others a thing which mine owne eyes confuâ—ed since I apparently saw earnest contentions and separations about points not onely by my selfe but by the whole Christian world for above thirteene hundred years together esteemed necessary And since by my small reading I had found that there was not one Article of the Creed which had not been questioned and contradicted Or unlesse they could demonstrate that there was no particular point at all necessary Or lastly that there was some visible authority to decide unappealeably what was to be acknowledged for the true sense of Scripture and in it what was onely true what usefull what requisite and what necessary But these were conditions such as that the Protestants had not confidence enough to promise the former and they were too proud and confident of themselves to allow the
Fathers And Vincentius Lyrinensis cap. 16. gives us a proper character of their Spirit and language bringing them in thus speaking Vâ—nite ô insapientes miseri qui vulgò Catholici vocitamini c. Come now O ye foolish and miserable wretches who are commonly called Catholiques and learn the true faith which besides us no man understands which has lien hid for many ages past but hath bin of late discovered made known But you must learne it by stealth and in secret for it will be delightfull unto you So of old spake the Heretiques Whether of late they have changed this stile or no yea how much they have changed this to be accounted modest language into a new one full of arrogance pride and fury will sufficiently appeare in the treatises Polemicall of Luther Calvin c. CHAP. XXI The doctrine of the Roman Church concerning the Churches authority The great and apparent reasonablenesse of it 1. I will now subjoyn to the doctrine of the antient Church that of the present Roman Church that being set in view the one of the other we may better judge how well they resemble or what unlikenesse there is between them The substance of what the Church has defin'd concerning this point is conteined in this decision of the Councel of Trent Sess. 4. viz. Praetercà ad coercenda petulantia ingenia decrevit Synodus Ut nemo c. that is Moreover to the end to restrein petulant witts this Synod decrees That no man relying upon his own skill and wresting Holy Scripture to his own sences shall presume to interpret the Holy Scriptures in matters of Faith and manners pertaining to the edification of Christian doctrine against that sence which hath been and is held by our holy Mother the Church to whom it appertains to judge of the true sence and interpretation of Holy Scriptures and against the unanimous consent of Fathers although such interpretations were never at any time to be published abroad The substance of this decree is repeated in the Bull published by Pius IV. concerning the Oath of the Profession of Faith 2. This decision considered simply as the words import in their plaine direct sence seemed to me so strangely reasonable and equall requiring only due reverence to the present Church and implying with a strange ingenuity and assurance a conformity with the doctrine unanimously maintained in the antient Church that I could not believe but that some where or other I should find a far greater burden laid by her upon her childrens shoulders for according to that information which I received from the learnedst Doctours of Controversie among Catholiques who for the most part doe dresse this point in School-language and exalt that language to the utmost importance deducing likewise the most rigid consequences from it I thought the bonds fetters wherein the Roman Church restâ—eined all in her Communion were far more stringent and painfull cutting even to the very bones So that this newly discovered great equity of the Church made me suspicious and thereupon inquisitive therefore I searched my selfe and begg'd of others to search for me into former Councells for somewhat more rigorous and unreasonable and after all I could not find in any declaration or Canon in any Councell universally received any higher or more hardly-to be digested expression of the Churches authority then what is set downe in this decree of the Councell of Trent 3. Then I perceived that it was that as it fell out through mine own unwarinesse to me unfortunate word of infallibility and that word understood by me in the most rigorous sence that the terme could import that above all other things made me despaire of ever being able with a good conscience to enter into the Communion of the Catholique Church And yet no such word could I find in any Councell no necessity appeared to me that either I or any other Protestant should ever have heard that word named and much lesse pressed upon us with so much earnestnesse and rigour as of late it hath generally been in disputations and bookes of Controversie Against this word of infallibility that so much by all English Protestants exalted booke of Mr. Chillingworth especially combats and this with too too great success by reason that the Author makes his advantage of that word affixing thereto a sense far more strein'd and exilted then I am sure Catholique doctrine yea or even his learned Antagonist doe require Truly if Mr. Chillingworth would have thought it for his purpose to have proceeded with the ingenuity he professeth and have examined how much latitude might have been allowed him in this point concerning this expression of the Churches infallibility in her Conciliary decisions he would have found that he had much lesse cause to triumph in the furious batteries that he pretends to make against it For first of all the forecited Doctor Veron saith expresly That no mention is found of the word Infallibility in the decrees of the Councell of Trent nor any other received Councell and by consequence according to the designe of his Method that word cannot be as of necessity imposed upon any one A Method commended authorized by three Generall assemblies of the Cleargy of France without contradiction insisted on and prosecuted more then 40. years together by him both in Sermons Disputations and writings and the Author of it enabled to pursue it both by letters Patents of the King of France by the quality of a Catholique Doctour and by Episcopall Mission Againe Bellarmine treating of the comparison between the Infallibility of a Generall Councell and that of Scripture gives the preeminence to Scripture in five severall respects among which the third is That in Scripture there can be no errour neither in points of Faith nor manners nor likewise whether any thing be affirmed pertaining to the whole Church or onely to some few or one particular person whereas Councells may erre in particular judgements And the fowrth That in Scripture not only all sentences but al and every single word belong to Faith whereas in Councells neither the disputations premised nor the reasons added nor illustrations nor explications adjoyned doe belong to Faith but only the simple naked Decrees and not all those neither but only such as are proposed as of Faith c. Hereto may be added that even those naked decrees also are not alwayes necessarily to be understood according to the latitude of the significations of the words and expressions in themselves but onely so far as they are intended to contradict the speciall Heresie condemned by them Hence that famous Carmelite who modestly disguises himselfe under the common title Salmanticensis the miracle of this age both for subtility perspicuity and profound solidity of judgement in that part of his Theological discourse where he treats largely of Angels being to answer an Objection out of the Councel of Lateran hath these words Ad dignoscenduÌ„ an aliquid sit desinituÌ„ ab Ecclesia c.
that is To be able to give a judgement whether any thing be defined by the Church we must as Cajetan well observes attend unto the errors which the Church proposeth to condemn and not to those things which shee speaks incidently for such things doe not remaine defined neither is it erroneous in Faith to opine against them Now the intention of the Councell of Lateran in that decree was only to exclude the errour of Origen who affirmed That this visible world was not per se directly intended by God but onely occasionally and by accident to be a prison in which the Devills should be punished and hereupon the Councell defined That it was Gods pleasure and will directly and out of his primary intention by his divine Omnipotence to create both the Angelicall and Humane Nature Whereas in that Decree it onely sayes incidently that he created at once from the beginning both these Natures And therefore this last assertion is not by vertue of the said definition become an Article of Faith Hitherto Salmanticencis De Angel p. 364. 4. Hence it will appeare what ill use Mr. Chillingworth makes of the terme infallibility either unwillingly forgetting or willingly concealing the great latitude that is allowed generally and by unsuspected Catholique Authors to the sense and notion of it which latitude I am assured his learned Adversary would have been very willing to have allowed him But it was not for his purpose to accept nor so much as take notice of such allowance it would have spoiled and abated the edge of many of his flourishing and seemingly subtile discourses So that it is apparent that Mr. Chillingworths arguments against the Churches just authority as he pretends which to most English men and I am sure to me once appeared unanswerable If that the word infallibility were but laid by for a while yea if the unquestionably allowable qualifications if its sense were but expressed would I am confident by mine owne experience lose the greatest part of their strength and however appeare not to endanger the Catholique Church at all 5. I doe not speak this being now as I am by Gods grace a Catholique to the end either to shew my selfe foolishly forward to take part with any one Catholique writer or opinion against another for the truth is my resolution was that if my mind disquieted with scruples of Religion should chance to finde rest in the Catholique Church to submit my selfe in all simplicity to her doctrine to avoid as much as might be the interessing my selfe in Disputes and Controversies and the entertaining all unusuall suspected devious and rash opinions and to spend the remainder of my life more to the benefit of my soule then by engaging my selfe in particular factions and partialities either about Doctrines or practices Nor secondly to censure at randome all those that make use of that terme in disputations For I know that before any of our late Schismes that word was used perhaps without any inconvenience by the Schoole men and if it were confined to that place where it was bred there would be still no inconvenience But since by manifest experience the Protestants I speak of England thinke themselves so secure when they have leave to stand or fall by that word and in very deed have so much to say for themselves when they are pressed unnecessarily abruptly and too too rudely with it the sence thereof not being mollified and sweetned by just and allowable qualifications Since likewise it is a word capable of so high a sence that we cannot devise one more full and proper to attribute to God himselfe insomuch as Mr. Chillingworth when he could prove that the Church was not in so high a degree infallible as the Apostles shall I say no not as God himselfe thought he had gained the victory Whereas besides Bellarmine before quoted S. Aug. lib. 2. de Bapt. com Don. cap. 3. expresly allowes to holy Scripture a place and preeminence before the decisions of Councells Lastly since the Church which Catholiques in this controversie doe pretend to maintaine only obliges no man to that word which is not found expresly in any of her received Counsells as Mounsieur Veron professeth yea since shee almost desivers the victory into their hands when they urge only her decisions and when they urge them in the latitude that she allows Can I be blamed if my duty to the Church my affection to mine own countrey and indeed to all that call themselves Christians and the remembrance how if I had not perceived that it might be permitted me in this Controversy concerning the Church to wave that word of infallibility I should perhaps never have had occasion to speak this of it in a writing of this nature Can I I say be blamed if such reasons move me to wish that the Protestants may either never be invited to combat the authority of the Church under that notion Or however that when the terme of Infallibility is used it may not be pressed in a sense more rigorous and comprehensive then the Church her selfe hath expressed 6. Now here by the way I think it fit to the end to prevent any mistake or misconstruction of what hath been sayd touching the words Infallible and Infallibility to expresse my meaning to be this viz. That I am so far from dislikeing the words themselves so generally made use of both by Schoole men and Controvertists that I professe I cannot devile any other single termes by which to expresse the Churches just and necessary Authority For if it be true as infallibly it is I am sure That God hath endowed his Church with an Authority to which all Christisns are obliged to submit their understandings and captivate their wills then it must necessarily follow from the infinite wisdome and goodnesse of God that his divine providence will preserve his church in all truth so as to secure all believers that they cannot be misled by following her nor walk safely when they follow any other direction And by consequence that she can neither deceive them nor be deceived her self all which is clearly imported in the distinct Grammaticall sense of those single termes Infallible and Infallibility Notwithstanding since the same termes may possibly be misconceived because they are capable of comprehending a more extended notion then is here expressed as evidently they do when they are attributed to God and to his immediately inspired word And since Protestants have especially of late entertained and drunk in a notion and conception from these termes far more rigorous and comprehensive then either the church her self or most of the most learned and approved Controvertists do conceive any one to be obliged unto which notion it is as yet very difficult to efface out of their imaginations Upon these grounds it is that both from mine own experience in my self and knowledge that I think I have of the peculiar temper of English Protestants I judged it convenient and even requisite
return that shall return which was before Again Mat. 6. Thou art Peter and upon this rock will I build my Church and the gates of hell shall not prevail against it And again Joh. 14. The Spirit of truth shall remain with you for ever And again Let both grow together unto the harvest And againe Mat. 18. If any man will not hear the Church let him be to thee as a Heathen and a Publican Upon which S. Augustine lib. 5. de Bapt. thus descants the which house likewise hath received the keyes and a power of loosing and binding Whosoever shall contemne this house reproving and correcting him let him saith he be unto thee as a Heathen and a Publican And lastly The Church which is the pillar and ground of truth 1 Tim. 4. CHAP. XXVIII The validity of such Texts c. 1. UPon these and other such Texts of Scripture joyn'd with Tradition and uninterrupted practise the antient Church grounded upon her authority the antient Councells their power of anathematizing all gain-sayers and the antient Fathers all their arguments and discourses against all sorts of Heretiques arguing thus That if the promises of Christ were true that his Church should continue for ever and so continue as that she should alwaies be preserved in all truth so that the gates of hell should never prevail against her then whatsoever Heretiques opposed or Schismatiques separated themselves from the present Church either gave Christ the lye or acknowledged themselves to be a Congregation exempted from these promises concluding that no pretence could be sufficient to warrant any man at any time to separate from the Church to which such promises have been made Hence that great Alexander Bishop of Alexandria Theod. Hist. Eccl. l. 1. c. 4. We acknowledge one onely Church Catholique and Apostolique which as she can never be rooted out although the whole world should attempt to fight against her so she surmounts and dissipates all the impious assaults of Heretiques Hence likewise S. Athanasius The Church is invincible although hell it selfe should oppose her Hence lastly Theophilusâ— God at all times affords the same grace unto his Church namely that the body should be preserved entire and that the poysons of hereticall doctrines should have no power over her V. S. Hierom. Ep. 67. 2. Now if these promises of Christ be not both infallible and likewise absolute and unlesse the Church to which such promises belong be not only visible but by the weakest understandings discernable from all other factions and Congregations and lastly unlesse upon the same grounds that all the Fathers took advantage from such promises to condemn all Schismes and Heresies against the Catholique Church of their times all succeeding Catholiques might with as much reason and justice from the same promises conclude as efficatiously against all following Heresies and Schismes whatsoever hath been said by all these Fathers especially the writings of S. Augustine against the Donatists will prove to be the most foolish impertinent jugling discourses that ever were yea that were too mild a censure I should say the most blasphemous and pernicious to Christianity For by ascribing to the present Church respectively such sanctity authority and indefectibility if such titles could not be warranted from Scripture and Tradition all possible means of taking away scandalls and errours among Christians would be utterly lost it would be unlawfull for any men to preach truth and piety or reform vice in a word that fearfull comminatory curse in the Revelation would be converted into an Evangelicall precept Qui nocet noceat adhuc qui in sordibus est sordescat adhuc Let him that doth mischiefe proceed to do more mischiefe still and let hiâ— that is filthy be filthy stil Apoc. 22. I might ad Et qui incredulus est incredulus maneat Let him that is a disbeliever take care that he continue a disbeliever still for whosoever reforms these things are Heretiques and Schismatiques 3. But such promises are too expresse in Scripture the Tradition of them too constant and universall the Fathers too good Christians to leave any suspition in mens minds that they should either lightly imprudently or wickedly make use of arguments to destroy heresies which in future times would be as proper yea far more efficacious to destroy truth Therefore if all antiquity conspired to argue thus Christ has expressely promised and foretold that his Church shall be as a City set upon the top of a hill and that he by his Spirit will be with this his Church to the end of the world in which Church notwithstanding there shall be a mixture of good and bad till the day of Judgement but however the Church it self is without spot or wrinckle Therefore it is a blasphemy in you Manicheans Donatists Pelagians c. to say the Church of Christ was perished or invisible or a harlot till you revived reformed and purified it I say if the Fathers had reason from such promises to argue thus in the second third and fourth Centuries their Successours had as good reason to make the same deductions from the same principles in the fifth and sixth ages and so downward till these very times For as Christ is the same yesterday and to day and for ever so likewise are his promises and by consequence so likewise is his Church since he ha's engaged his omnipotence to make good such his promises to his Church untill the worlds end 4. If not Let those that forbid such a method of arguing name how long a time and how far those promises are to be extended Let them name the Climactericall year when the effect of them is to cease or what constellation ha's over-ruled the operation of Gods holy Spirit To conclude let them give some reason why the Donatists who though in all points of Christian Doctrine agreed with the Catholique Church yet because for I know not what pretended misdemeanour of one Bishop they separated from his Communion and afterward from all those that communicated with him that is the whole Church are therefore so highly condemned by the Fathers for this their Schisme that they professed the same heaven could not hold them both yea that Martyrdome it selfe could not blot out that crime What priviledge can all those Sects of this age alledge for themselves that the same arguments and judgements of the Fathers should not be applied to them who to their Schisme from charity have added a division from and contradiction to not only the Catholique Church but all manner of Congregations praeexistent in so many points of doctrine and faith of so high importance 5. I confesse I could not imagine what could be opposed to this and therefore I could not but conclude that the antient Fathers Logick was concluding yea that such unanswerable arguments of theirs were powerfull means preordained by Christ for the accomplishing of his good promises to his Church inasmuch as by them the gates of Hell that is as severall Fathers
Babel since a Judge visible or invisible must needs be had some disagreement there is among among them what invisible judge to pitch upon 4. All that I can collect from the sense of the English Church in this point is that which results from these articles of hers compared together viz. Holy Scripture containeth all things necessary for salvation so that whatsoever is not read therein is not to be required of any man that it should be believed as an Article of Faith or be thought requisite necessary to salvation Again The three Creeds c. ought throughly to be received c. For they may be proved by most certain warrants of holy Scripture Again The visible Church of Christ is a Congregation of faithfull men in which the pure word of God is preached and the Sacraments be duly administred c. As the Church of Hierusalem c. so also the Church of Rome hath erred not only in their living and manner of ceremonies but also in matters of Faith Again The Church hath power to decree rites or ceremonies and authority in controversies of Faith and yet it is not lawful for the church to ordain any thing that is contrary to Gods Word neither may it so expound one place of Scripture that it be repugnant to another wherefore although the church be a witnesse and a keeper of Holy Writ yet as it ought not to decree any thing against the fame so besides the same ought it not to enforce any thing to be believed for necessity of salvation Again Generall Councells may not be gathered together without the commandement and will of Princes And when they be gathered together forasmâ—â—h as they be an assembly of men whereof all be not governed with the Spirit and Word of God they may â—rre and sometimes have erred even in things pertaining unto God wherefore things ordained by them as necessary unto salvation have neither strength nor authority unless it may be declared that they be taken out of Holy Scriptures From which Articles it is apparent that the Church of England though in words she seemes to ascribe some kind of power to the Church and Generall Councells yet in very deed since she makes her selfe at least if not each particular man a judge whether the Catholique Church proceeds according to Scriptures or no the thereby utterly deprives the Church of all manner of authority yea de facto the Supremest authority which is in the Church is actually censured as a Delinquent both in having made decisions beyond and against the Word of God But after these destructive determinations the English Church names no other visible or invisible authority not laying her selfe any claime thereto although in effect she takes upon her to do more then she claimes So that à primo ad ultimum all the judgement that I could make of the English Church was that since worldly interests constrained her to separate from the Catholike Church by the just judgement of God she had only a power given her to destroy the Temple of God but not so much as to lay one stone towards the raising up another in the place of it 5. As for the Calvinist party in England they follow the example of Calvin and most of his followers that I had read as likewise the Lutherans c. all which make the Holy Ghost testifying to every mans conscience the infallible interpreter of Scripture Now concerning this their pretence to such a Judge all I had to say upon it during that very small time that I had the patience to take it into debate was 1. That I could not believe that they believed themselves when they laid claim each man or each Sect to such an infallible Iudge 2. That if they did indeed believe it as I could not hinder them so till I had some good experience I durst not pretend to the like infallibility 3. Since all those Sects pretend to so more-then-miraculous an infallibility and yet not any of them work any other miracles it proves of no effect to end controversies which is the proper office of a Judge especially such a Judge as the Holy Ghost which is the Spirit of unity 4. That if such a pretence was indeed false as it must be in all Sects differing betweene themselves but only one it is in all the rest a most horrible presumptuous lying against the Holy Ghost and most justly punished by him with implacable and eternall divisions both among themselves and from Catholique unity divisions I say impossible to be remedied till all but one Sect agree in the same confession or acknowledge since a Judge is requisite and the invisible one will not serve the turne that therefore they are to have recourse to the onely visible one viz. The present Catholique Church which in Spirits so envonomed against the Church as those Sects are how without a miracle it cannot be expected fearfull experience shewes 5. That since this pretending to the Spirit is effectuall onely so far as by a seeming divine warrant to make them hate one the other but not to oblige one the other to submit to their so eanonized interpretations it is of no use at all in this businesse of finding out a Judge to end controversies among dissenting Christians Lastly That that rule of Tertullian de Praser being unquestionable viz. That whatsoever is new is Religion praejudges it selfe to be false it will undoubtedly follow that this ground of so many Sects is of all others most apparently untrue since no example can be found for it in all Antiquity Here the Tradition from the antient Patriarchs of Merefies failes them for excepting some fanaticall Heretiques as the Montanists c. none ever pretended to the Spirit against the church CHAP. XXXV Mr. Chillingworth's newâ— found Judge of Controversies viz. Private reason His grounds for the asserting such a Judge 1. SInce the publishing of Mr. Chillingworth's book there ha's appeared in England a new Judge of controversies and much defer'd unto there which is every man's private reason interpreting of Scripture From what countrey this new Judge came is very well known and I willingly forbear to discover The truth is if Christ had made no promises to his church if it had not by God's own Spirit been called the Pillar and ground of truth if universall Tradition were a fable if all Councello conspiracies of Tyrants and lastly if unity in the church were unnecessary or unprofitable reason might have much to alledge for it self that it should be raised into this tribunall 2. But before I examine particularly the pretentions of reason to this Office I will set down the State of this controversie as Mr. Chillingworth c. 4. parag 93. ha's very perspicuously and yet very briefly expressed it in these words Believe the Scripture to be the word of God use your true endeavour to find the true sense of it and live according to it and then you may rest securely that you are in
divided themselves from the Communion of the Catholike and other particular churches because they would not joyn with them in the belief of Scripture explained in that sense which their severall Articles import and not because they refused to submit to Scripture which all professe to do And lastly whereas though they acknowledged Sâ—ripture to be the only Rule of Faith yet because it not having being written in form of Institutions or a Catechisme the necessary doctrines of Religion are dispersed uncertainly in the severall books difficulty to be found out of them and withall not so plainly delivered but that there is need of explication and conciliation with other passages of Scripture that seem to contradict for this reason each church compiled abridgements and confessions disposed orderly and methodically by which they signifie to the world how they understand Scripture Mr. Chillingworth on the contrary delivers their mind joyntly for them after a new way which is his second Novelty which I will set down in his own words cap. 6. parag 56. By the Religion of Protestants I do not saith he understand the doctrine of Luther or Calvin or Melanchion nor the confession of Augusta or Geneva 〈◊〉 the Catechism of Heâ—delberg nor the Arâ—â—â—â— the Church of England no nor the harmony of Protestant Confessions but that wherein they all agree and which they all subscribe with a greatâ—â— harmony as a perfect rule of their faith and actions that is the Bible the Bible I say the Bible only is the Religion of Protestants Whatsoever else they believe besides it and the plain irrefragable indubitable consequences of it well may they hold it as matter of Opinion but as a matter of Faith and Religion neither can they with coherence to their own grounds believe it themselves nor require the belief of it of others without most high and most Schismaticall presumption Thus far Mr. Chillingwrrth Now how far other Protestants out of England will approve of this new shift which he ha's found out for them and which I am sure he ha's published without any commission from them I know not But if they also justifie him in this all I can say is that they will make their party much the stronger by it and will likewise have reason to pretend to almost primitive antiquity for if all be of their body who whatsoever their particular tenents be build their faith upon only Scripture interpreted by each mans reason then not only all Heretiques of these times but likewise almost all Heretiques since the Apostles times will be united in the same corporation 9. But once more to return to Mr. Chillingworth's ' Position viz. That all necessary truths are contained in Scripture so expressely that no man can rationally doubt of the sense of them and by consequence there is no need of an authorised visible interpreter All that I shall say in answer hereto shall be the making a few requests to our English Protestants especially As 1. To consider this and the former speeches of Mr. Chillingworth not as an extraordinary invention of his excellent wit but that which extreme necessity forced him to for though before him few Protestant Writers have so freely discovered the arcana schismatis as being unwilling to tell their followers that they had no authority to oblige them to their opinions Yet Mr. Chillingworth deals more ingenuously discovering that this is indeed a foundation most necessary to be laid by all those who deny all visible Ecclesiasticall authority in expounding Scripture and judging definitively of controversies in Religion for otherwise they may say God ha's given us the Scripture to be our only rule this Rule is ambiguous and difficult even in necessary things there is no judge to interpret it mens understandings are weak and their wills strong they are easily led away with prejudices education and worldly interests so that it is a great chance if they light upon the true sense of those difficult yet most necessary mysteries considering besides that they are very contrary to flesh and blood and carnall reason This were to deal with mankind worse then the AEgyptian Taskmasters did with the Israelites to demand brick and give them no straw Since therefore no Protestant would willingly lay such an imputation upon the Father of mercies it will follow that he must of meer force acknowledge with Mr. Chillingworth that all truths necessary to salvation are contained in Scripture so expresly that no rationall man can doubt of the sense of them 10. My second request to English Protestants is that they would take into consideration how after that a Catholique would be so liberall as to allow them this ground they would be able and by what rules to distinguish points unnecessary from necessary for though it were true that all necessary points are plain yet all plain points are not necessary 3. That for a more particular tryall they would resolve with themselves whether the Mysteries of the eternall Godhead and Incarnation of our Saviour be not necessary to be believed if so as the English Articles import then they may do well to take a survey of all the Texts of Scripture which Volkelius and Crellius heap together to combat these mysteries and afterward conclude whether only Scripture being the Rule and only private reason the Judge these mysteries be so plainly and expresly contained in Scripture that no reasonable man can doubt of the sense of them and that there needs no interpreter to reconcile them 4. I would likewise desire them to consider the places of Scripture which Catholiques make use of to build the authority of the Church and the Reall Presence I name these because they are the principall grounds of their separation Now when they have considered the Texts for the former point let them take notice that they cannot produce one express Text of Scripture against the authority of the Church and for the other point whether the Texts which Catholiques produce for the Reall Presence do not in the literall grammaticall sense say all that Catholiques believe and whether all that Protestants labour to prove be not that though Hoc est corpus meum as the words lye be against them yet the sense hidden and figurative which they desire to force upon these words is against Catholiques And having considered these two instances let them upon Mr. Chillingworths present grounds judge how they can satisfie their own reason and conscience without expresse Scripture for themselves and against at least expresse words of Scripture for Catholikes to make a separation from the whole world 11. In the last place I desire them to speak freely whether if this be true that to be expressely unambiguously set down in Scripture be a condition necessary to all necessary points of Faith there be indeed any points of faith necessary since there is scarce any one article of the Creed which ha's not been and is not at this day questioned by many men yea by
in it all things necessary to be believed and practised but which and how many such things there are we cannot tell you besides they are dispersed up and down in Gospells Acts Epistles and Revelation so that it will cost you much trouble to collect all that are of the substance of the new Covenant in yours and our opinions but to make short work be sure to believe all in grosse and then you shall be sure to believe all that is necessary and then chuse what Church you will for there can be no danger since all cannot but agree in necessaries only there is some danger in the Catholique Church for she will oblige you to believe other things as well as Scripture for universall Traditions sake and besides she will not permit you to think your own self wiser then the whole world Or if you have the curiosity to live in the purest Church of all then you must study all the obscure unnecessary passages of Scripture likewise for such only can be controverted among reasonable men and examine what every party ha's to say for himself and then descend from your tribunall of judging and associate your self with them that you think the wisest that is those that agree with you in all your opinions if there be any such and there stay till either they or you change opinions But as for Catholiques to such a man that was to chuse both Christianity and a Church they would first tell him that by his reason he might most certainly judge that this Religion was taught by Christ and his Apostles since besides Records the universall agreement of the present age was that they received it from an universall Tradition of former ages which is a testimony beyond all others most irrefragable 2. They would by the same way assure him that this Religion was by the first teachers confirm'd with miracles and his reason upon examination both of those miracles and the sanctity of this Religion in generall would most assuredly conclude that the miracles were divine and by consequence the Religion too and therefore necessary to be embraced since it self said so 3. They would upon the same undeniable grounds of universall Tradition assure him that among others one necessary duty of this Religion was to live in the Communion and under the authority of such a Church as Christ had promised should be Catholique for place and never to fail untill his coming to judgement which Church was one body consisting of a subordination of parts among which by consequence one must needs be supreme and from which to separate was to be divided from Christ himself in this Church therefore he was to fix himself inseparably And here is to be an end of his judging and chusing For 4. being in this Church his Reason had no more to do but to submit it self to the beliefe and practise of the speciall doctrines and precepts which this Church should teach him Liberty indeed he might have to search out interpretations of Scripture yet so as that he must not contradict any traditionary doctrines And he might draw consequences from doctrines so that he would give leave to the church to judge whether such consequences were rationall and fit to be received abstaining from others that would not assent to his consequences And this is the method according to which a Catholike would advise such a man to proceed thus much liberty of judging he would allow to his reason before he did make choice of a church and only so much afterward 8. To these discourses Mr. Chillingworth adds some proofs out of Scripture to justifie Private Reason's pretention to judge of the sense of Scripture as first those words of S. Paul 1 Thes. 1. 5. v. 20 21. Try all things hold fast that which is good But I answer here is no mention either of Scripture or church much lesse of interpreting Scripture against the church the truth is there were extant scarce any books of the New Testament when S. Paul wrote that Epistle But the words before speak of Prophecyings in the church which perhaps S. Paul would have to be tryed whether they were consonant to the doctrine which he had delivered to the church Now who was to be the Judge of Prophets he shews in another place 1 Cor. 14. 32. where he sayes The spirits of the Prophets are subject to the Prophets not to the ignorant people A second proof is Believe not every Spirit but try the Spirits whether they be of God or no 1. Joh. 4. 1. To which the former answer will suffice A third Be ye ready to render a reason of the hope that is in you 1 Pet. 3. 15â— I cannot imagine how from this Text this conclusion can be infer'd Ergo it belongs to all Christians to judge of the sense of Scripture even against the authority of the Church A fourth If the blind lead the blind both shall fall into the ditch All the inference that I could possibly draw from this Text would be therefore if men will not believe their teachers but either will rush forward themselves or follow others that neither have authority nor ability to teach they are likely to fall into the Ditch For surely by blind are not meant the lawfull Pastours of the Church which on the contrary are in the Old Testament called Videntes or Seers and by S. Paul eyes when speaking of such persons as Mr. Chillingworth here gives the office of judging to he saith If the ear shall say because I am not the eye I am not of the body is it therefore not of the body If all the body were the eye where were the hearing 1 Cor. 12. 16. Whereby S. Paul shews expressely that the hearers ought not to usurp the teachers office expressely contrary to Mr. Chillingworths Position 9. I will conclude this discourse of Protestants exalting private reason against Catholique authority with those memorable words of S. Augustine Ep. 56. Those saith he who not being in Catholique Unity and Communion yet notwithstanding do boastingly usurp the name of Christians are constrained to contradict the true Believers and have the boldnesse to seduce as it were by reasons the ignorant and unskilfull although that our Lord is come with this preservative to ordain faith unto the people But this they are constrained to do as I said because they perceive well that without this there is nothing more vile and base then they are if their authority be compared with Catholique authority They endeavour therefore as it were to surmount the most firmly setled and most stable authority of the most surely founded Church by the name and promising of Reason for this is as it were an uniform and universall temerity of all Heretiques But the most clement Commander and Generall of our Faith hath strengthened his Church with this bulwark of Authority by the most famous Assemblies of Peoples and Nations and by the proper Sees Episcopall of the Apostles aâ—d by a
promises to his Church So that the Church even when she does upon supposition erre yet she does not even then lead any man out of the way to heaven or within the danger of hell gates seeing the promises of Christ are infallible that his Spirit shall conduct or rather preserve his Church in the belief and profession of all truths at least necessary and as for points supernumerary or unnecessary neither unwilfull ignorance nor unavoidable mistake shall be imputed as sinfull to any man 6. To the second proof viz. That if the promise of infallibility had been made to any Church of one denomination certainly the Scripture would have named that Church and have directed all Christians to have recourse unto her it being a point of so main importance I answer 1. The inference is not at all concluding as I shewed before in the first conclusion 2. The Scripture ha's expressely mentioned such promises made to the Church and if we will follow either reason or Catholique Tradition interpreting Scripture we must at least apply those promises to the whole body and succession of the Catholique Church united under one Head since no particular man or Church considered only as a distinct member of the whole can pretend to these promises as peculiarly applicable to themselves Now this whole body was as apparent and distinguishable from particular sects in the times of S. Augustine and S. Gregory as if it had been a Church of one denomination since they framed all their arguments and discourses from the apparent visibility of it and surely to any one that would not shut his eyes would have appeared as clear and demonstrable in Luthers time also 7. To the third proof of Mr. Chillingworth viz. That Catholiques build their assurance of the infallibility of the Church only upon fallible and uncertain grounds and marks I answer that I have made the contrary appear in severall places before demonstrating that it is grounded upon the most firm unshaken foundation that reason can have viz. Universall Tradition by which it is more effectually proved then any particular book of Scripture hath been 8. To his last proof against the Churches infallibility from his two examples wherein the Church is said to have erred universally in points pretended to be of Tradition as namely about the giving the blessed Sacrament to Infants mentioned by S. Augustine and the doctrine of the Millenaries by S. Justin Martyr and S. Irenaeus For the first example I refer my self to the satisfactory answer given by Cardinall Perron to the same objection made by King James Perr repl l. 2. obs 3. c. 11. 2. Concerning the other example of the doctrine of the Millenaries c. I answer that S. Justin Martyr dial cum Trypho saith not that it was a Catholique Tradition nor received by the whole Church but only of himself and many other Christians but withall that there were many also who were of a pure and pious Christian beliefe which did not acknowledge it And when all that could be alledged to prove that doctrine to have been an Apostolique Tradition was said the proof ended upon the report of Papias a very credulous man one that loved to tell stories many of which could not find belief in the Church a man meanely learned and by consequence one that might very probably mistake what he sayes S. John told him concerning that point CHAP. XLII An answer to Mr. Chillingworth's objection of circles and absurdities to the resolution of Faith of Catholiques 1. A Third rank of arguments with which Mr. Chillingworth combats the infallibility of the Church is grounded upon the absurdities Meanders and circles which he sayes most unavoidably follow the resolution of the faith of Catholiques Let us hear the sum of his allegations in his own words cap. 2. 118. 119. For Gods sake Sir tell me plainly in those Texts of Scripture which you alledge for the infallibility of your Church do not you allow what sense you think true and disallow the contrary and do you not this by the direction of your private reason if you do why do you condemn it in others If you do not I pray what direction do you follow Or whether you follow none at all If none at all this is like drawing Lots or throwing dice for the choice of a Religion If any other I beseech you tell me what it is Perhaps you will say the churches authority and that will be to dance finely in a round thus To believe the Churches infallible authority because the Scriptures avouch it and to believe that Scriptures say and mean so because they are so expounded by the Church Is not this for a Father to beget his son and the son to beget his Father For a foundation c. The Church you say is infallible I am very doubtfull of it How shall I know it The Scripture you say affirmes it as in the 59. of Esay My Spirit that is in thee c. Well I confesse I find there these words but I am still doubtfull whether they be spoken of the Church of Christ and if they be whether they meane as you pretend You say the Church sayes so which is infallible Yea but that is the question and therefore not to be begged but proved neither is it so evident as to need no proof otherwise why brought you this Text to prove it Nor is it of such a strange quality above all other Propositions as to be able to prove it self What then remains c. But Universal Tradition you say and so do I too is of it self credible and that ha's in all ages taught the churches infallibility with full consent But that it ha's I hope you would not have me take upon your word for that were to build my self upon the Church and the Church upon you Let then the Tradition appear for a secret Tradition is somewhat like a silent Thunder You will perhaps produce c. 2. For answer hereto 1. If Mr. Chillingworth's adversary had grounded the doctrine of the Churches authority meerly and only upon Texts of Scripture capable of contrary senses there might have been just ground for Mr. Chillingworth to have pleased himself as he oft does in insulting thus on him and intangling him thus in his circles But Mr. Chillingworth himself absolves him toward the latter end of the former passage where he sayes But universall Tradition you say and so do I too is of it selfe credible and that ha's in all ages taught the Churches infallibility c. Whereby he shews clearly that his adversary though he serves himself as reasonably he may and ought of some Texts of Scripture to fortifie the Traditionary doctrine of the Churches authority yet makes not those Texts understood in his own sense his onely foundation but universall Tradition which is the proper foundation even of the credibility of Scripture it self and therefore all Mr. Chillingworth's inferences and retortions do not even in his own opinion
church as a doctrine Traditionary and moreover it is attested by all antient Records of the Fathers of the church nemine explicite contradicente and it ha's been practised by Councells in all ages not one Catholique renouncing his obedience In so much as to my understanding there is not one Christian doctrine delivered with so full an assurance nor in the sense and meaning whereof it is lesse possible for a man to be mistaken Now by vertue of this speciall truth of the churches authority Universall Tradition which of it self is most credible and certain being believed and attested by the present church becomes most necessary to be believed by us the Church supplying the place not only of a witnesse but of an Embassadour likewise instructed and employed by Christ himself as S. Augustine most effectually maintains so that in believing and obeying her we believe and obey Christ himself according to Christs own expression He that heareth you heareth me and If any one heareth not the Church let him be to thee as a Heathen and a Publican And therefore they that believe Christian doctrines only because they think they find them in the Scripture and believe the Scripture only because their reason or fancy which they miscall the testimony of Gods Spirit tells them that it is the Word of God though the doctrines themselves believed by them be true yet it is a hazard as to them whether they be so or no or however whether that be the sense of them or no it being all one as if a man by some casualty had found a transcribed copy of some part of an Embassadors Pattent or instructions Whereas Catholiques receive the commands of their heavenly King and Master from his Embassadours own hands which not only will not conceale any thing necessary or requisite from them but likewise will be able upon occasion to cleare all manner of difficulties that may arise about the sense of the said instructions or Patent having received glorious promises of continuall residence among us and of divine assistance to preserve him from any at least dangerous error 8. These things thus supposed Mr. Chillingworth's pretended circles and absurdities in the Resolution of Catholique Faith doe clearly and evidently vanish For a Catholique does not only or chiefly believe the Churches authority because to his privaâ—e understanding and reason the Scripture seems to say so but because he knows that the present Catholique Church teacheth so both by profession and practise and that she teacheth this as a Catholike Tradition believed and practised in all ages then which it is impossible there should be any testimony more assured and infallible so that if a man can be sure of any thing done before his own times as all reasonable men do agree that one may he cannot avoid being most sure of this if his passion or interests do not hinder him from searching into the grounds of it I need not therefore particularly give an answer to Mr. Chillingworth's discourse before produced since it wholly proceeds upon a mistake of his adversaries and other Catholiques grounds and since himself in the close of it seemes to confesse by objecting to himselfe Universall Tradition that if this doctrine of the Churches authority could be made appear to be grounded upon Catholike Tradition it would be as much credible as if the Scripture had expresly testified it since in his opinion the Scripture it selfe and nothing besides enjoyes its authority because it is delivered by Universall Tradition and by consequence would not be lyable to any circles or absurdities So that truly I wonder why seeing Mr. Chillingworth could not be ignorant that Catholiques do generally pretend that this doctrine comes from Tradition besides the proofs of it out of Scripture he should notwithstanding dispute against it as if there were no other ground for it but two or three questionable passages of Scriptâ—re CHAP. XLIII An answer to Mr. Chillingworth's allegations of pretended uncertainties and casualties in the grounds of the faith and salvation of Catholiques 1. THere is in Mr. Chillingworth's book another rank of objections which though they do not directly combat the churches infallibility or authority yet they had great effect upon me because they seemed to infer that the faith and salvation likewise of Catholiques depended upon extreme uncertainties and casualties and by consequence that a Catholique could not give any assurance that his faith was safely grounded For thus he argues c. 2. parag 63. ad 68. The salvation of many millions of Papists as they suppose and teath depends upon their having the Sacrament of Penance duly administred to them This again upon the Ministers being a true Priest which is a thing that depends upon many uncertain and very contingent supposalls As 1. That he was baptized with due matter 2. With due forme 3. With due intention 4. That the Bishop which ordained him Priest ordained him likewise with due form intention c. 5. That that Bishop himselfe was a person fitly qualified to give orders that is was no Simoniake c. 6. That all that Bishops Progenitors were fitly qualified and so till he arrive to the fountain of Priesthood Now he that shall put together and maturely consider all the possible wayes of lapsing and nullifying a Priesthood in the Church of Rome I believe saith he will be very inclinable to believe that in an hundred seeming Priests there is not one true one But suppose this inconvenience assoyled yet still the difficulty will remain whether he will pronounce the absolving words with intent to absolve you for perhaps he may be a secret Jew Moor or Antitrinitarian which if he be then his intention which is necessary to the validity of a Sacrament will be wanting c. 2. Hereto I answer 1 That such kind of pretended uncertainties or nullities in particulars do not prejudice the authority and stability of the church in generall but that if it be true which ha's alwayes been believed in the church viz. That Christ ha's promised to continue till the worlds end a church governed by lawfull Pastors and preserved in all truth he will engage his omnipotency to make good his fidelity and by consequence he will take care to prevent or remedy all obstacles that can be imagined to be otherwise able to evacuate such his promises and I suppose two such Attributes of Christ are a foundation strong enough to build a faith not obnoxious to such a world of casualties as Mr. Chillingworth suspects 2. That Mr. Chillingworth's whole discourse proceeds upon a mistake of the established doctrine of the Catholique Church which ha's not declared all those things to be nullities nor any of them in the sense that he alledges It is true in the Canon law and among Câ—suists there are mentioned many nullities of Orders and other Sacraments as Simony or Heresie or Schisme are said to nullifie the Ordination of a Bishop or Priest But how to nullifie it by taking away the
accuse her of Schisme for not separating from her selfe and and the whole world and for not being able to hinder them from committing that most sacrilegious crime and they impute Heresie to her for being constant in maintaining the decisions of all Councells and the profession of all churches and ages 4. But before I examine the vanity of these imputations by stating those six particular controversies I shall desire our English Protestants to meditate sadly upon two subjects especially The first is Which way they can imagine it to be possible that an errour should imperceptibly creep into the belief and practise of the whole church even setting aside the security we have against any such mischiefe by the meanes of Christs promises For was it not true which antiquity testifies yea and S. Paul himself expressely that the Apostles and Apostolicall men were instant in season and out of season to make known to the primitive Christians and to inculcate diligently and laboriously into their minds the whole sum of Christian doctrine not forbearing both publiquely and from house to house to reveal to them the whole will of God not suppressing any thing that was profitable Act 20. 20. 27. And this so fully and effectually as that if an Angell from heaven could be supposed to teach any thing not only contrary but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. besides that which they had taught he was to be accursed Galat. 1. 8. Then do not the Fathers tell us and what proof can Protestants produce to make them appear to be lyars when they tell us that at least for five hundred years all caution imagineable was used to prevent and exclude any novelties that any Heretiques yea or any Christians though as learned as Origen or as holy as S. Cyprian should attempt to introduce May we not adde hereto that whatsoever novelties of the least moment should be obtruded by any would discover themselves to be novelties by thwarting the publique profession and practised devotions of the church as S. Cyprians Rebaptization would oblige all men to practise that which they had alwayes forborne and the Arian and Pelagian c. impieties would constrain the church to alter the formes of prayers to the Sonne of God and for Gods Grace to cure the impotence and perversenesse of nature acknowledged in the daily publique confessions Upon which grounds S. Cyril against Nestorius and S. Leo against Eutyches disprove the errours and impieties of their Heresies by producing the profession and practise of the church in administring the holy Eucharist whereby she restified her beliefe of a reall presence of the very body and bloud of Christ there which could not consist with their Novelties So that upon the same ground if Invocation of Saints Prayer and offering the most holy Sacrifice for remission of sinnes to the dead Veneration of Images c. had been novelties would not such practises have more directly thwarted the publique devotions of the church then the Heresies of Nestorius and Eutyches How was it possible then that such doctrines should have been taught by any particular Father as confessedly they have been and not any one appeare that should discover and protest against such innovations what charme was there in these doctrines above all others to cast the church into a sleep that she should not perceive them or to silence the Fathers that against their custome in all other innovations they should not open their mouths against them And much more how was it possible that the publique Liturgies and devotions of the church should come to be changed by admitting such pretended novelties and superstitions and yet no signes or footsteps be left that such a wonderfull change ha's been made not one writer to be found that can tell us of any one that opposed it 5. The second thing that I desire them to consider is That since it is at this day and ha's been for many ages the universall belief of the church that all such pretended Novelties were indeed Catholique and Apostolique Traditions what arguments Protestants can reasonably esteeme sufficient to disprove this beliefe and to dispossesse the church of her renure Will the silence of one or two Fathers think they be of force enough to such a purpose If so I doubt whether the church would then be able to maintaine any one Article of Faith Would a few seeming difficulties and obscure seemingly opposite quotations out of some writings of a few Fathers serve their turn It did not so in the cause of the Arians of the Pelagians of the Novatians c. and why only in the present controversies Will quotations of Scripture decide the questions against the present church Indeed if it could be imagineable that the whole Catholique church could at the same time and with the same hand deliver us Scripture and doctrines contrary to expresse Scripture if she could be supposed either so foolish as not to see that which no body could be ignorant of or so wicked as clearly seeing what God said to command us not to believe him but rather the quite contrary then she might deserve to be stiled Schismaticall because she continues in such a wicked unity and Hereticall because she would not submit her judgement and aushority to the passions and lust of an Apostate Monke But even Protestants themselves will absolve her from such a high degree of guilt as to contradict expresse and formall Scripture And as for Texts of Scripture either obscure or ambiguous or â—ationally admitting severall interpretations though to some prejudicate ears they may seem to sound otherwise then the church teaches in all reason and honesty the churches interpretation of them ought to prevail against any private mans I am sure all sorts of Sects will either submit their judgements to the sense of their particular churches or at least will conceal their opinions when they cannot submit them this civility and duty teaches all men But as for the children of the Catholike church they have an obligation binding them in conscience to trust the same church for the sense of Scripture especially in points which she sayes are of Universall Tradition which they have trusted for the Scripture it selfe and therefore S. Augustine said well and like a perfectly good Christian and Catholique The words of Scripture are so to be understood as the world hath believed them which that it should believe the Scripture hath foretold And surely he that will duely consider of what weight the universal testimony of a whole age of the church is to prove a Tradition will never think that a few objections or obscure passages either in Scriptures or two or three Fathers who are apt to speak unwarily when the matter is not in controversie should decide the cause against it especially considering that it is almost impossible to receive absolute satisfaction of the doctrine of former ages any other way or at least any other way so well as by the universall agreement of the
equally very artificiall and very naturall 6. Thus much of the Preface therefore being acknowledged to be unanswerable the designe of all that follows is 1. To shew that the doctrine of the churches Infallibility is of all others most generall and comprehensive and which if it could be demonstrated would immediately decide all other controversies 2. That therefore none can seriously think Protestants so unreasonable but that if they were perswaded of the truth of this they would presently submit and leave all disputing 3. But yet since it seems evident to them that some Decisions of the Church are contradictory to the Scriptures which Catholiques propound as infallibly true Therefore it is necessary that Infallibility ought to be demonstrated at least to a higher degree of evidence then they have of the contradiction of the Churches Decisions to the infallible Rule of Gods Word 4. That no such demonstration hath been made by Catholiques the great Defenders of the Church of England have very excellently and fully demonstrated 5. And this with such successe that the very name of Infallibility begins to be burthensome even to the maintainers of it in so much that one of their latest and ablest Proselytes Hugh Paulin de Cressy as the author stiles him which is a title that the same Serenus Cressy for that is henceforth his name assumed in Religion utterly renounces is most certain the Author can never justifie against such a world of much more able Proselytes hath acknowledged the same word Infallibility to be an unfortunate word and too advantagious to Protestants and therefore fit to be forgotten and laid by Wherupon the Author gives scope to a fit of triumphing at the strength of reason and power of truth that a Catholique is forced or renounce so fundamentall a doctrine which yet notwithstanding is not found in any Councell c. 6. Now lest it should be thought to be only the word Infallibility but not the notion of it intended by Catholiques and understood by Protestants that is deserted by Mr. Cressy the Author sayes that Protestants never impugned it by Nominall Arguments producing a passage out of Bellarmine to justifie the acknowledged sense of that word 7. Hereupon the Author imputes to Mr. Cressy unreasonablenesse in answering Arguments made against that which himself confesses cannot be maintained 8. And yet greater unreasonablenesse in the manner of his answer because deserting Infallibility he answers only for the authority of the Church and so makes this authority answer for that Infallibility From this last he draws three consequent absurdities which shall be set down when their place comes to be answered 9. Hereupon he profesles that having considered the inconsiderablenesse of M. Cressy's whole discourse he changed his resolution to answer it as judging it not to deserve an answer 10. And lastly he concludes the invinciblenesse of my L. Falklands discourse of Infallibility 7. This is the mind and whole importance of the Preface which whether rationall or no shall be examined but it is confess'd to be orderly enough and therefore shall be endeavoured to be answered according to its order and the Paragraphs and divisions made by me not himself CHAP. IV. An Answer to the four first Paragraphs of the Preface 1. THat which the Author of the Preface sayes in his first Paragraph viz. That the Doctrine of the churhes Infallibility is of all other most generall and comprehensive and which if it could be demonstrated would immediately decide all other controversies is so conformable to evident reason that it cannot be denied And that which reason requires of me to acknowledge in the first Paragraph charity would invite me to grant universally in the second viz. That if Protestants were perswaded of the truth of this they would presently submit and leave all disputing Were it not that I. P. himself discourages me I doubt not but both himself and many others if they were absolutely convinced of the churches Infallibility would not wilfully detain the truth in unrighteousness by continuing in an obstinate and then an acknowledged disobedience to the church But they behave themselves in the search of the truth as if they were afraid to find it They come with extreme prejudice and partiality to the examination of the controversie and if they can find but any small advantage against any passage in Catholike writers though the churches doctrine be not at all concerned in it they presently give the cause decided according to their own minds and interests which partiality of theirs seems much more intense and withal heightned with fâ—â— greater Passion since the downfall of their Church then ever it was before for indignation to see the extreme weaknesse of their cause imbitters them much more in their disputes against Catholikes and encreases their obstinacy against the authority of Gods church as if they would be revenged against God for giving such an advantage to his Church Proofs of this given by too many others will appear in the whole contexture of this Preface as I shall demonstrate 2. Thirdly J. P. sayes That since it seems evident to them that some decisions of the Church are contradictory to the Word of God which Catholiques propound as infallibly true Therefore it is necessary that Infallibility ought to be demonstrated at least to a higher degree of evidence then they have of the contradiction of the Churches decision to the infallible Rule of the Scriptures Truly this is not altogether unreasonable therefore to give him satisfaction I will fix a good while upon this point though I shall be forced to say over somewhat said already Therefore according to the grounds of the precedent Book I will endeavor to clear the controversie of Infallibility as it is there handled from the mistakes of J. P. and to effect this more prosperously I will peruse this supposition 3. Let it be supposed that the Church of England did pretend to an Infallibility or if you will to an authority of obliging all Christians under pain of Damnation to submit to her Decisions This being supposed and that I desirous to enquire into the grounds of this pretension should betake my selfe to a meeting of severall learned Protestants and say to them since it is so necessary that all Christians should receive information in Christian Doctrine from you Pray let me know where I shall find it This request would presently raise a murmure amongst them and there is onely one answer in which they would all agree which is this That that only is to be accounted the doctrine of the Church of England which ha's been determined by the authority of the English Bishops ratified by the secular head of the Church the King yet with the advice of the Parliament and embraced by all the children and Subjects of the English Church But when they would descend more particularly to signifie the speciall repositories of this Doctrine there would be great variety of answers For the most moderate of them would
by the Church though there is not any one point of controversie in debate between us and them for which we have not all this authority as being proved ex superabundanti in what I shall say hereafter 9. That therefore which I undertake to make evident to I. P. is That the Church speaking by a general Councel confirmed by the Pope is an infallible Guide and that with greater evidence then he can bring for any contradiction pretended betwixt any decision of such a Councel and the Scripture yea with more evidence then he can produce for the Scripture it self which he owns for his Guide which truly to an impartial hearer is no difficult matter even going upon his own grounds For if I should ask I. P. Why do you acknowledge the Scripture to be an infallible Rule as far as it is a Rule He would answer me Because it is delivered unto us as such by an infallible Catholick Tradition for if he talks of any other proof as a private spirit or natural reason it will be ridiculous He may as well say he can judge and demonstrate it to be such by smelling with his nose If I should further ask him how it appears evident to him that the Scriptures have been delivered by an infaâ—ible Catholick Tradition He could not deny but that many Hereticks have denied many books of Scripture yea that there is not any one book in the Old or New Testament but has been renounced by some Hereticks and their followers yet because some Councels have decided and Fathers witnessed and the Catholick Church in all ages since have received them as such therefore it is evident that they have been delivered by the Church by Catholick Tradition And this is most rational and convincing Upon these grounds therefore I proceed and ask any discreet indifferent man Whether an authority that shall after this manner propose any doctrine This we have received from Christ and his Apostles that such and such a doctrine proposed is a divine infallible truth and we command all Christians whatsoever under the pain of anathema and eternal damnation to beleeve it for such whether I say such an authority does not assume to it self the office of a Guide and of an infallible Guide Certainly he that should speak in this stile and yet have a guilt or be in a possibility of seducing were the most impious abhorred tyrant in the world What an attentat an usurpation upon Gods Scepter and Throne would this be if God had not derived this authority upon the Church represented in a Councel What a cruelty to souls What a blaspheming of the Holy-Ghost Now that this hath been the stile of all General Councels is evident and that Councels speaking in that stile have been submitted to by the Fathers and accepted by the Church with all veneration as the Oracles of God is equally apparent nay I do not know that ever any Heretick before these daies did expresly contradict this in the Thesis though in Hypothesi they have renounced such particular Councels as themselves were Anathematized by Therefore not onely all Councels but every Decision of every Councel to which an Anathema is annexed decides this question and proclaims to all the ends of the world this truth That the Church speaking in General approved Councels is an infallible Guide to all Christians Against this not a passage or word in any Father can be produced but infinite passages for it Hence it is that the Fathers unanimously profess That out of the Church there is no possible salvation because there is no Guide to Heaven but in the Church If therefore it be a proof evident enough to I. P. of an universal infallible tradition of Scripture that one or two not General Councels did with some variety set down the number and names of the books and that generally speaking the Fathers have amongst them given attestation to them some to some books and some to others few to all and that the Church in after ages hath universally accepted them as such How short comes that tradition of this concerning the infallible Guidance of the Church that is vertually decided in all Councels and every decision of all attested by all Fathers not one in one passage contradicting or condemning that stile but unanimously in all ages since Councels were accepted by the Church approved and submitted to how opposite is this truth to the main design of his following discourse which attempts to prove that there is in the Church no infallible Guide at all And how contradictory to that Article of his Church concerning not onely the fallibility but actual erring of Councels And again how conformable is this way of proceeding to the authority given upon Record in Scripture by our blessed Saviour to his Church I say to his Church for the Fathers assembled in Councel speak not thus in their own persons nor as so many learned men but in the person of the whole Church which they represent and do no more but subsume particulars under that General Anathema pronounced by our blessed Saviour when he said If he refuse to here the Church let him be unto thee as a Heathen and a Publican 11. I conjure therefore I. P. and all his and my friends that he and they would produce or at least set before their own eyes those Decisions of Councels which seem to them evidently false because clearly contradictory to Scripture and compare his evidence of a seeming contradiction with this evidence that it is impossible there should be such a contradiction and if they do this with a serious minde and desire to finde the truth that they may embrace it and with hearts lifted up to God to free them from all respects of the world and to enlighten their souls with the love of his truth then perhaps they may see that which as yet it seems is invisible to them it is most certain there is not one express formal text of Scripture contradictory to any Catholick Doctrine this they confess themselves And indeed even abstracting from the promises made by Christ to his Church it is morally impossible that so many wise and vertuous men should with the one hand give the Scripture as Gods word and with the other present Doctrines expresly and directly contradictory to it and none be able to observe the contradiction though their daily study was to meditate upon and interpret the Scripture Now whether any consequence from obscure texts can be more forcible then that which I have named from the stile of General Councels I leave not to their wits but consciences to judge 12. Matters therefore being impartially weighed that triumphing Epiphonema of his in the fourth and fifth Sections vanishes in which himself with admiration exposeth to the admiration of others those great conquering defenders of the doctrine of the late Church of England that with such excellent conduct and valour and such admirable success have combated and defeated this our Darling
Infallibility or Authority of the Church I am most assured if the reasons given by me against M. Chillingworth be indeed concluding and my answers to his objections satisfactory that if Mr. Chillingworth had been alive to read my book and had thought so too he would not have made that poor shift that I. P. hath done and have said that Mr. Cressy did unreasonably to impugne him 11. In the next place forasmuch as concerns the manner of my Answer which I. P. in the eighth Paragraph says is yet more unreasonable In that I deserting the Infallibility answer onely to the authority of the Church so making this authority answer for that Infallibility I answer that it was onely a mistaken notion that both I and Mr. Chillingworth and all Protestants have of the word Infallibility that I deserted and desire I. P. likewise to desert with me but as for the true Infallibility which is in effect al one with the Authority of the Church it could never enter into my thoughts to desert it and it proving to be the very same thing with the Authority of the Church obliging under damnation it is very reasonable that this Authority should answer for that Infallibility and that Infallibility for this Authority 12. As to the three Absurdities in the opinion of I. P. following from the unreasonableness of my answer of which the 1. is That after all I have said to Mr. Chillingworth's arguments I must still acknowledge them unanswerable as they were intended by him that made them 2. That my Answer must be to no purpose because I pretend to answer his arguments as against the Authority of the Church simply considered without Relation to such an Infallibity which were never made against an Authority so qualified And 3. That if I intend to refute all opposition made to the Infallibility of the Church by an assertion of its bare authority then must I assert that authority which is fallible to be as great and as convincing as that which is Infallible c. Here I answer that there is no need of any further answer for that which is already said demonstrates all these consequences to be meer mistakes grounded upon mistakes Yet because for good I. P. sake I am content to take the pains to say more then absolute necessity requires therefore that which is already said being presupposed to the first pretended Absurdity I answer 1. That Mr. Chillingworth did esteem both the Rhetorick and Logick of his Book prevalent not onely against Dr. Potters single Adversary and his grounds but against the very foundations of all Catholick Authority insomuch as he challenges all Catholicks whatsoever protesting that if they be able to answer but a very few leaves of his Book he will submit and go to Mass presently And 2. The truth is if his positive grounds of The Bible and nothing but the Bible interpreted casually by private reason be the onely Rule not Infallibility onely but all Authority is destroyed Therefore his intention was that his arguments should have heir force not onely against that notion which he thought his Adversary had of Infallibility but against the thing it self whether you will call it Authority or Infallibility And by consequence 3. I have no obligation to think still for it never concerned me to think his arguments to be unanswerable as they were intended by himself 13. To the second pretended Absurdity I further answer that it is true Mr. Chillingworth very often mistakes even his Adversary in his acception of the word Infallibility And this I said in general in the Book and much more that he mistakes in his application of this mistaken notion to the Churches Authority or qualified Infallibility But though I said this in general you will finde that when I come to a particular answer of passages and grounds quoted out of him they are such as concern the positive fundamental grounds of his whole book and destroy not onely all Infallibility but all Authority yea the very being of a Church whether Catholick or Schismatick And where I answer particular objections against the Church I have no recourse to his mistake of Infallibility Therefore my answer is to some purpose though many of his objections be to none as to Catholicks in general 14. To the third supposed Absurdity I answer that I had rather think I. P. did read my Book negligently then that he would censure it malitiously and against his conscience if he did read it with care For it is evident through my whole book that my own thoughts were c I have clearly signified those thoughts to have been that Infallibility and Authority are in effect all one as applyed to the Church For to say that the Church has authority in a General Councel to propose Doctrines of Faith and to oblige all Christians under penalty of damnation to receive and beleeve the said Doctrines and withal to say that she is fallible and may deceive and propose falsities for truths and so propose them as that there can be no appeal from her would be the extremity of injustice and the exalting of a Tyranny more grievous then Sicily ever felt a Tyranny upon Souls I wonder therefore what art it was that I. P. used when he extracted out of my book that because of the ill use that Mr. Chillingworth c. made of the Scholastical word Infallibility exalting it to the supremest degree that the word could import that is to a degree not at all pretended to by the Church no nor scarce by the Scripture it self and therefore I declared my willingness not to serve my self of that word which was none of the Churches own and desired others also either to abstain from it or at least to adjoyn such necessary qualifications to it as were allowed by the Church to the end that Protestants might see what it is that they combat and ought to submit to viz. The just and lawful Authority of the Church in interpreting of Scriptures Authoritatively and proposing of Doctrines with absolute obligation of beleeving I wonder I say by what new art he extracted this consequence that I must assert that that Authority is as great and convincing which is fallible as that which is Infallible Did I ever deny or give the least ground of suspition that it was in my heart to deny the Authority of the Church to be Infallible in Decisions propounded by her as traditionary Is it to say the Church is fallible or a Guide that may lead a soul out of the way or a Judge capable of mistaking because there may be spread in some places of the Church some Opinions no Decisions or some practises which Protestants may account unwarrantable No no it is meer guilt in I. P. that made him draw such an inference he is loath to see the truth appearing out of clouds I may more truly call the word Infallibility the Darling of Protestants then as he does of Catholicks a Darling to them
beloved countrey too farre spread already and too much boasted of by that infamous faction of Calvinists heretofore the chiefe authours of these sins there and now the avengers of them It is Schisme onely to which I impute these prodigious crimes for before the birth of that monster I appeale to all manner of ancient Records if ever there was any nation more abounding in holy Offerings or more exactly obscuring a sincere fidelity and simplicity I may therefore without blame set downe the dire effects of the most pernicious sect that ever was which is able to convert Paradice it selfe into a savage wastnesse 2. In the first place then what a ravage of holy Offerings did that unsatiable gulfe of luft and avarice King Henry the VIII of England make at the beginning and for the justifying of his Schisme How did he at one fatall swoope snatch away all the goods and revenewes drive out all the consecrated servants and with axes and hammers hew downe all the houses of God in the land belonging to all Religious Orders A crime the more horrible in him in as much as he professed at the same time and made that profession good by his cruelty that excepting his withdrawing himselfe from his Obedience to the Pope he continued in the beliefe of all other Catholique Doctrines preserving likewise in the Calender and celebrating the memory of those Saints S. Benedict Saint Bruno S. Dominick S. Francis c. whose Religions he utterly demolished 3. In the dayes of his Sonne and Successour King Edward the VI. a Childe the then Proâ—ctour and Governours adding compleat Haeresie to the former Schisme continued likwise the Sacriledge sweeping some few gleanings that had escaped and upon a ridiculous pretence of superstition devoured even to the very Hospitalls Colledges Schools and some Parish Churches Even Qu. Elizabeth her selfe how generous a Princesse soever could yet streine her selfe to swallow downe many goodly Mannors belonging to her owne Bishops 4. Since her times even till this fatall age Sacriledge has much languished there But now the present bloody Presbyterian Reformers intending as it were to fill the measure of Sacriledge to and above the brimme and envying the pleasure of this sinne to the successours of this their new Schisme doe labour to dig up the very roots of all Ecclesiasticall revenews violently ravishing whatsoever belongs almost to Almighty God in the Kingdome the designe of many of them being not to spare even the tithes of Parishes which they intend to exchange into narrow and scandalous stipends 5. Now to justifie that observation of the Heathens touching Gods revenge continually attending this sinne of Sacriledge and to demonstrate that God has shewd himself at least as sensible of this affront done him by Christians as heretofore by Idolaters I adjure all the inhabitants of England to witnesse with me if a continuall curse has not pursued and rested upon the families and estates of those who have thought to enrich themselves by adjoyning the possessions of Gods Church to the inheritance of their Ancestors if those holy things have not continually cankred and consumed whatsoever temporall goods or lands have beene annexed to them In a word whether that may not be verified proportionably through that whole Kingdome which to this purpose was observed by that learned Antiquary Sir Henry Spelman who discoursing of this argument and bewayling as oft hee did the insensiblenesse of his country to this visible curse of God tooke a Mappe of his owne Province and opening a compasse to the distance of about twenty English miles fixed one foot upon his owne house with the other drawing a circle about it and protesting that within that circle there had anciently beene as I remember neere thirty Monastries Priories Nunneries and other Religious houses distributed to severall familes there Withall that within the same compasse there were about as many ancient Families that had had no portion in those Sacrilegious Spoyles and that of the former kind there were not left above three Religious houses and Mannors which continued in the same families to which in the age immediately before they had been given and of the later sort there were not above three families and estates that had failed and changed Masters 6. Now can any one possibly expect that Almighty God will be moved to repent himselfe of the plagues destined to that unhappy Kingdome or that hee will make use of such unchristian Reformers to procure the peace and tranquility of it when so visible examples of his curses upon Sacriledge are not onely dispised but even a defiance is made against his severity by persons who most blasphemously stile it an honour done to Christ onely to reverse the sacred truths by him left unto his Church and the Holy Orders by him established in it but also to despoyle him of his coate after the losse of his cloak and to expose him almost naked in his Ministers to the miseries and scorne of the world 7. Can any thing else be expected for a proofe that our English Reformers are arrived to the height and perfection of this crime Yet even something beyond this may be added Let this age of Christians take notice and let them not forget to tell it to their Posterity if they can believe it that concerning Sacriledge Order is taken by a publique law And this not to confirme the possession of Church-lands in those sacrilegious hands to which they have beene given not to afford them indempnity and security against any claim of God or his servants for how poore and inconsiderable an attentat is that to the impudence of our Reforming Calvinists But Order is taken by law against any mans repentance hereafter for Sacriledge against feare of divine vengeance against avoyding such visible curses from heaven it is a crime for any man to cease to be Sacrilegious or to presume to restore unto Almighty God those things which he is perswaded belong unto him it is not permitted to such a man to restore to the Priest to whom the care of soules is committed the tythes which certainly are either Gods due or no mans Before this can be done allowance and indulgence must be had from all the three Estates of the Kingdome they must all agree as it were to their owne condemnation before such a man can be allowed to ease his tormented conscience by freeing himselfe from such accursed spoyles My deare countrey I hope will pardon me if I professe that I could not free my selfe from grievous apprehensions that a fearfull account will be exacted by Almighty God for a crime so continually and heynously committed at which even Heatherto themselves would tremble CHAP. IV. Perjury how frequently and how heynously committed in England since the Schisme 1. THen for the crying destructive sinne of Perjury the guilt thereof so often so heynously so manifestly against conscience repeated hath almost universally seised upon the whole Kingdome Indeed this sinne as well as the former
least pretence of any charge of sedition or Treason But for this only crime of being of that heavenly Vocation to which the Spirit of God had called and the sacred authority of the Church had exalted them And for a conscionable discharge of that calling they were arraigned condemned drag'd to the place of execution there ignominiously hang'd among thieves and murderers and their half-living bodies most inhumanely quartered and exposed to the sun and weather 2. This crime was the more inexcuseable because committed by Englishmen who though violent enough in their passion when it is provoked yet are apt in a short time to relent and by English Protestants a Sect pretending above ordinary to moderation and clemency But the truth is the Calvinisticall Spirit ha's been working in that state and government ever since the beginning of Q. Elizabeths reign for the Calvinists were the Councellors that first suggested those cruelties which their descendents have since eagerly pursued and acted by the hands of others till their so long projected designs succeeding they might have the pleasure to glut themselves with Christian bloud even to vomiting as they have of late done 3. Now that this is no false character of that Calvinisticall Spirit besides many wofull experiences in other countreyes our great Presbyterian contrivers and managers of the late war have given severall testimonies irrefragable who whensoever they were pressed with want of treasure knowing the complexion and temper of their own faction in London how delightfull a spectacle of bloud would be had no readier ways to extort supplies of money from them then by feasting and regaling them with the cruell execution of a Catholique Priest or shedding the bloud of their own Archbishop or of some other considerable Royaltist I beseech almighty God that when the time shall come that he will make inquisition for bloud he would sever the innocent from the guilty and not impute to the whole Nation the cruelty of that one bloudy Faction there CHAP. VI. The Authors sadnesse for the sins and miseries of his countrey What remedies and lenitives he found for this sorrow 1. A Sad meditation on such arguments as these was the exercise of my thoughts at my departure out of England and a good while after during my first abode in France And though God be thankedâ— I could not accuse my self of having contributed any thing directly or otherwise then all other sinners before Almighty God doe to the present desolations of my poore beloved countrey and there ought to have contented my selfe with an entire resignation of the whole matter into the hands of a most mercifull however infinitely provoked God praying for the peace of that Ierusalem without unnecessary afflicting mine own soule Yet I willingly deceived my selfe into a kind of pleasure of greiving with this false beliefe that in such circumstances to do any thing but grieve were to renounce not onely humanity but likewise that duty which the Law of Christ obliged me to performe in the behalfe of his Church 2. But time and better instruction from spirituall Persons especially Catholiques whose councels in matters of practises in such cases I thought it not unlawfull to hearken to did at length reduce my minde into a more calme temper toward the tranquility I was much advanc'd by an obstinate resolution not only not to be inquisitive after newes good or bad but to avoyd those conversations where I might be in danger of such a mortification and withall by employing my time and thoughts in that charge which I had undertaken and in mine own private studies CHAP. VII A Scruple suggested to my minde viz. To the Communion of what Church I should adhere upon supposition that the Church of England should faile 1. NOt long after this there was I know not how suggested to my understanding a thought which I could not at pleasure silence and which interrupted much my extreame eagernesse of reading it was this A supposition being made that it should please Almighty God to put a period to the Church and Ecclesiasticall government in England to what Churches Communion I should then adjoyne my selfe 2. It was not any reason I had to dispayre of the Kings condition that occasioned such an inquiry for at this time he was in a state to dispute upon even termes the victory with his enemies nor any jealousie of the truth of the English Religion But knowing that the English Church considered as distinct not only from the Roman but from all other Sects in separation likewise from it was not nor ever pretended to be either indefectible or infallible Nay more considering that the Ecclesiasticall government in England depended absolutely upon the firmnesse or weaknesse of the Kings authority there by whose absolute power only and according to whose interests it was framed at first And perceiving but too well that for many yeares there had been a powerfull malicious contriving faction of Calvinists equally enemies to Monarchy and Episcopall Government as they have given proofe to the full and which had intruded themselves and were generally incorporated both into the inferiour Cleargy Universities chiefe Bourgeosies and places of Judicature whose designe received from their forefathers it had been to omit no occasion to ruine both the civill and Ecclesiasticall State whereto the whole Kingdome of Scotland would be sure to give their brotherly assistance Lastly being assured that the maine thing and to me the most considerable advantage which the English Church had above all others pretending to a Reformation namely a succession and authority of Bishops and other Ecclesiasticall Orders received from the Roman Church was never confidently and generally taught in England to be of divine right and by consequence tooke no firme rooting in the consciences of English subjects Upon which ground I easily foresaw that though perhaps many would adventure far to support the Reall authority yet if ever the title of Episcopall Jurisdiction should be separated from the Rights of the King there would but very few appeare that would hazard their fortunes or lives for that which though they preferred infinitely before the Presbyterian Tyranny yet they had never been taught that it was an essentiall condition of a Church Yea on the contrary they had seen both King and Cleargy and generally the whole Kingdome looke upon the Calvinist and Lutheran Churches as brethren of the same Religion in substantialls sending Bishops and other Ecclesiastiques to sit with them in their Synods maintaining their quarrells commending their principall Authors harbouring releeving and preferring their exiles In a word upon the title of Brotherhood assisting them with treasure and forces in their Rebellions 3. Upon such grounds as these considering the unsure foundation of the English Church I thought it not unreasonable to spend some thoughts upon that enquiry viz. To what Churches Communion I should adjoyne my selfe upon supposition that the English Church should come to sayle I thought my self the rather obliged to pursue
measure bee attributed to my education in a Church which challenged to it selfe a priviledge beyond all other Sects from a succession of Bishops or to the evidence of reason and authority which convinced mee of the necessity of such a succession However it came I found it was impossible for mee to suffer my selfe to be perswaded that Episcopacy was a Government condemnable or that a legitimate succession of Holy Orders was not necessary to the constitution of a Church Or lastly that the supereminence of Episcopacy above Priesthood the appropriating thereto of the power of Ordination Confirmation and giving suffrages in Councells was an usurpation crep'd into the Church immediatly after the Apostles Times and contrary to their intention Considering that the Primitive Churches were extreamly and punctually scrupulous in maintaining the very phrases of traditionary Doctrines and Formes of customapractises In so much as when the least innovation in either was discovered all men conspired to condemne the innovatours Witness the controversies about Easter Rebaptization of Heretiques c. Was it imaginable thought I that those first Bishops who even by their Officers were more peculiarly Canditati Martyrii should so suddenly degenerate from the Apostolicall Spirit of Humility as universally to conspire to set up that pretended Tyranny over the rest of the Cleargy and the whole Church Or supposing that in the midst of such dire persecutions they had the will and leasure to designe such ambitious projects is it credible that the whole Ordor of Bâ—esbyters would suffer themselves to be excluded from their Priviledges and Officers so very lately bequeathed them by Christ and conferr'd by the Apostles and this universally through the whole World and not one single Presbyter appeare that should protest against such an usurpation Certainly it was much more probable that Luther and Calvin were either deceiveâ—s or deceived then that all Primitive Bishops were Tyrants and all Primitive Preists fooles or rather betrayers of that power and duty left and enjoyn'd them by the Apostles 5. But though I could have digested this what arts or violence could I make use of against mine owne reason and conscience to perswade my selfe to live in a Church in which there were neither Bishops nor Priests but a new Order and Title of Ministers made by a conspiracy of ignorant laymen a Church that took upon her to degrade and annull the Orders of the whole Christian World because they had not been communicated to her a Church which notwithstanding the expresse words of S Paul Epb. 4. who tells us that one of the speciall gifts which oâ—r Saviour upon his Ascension received from his Father to enrich his Church withall was that subordination of severall Orders of the Cleargy which was to continue till the consummation of the Saints or end of the World yet professeth that there is no such subordination and that there were no lawfull Bishops or Pastours in the Church for many hundred yeares before Luther broke his vow of Chastity to make himself fit to propagate them and before Culvin escaped from Noyon to Geneva there to maintaine the gates against the Bishop and to create Ministers under himself and in his Princes place CHAP. XI Consent of Fathers against Calvinists and Lutherans 1. UPon such grounds of Calvinists and Lutherans if they could possibly appeare to be true what impudence and folly must we needs impute to all the ancient Fathers and Doctours of the Church who never fayle in disputing against all sorts of Heretiques or Schismatiques to insist unanimously upon this Quere By what lawfull succession from what Apostolique Seate their first Teacher derived himselfe And professing that it was necessary to insist upon the point of succession as to examine the truth of the Doctrines themselves according to that Speech of S. Chrysostome Hom. 11. in Ephes. Suppose you that it is sufficient to say they are Orthodox and in the meane time Ordination is lost and perished To what purpose is the rest this being not made good For wee ought no lesse to contend for it then for the Faith it self 2. Witnesse hereto S. Ireneus Lib. 4. cap. 45. Where is it then that a Man shall find such Pastours S. Paul teacheth us when hee sayes God hath placed in his Church first of all Apostles secondarily Prophets in the third place Doctors There then where the Gifts of our Lord are placed in the same place must wee seeke for the truth among whom the succession of the Church since the Apostles and the purity of Doctrine is maintained in its integrity Witnesse S. Cyprian in Ep ad Magnum Whereas some alledge that they acknowledge the same God the Father the same Sonne Jesus Christ and the same Holy Ghost this can nothing availe them viz. being a Schisme For Core Dathan and Abiron acknowledged the same God that Aaron the High Priest and Moses did living under the same Law in the same Religion They invoked that one and true God who is to be worshipped and praid to Yet in as much as exceeding the limits of their Ministery they assumed to themselves the licence to sacrifice in opposition to Aaron the High Priest who by the ordination of God had before obtained the lawfull Priesthood they being supernaturally strucken presently received the just punishment of their unlawfull attempts And againe Novatianus is not in the Church neither can be accounted a Bishop who despising the Evangelicall and Apostolicall Tradition succeeding to no person has been ordained by himselfe And againe How can hee be acknowledged to be a true Pastour who the true Pastour beeing alive and by a successive Ordination presiding in the Church without succeeding to any one beginns from himselfe And again Ep. ad Flor. Christ sayes to his Apostles and by them to all Prelates who succeede the Apostles by a substitute ordination Vicariâ Ordinatione He that beareth you heareth me Witnes S. Athanasius de Synod How can they be Bishops if they have received their Ordination from Heretiques even by their own accusation Lastly to omit infinite passages in Tertullian S. Augustin Opâ—atus c Witnesse S. Hierome who speaking of H lary the Deacon authour of one of the Sects of the Luciferians in Dial cont Lucifer saith Together with the man his sect likewise is perished because a Deacon could not ordaine a Clearke to succeede after him Now it is not a Church which hath no Priests 3. Were such arguments as those I would faine know logicall and efficacious in the third and fourth century of Christianity and are they of no force now When was it that they began to lose their vertue Did all the Ancient Martyrs Bishops and Doctours of the Church Champions of Christian Religion confound all the ancient Heresies by demonstrating that the Authours of them had no personall legitimate nor Doctrinall succession And shall wee be made believe that such a succession now is not onely not necessary but that it is rather a prejudice yea that it
beare armes or offer any violence to his Majesties Royall Person to the High Court of Parliament to the State or Government Being all of them ready not only to discover and make known to his Majesty and to the high Court of Parliament all the treasons conspiracies made against him or it which shall come to their hearing but also to lose their lives in the defence of their King Countrey to resist with their best endevours all conspiracies attempts made against their said King or Countrey be they framed or sent under what pretence or patronized by what forreigne authority soever And further they profess that al absolute Princes supream Governours of what Religion soever they be are Gods Lieutenants upon earth and that Obedience is due unto them according to the lawes of each Commonwealth respectively in civill and temporall affaires and therefore they doe here protest against all doctrine and authority to the contrary And they doe hold it impious and against the word of God to maintaine that any private Subject may kill and murther the Annointed of God his Prince though of a different beliefe and Religion from his And they abhor and detest the practice thereof as damnable and wicked And lastly they offer themselves most willingly to accept and embrace the late Protestation of union made by the High Court of Parliament excepting only the clause of Religion Professing that they cannot without sin infringe or violate any contract or break their words and promises made or given to any man though of a different faith and beliefe from the Church of Rome All which they doe freely and sincerely acknowledge and protest as in the presence of God without any equivocation or mentall reservation whatsoever 3. Now I desire to know what security beyond this any State can expect from any Christian or indeed any man What jealousie can reasonably be given by persons thus clearly and ingenuously professing their consciences and protesting their obedience yet notwithstanding the English Catholiques are ready to give a security even beyond thisâ— the Catholique Bishop pro tempore formerly residing in England having as I have been credibly informed offered his owne person and life as a pledge of the loyalty of all his Cleargy c. under his obedience in so much as if any of them shall be found guilty of disloyalty the Bishop will be obliged to produce such a delinquent to condingne punishment or pay the defect of it with the forfeiture of his owne life These things considered I should not deny even during the time that I was a Protestant but that it was with great impudence and injustice that Catholique Relegion was accused by those two Sects of disloyalty a crime universally and only adhering th themselves and abhorr'd by all sorts of persons all Orders and degrees among Catholiques CHAP. XIV A fourth scandall among Calvinists c. viz. their aversion from unity 1. A Fourth great discouragement which I had to joyne in Communion with the Lutheran or Calvinist Churches was their manifest renouncing of Christian Charity and the peace of Gods Church their unwillingnesse to abate the least point of doctrine even to a very phrase or to alter any thing in discipline though to gaine thereby the greatest good which is unity and reconciliation in a word the Spirit of Donatisme a Spirit of Separation out of the love of Separation it selfe 2. Whether it was a naturall inclination in me to hate all quarrells unlesse most extreamely necessary and unavoidable or my education in the English Church which of all other Sects doth most professe moderation I have alwaies dearly esteemed those writers whether Catholique or Protestant which have endeavoured to lessen the number of differences between Christians to give the most moderate qualified sences to differing opinions and to attempt all probable waies of reconciliation as Hofmeisterus Wicelius Franciscus à Sancta Clarâ c. among Catholiques And Bishop Andrewes Montague Grotius Monsicur de la Millitiere Acontus c. among Protestants I was moreover in mine owne understanding convinc'd that in very many points the differences between Catholiques and Protestants was onely in words while in the meaning both parties agreed as concerning Freewill Predestination Iustification Merit of Good workes sinnes Mortall and Veniall c. Nay further that some negative points of doctrine were maintained even by the Church of England contrary to their owne grounds that is contrary to the Universall consent of Primitive antiquity as denying Sacrifice and Prayer for the dead and by consequence Purgatory sacrifice of the Altar Monachisme Difference betweene Evangelicall Councels and Precepts vowes c. 3. Hereupon it was that mine owne reason assisted by my love to Christian unity perswading me that for worldly respects or out of feare of consequences ungratefull even the Church of England had divided it selfe from the Catholique to a further distance then justice truth and charity would permit I could not answer it to mine owne reason and conscience if instead of approaching to the Catholique Church I should run quite out of sight from it by communicating with those Churches whose generall designe and study it is to make the wound of division incurable and the breach every day wider and wider among whom it is a crime to talke of Reunion in a word who call it zeale to professe division from the Catholique Church even in those very points wherein their consciences cannot but tell them that they doe really agree with it 4. Manifest testimonies of this more then Donatisticall Spirit have been given by Calvin in his most barbarous censure of that too too moderate condescending booke of Cassander D E OFFICIO PII VIRI and by the Calvinist-Churches in France in their comportments towards Mâ—ssicurs Grotius and de la Millitiere upon occasion of those treatises by them published tending to union Yea so in love have they shewed themselves with Schisme quatenus Schisme so zealous to renounce that precious legacy of Peace which our Saviour at his last farewell to the world left to his Church that they multiply division upon division even among themselves making Frusta de frusto of the seamelesse garment of Christ denying Communion to one another even for points in their own opinion of no considerable importance The Lutherans will not communicate with the Calvinists nor the Remonstrants with the Contra-remonstrants nor the Separatists with the English Protestants And whatsoever union the French-Calvinist Churches boast of they owe it entirely to the civill Power there for if that would allow them the liberty they would fall into as many devisions as any of their brethren 5. If sometimes an extraordinary fit of seeming charity have come upon them the Circumstances demonstrate that it was not love of unity or conscience that begat that good mood but meerly temperall hopes or feares I remember S. Augustin Ep. 50. ad Bonifas Speaking of those professed Masters of Schisms the Donatists gives
Mysteries Or among the Romans did not the Palilia Suo vetâ—urilia Ambarvalia Lupercalia c. keepe fresh in their mindes the Deities in whose honour and ingratitude for whose favour those solemnities had beene instituted How infinitely more securely and unfailably has almighty God provided for the continuance of Truth and Piety in his Church since those Heathen-Solemnities were repeated but once a yeare in one City or Countrey but Ours every day by numbers of people in all Countries Cities and Villages CHAP. IX A further demonstration of the firmnesse of Tradition Certain objections answered 1. BUt it will objected who knowes but there may yea who can deny but there have crept in alterations even in these Liturgies and formes of Publique Devotions For answer It is confess'd there have for the first Liturgies as S. James and others ascribed to Apostolique Persons were briefe simple lesse ceremonious and as the Church grew more large and splendid so Gods service became more extended solemne and majesticall But that any substantiall part of Devotion any expressions implying or instilling new bred errours have been introduced into the publique formes of God's service that is utterly denyed And they that lay this imputation upon Gods Church are obliiged to produce examples and visible proofes thereof which it is impossible for them to doe with the hundreth part of that assurance that Catholiques by shewing those which are now extant of the Ancient Liturgies by alledging irrefragable testimonies of the extreame punctuall curiosity of the ancient Fathers in exactly and unalterably preserving Tradition according to the Apostles direction Formam habe c. Keepe the forme of sound words will demonstrate the contrary I cannot forbeare on this occasion among many other examples which may be produced to specifie that extreame nicenesse of S. Augustine shewing not only his care to deliver Traditionall truths themselves but the termes also in which those truthes were conveyed to his times Ne me ineptum putes Do not thinke me foolish saith be to Honoratus lib. de util cred cap. 3. for using Greek termes my chiefe reason is because I have so learned these things by Tradition neither dare I deliver them to thee any other way then as I have received them So the same Father dequant anima cap. 34 Divinè ac singulariter in Ecclesiâ Catholicâ traditus c. It is a Doctrine divinely and singularly delivered by Tradition in the Catholique Church that no Creature is to be worshipped with an internall worship of the Soule For I doe the more willingly expresse my selfe in these termes because the Doctrine was taught mee in the same This hee sayes because the word Creaturâ— did not seeme so pure and proper a Latin word From the like grounds proceeded those frequent speeches in Synods which silenced all Haereticall innovation Servetur quod traditum est and Vetus Traditio obtineat and Desinâ—t incessere novitas vetustatem c. Let that which is delivered by Tradition be observed And Let Tradition prevayle And Let novelty forbeare to oppose antiquity c. This care certainly was more curiously observed in the publique Devotions of the Church 2. For proofe whereof besides the confronting the Ancient Liturgies of the Easterne and Southerne Churches let Protestants if they please examine the Ages against which they believe they have the justest arguments of suspition of any other viz. since the time of S. Gregory the Great There are to this day extant his own Missalls in Print and Breviaries in Manuscript in severall Libraries let them examine what changes such ignorant superstitious Times as they thinke and so many wicked Popes as they say and not alwayes untruly have made in these publique Devotions of the Church They will blush certainly to have had the least suspition in this nature of the Primitive Times when they shall see evidently that in the Canon of the Masse there ha's scarce been one word altered for above these last thousand years And in the Breviary not any that will afford them contentment answerable to their paines of comparing them 3 Now whereas some Protestants demand and particularly Mr. Chillingworth in severall places where are we to seek for these Traditions of which the Roman Church talkes so much where is the Cabinet and Magazine wherein they are stored And when will shee empty it that we may see all the treasure that Christ lest unto his Church Hereto it is answered that M. Chillingworth said well that To say a secret Tradition is as absurd as to say a silent Thunder since Traditions are obvious to all Mens Eyes and sound aloud in all Mens Eares shining in the publique visible practice and profession of the Church The Church is so far from pretending as Protestants would faine seem to fancy that she has certaine secret conservatories of these Traditions out of which upon occasion she can draw some speciall ones to determine emergent Controversies and much lesse that the Holy Ghost suggests unto her in time of neede any formerly vanished Apostolique Revelation that whatsoever is not expresly in Scripture or satisfactorily apparenâ— in the publiquely received professions and practises of the Church are not perhaps determinable as points of Faith that is as Traditionary Divine Revelations In so much as some learned Catholiques are of opinion how justly or no I examin not that certaine Questions now ventilated in the Church as concerning the Conception of our Blessed Lady and some of the more subtill and scholasticall Controversies between the Jesuites and Dominicans concerning Grace and Freewill Predetermination and Contingency c. have not light enough either from Scripture Tradition or the publique Profession and Practise of the Church so as to be capable of a precise decision at least so farre as to make such a decision to become properly an article of Faith unlesse perhaps such a one as was that of the Councell of Vienna touching Grace infused into Infants in Baptisme which is set downe in this forme Nos attendentes that is Wee heedfully considering the generall efficacy of the death of Christ the which by Baptisme is applyed equally and indifferently to all that are baptized by the approbation of this Holy Councell have judged that the second opinion is to be chosen as the more probable and more consonant and agreeeing to the sayings of the Holy Fathers and of the moderne Doctors which opinion asserteth That informing Grace and vertues are as well conferred upon Infants in Baptisme as on persons of ripe age See Clementin de sum Trin. fide Cath. And thus the Councell of Basil Sess. 36. determined the point of the imaculate conception of our Blessed Lady not as an article of faith in the present strict and proper sense but tanquam doctrinam piam consonam fidei that is as a pious doctrine and consonant to faith See more in the learned treatise of Franc. as Clara called Systema fidei Cap. 35. 4. Indeed it cannot be denyed but that in
some cases it is within the power of the Church to invent de novo some word or phrase proper to signifie and express a Traditionary doctrine namely in contradiction to any Haeresie arising and opposing Apostolique Revelations shining in the publique profession and practise of the Church So to condemn the Arians denying the Divinity of our Saviour the Fathers of the Councell of Nice made choice of the terme 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 though new yet answerable to the sense and notion of that mystery which was received by Tradition in the Church a terme directly and specifically opposite to the Arian Position In like manner the Church of late devised a new or rather borrowed of some particular ancient Father the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Transubstantiation as most proper to expresse the notion which in all ages has been received in the Church concerning the Reall Presence of the body of Christ in Blessed Sacrament a terme which like the flaming two-edged waving sword of the Cherub cuts assunder on all sides whatsoever new Heresies do or probably ever shall devise to oppose that Mystery 5. Notwithstanding some certaine Traditions there were which in the Primitive times were kept secret among the principall Ecclesiasticall Governours as certaine sublime Doctrines the ceremonious formes of conferring some Sacraments of making the holy Chrismes Oyle c. which seemes to have been done partly to gaine a reverence to the Clergy as more neerly approaching to the Divine Light But principally not to expose such Mysteries to the scornfull and profane interpretation of the Heathens or to the weak understandings of the ignorant and not yet sufficiently instructed Christians according to the practise of S. Paul himselfe 1 Cor c. 2. who saith Sapientiam loquimur inter perfectos Wee spèake sublime wisedome among those that are perfect Hence those earnest adjurations in the writings of some very ancient Bishops whereby they conjured others of their own rank when they communicated to them certaine sublime mysteries to preserve in a deep secrecy what they so received a memorable instance we have of this caution in the Books of S. Denis Areopagite Hier. Eccl. c 1. Hence those disguisings of other Mysteries in Books which were to passe publiquely abroad Hence those sudden interruptions when they were ready to discover unawares somewhat above the capacity of their hearers Pagans or Catechumens Frequent examples I could alledge out of S. Epiphanius S. Chrysostome S. Augustine end others But Cuiâ— bono in this placed Since Paganisme has been utterly abolished and meanes of instruction more common and promiscuous especially since the invention of Printing whether happy or not it is doubtfull this cautelous reservednesse has beene out of use perhaps with no little prejudice to the Church in so much as nothing is reserved now in the brests of the Church-Governours even the anciently most secret Ceremonies are divuled to all Mens knowledge So that now Tradition is far more loud and visible then ever it was before and no ground for Protestants to pretend to any suspition that under a shew of Tradition the Church has a mind to exercise either Tyranny or cunning to gaine authority to her determinations 6. Now from this generall Traditionary way of conveying Christian Doctrines c. it came to passe that many Fathers being assured of the truth and authenticknesse of such Traditions and willing to assert them out of Scripture also have interpreted many Texts as conteining such Doctrines which either did not at all afford such a sence or at least not necessarily though perhaps the outward sound of the words might put a man in mind of such Doctrines Examples of this are not a few particularly in the points of Purgatory Prayer to Saints c. So that whereas Protestants cry Victory when they can prove or at least make probable that such Fathers have been mistaken in such interpretations as if the doctrines thence deduced were confuted in my opinion it is without any ground since on the contrary the lesse force that such Texts of Scripture have to evince such doctrines the greater and stronger proofe have such Traditions seeing the Fathers prepossessed with a beliefe of them from the publique practise of the Church accounted them so apparent that they thought they saw them even where they were not at all And therefore when the Church commands us not to oppose the interpretations which the greatest part of Fathers unanimously make of Scripture I conceive she does not a waies oblige Catholiques thereby to give the same sense to Texts which the greatest part of Fathers doe but rather not so to interpret any Text as to contradict the Traditionary doctrines believed generally by the Fathers upon this safe ground of Tradition though perhaps not Logically enough deduced from such speciall passages of Scripture so that though perhaps their commentaries there may be questioned the doctrine in the commentaries ought to be embraced CHAP. X. The second preparatory ground viz. Occasion of writing the Gospells c. 1. IT may now be demanded if this way of conveying Christian doctrines be so much clearer and safer than writing books or any other way of transmitting recordes to what purpose were the Evangelicall bookes written and why were the necessary points of faith reduced into such a prescribed form in the Apostles Creed 2. To say something for answer and first concerning the Creed The end why that was compiled seemes to have been to bring into a short and cleare abridgement the principall points of Christian Religion to be repeated at any ones initiation into Christianity by Baptisme being as it were an enlargement of that forme of Baptising prescribed by our Saviour viz. Baptizo te in nomine Patris Filii Spiritus sancti Now in what senseâ— and in respect of what Persons in what State or Order the Creed may be said to contein all points of faith necessary to Salvation shall be shewd hereafter As to our present purpose we may observe 1. That the Creed seemes to be of a middle nature betweene written bookes and Orall Tradition as a prescribed forme of words so it approaches to the former but as committed by all to memory and actually repeated at Baptisme and other publique Devotions so it partakes much of the latter 2. What extreame advantage Tradition has for its preservation beyond any writing seeing the Creed after it was enlarged by partaking thereof has preserved it selfe from any variety or corruption all the Church over to this day It is true indeed that insome Churches viz in Afâ—ica in the first beginning of Christianity there was a small difference their Creed wanting these words Communion of Saints the sense whereof notwithstanding may probably be supposed to have been included in the Article concerning the holy Catholique Church as may be observed in the Creeds extant in the African Fathers Tertullian S. Cyprian S. Optatus and S. Augustin Which difference it is not imaginable should have come by
neglect or forgetfulnesse it is rather probable that that Apostolique Person who taught Christianity first in those quarters brought the Creed with that small defect for the very first Creed of all seems to have been much shorter then that now current as conteining only a profession of Faith in the three Persons in the Blessed Trinity in whose names only Baptisme was administredâ— to which the Apostles or Apostolique persons might afterward adjoyn the other Articles following which addition being made successively it is possible some persons might carry away in their voyages into Africa the breifer Câ—eeâ—s before they were so inlarged 3 In the next place concerning the Occasion and end for which the books of the New Testament were written we ought to consider the books of History apart from the others of Doctrine and Prophecy as being distinguishable both in their occasion and end For the Gospells therefore the whole subject of them is a narration of severall passages of our Saviours Life Death Resurrection and Ascension likewise some of the most considerable miracles which he wrought a sum of the principall points of his Doctrine both morall and mysterious in parables concerning his Church c. Now though the memory of all these excepting perhaps only the severall miracles prophecies c. as much as was suficient for particular persons might and actually was in substance preserved by practicall Tradition as 1. the Mysterious and to us most usefull passages of his Life c. in the publique solemnities appointed from all antiquity in the solemne Fasts administration of Sacraments 2. Morall duties in the publique Confessions and most ancient Penitentiall Canons Love-Feasts c. Yea some of them receiving force almost only from Tradition as not being at all in Scripture at least not so expressely as Mr. Chillingworth requires to points of necessity as unlawfulnesse of Polygamy incestuous marriages in some particular degrees c. Notwithstanding it could not but be infinitely acceptable and satisfactory to all good Christians to be informed as particularly as might be in any thing that concerned so Blessed a Master and Saviour and therefore were these divine books received with all imaginable reverence and joy and preserved with all possible care so farre as thousands willingly exposed themselves to Martyrdome rather then deliver them up to the fire they were read in Churches discoursed on in Sermons illustrated by Commentaries in a word esteemed divine and infallible by all Christians But yet no generall Tradition has come to us that all that is necessary for all persons of all degrees whether single or in Society to bring them to heaven is conteined expresly in these Gospells Which is a certaine proof that the ancient Church did not thinke so or however that they did not think it necessary to thinke so for no one thing generally thought necessary to salvation but has been conveyed under that notion by Tradition orall as well as writing Besides it is clear there is nothing expresse for assembling Synods ordeining severall degrees of Ministers no formes or directions for publike service no unquestionable prohibition of Polygamy incest c. So that although no doubt to some persons in some suddaine desperate circumstances there is in the Gospels to be found enough yea more then enough of meere necessity yea in any one of them yea in two or three verses of any one of them Yet therefore to deduce a generall conclusion that all things simply necessary are conteined in the Gospels is surely very unreasonable and much more thence to inferre a generall Conclusion so as to make it the fundamentall ground of all Sects of Religion and a sufficient excuse for that which if that Conclusion be not oâ—ely not true but not so evident as that there can be no shew of contradiction is a most horrible sinne namely Schisme or Haeresie this to me seemed to be somewhat that deserved a name beyond unreasonablenesse it selfe and that joyned with infinite danger in a point of the highest consequence imaginable 4. Now the same inconveniences will follow though the bookes of the Acts Epistles and Apocalyse were added to the Gospels to make them altogether to be an entire perspicuous Rule of Faith without any need of an authoritative interpreter For first for the Apocalyse it is a meere obscure Prophecy and can contribute little or nothing to the instruction or discipline of the Church Then the booke of the Acts though it relate some particulars of our Saviour after his Ascension as his Sending the Holy Ghost c. together with a very few passages concerning any of the Apostles excepting some few yeares of Saint Pauls travells yet it will prove but a very imperfect modell for setling of the Church in such a posture and with such qualifications both for doctrine and practise as unquestionable antiquity represents unto us the Primitive Apostolique Church And laâ—â—ly for the Epistles of S. Paul c. it is confessed by all and the Text it selfe justifies it that those Epistles were never intended to be written as institutions or Catechismes conteining an abridgement of the whole body of Christian Faith for the whole Church For 1. They were written only to some particular congregations yea many of them to single persons and no order is given to communicate them to the whole Church I am sure no necessity appeares that they should be so divulgâ—d 2. They were written meerely occasionally namely by reason that some particular False teachers sowed certaine false doctrines in some particular Churches founded by the Apostles in the confutation of which Haeresies all the doctrinall parts of those Epistles are generally employed So that if those Heretiques had not chanced to have broached those particular opinions those Epistles had never beene written 3. These Epistles especially of Saint Paul the most and the largest are written in a stile so obscure such intricacy of arguing with such digessions interwoven the Logicall Analysis is so extremely difficult that that gift of interpreting was in those dayes a necessary attendant of the Apostles preaching and I am confident that if an hundred men and those generally of the same Sect and opinions were oppointed to resolve the order and method of S. Paul's arguing there would not three of them agree for three verses together Now upon these grounds how improper such writings are to serve for the onely Rule of Faith which even in Mr. Chillingworth's opinion must be so cleare and evident in points necessary that there can be no rationall possibility of diversity of opinions and by cosequence no need of an authoritative interpreter let him that can believe it and let him that dare put it to the tryall when his soules eternall estate depends upon it CHAP. XI The third preparatory ground viz. the clearing of the ambiguity of these words necessary to salvation 1. THese words necessary to salvation being applyed to severall objects and subjects admit of great variety in the application and use
and necessary to be believed and commemorated at least by most Christians capable of instruction however by a well ordered Christian Church Yet meerly because this Mystery of the descent of the Holy Ghost hapned ten dayes beyond the time that all the Evangelists fixed to their Gospells not any of them relates it far was it from them to agree in the omitting of it upon this opinion that it was not necessary To the 3. Question viz. Whether the whole Gospell of Christ and every necessary doctrine of it were not surely believed among Christians I answer Yes Yea more that not onely the Gospell that is the Historicall narration of Christs life Sermons c. but whatsoever the Holy Ghost afterward taught ordered in the Church was the object of Christian faith as perteining to the Gospell that is the New Covenant To the 4. Whether they which were eye-witnesses and Ministers of the word from the beginning delivered not the whole Gospell of Christ I Answer Yes in this sence that all this Gospell as far as concernes our Saviours personall actions and passions during his abode among men hath been delivered sufficiently in the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by the foure Evangelists all together but in particular S. Marke omiâ—s the Incarnation birth c. of Christ S. Iohn the Lords Prayer the Blessed Sacrament c. very substantiall things in Christian Religion surely To the 5. Whether S. Luke doth not undertake to write in order those things whereof he had perfect understanding from the first I answer still Yes To the 6. Whether he had not perfect understanding of the whole Gospell of Christ I answer Yes yea more that if by the Gospell of Christ we meane as he does the story of Christ he could have added many more particulars not unconsiderable if he had pleased and if he had not thought that that which he did write was sufficient for his purpose and many more particulars yet he could have written of the Gospell of Christ if by that be meant Christian Religion in generall To the 7. Whether he doth not undertake to write to Thâ—ophilus of all those things wherein he had been instructed I answer Yes keeping within the limits of his designe To the 8. And whether he had not been instructed in all the necessary points of the Gospell of Christ I answer Yes viz. understood as before To the 9. Whether in the other Text of Act. c. 1. those words all things which Jesus began to do and teach must not at least imply all the principall and necessary things I answer Yes keeping to his subject To the 10. Whether this be not the very interpretation of your Rhemish Doctours in their annotations upon this place I answer I know not To the 11. Whether all these Articles of the Christian Faith without the belief whereof no man can be saved be not the principall and most necessary things which Jesus taught I must answer by parcells 1. I cannot assent to that that no man can be saved without the beliefe of all these Articles viz. conteined in the Creed of which he treates in this Chapter for I doubt not but some particular man in some cases and extremities may be saved without having received information of our Saviours being borne of a Virgin of his being three dayes in the Grave his Descent into Hell c. 2. I am assured that now Christians having means of more sufficient illumination are bound to believe more then the simple bare twelve Arti les of the Creed for the four first Generall Councels do much enlarge the signification of them and besides pâ—opose other points at least indirectly objects of our belief 3. To the following words I answer that though those points were the principall and most necessary things which Jesus taught yet this makes nothing against Catholique doctrine 1. Because many men are necessarily bound to know more then what is in it selfe simply necessary and 2. Our Saviour himselfe sayes expresly that besides those points which himselfe taught them there were others more sublime and surely necessary to some which till the Comforter came and enabled them further they were not able to beare To the 12. and last Question viz. Whether many things which S. Luke hath written in the Gospell be not lesse principall and lesse necessary then all and every one of them I answer Yes and good reason for it since his intent being to write a History and not a Catechisme it was fit for him to relate grosse modo all things that Jesus said or did whether necessary or not for as every circumstance and action of Christ though worth the knowing was not a mystery necessary to be related so neither were all his words articles of Faith necessary both to be known and believed 3. Whereas for a Corollary and Appendix to these Demands Mr. Chillingworth adds this Prosopopaea to his adversary When you have well considered these proposalls I believe you will be very apt to thinke if S. Luke be of any credit with you that all things necessary to salvation are certainly conteined in his writings alone If his learned adversary would give me leave I would answer That truly I have according to the capacity of my weake understanding well considered these proposalls and S. Luke is of very great credit with mee and yet I doe not finde in my selfe any aptitude at all to believe that all things necessary to salvation that is with respect to all men and all Churches as the present controversy requires are certainly conteined in his writings alone and this for severall reasons before alledged to which I will adde this one more for a close of this whole conclusion viz. Because I judging Mr. Chillingworth's opinion to be very reasonable that upon this hypothesis that all things necessary are conteined in Scripture it must follow that they are conteined there most clearely expresly and so as no reasonable honest man can doubt of the sense of them I am notwithstanding most assured that no man can finde in S. Lukes writings expresse words sufficient to confute all Haeretiques that ever taught any thing destructive to salvation It may be indeed so excellent a wit as Mr. Chillingworth's by the advantage of Logick and diligent reading of Fathers c. may out of S. Lukes Gospel draw conclusion after conclusion and so at last infer propositions contrary to Socinian doctrine for example yet he should deny his owne principles if he should call that doctrine a Haeresie or so much as an errour of the least danger which contradicts perhaps the fifth or sixth consequence drawne from an Article of Faith it selfe Let any man therefore for tryall take S. Luke or all the four Gospells yea the whole Bible and I am perswaded he will finde it a more then Herculean labour out of all to frame such a Creed as the Nicene or Athanasian and much more all the points concluded in the four first Generall Councells which truly
I believe necessary to be believed and I do not begin to believe so now I was taught so when I lived in England CHAP. XVI The second Conclusion out of the Fathers concerning a Iudge of Controversies The Authours confession of his willingnes that his opinion against the Churches infallibility might appeare to have been groundlesse II. Conclusion The second Conclusion out of the Fathers c. was this viz. That it belongs alone to the Catholique Church which is the onely depositary of Divine Revelations authoritatively and with obligation to propose those revelations to all Christians c. to interpret the Holy Scriptures and to determine all emergent Controversies and this to the end of the world in as much as the Church by vertue of Christs promises and assistance is not onely indefectible but continually preserved in all truth 1. IN this conclusion there are severall parts as 1. That the Catholique Church is the depositary of all Divine Revelations written and unwritten 2. By consequence that it belongs to her to propound them to all persons 3. That she has authority and that such as requires submission from all not only to propound but also to expound these Revelations and finally to determine all emergent controversies And 4. That this authority is sufficiently grounded upon the great promises of our Saviour made unto his Church Now of these severall Propositions the two former not being questioned by me when I was in England I conceived it not suitable to my designe which was a narration especially of mine owne doubts and resolution with as much brevity as possibly I could to fill paper with quotations of Fathers or other proofes to resolve that of which I was resolved before My only scruple was concerning the third and fourth Propositions Or to speake properly it was not a scruple for I was on the contrary fully resolved and to my thinking satisfied that there was not upon earth any visible authority that could so interpret Scriptures or determine Controversies is that all men should be obliged necessarily to embrace her interpretations and determinations And therefore my purpose is to insist principally upon his Architectonirall controversie not neglecting in the meane time to examine likewise the other propositions but briefly and quasi aliud agens 2. It may be believed and since this treatise is intended by mee for an Exomologesis or publique Confession I will not forbeare to confess it that when the progress of my enquiry after a Church led me at last to take into debate even those grounds of which before I had not the least scruple at all namely Whether as the Roman Church professed there were extant in the world visible any such authority I could not free my selfe from so much partiality against my owne understanding as to wish that it could be made appeare unto me that there were to be found any tribunall whose decisions I might believe my selfe obliged to follow without any scruple or â—ergiversation For then I should not onely in a moment be free from all scruples and doubts in particular points proposed by that authority in which they would all be swallowed up but likewise from a world of inconveniencies inevitably attending upon my position viz. That in doubts of Religion we had onely a Rule of it selfe indeed infallible but challenged by all Sects and no Judge to apply that Rule when necessity required every man being left to his own reason at his own perill to take heed that he wrested not that Rule according to his owne interests or prejudices CHAP. XVII The Calvinists c. presumtuous renouncing of the Churches authority even in proposing of Scripture And pretending to an immediate Revelation 1. BUt before I proceed further to shew how and upon what grounds I found satisfaction in this point of the Churches authority after which I could not long remaine unsatisfyed in all other points beside I have somewhat though not much to say concerning the first part of this Conclusion namely of the Churches being depositary of divine Revelation I do not remember that the Church of England hath said any thing of it more then what may be inferred from those words in the 6. Article In the name of the Holy Scripture we do understand those Canonicall bookes of the Old and New Testament of whose authority was never any doubt in the Church By which expression She seemes to make the Churches authority the onely ground that may ordinarily be relyed upon for the discerning which books are Canonicall and which not And this Mr. Chillingworth acknowledges in severall passages of his booke 2. But as for the Calvinist Churches in France whether the Lutherans agree with them or no I had not meanes to informe my selfe I could not without both indignation and shame read how they have declared their mindes touching this Point in their publique Confession of Faith Where after the premising what particular bookes of Scripture they received as Canonicall they adde these words Nous recognoissons c. that is We acknowledge these books to be Canonicall and a most certaine Rule of Faith not so much for the commune agreement and consent of the Church as for the Testimony and inward perswasion of the Holy Spirit which makes us able to discerne them from the other Ecclesiasticall books upon which although they be profitable cannot be grounded an Article of Faith By which expression they do clearly tell the world that their meaning is not to ascribe to the assistance of the Holy Spirit this their beliefe for generally all Christians doe acknowledge a necessity of such an influence upon the soule whereby the understanding is perswaded to captivate it selfe to the beliefe and the will inclined to the love and acceptation of all divine revelations proposed by the Church But that they have a new immediate distinct revelation and testimony of the Holy Ghost inwardly informing them what bookes are Canonicall and what not And this not only more certaine then the testimony of the present Church but likewise contrary thereto inasmuch as thereby they renounce severall books which the Church proposes as divine and Canonicall 3. Was it possible that reasonable men could write such things and ever hope to finde any other men foolish enough to believe them There seems to have been many persons conspiring to the writing or at least the signing of this Confession Had all these this testimony of Gods Spirit revealing to them and so enabling them to judge and discerne which particular writings are Canonicall and which not And does this testimony which certainly if not falsely pretended to is infallible extend to all the particular passages and Texts in these books without which the believing of the books in grosse would be uselesse VVell since they may say what they please without feare of being silenced and so may all their Off-spring For what other way is left to silence him that sayes he has the Spirit but only Exorcismes Yet for
those that wrote this Confession to say this both for themselves and in the name of all their faction to the worlds end and this without consulting any of them to know whether they had received such an immediate revelation or testimony and without pretending to such an eminent gift of Prophecy as never was example of the like since the world began this exceedes all wonder Good Lord to what strange times are we reserved to see a Sect so numerous so powerfull as they have shewed themselves upon many sad occasions and not one of them but is a Prophet What a stupendious thing is this that there should not be found one Calvinist destitute of this so certeine so divine a testimony beyond the assurance of all Churches since Christ and yet not one Englishman or Frenchman unlesse of that faction nor any Christian that I know of besides that knowes any such thing of himselfe or dares pretend to it For surely if any one had it some would professe it since a man cannot have a Testimony but he knowes he has it This is a miracle beyond all that Christ and all his Apostles ever wrought in the Church But is it not more probable nay is it not beyond all probability most certaine most palpable that all these men knowingly and wilfully deceive themselves and would fain but cannot deceive others Is not this apparently a lying against the Holy Ghost Why may it not as well be expected that in their next Confession or rather their Presumption they should pretend as at least most particular writers among them doe for themselves and their heires a discerning infallible Spirit to judge of the sense of Scripture as well as the books Indeed what may not be expected from such as having had a hatred to charity and therefore no true love to the truth God has justly given over to strong delusions to believe such palpable lyes 4. But leaving these men miserably pleasing themselves in pretended inspirations and by that meanes attributing to the Holy Ghost not only all their errours but likewise their renouncing of Christian Charity Unity which is impossible as long as they take upon them to believe that it is from the Spirit that they have divided themselves from Gods Church both in opinion and practise I will returne to my enquiry concerning the authority of the Church CHAP. XVIII Importance of the Controversie concerning the Churches authority Meanes for satisfaction in it abundantly sufficient in Antiquity This Controversie before all others ought to be most diligently studyed by Protestants 1. PRoceeding therefore for mine owne satisfaction to read the Fathers upon this argument and resolving to read them as unpartially as possibly I could that is silencing mine owne understanding when it would interpose that no discourse or Rhetorique ought to have force against those demonstrations which I thought I had against the Churches infallibility or when it would invent forced senses to that world of passages which I found in the Fathers inconsistent with my pre-assumed assurance Proceeding I say in the best manner I could to the reading of the Fathers upon this point I found that as this controversie was of so infinite importance that upon the decision thereof eternall peace or warre in Religion among Christians depended the most wise and mercifull Providence had suitably furnished us with meanes of satisfaction in so important a point infinitely more copious evident and powerfull then in any other besides For in other speciall points of Controversie we must be content to informe our selves of the minde of Antiquity therein onely by particular dispersed passages of the Fathers commonly spoken en passant they having no occasion ordinarily to combate with Heretiques about them But in this businesse of the Churches authority I found Epistles Treatises Bookes yea volumnes full of almost no other subject I found that I may here before the proper season declare the successe of so many moneths labour that the maintaining of the authority of the Church against Heretiques alledging onely Scripture as a Rule and disclaiming all Judges of that Rule but themselves as to themselves had beene the businesse of many Ages the principall employment of many the learnedst holiest Fathers of the Church I found that such an authority of the Church had been a Tradition of all others most Universall not any one booke of Scripture being so often testified of in Antiquity as this I found that if this authority of the Church were not to be preserved inviolable all Synods and Councels that ever were in the Church fell to the ground yea more became not only of no validity but were to be esteemed the most unjust Tyrannicall conspiracies that ever were as presuming without sufficient warrant to accuse and anathematize whosoever opposed or accepted not their determinations even in such points as were not in Scripture at all or at most onely there in consequence to their interpretation Lastly I found to my infinite satisfaction and for which I thinke my selfe obliged to spend the greatest part of my life in glorifying Almighty God for it a full effectuall and experimentall satisfaction by acknowledging this authority and suffering my selfe to be taken out of my owne hands to be conducted by her that Christ had appointed for that office in a word I found that that saying of S. Hierome was most true viz. That the Sun of the Church presently dryes up all the streames of errour and Schisme 2. For these reasons I cannot chuse but adjure all Protestants especially English who think satisfaction and repose of mind upon earth and glory to be revealed in heaven to be things desirable that omitting or at least deferring all particular disputes with Catholiques they would in the first place without prejudice and partiallity examine what the present Catholique Church sayes and in what words Shee sayes it when Shee comes to declare her necessary doctrine concerning this her authority and that having found what it is that Shee requires to be believed they would without altering her expression and without applying thereto any particular Schoole-man's or Doctours interpretations as by an obliging necessity to be subscribed to or received compare what the Church defines with what the Fathers Councels do generally and purposely agree in And if this method produce not in them the same effect which by the blessing of God it did in mee yet at least they will have this contentment after an ingenuous and to my knowledge not-much by them-practised way of examination to conclude that they finde that their owne single judgement and interpretation of Scripture deserves rather to be relyed upon and to be preferr'd above all manner of visible authority of all persons and ages how sacred soever esteemed by others they will either become Catholiques or remaine in their own then not very unreasonable opinion Protestants still but persons meriting from themselves the highest esteem for infallibility that the Church ever enjoyed since the Apostles times CHAP.
teach mankind to love and glorifie God so hated by them to encourage them in the learning and practise of vertue and holynesse and in a word to induce them to hate renounce and destroy the Kingdome of Beelzebub the Prince of Divells 2. That such a Religion which most assuredly ha's been attested by such miracles is most true 3. That by consequence since this Religion expressely sayes so it is most necessarily to be embraced being proposed by such a witnesse and proponent as God in that Religion ha's declared to have received commission from him and authority for that purpose And this Proponent is as after the spending of many thoughts and much time before I could free my selfe from many prejudices and misinformations caused by education c. by the goodnesse and mercy of God I came at last evidently to perceive to be the present Catholike Church CHAP. XXVII Proofes â—ut of Scriptâ—ure c. for the Churches auâ—hority 1. THe speciall grounds from whence to mine own full satisfaction J collected this assuâ—ance That the Church alone was that divinely authorised proponent from whom I was to receive divine Revelations and these in the sense that she received and proposeth them as likewise the method and manner according to which as distinctly as I could I first gave an account to mine own understanding and now to others were as follows 2. It having been before declared and conformably testified by all kinds of antient Ecclesiasticall writers 1. That the doctrines and formes of practise of Christian Religion were by the Apostles with great care and assiduous inculeations firmly setled in all Churches by them founded and established To which form other Churches by their successors converted generally conformed themselves as Tertullian de Prescrip saith The Apostles founded Churches in every City from which Churches other Churches afterward did borrow the Faith delivered and the seeds of doctrine 2. That Religion was thus setled chiefly and indeed only by Tradition the books of Scripture having been written only occasionally and though they comprehend in generall the principall points of Christianity yet it is very briefly obscurely with seeming contradictions and dispersedly whereupon it is that they do often refer us to the profession and practise of the church Hence in evidence of reason it will follow that he that would inform himself of Christian Religion must have recourse thither where it â—a's been dâ—posited and that not simply in words but withall the sense of those words and the very life of them in practise and this depositary is by all acknowledged more or less to be the Catholike church For even those who make it a part of their Religion to oppose the authority of the Catholike church yet acknowledge that they have received the Scripture that is all the Religion which they have from her and her authority 3. Hence it will follow that that man that should either look for Christian religion where it is not or expect to find it entire where there was no intention to include it in its whole latitude or hope to â—ssure himself of the clear sense of it where it is set down often obscurely almost every where obnoxious to variety of interpretations would certainly not follow the conduct of his reason 4. Notwithstanding if the imputation of unreasonableness were the only effect of such an indiscreet way of information there is no proud man and pride or impatience to submit to authority is the root of all heresie and Schism but would easily perswade himself to despise such an imputation yea he would take a pleasure in opposing himself and his own reason single not only to one but many ages of men that should it more reasonable to relye upon authority for that which cannot be believed but upon the only motive of authority There is therefore another effect far more considerable then point of reputation which is the utmost danger of eternall perdition in renouncing one main doctrinall foundation of Christian Faith which is the authority of the one holy Catholique Church of Christ which authority consists not only in delivering books of Scripture or Traditionary doctrines but in obliging all men to unity both in fâ—ith and love which is impossible to be had except all men be obliged to the sense and interpretation which she proposeth as received from her by the same authority from which she received the books or doctrines themselves 5. A doctrine this is the most expresse in Scriptures the most constantly asserted by Fathers the only businesse of all Councells the most freely without any contradiction embraced by all Christians before these times excepting only those whom even the Sectaries of these times will call Heretiques or Schismatikes and in these times by all that enjoy the name of Catholikes In a word a doctrine this is beyond all other traditionary doctrines propagated from the Apostles to these times with the fullest universall consent of all Catholikes in all places and of all times of any one point in Christian Religion or any one book of Scripture 6. Among proofs out of Scripture we will begin with the Old Testament concerning which S. Augustine in Psal. 3. ch 2. professeth that the Prophets foretold more often more plainly of the Catholike Church then of Christ himself and the reason he sayes was because many Heretiques would arise that would perhaps spare the person of Christ but none could be a heretike without withdrawing himselfe from the authority and unity of the Church Now the particular Texts which especially S. Augustine makes use of to assert the churches Authority are these In the last days the mountain of the Lord shall be on the top of all mountains and all hills shall flow unto her And she shall judge every tongue that resists her in judgement And Kings shall walk in the light of the Church and people in the splendour of her East Again That every Kingdome and Nation which doth not serve her shall perish Isa. c. 2. 54. and 60. That of the Kingly Prophet David Glorious things are spoken of thee thou City of God That of the Canticles Thou art faire and there is no spot in thee And that of the Prophet Ezechiel Thou shalt no more be called forsaken Psa. 86. Cant. 4. Ezech. 37. 7. Proofs out of the New Testament are Behold I am with you alwayes unto the end of the world Mat. 8. upon which S. Augustine in Psa. 70. 10. thus infers The Church shall be here unto the end of the world For if it shall not be here unto the end of the world to whom was it that our Lord said Behold I am with you alwayes unto the end of the world And what was the reason that it was necessary that there should be such speeches in the Scripture Because there would in times to come arise enemies of the Christian Faith which would say Christians will continue for a certain space after that they will vanish and Idollâ— shall
not only to receive the Scriptures from her as a depositary of them but the true interpretation likewise of them preserved by her together with all other Traditions as much as concerns the substance of Christian Religion This authority seems to be grounded especially upon the promise of indefectibility an indefectibility I mean of the Church considered as one body composed of parts ruling and obeying teachers and persons instructed as S. Paul describes the Church as it is to continue to the perfecting of the Saints Eph. 4. Not as Mr. Chillingworth who would make our Saviours meaning to be no more but that till his second coming his Gospell should not be so utterly rooted out of the world but that somewhere or other there should be some that should professe it 2. By vertue of this promise the Church is assured 1. not to be deprived neither of any necessary truths nor of lawfull Pastors to teach those necessary truths when I say necessary I mean not absolutely necessary to every single person considered in any circumstance exigence or extremity as Mr. Chillingworth and Doctor Potter c. through their whole books understand it whether mistaking their adversaries or no I thought it unnecessary to trouble my self to examine but I am sure without any prejudice to the established doctrine of the Church which remains untouched though all the inferences which they would make from such a notion of the word necessary were allowed them but I mean truths necessary to the constitution of a glorious visible Church which must be furnished with a world of Doctrines and Orders which to all single persons are far from being necessary to be believed or known much lesse to persons wanting abilities or means or time to be instructed 2. She is secured from Schisme or Heresie for remaining to the worlds end one holy Catholique Church as we professe in the Creed how can she be divided from her self either in Faith or Charity For unlesse all Bishops in Councells Oecumenicall and indeed all Christians should conspire to renounce that truth to day which they believed yesterday how can novelty or heresie enter universally into the Church under the notion of Tradition 3. Concerning the subject of this authority the principall subjects are indeed the Governours and Pastours of the Church with whom Christ hath promised that he will be to the end of the world But the adequate subject are all Catholique Christians as well instructers as instructed since Tradition is continued by them both shining in the doctrines taught and received in devotions exercised and in outward practises and ceremonies celebrated by all Christians 4 Now of this authority of the Church there are generally speaking two acts 1. An Obligation lying upon all Christians to acknowledge that doctrine to be true and necessarily to be believed and those practises necessarily to be conformed to which are taught and received by the whole Church and all this upon penalty of being accounted Heretiques that is no members of the Church and therefore by consequence divided from Christ the head of the Church which inspires life into it here and will glorifie it hereafter 2. A coërzion or infliction of spirituall penalties and censures as suspensions deprivations excommunications c. on those that persist stubbornly in opposing those truths and practises And this belongs to the Teachers and Governours of the Church more or lesse according to their severall qualities For every Parish Priest ha's some degree of this coercive power over his stock every Bishop over both Priests and severall congregations within his Diocesse ha's more every Metropolitan a yet larger power A Provinciall Synod above a single Bishop or Metropolitan c. And in conclusion the supreme Ecclesiasticall tribunall is a Synod Occumenicall lawfully called confirmed and some adde universally received by all Catholique Churches that is by their Prelates from which there is no appealing for if there were all authority would be vain enjoying the name but without any effect or use at all as shall be shewed hereafter 5. Concerning the former act of Ecclesiasticall authority viz. an Obligation lying upon all Christians under pain of Heresie to receive the doctrines and practises of the universall Church that it is in the Church antecedently to a generall Councell appears by this namely that there were in the Church very many Heresies taken notice of acknowledged for such by all Catholikes and dissipated before any generall Councell had been called as the Ecclesiasticall history S. Epiphanius will assure us And this is grounded ◠Upon evident reason for what is heresie 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but a relinquishing of a former received opinion or practise and the choice of a particular new one an act this is which implies an extreme contempt of the whole mysticall body of Christ and a preferring ones own single judgment or wilfullnesse before whatsoever els is prudent or sacred in the world 2 Upon expresse Scripture for S. Paul commands the Thessalonians and S. John all Christians to abstain from the conversation of and not so much as to bid God speed to all disordinate walkers swerving from the rule established and all introducers of novelties in the Church Yea S. Paul sayes that an Heretique even before the Bishops censure is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 condemned by himself that is as severall Fathers expound it voluntarily and by himselfe separated from the body of the faithfull so that the solemn excommunication of the Bishop against him may seem to be onely a ratifying of that mans censure against himselfe For I conceive it can hardly be affirmed of all Heretiques in generall that they are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned that is professing and maintaining errors against their own conscience and knowledge 6. Now this authority residing in the whole body of the Catholique Church I must adde of the present Catholique Church has been in all times preserved so inviolable that besides the fore-cited testimonies of the Fathers this observation will sufficiently justifie it viz. That there was never in any age of the Church as far as I have been able to inform my selfe any one single person esteemed a Catholique that ever either spoke against or in the least degree censured or seemed to render suspitious any doctrine or practise universally believed or received by the Catholique Church during the time that he lived Many Fathers have been very bold and eager against abuses and errours particular some of them perhaps too largely dispersed but never any of them whether private person or Governour learned or unlearned taxed the Church either of errour in doctrine or of superstition prophanenesse or any other enormity in practise Many of them have earnestly called for a free Councell to reform particular disorders and errours in the lives and writings of both Clergy and Laity sometimes not sparing Popes themselves but never to have the Church it self to alter any of her doctrines or to change any of her practises
upon pretence that they were condemnable 7. I know the severall Sectaries of this present age are in this occasion alwaies ready to object the only one blameable action of that glorious Father and Martyr S. Cyprian I mean his contestation with the Pope and opposition to the generall Apostolique Tradition and practise of the Church in non-rebaptization of Heretiques They neglect forget and by their practises condemn that most Christian Spirit of Unity and Charity which shined in him toward those that differed from him in this point and as if his errour had been his only vertue acknowledge him only an example to be imitated in his fault not considering what probable excuses there are to qualifie that single fault of his to which qualifications they in none of their so many rebellions can pretend to as 1. That the generall practise of the Church against him did not appear to him so evident but that he could alledge examples not only of the African Churches but severall in the East likewise as Cappadocia Phrygia c. as he was informed by Firmilianus in his Epistle to him 2. That he himself begun not this novelty but conld justifie the Tradition of it for severall successions at least as high as the times of Agrippinus one of his Predecessours 3. That no generall Councell had determined any thing against him Yea S. Augustine before quoted confidently professeth that if S. Cyprian had survived to the time of the Councell of Nice he would no doubt have relinquished his opinion and submitted to the Councell 8. By this objection borrowed from antient Heretiques it appears that as in the Catholique Church there is a Tradition and Succession of truth so in heresies likewise of errour the latter Heretiques borrowing from their Predecessors though not Predecessors in their particular opinions the same arguments and pretences that formerly have been without successe made use of against the Catholique Church so zealous do such men shew themselves to use all endeavours to renounce that precious legacy of unity and peace which our Saviour ready to relinquish the world so tenderly bequeathed to his Church 9. Then for the second act of Ecclesiasticall authority viz a power coercive and judiciary residing in the Church-governours respectively and supremely in generall Councells lawfully conven'd approved and accepted this authority the primitive times and all ages ever since have acknowledged to be grounded upon the institution and promises of Christ and practice of the Apostles mentioned expresly in Scripture Act. 15. delivered likewise by universall Tradition both orall and practicall v. g. Tell the Church and if he will not c. And wheresoever two or three are gathered together in my name I am in the midst of them And The Apostles and Elders were gathered together to consider about the matter viz. in the first generall Councell concerning the controversie about Moyses his law c 10. And here likewise may be verified a like observation to the former viz. That never any one of the Fathers of the Church did ever censure much lesse contradict or disobey the decisions orders or decrees of any legitimate Councell in their own or former times Yea I think I may hereto add something to the utter shame and confusion of the contrivers and propugnators of the late Heresies and Schismes viz. That though most of the antient Heretiques after a Councell had condemned their opinions did indeed refuse to submit to their own condemnation Yetâ— I think there cannot be found in Antiquity the example of one Heretique that ever began to publish a Heresie against any doctrine that had formerly been declared by a generall Councell Such a supereminent degree of Rebellion we must acknowledge to be due and to be appropriated to Luther Calvin c. viz. to tread under foot all kind of Ecclesiasticall authority not only of the present but all former times likewise 11. I shall defer the consideration how admirable and only effectuall a means of unity among Christians is the authority of the present Church and reverence of generall Councells so unanimously acknowledged by all the antient Worthies Fathers Doctors and Martyrs insomuch as the more eminent in learning and sanctity that any of them have been the more earnest Champions have they been of the Churches authority But the proper season to enlarge my self upon this subject will be when I have taken into consideration the contradictory doctâ—ine of Protestants concerning power of interpreting Scriptures and judging controversies CHAP. XXXI Authority of the Christian Church compared with that of the Jewish 1. BEfore I leave this argument of the grounds of the Churches authority and the foundation thereof viz. Christ's promises of indefectibility c. because objections against it are frequently taken out of the Old-Testament namely from a comparison with the Jewish Church which though it enjoyed great promises did notwithstanding fall into a generall corruption both in faith and manners It will not be amisse to set down for what reasons I rested satisfied that none of those arguments ought to have any effect upon me to shake my acknowledgement of the authority of the Christian Church so unalterably grounded and so universally submitted to 2. The first reason was because the Jewish Church had not such promises of indefectibility and security from Heresies as the Christian Church apparently has It is true the Patriarch Jacob prophesied that the Scepter should not depart from Judah nor a Lawgiver from between his knees till Shiloh came But this promise I assured my self respected only the outward policy of the Jewish Nation which was to remain in a distinct government not swallowed up by other governments but openly governed by its own laws as a Common-wealth plainly distinguishable from others till the coming of the Messiah 2. They were not furnished with those means of preventing and condemning of Heresies that the Christian Church enjoyeth For the understanding whereof I conceived that the Civill and Ecclesiasticall Law of Moyses was to be considered in two respects first in the plain litterall sense and so it differed not much from the lawes of other Kingdomes the end thereof being worldly happinesse which is only in expresse words proposed in that law Secondly in a spirituall allegoricall and typicall sense and so it had Immediate influence upon the conscience and inward acts of the soul which later sense was taken notice of only by extraordinary persons as Prophets c. Now for the execution of this law in the literall outward sense and notion of it God left sufficient authority in the Priests and other Magistrates threatning every one with death that opposed their sentences and decrees And for the explication of any emergent difficulties God left the Sanedrim together with a succession of Scribes from whose lips the people were ordinarily to seek knowledge Insomuch as our Saviour speaking of such Scribes sayes They sit in Moyses his Chair whatsoever they command you to observe observe and do it Mat.
23. But if we observe the dependance and limitation of that speech the meaning will appear to be that for the outward practises of Moyses his law the Jews were to submit themselves to the established authority yea even when they interpreted that law to the peoples disadvantage as they did in the case of tythes mentioned by our Saviour in consequence of the former speech including herbs ' as Mint Commyn c. among the Species tythable which Moyses his law did not expresse not necessarily imply 3. Such authority the Priests Scribeâ— and Pharisees had to explain the Precepts of his law for outward practise But as for spirituall points of belief Prophecies or internall sanctity it does not appear that they much medled with them not one decision of the Sanedrim can be produced concerning such matters Indeed who should be the interpreter of such doctrines There were among them two principall factions the first of the Nobility that is Priests and those were generally Sadduces as Josephus informs us the other that popular faction of the Pharisees Now I suppose the Sadduces who denied the immortality of the soul the existence of Angells c. were very incompetent Judges in spirituall matters and yet the authority was principally in their hands As for the Pharisees they were the more Orthodox of the two but wanted authority And to shew that neither party pretended that points of such a nature were within their cognizance it is observeable that neither of them extended their power to the condemnation or excommunication of the other for such differences For for such trifles as heaven or hell c. they gave free liberty of conscience to every one to believe what and how much any man thought fit Therefore surely our Saviour never intended to extend the forecited Text to such decisions of the Scribes For then the people had been obliged to have submitted to that decree of theirs viz. that he should be excommunicated that confessed Christ to have been the Messiah Which Decree of theirs though it seems to be about a principall point of Faith yet the ground of making it was not to determine points of that nature but because they believed or at least said that they believed that our Saviours design had been to destroy the law of Moyses and the Temple and all the Rites which Moyses gave to the Jews therefore as externall Magistrates they provided by such a decree against sedition and rebellion CHAP. XXXII Enquiry concerning the extent of the Churches authority How Stapleton states this point 1. AFter the having examined the grounds of the Churches authority which appeared to me both as firm in themselves as the expresse word of God the promises of Christ and the Prophecies of the Old Testament could make any thing firm and likewise as evidently certain to my understanding as the universall acknowledgement of all Christians in the Catholique Church attested by the continuall profession and practise of all ages of Christianity the quotations yea whole volumes of Fathers and the concurrence of all Councells Provinciall Nationall and Oâ—cumenicall could render any thing that was delivered before our times assured to any man In the next place I took into consideration the extent and latitude of this authority how far it did necessarily oblige all Christians to submit to it and what manner of submission is required respectively to the doctrines Rites Reformations c. decided by the Church 2. Now this enquiry I made not with any designe to make choice of any particular opinion among learned Catholiques to adhere to in opposition to any others for being a Catholique I was resolved to be an obedient son of the Church and onely of the Church but to the end that by instructing my self how much more easie some Catholique Doctors of unquestionable integrity had made the bonds whereby the Church restrained all in her Communion contrary to that conceit which I whilst I was a Protestant had entertained when I opposed the Churches authority under the School-notion of infallibility and that notion extended to the utmost importance of the word I might clearly perceive my selfe and if occasion were discover to others especially of my own country that the exceptions and advantages which we have against the Roman Church proceed only from our misunderstanding of her necessary doctrines or at most that all the efficacy they have is only against particular opinions and inferences made by particular Catholique Writers 3. I did not search for the most qualified sense of the Churches authority in the writings of Occham Almain Major no nor of the most learned spirituall Gerson c. partly because some of those Writers are obnoxious to be excepted against and all of them wrote before the new Schismes gave Catholiques the oportunity to study this controversie more exactly I had recourse therefore to writings published since the Councell of Trent and abstaining from relying upon the suspitious moderatenesse of Cassander Padre Paulo Veneti Picherellus c. I fixed upon the judgement of our learned Stapleton a man seldome cited either by Cardinall Bellarmin Peâ—ron c. without a testimony of his profoundnesse perspicuity and integrity and without the least suspition from any Catholique of tergiversation partiality or unsoundnesse 4. This so approved Doctor in those books which he wrote purposely upon this subject being to determine this Question viz. An Ecclesiae vox determinatio sit infallibilis that is Whether the voice and determination of the Church be infallible gives an exact explication of the true state of the controversie in seven observations called by him Notabilia which are in brief as followeth 1. That the Church does not expect to be taught by God immediately by nâ—w revelations or enthusiasmes but makes use of severall means and diligent enquiry as being governed not by Apostles who received immediate revelation but by ordinary Pastors and Teachers 2. That these Pastours in making use of these severall means of decision proceed not as the Apostles did with a peculiar infallible direction of the Holy Spirit but with a prudentiall collection not alwaies necessary 3. That to the Apostles who were the first Masters of Evangelicall Faith and founders of the Church such an infallible certitude of means was necessary not so now to the Church which pretends not to make new Articles of Faith but only to deliver what faithfully she received and in some cases to adde explications 4. That in conclusions notwithstanding though drawn from means and arguments sometimes of reason and humane documents the Church is infallible Propheticall and by the holy Spirit 's assistance in some sense divine 5. That the ground of this difference is because the Church teacheth not Philosophically and by rules of art but by an authority conferred by Almighty God Hence in Councells we see their Decrees and Conclusions but not alwaies their proofs and arguments 6. That this manner of deciding in Councells was necessary first in respect of ignorant
persons because they being rude and infirm could never be secure of their belief if it were to depend on medium's and principles which they could not comprehend and secondly in respect of the learned among whom there would be no end of disputing if it were permitted to them to examine whether the Principles upon which Councells build their Conclusions were firm and concluding enough In a word otherwise Religion would not be faith but Science and Philosophy 7. To set down his words at length We must observe that to the Churches infallibility in teaching it is sufficient that she be infallible in the substance of faith in publique doctrine and things necessary to salvation This is manifest because this is the end of the infallibility given viz. For the consummation of the Saints and the edification of the body of Christ that is to the publique salvation of the faithfull Now God and nature as they are not defective in necessaries so neither are they superabundant in superfluities neither is the speciall Providence of God to be deduced to each particular The which Providence as it doth permit many particular defects in the Government of the Universe and this for the beauty of it as S. Augustine de Civ lib. 11. cap. 18. observes so likewise doth it permit many private erroursâ— in the Church and even in the most learned men an ignorance of many things not necessary and this not onely to shew a beauty in opposltion but for the salvation of the Teachers to whom it is expedient to be ignorant of many things that in this regard power may perfected in weaknesse that is may be repressed from pride Thus Stapleton with great solidity and likewise with much becomming warinesse states this Question CHAP. XXXIII Upon what grounds Stapleton may be conceived to have stated this question with more then ordinary latitude 1. TO this determination of Stapleton I will subjoyn the thoughts I had during my â—â—bâ—te with my self about this great and most important controversie together with the grounds upon which I believed that he had been more moderate and condescending in this point then generally other Catholique Controvertists are 2. But first by the way it may be observed that when he speaks of the voice and determination of the Church in the question proposed he means the decree of the Church speaking in a generall Councell representatively in which sayes he the Church is infallible namely with that restriction expressed by him in his last observation viz. in delivering the substance of Faith in publique doctrines and things necessary to salvation Other Catholiques there are which in this matter speak more restrictively then Stapleton hath expressed himself as to name one Panormitan whose words and opinion though for the most part disclaimed by Catholique Writers yet not hitherto consured by any that I know as hereticall they are these Although a generall Councell represent the whole universall Church yet in truth the universall Church is not truly there but only representatively because the universall Church is made up of a Collection of all believers and that is that Church which cannot erre Panormitans meaning to make his words tollerable I conceive is That the decrees of a generall Councell are not absolutely and necessarily to be acknowledged the infallible Doctrines of Faith till they be received by all particular Catholique Churches because till then they cannot properly be called the Faith of the universall Church or of the body of all faithfull Christians to which bodâ— the promise of infallibility is made And this was the doctrine of Thomas Waldensis and some other Schoolmen c. An opinion this is which though not commonly received yet I do not find it deeply censured by any yea the Gallican Churches reckoned this among their chiefest Priviledges and liberties that they were not obliged to the decisions of a Generall Councell till the whole body of the Gallican Clergy had by a speciall agreement consented to them yea which is more till out of the said Decrees they had selected such as they thought good to approve the which they reduced into a Pragmatick Sanction and so proposed them and them only to the several Churches there My Author from whose credit I received this is Thuanas who protesteth in a discourse to K. Henry the IV. related by himself that it could not be found in any Records of that Kingdome that ever any Generall Councell had been any other â—â—y received in France This were a priviledge indeed to the purpose if it could be made good as it is much to be doubted 3. But as for the Opinion of Waldensis it ha's found many abetrours in these latter ages for Fr. Pious Mirandâ—la in his eighth Theoreme de Fid. Ord. â—red saith Those Decrees may justly be â—â—lled tho the Decrees of the universal Church which are either made by the Pope the Head thereof or by a Councell in which the Church is represented in matters necessary to Faith and which are approved by the Church her self In like manner Petrus a Soâ—â— instanâ—ing in the second Councell of Ephesus corrected by that of Chalcedon manifestly implies that Councells even Generall before they be received and approved by the Universall Church may be repealed by a following Councell but a Councell once received can never be altered And therefore sayes he God by his providence over his Church will so order that whatsoever is erronious or defective in one Councell shall be corrected in a following one before it be received in the Church The same Author repeats the same Doctrine again in his observations upon the Confession of Wittenberg cap. de Concil Consequently hereto Cellotius a learned Jesuite professeth That the infallibility promised to the Church is twofold 1. Active by which the Prelats in Councells proposing points of Faith are secured from errour 2. Passive whereby the Universall Body of the Church under all the Prelates in all the severall Provinces respectively is preserved from assenting to or believing an errour Now that in the whole Church whether represented in a Councell or dispersed over the world both these kinds of infallibility are to be found saith he no Catholique can deny He adds In case there hath been any thing decreed by Councells which either hath not been generally admitted or by generall disuse hath ceased that the present Church is not thereto obliged appears clearly by the Decrees of the first Councell of the Apostles in the prohibition of things strangled and bloud In the last place our learned Countreyman Bacon alias Southwell a very ingenuous and acute Jesuite doth plainly enough signifie That it was the opinion not only of S. Augustine but generally of all the Writers of that age that the resolution of Faith had its utmost compleat effect in the reception of the whole Christian world grounding his assertion upon such like passages of S. Augustine as these Those are only Plenary Councells which are gathered out of
so absolute and sublime a nature as that of the Apostles was though it be sufficient to require obedience from every man as likewise consequently that they are not in all degrees so powerfully assisted in their determinations as the Apostles were so that some difference is to be made between Canons of Councells â—â— Apostolike writings as hath been shewed before out of S. Augustine Beltarmine and other Authors 7. That some difference may likewise be made between the present and primitive Churches For they having received Christian doctrines more immediately and purely and besides the true sense of particular passages of Scripture which are difficult which is now in a great measure utterly lost they were able to speak more fully of many particular not necessary points in Christian Religion then the present church now can though perhaps the advantage of tongues and sciences the benefit of so many writings both ancient and modern long study and meditation c. may in some sort recompense those disadvantages of the present church 3 yet however these are but acquired and humane perfections whereas the former were Apostolique Tradition 8. That even of points of doctrine decided by Councells a difference may be made between such as are of universall Tradition and others for those former being capable to be made evidently certain as I proved before such decisions are to be the objects of our Christian Faith and no more to be rejected then any other divine revelations But other points of doctrine there are sometimes decided in Councells rather by the judgement and learning of the Bishops considering Texts of Scripture wherein such points seem to be included And weighing together the doctrines of antient Fathers and modern Doctors an example whereof I gave before in the Councell of Vienna touching inherent grace infused into Infants in Baptism and in the Councell of Bazil concerning the immaculate conception of our B. Lady NOw such decisions many Catholiques conceive are not in so eminent a manner the necessary objects of Christian Faith because not delivered as of universall 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 I mean the conclusions themselves though if the Texts of Scripture be set down from whence such conclusions are deduced or the said authorities produced it may perhaps not be so great a fault to enquire and dispute whether from such a Text or such authorities such a conclusion will necessarily follow 9. If in such decisions as these later are there should happen to be any errour which yet we may piously believe the assistance of Gods holy Spirit promised to the Church will prevent but if this should happen since it must necessarily be in a point not pertinent to the substance of Christian Religion for all substanciall points are univâ—rsall Tradition as we shewed before it were far better such an error should passe till as S. Augustine saith some later Councell amended it then that unity should be dissolved for an unnecessary truth since as Irenaeus saith There is no reformation so important to the Church as Schism upon any pretence whatsoever is pernicious 5. Upon such grounds as these I supposed it was that our learned Stapleton stated this question of the churches authority or as he calls it infallibility with so much latitude and condescendence And him I have quoted not with any intention to prefeâ— him with the disparagement of any other but to shew that thereby I perceived my self not to have sufficiently considered the necessary doctrine of the Roman Church in this so fundamentall a point of faith and likewise how when I heard the Church speaking in her own language and moderately interpreted by Catholique Doctors I found what she said so just so reasonable so impossible to be contradicted by any thing but passion or interest or pride or hatred of unity that there was no resisting the attraits of it Then at last I found what I had all my life time in vain sought after namely a firm foundation whereon I might safely and without any scruple rely and more glad then of all worldly treasures to see my soul taken out of mine own hands and placed under the conduct of her whom Christ had appointed to be my guide and conductresse to whom he had made so many rich promises and with whom it is his pleasure to dwel then I took up a Psalm of Thanksgiving and said Laetatus sum in his quae dicta sunt mihi in domum Domini ibimus Stantes erant pedes nostri in atriis tuis Jerusalem Jerusalem quae aedificatur ut civitas cujus participatio ejus in id ipsum Illuc enim ascenderunt tribus tribus Domini c. Psal. 121. CHAP. XXXIV Unsatisfactory grounds of the English Church concerning the Ecclesiasticall authority Calvinists Doctrine concerning the Spirit 's being judge of controversies c. answered 1. BEing thus satisfied of the firm grounds of the Churches authority the only bullwark against all Heresie and Schisme a sure preserver of unity without which no Commonwealth no society of men can possibly subsist much lesse of churches in a word so necessary so consonant to reason that even all sorts of sects and congregations whilst they deny it to the Catholique Church usurp it to their own conventicles to which yet they have not assurance enough to apply our Saviours promises in contradiction to other Seets with whom they will not communicate yea even those who make a liberty of prophecying a differencing mark of their Sect yet will not allow their own partizans this liberty of prophecying unlesse they prophecy by their rule and against their enemies In the next place I took into consideration the unspeakably happy effects of this authority which immediately represented themselves to my mind 2. I will notwithstanding a while defer an account of those effects till I have briefly set down and examined the grounds which Protestants lay for interpreting Scripture and judging controversies in Religion in opposition to this authority of the Church and her Generall Councells as likewise their principall objections against the said authority For then comparing both these doctrines together and the consequences together it will be more easie and commodious to decide whether of them is the more advantagious and whether or no I have made a prudent choice in forsaking a Church where all unity was impossible but only such an outward unity as worldly hopes and fears can produce and in betaking my selfe to a church where Schisme is impossible 3. All Protestants and other Sects agree in this against the Catholique Church for Schismaeest unitâ—s ipsis as Tertullian de Prascripâ— c. 42. saith Their unity is an agreement in Schisme that the Scripture is the only sufficient Rule of Faith and that there is no visible Judge of the sense of it But yet to the end that Gods church may not become a very
an act of reason is an act of reason or a reasonable act and indeed otherwise it would be impossible to terminate faith ultimately in God but a man should believe God not for Gods authorities sake but his own 9. The use of reason antecedent to faith and act of the understanding in assenting to a thing revealed for the authority of God the revealer do not prejudice neither the supernaturalnesse nor certainty of Faith because the same things have place in any revelation though made immediately by God for it is with my senses that I receive the thing revealed and convey it to my understanding it is with my understanding that I assent to it and the reason why I assent to it is because it is most reasonable to believe God yet none of these things diminish either the supernaturality or absolute certainty of this belief 5. But to come to a more particular examination of Mr. Chillingworth's Positions 1. He argues that private reason ought to be acknowledged the Judge of controversies and interpreter of Scripture because whatsoever we do in Religion we do it by our particular reason yea even those that deny private reason to be a Judge do this because their reason tells them this is more reasonable c. It is confessed that Faith is an act of reason that is of the reasonable faculty of the soule and that it is the same faculty of reason which submits and captivates it self to divine or Ecclesiasticall authority for as to be Gods slave is the greatest liberty so to renounce carnall reason when God commands it is most reasonable It is moreover confessed that in such a case when reason with submission to God captivates it self and renounces all discourses of reason that would oppose such an a bnegation of it self that it does this from a rationall principle viz. that it is most reasonable to believe and submit to God who is veracity it self But what will follow from hence Will any one therefore either be so unreasonable as to conclude that divine faith is ultimately resolved into reason as into the motive of assenting it is indeed the efficient cause producing the act of assent but the last and principall motive is divine authority or that divine revelations are to be examined and exacted according to the rule and principles of naturall reason thereby either to stand or fall Or lastly that when reason judges it reasonable to receive the sense of divine Revelations from the Church endewed with authority for that purpose Reason in that case shall be called the interpreter or judge 6. In the second place where he sayes The difference between a Papist and a Protestant is this not that the one judges and the other judges not Thus far I grant But that the one judges his guide to be infallible the other his way to be manifest To this I answer that here are two judges 1. a Catholique and his judgement is that his guide is infallible or rather speaking in his guides language that she ha's authority to direct him This is true but not all that is true for he judges of his way too namely that that way and rule by which and in which his guide sets and directs him is manifest And he judges of this more rationally then a Protestant can because the same that God appointed to be his guide is both entrusted with this rule and an explainer of it likewise to him having not only words but sense delivered to her 2. A Protestant Judge and his judgement is that his way is manifest it is true he judges so but how injudiciously hath been already shewn But does he not judge of his guide or ha's he no guide to judge of Yes that is himself or his own reason and that he judges to be all sufficient both for authority and prudence He that in interpreting an Heathen Orator or Poet would not trust his own judgment or adventure his reputation to the world without alledging authorities by which he might justifie his judgment and much more he that in a tenure of land would willingly submit his judgment to the authority of those judges whom the Law ha's deputed will notwithstanding trample upon all authority upon the traditionary interpretation of many ages he will despise Fathers and Councells and adventure eternall happinesse or misery upon his own single judgment and when all this is done will call it a judgment of reason and discretion 7. In the third place To speak properly saith he the Scripture is not a Judge of Controversies but only a rule c. This I grant to Mr. Chillingworth and withall that he is the first Protestant that I know of that ha's spoken properly in this point But he adds and the only rule to judge them by But the contrary I think I have already proved Yet before I leave this passage I desire to be informed what controversies are here spoken of namely whether concerning points necessary or unnecessary surely not of necessary for how can there be controversies about such points as according to his belief are set down in Scripture so plainly that no reasonable man can doubt of the sense of them and if of unnecessary why will they confesse that they quarrell unnecessarily It follows Every man is to judge for himself with the judgement of discretion This is true if the sense be that it is by the faculty of reason that he embraces and assents to divine revelations not that such revelations are to be admitted or refused according as they are consonant or repugnant to the principles of discourse of naturall reason It follows And to chuse either his Religion first and then his Church as we say But what Church do Protestants chuse since though in effect there are infinite Churches among them separating from and damning one another Yet if the grounds of Protestantisme be true and reasonable viz. 1. That the belief of necessary fundamentall doctrines is sufficient to make a true Church 2. Since all such points are so plainly contained in Scripture that no reasonable man can doubt of the sense of them much lesse disbelieve them And 3. Since no Protestants will deny but that in all Churches even the Catholique also there are reasonable men it will follow that they must say that indeed there is but one Religion and one Church and so no choice at all It follows Or as you Catholiques his Church first and then his Religion For my part I know no Catholique sayes so nor any reason that should move Mr. Chillingworth to put such words in their mouths For if we speak of one that is yet to chuse Christianity and is in pain to find a Congregation to joyn himself to the difference between such a Director as Mr. Chillingworth and a Catholique would be this Mr. Chillingworth would tell him Search the Scriptures attested by universall Tradition as will appear if you peruse all the Records since Christs time there you will find
natures for some proceed directly against it others only against some consequences from it I will therefore weigh first his objections grounded upon the different opinions of Catholikes concerning that point 2. His reasons directly proving as he believes that no church of one denomination can be infallible and therefore not the Catholique Church 3. His proofs that Catholiques in their resolution of Faith are entangled in circles and absurdities 4. His arguments to demonstrate that Catholiques can have no assurance either of the authority of the church or the validity of any acts performed by the Pastors thereof c. But before I attempt a discussion of these particulars I may in generall say of all his objections that since they proceed only against the word Infallibility and that word extended to the utmost height and latitude that it can possibly bear Catholiques as such are not at all concerned in them seeing neither is that expression to be found in any received Councell nor did ever the Church enlarge her authority to so vast a widenesse as Mr. Chillingworth either conceived or at least for his particular advantage against his adversary thought good to make show as if he conceived so 2. But come we to consider his arguments against Catholiques grounded upon the different opinions among them in what subject this Infallibility or authority is to be placed The most pressing and pertinent passage in his book concerning this subject is this which follows viz. What shall we say now if you be not agreed touching your pretended means of agreement How can you pretend to unity either actuall or potentiall more then Protestants may Some of you say the Pope alone without a Councell may determine all controversies but others deny it Some that a Generall Councell without a Pope may do so others deny this Some both inconjunction are infallible determiners others againe deny this Lastly some among you hold the acceptation of the decrees of Councells by the universall Church to be the only way to decide controversies which others deny by denying the Church to be infallible And indeed what way of ending controversies can this be when either part may pretend that they are part of the Church and they receive not the decree therefore the whole Church hath not received it Mr. Chil. c. 3. parag 6. 3. Hereto I answer 1. That there is indeed no need at all of an answer since the very objection answers it self for by saying there are variety of opinions among Catholiques acknowledged for such even while they differ it follows that the objector is not obliged to submit to that Judge which any Catholique refuses 2. None of these will deny that decision of the Councell of Trent viz. Ecclesiae est judiâ—are de vero sensu sacrae Scripturae that is It belongs to the Church to judge of the true sense of holy Scripture And Protestants will not be urged to submit to any more rigid or higher expression 3. Yea moreover this indulgence I am confident will be granted them namely That no man will endeavour to oblige them further then to doctrines and practises determined by one or more Councells universall confirmed by the Pope and actually received and accepted by all Catholiques that is as much as to say to believe that there is indeed an obliging authority in the Catholike Church to impose upon her children a belief of all doctrines proposed in her Oecumenicall Councells let this authority be limited and streightned with as many Proviso's and the sense of these doctrines enlarged and qualified with as many mollifying interpretations as any approved Catholike Doctor hath thought good that is indeed as any reasonable man remaining so can desire only upon condition that they do not prejudice nor grate upon the pure simple language wherein the Church expresses her self Christians are at liberty what particular Doctors sense they like to embrace or whether none at all but will content themselves with the naked decisions of the Church as they lye without making inferences or building thereon further conclusions CHAP. XLI His reasons proving no Church of one denomination to be infallible answered 1. IN the second place we will weigh his reasons to prove that no Church of one denomination is infallible and by consequence no Church at all His words are after he had said that he was willing upon courtesie to grant that Christ made a promise absolute of indefectibility to his Church but be interprets it only in this sense viz. That true Religion shall never be so far driven out of the world but that it shall alwaies have some where or other some that believe and professe it in all things necessary to salvation and that such believers shall never erre in fundamentalls for if they did they were not a Church But he denyes utterly that there is any Church fit to be a guide in fundamentalls because no Church is fit to be a Guide but onely a Church of some certaine denomination as the Greek the Roman the Abyssine c. For sayes he otherwise no man can possibly know which is the true Church but by a pre-examination of the doctrine controverted and that were not to be guided by the Church to the true doctrine but by the true doctrine to the Church Now sayes he that there is not any Church of one denomination infallible in fundamnntalls is evident for 1. If it were an infallible guide in fundamentalls she would be infallible in all things which she proposes and requires to be believed 2. That being a point of so mâ—â—n consequence certainly the Scripture would have named that Church 3. Because Catholiques themselves build the assurance of the churches infallibility onely upon motives very credible but not certain Lastly beeause it is evident and even to impudence it selfe undeniable that upon this ground of believing all things taught by the present church as taught by Christ errour was held For example the necessity of giving the Eucharist to Infants and that in S. Augustines time and that by S. Augustine himself and therefore without controversie this is no certain ground for truth which may support falshood as well as truth The same may be said of the doctrine of the Chiliasts which S. Irenaeus and S. Justin Martyr say was a traditionary doctrine from the Apostles times c. 2. To answer this discourse by parcells And first concerning his exposition of Christ's promise of indefectibility to his Church it ha's been answered in more then one place already 2. Where he sayes that there is no Church fit to be a guide in fundamentalls I desire to know whether those whom Christ ha's appointed in his church to be Overseers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Teachers 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Governors Assistants 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. be not fit to be accounted guides at least in Fundamentalls Againe whether an agreement of all these Governours meeting in a Generall Councell be not the supremest authority Thirdly
Character wholly No. But the Church to shew her detestation of those sins suspends the authority of exercising those Offices from any one that is guilty of those sinnes and likewise from those that are ordained by such Simonicall or Hereticall Bishops till they have given satisfaction to the Church And therefore in that moderate judgement of Pope Melchiades so much commended by S. Augustine Ep. 162. when he decreed that if the Donatists would return to the Catholique Communion their Bishops if the more antient in any City should be acknowledged the lawfull Bishops of such a City or if the younger should succeed upon the first vacancy there was no mention made of a reordination of such Hereticall or Schismaticall Bishops or of any Priests made by them 3. It is not true that the salvation of Catholiques doth absolutely depend upon the Sacrament of Penance lawfully administred For though it be necessary to the being of the Church in generall that that and all other Sacraments be lawfully administred and by consequence we may be assured that Christ will in generall prevent all reall wants and obstacles thereto yet it is not necessary that this should be affirmed of each Catholique in particular For to Christians which are adulti that is capable of the exercise of Faith Hope and Charity even actuall Baptisme lawfully administred is not absolutely necessary for in such persons the Votum Baptismi will supply all wants or defects impossible to be avoided and much more certainly will the same Votum serve for other Sacraments as the Eucharist Penance c. 4. Concerning intention which the church in the Councell of Florence in Instr. Arm. and in the Councell of Trent Sess. 7. ca. 11. ha's indeed defined to be a necessary requisite to denominate a Sacrament to be lawfully administred in these words of the Councell of Florence Sacraments are perfected by three things the Matter Form and Person of the Minister conferring the Sacraments with an intention of doing what the church doth of which if any one be wanting the Sacrament is not perfected And these of the Councell of Trent If any man shall say That in Ministers when they administer the Sacraments there is not required an intention at least of doing what the church doth let him be Anathema Mr. Chillingworth might and I am confident did know that the Intention required was such an one as might be found even in Pagans Heretiques Jewes c. administring Baptisme so they do it as executing the Office hypocritically intruded into by them in the due form and with a right pronunciation of the words of the church although in the mean time in the secret of their hearts they did renounce deride and detest that Sacrament and all the efficacy ascribed to it as appears by the Decisions of antient Councells against the Donatists and the Rescripts of Pope Nicholas the first and Alexander the third And hereupon S. Thomas treating of this subject delivers his sense in these words Some answer better sayes he that the Minister of the Sacrament doth operate in the person of the whole Church whose Minister he is and in the words of the church which he pronounctth is expressed the churches intention the which sufficeth to the perfection of a Sacrament unlesse there be an outward expression of the contrary on the part of the Minister or receiver of the Sacrament Upon which grounds I suppose it was that Salmeron the Jesuite and Scribonius Marius a learned Franciscan highly esteemed by Cardinall Perron besides some antient Schoolmen do after this manner with a far greater latitude then generally Controvertists or Schoolmen doe allow endeavour to expresse their sense of S. Thomas and the Decrees of those two Councells viz That in the Minister there may be a twofold intention 1. Meerly speculative inwrap'd in the secrets of his heart and of which no outward sign does appear nor indeed no sufficient one can of this intention the church judgeth not 2. Practicall which relates to the outward act and is thereby really accomplished The former say these Authors unlesse the church shall define the contrary as hitherto to their seeming she ha's not can neither profit nor prejudice in conferring Sacraments If it be an ill malitious intention it may help to damn the person but it will not hinder the validity of the Sacrament nor the efficacy of it The later practicall intention is that which is only to be considered here As a servant that is sent by his Master to deliver possession of a house if he really perform the legall ceremonies and pronounce the words requisite whatsoever thoughts of unwillingnesse reluctancy or contradiction lurk in his breast the delivery will be valid And truly it seems not intelligible how it can be possible for a Minister as a Minister of the Church not compell'd by force nor drawn by promises that knows what he does and clearly shews that he will do what he knows should as the church commands him with all due formality perform a Sacrament and yet at the same time intend or resolve not to do what he does He may possibly have in his wicked heart inward wishes that the Sacrament might want effect or a misbelief that the Sacrament is nothing valuable but a meer superstitious vain or noxious ceremony But as for the thoughts by which performing a Sacrament he would endeavour to intend not to doe that which he intends to do such thoughts seem to be meer aeriall fancies Indeed if he shew his contradiction or intention by any outward sign by which it may be judged that though he observe all the requisite formalities yet he intends them meerly in a mockery as if an Actor upon a Stage should personate the conferring a Sacrament and much more if he neglect the due form of words He will thereby declare that really that is not a Sacrament which he performes but a meer mockery and malitious scornfull Pageantry Those learned and as yet uncensured Authors therefore whose opinions I do here relate only historically do conceive the meaning of the church in the forementioned Decisions to be only this viz. That it is requisite to Sacraments that they be onely this viz. that they be not administred jestingly histrionically and ridiculously but after such a manner that it may reasonably be judged that he who administers them intends to perform his duty and office imposed on him by the church that is to perform and confer a Sacrament and not to play the fool Not that the church ever intended that the Sacraments should be valid or null according to the inward fancies of the administrer or that it should be in the power of an atheisticall or malitious Bishop or Priest to damn all his Diocese and Parish And for a further proof of this it is observeable that even at the very time when this Article concerning the necessity of intention was debated and concluded in the Councell of Trent Catharinus Bishop
say that he is inferiour But now what Texts are there to be found so evidently expressing the eternall Divinity of the Son of God as there are for appropriating the Divine Nature to the Father only Viz. these two Texts This is eternall life to know thee the only true God and Jesus Christ whom thou hast sent And To us there is but one God even the Father and one Lord Jesus Christ. 7. The truth is if Tradition and the authority of the Church be not admitted to interpret Scripture the Socinians and other Antitrinitarians cannot by Protestants be condemned as Heretiques upon the pretence of denying expresse Scripture since if reason alone be judge those Texts cannot be called express which may be confronted with others seemingly contradicting or which are capable of a sense it may be lesse probable yet so as that without much racking the words will be able to bear a case which to have hap'ned in this controversie every reasonable man will confesse that shall cast his eyes upon the severall positive Texts alledged by Crellius in his book De uno vere Deo I may add further that if the universall Tradition of the present Church in the time of the Councell of Nice had not prevailed for the stating of that great controversie against the Arians so many objections those Heretiques heaped together not only out of Scripture but likewise out of the writings of such Fathers as preceded that Councell that perhaps they might have endangered the cause as will appear to any one that shall cast his eyes upon a world of passages quoted by Heretiques out of Clemens Alexandrinus Tertullian S. Justin Martyr Origen Lactantius c. 8. The Second instance is the Heresie of Rebaptization renewed by the Anabaptists of these times and in conformity to Antiquity condemned by English Protestants it is more evident then the Sun that expresse Scripture alone being the Rule and private reason or Spirit the Judge the Anabaptists cannot upon Protestants grounds be accused either to erre in a point fundamentall or however in a point fundamentall contained expressely in Scripture 9. In the last place that upon Protestants grounds no separation among them can justly be called Schisme in the notion of Antiquity appears yet more evidently For among those â—â— of Sâ—â—â—â— now in England which abhor and renounce the Communion of one another 1. There is not any one of them that ha's the assurance to stile themselves the Catholique Church with exclusion of all others not in actuall Communion with them Now Schisme is only a separation from the externall Communion of the Catholique Church at least if universall antiquity may be allowed to be the judge 2. There is not any one of them which dares apply to themselves in particular those words of Christ Tell the Church and if he will not hear the Church let him be to thee as a Heathen and a Publican or those Promises of his Upon this Rock will I build my Church and the gates of hell shall not prevail against it And I will send the Comforter which shall lead you into all truth And Behold I am with you to the end of the world Now there is no Schisme but from such a church to which those elogies and promises belong 3. All the means and remedies left them to deale with those they call Schismatiques or Heretiques are not to excommunicate them in a Generall Councell as the Catholique Church ha's continually upon occasion done for what a ridiculoâ—s affembly must that be to which they should presume to attribute the name of a Generall Councell And how more ridiculously would an Anathema sound being fulminated by a Synod of Charenton or Gappe or Dâ—rt c. But their proper course in such cases is to persecute imprison or perhaps burn one another as Calvin did Servetus and by this means the weaker and sufferer would be the only Heretique and Schismatique But of Schisme more in the following Conclusion CHAP. XLV The third Conclusion The point of Shisme slightly considered by Protestants which notwithstanding ought above all others to be chiefly considered THE 3d. CONCLUSION viz. That there is one only Church of Christ and that all Heretiques who believe not all Christian doctrines taught in her and all Schismatiques who breaking the bond of Charity divide themselves from her visible and externall Communion are separated from Christ himself 1. IN my discourse upon this Conclusion I need not separate Heresie from Schisme since I do not know any Sect in these times precisely Schismaticall that is without any mixture of Heresie as the Donatists were in the beginning who agreed in all doctrines with Catholiques but separated upon a quarrell grounded upon a matter of fact Therefore hereafter when I speak of Schisme and enquire upon what party it is to be charged it is to be supposed that Heresie must accompany it seeing the foundation of all the present separations among Christians is â—heir disagreeing in points of faith and doctrine 2. Now though this divine truth viz. That the true Church of Christ is only one and by consequence that an injustifiable separation from it is in a high degree damnable be acknowledged by all Christians that I know since it is an expresse article of our Creed Credo unam sanctam Catholicam Ecclesiam that is I believe one holy Catholike Church and therefore there may seem to be no necessity to put ones selfe to the trouble of proving it Notwithstanding I will not refuse that trouble to make a collection of quotations both out of Scripture and Fathers to the end both to get a distinct notion of what was antiently understood by this word Schisme and to set forth according to their conceptions the abominablenesse and extreme sinfulnesse of that sin and this the rather because a sad meditation upon such passages enforced me to consider in what a state I had formerly lived and likewise made me wonder that heretofore above all other points I had not bent my thoughts and studies to enquire and determine since it is apparent that there is a Schism in the church upon which party the guilt of so horrible and exterminating a sinne did lye 3. But the truth is my wonder decreased when I considered that hitherto I had not met with any Protestant Writers that have throughly considered this point of Schisme which yet above all others ought to have been most exactly ventilated and examined as S. Augustine lib. 2. cont lit Petil. saith in the case of Schisme against the Donatists The whole question therefore is whether you do not ill you I say to whom the whole world objects the sacriledge of so geeat a Schisme the exact examination of which question whilest you neglect all that you say is superfluous and whereas you live like theeves you boast that you dye as Martyrs And again Ep. 164. ad Emer Don. Wherefore in the prime place this is to be enquired for what reason you made
again de util cred c. 2. There is one Church if you cast your eyes upon the surface of the earth more abundant in multitude and likewise as those who know by experience affirm more sincere in truth then all others but concerning truth that is another dispute And again cont Pet. l. 2. c. 95. Division and dissention makes you Heretiques and peace and unity make us Catholiques And Uincentius Lerinensis cap. 9. O admirable change the first Authors of the same opinions are called Catholiques and the Sectators Heretiques namely because they separated for them And S. Prosper de prom ben Dei p. 2. l. 5. He who communicates with the Universall Church is a Christian and a Catholique and he who doth not communicate with it is a Heretique and Antichrist Hereupon it is that the Fathers understand and interpret the word Câ—tholique not with respect to doctrine or belief but Communion externall So S. Augustine collat car d. 3. We shew by the testimony of our Communion that we have the Catholique Church And again brevic coll l. 3. The Donatists saith he answered that the word Catholique or universall was not derived from the universality of Nations but from the plenitude of Sacraments that is from the integrity of doctrine And again Ep. 48. ad Vinc. Reg. Thou thinkest that thou hast spoken subtilly when thou interpretest the name Catholique not of Universall Communion but of observation of all precepts and divine Sacraments or Mysteries 7. And to the end to demonstrate to Schismatiques that they could not pretend to any portion in the Catholique Church the Fathers ordinarily silenced them from any claim thereto by asking them whether they could addresse communicatory letters unto or receive such letters from all Catholique Bishops which they not being able to do were supposed to be sufficiently convicted So S. Augustine ep 163. speaking of Fortunatus the Donatist I asked him if he could send communicatory Letters which we call Formatas whither I would name c. But because the thing was manifestly false they quitted that discourse with confusion of language Hence it was that the antient Schismatiques not being able with any the least pretence to challenge the title of Catholiques were forced to repaire themselves by laying an aspersion or diminution on that name as when Sympronian told S. Pacian ep 1. That none under the Apostles were called Catholiques and when Gaudentius the Donatist affirmed that the word Catholique was a humane fiction which S. Augustine calls Verba blasphemia Blasphemous words lib. 1. con Gaudent 8. Notwithstanding in some cases the Fathers allow that a man may possibly be separated from the externall communion of the Catholique Church without imputation of Schisme according to this discourse which I have found quoted out of S. Augustine Often times also it happens saith he that the divine Providence permits that some good men should be cast out of the Christian Congregation by some over-turbulent sedition of carnall men which injury done unto such men when they shall bear it patiently for the peace of the Church and shall not attempt any innovations of Schismes or Heresies they will instruct men with what true affection and with how great sincerity and charity we ought to serve God The designe and resolution therefore of such men is either to returne when the tempest is calmed or if that be not permitted them either by reason that the tempest yet continues or out of fear lest by their returne another tempest should be raised more violent then the former they preserve a will and affection to serve even those to the violence and commotions of whom they have given place defending to the death without making any separated conventicles and maintaining by their testimony the faith which they know is preached in the Catholique Church Such as these the Father who sees in secret crownes in secret 9. I remember that Monsienr Grotius from this speech of S. Augustine and a suitable action I think of S. Chrysostomes defends the non-association to the Catholique Church of himselfe and such peaceable Protestants as himselfe But surely in vain for first this discourse of S. Augustine supposes that such persons doe not hold any doctrines condemned by the Catholique Church 2. That whensoever leave or opportunity shall be given they will readily embrace her Communion 3. That they doe not communicate with any Sects manifestly in separation from it None of which suppositions can he applied to Monsieur Grotius c. and therefore such a Communion in voto or desire cannot in the judgement of Antiquity availe them since if it could no Heretique nor Schismatique could be culpable or that in such a sense doth not communicate with the Catholique Church for there is not any of them but would willingly communicate with her upon these termes viz. That she would change the clauses and conditions of her Communion and reform her selfe according to the patternes of their particular respective Sects 10. A fourth mark of Heresie and Schisme is when the first Authors of them can be named and by consequence can be proved to be in time posteriour to Catholique Unity And particularly for doctrines such were esteemed Hereticall which could not be maintained to be Apostolicall that is not which the Authours did not pretend to be deducible out of Apostolicall Writings for all Heretiques generally alledged Scripture for all their blasphemies but which they could not prove to have been professed in the church and deduced successively from Age to Age since the Apostles times Thus S. Athanasius in Dec. Syn. Nic. cont Arian Behold we have proved the succession of our doctrine delivered from hand to hand from Father to Sonne But as for you Arians new-Jewes and children of Caiaphas what Progenitours can you show of your speeches So likewise S. Pacian Epist. 3. For my selfe holding my selfe assured upon the succession of the Church and contenting my selfe with the peace of the antient Congregation I have not learned any studies of discord CHAP. XLVIII An Application of the former marks of Schisms to the present Controversie and a demonstration that they doe not suit to the Romane but onely Protestant Churches 1. HAving thus informed my selfe of the mind of Antiquity concerning the nature and marks of Schisme and Heresie and applying them to the controversie in hand between the Roman and Protestant c. Churches it appeared as clear to me as the Sun at noone day that if the same Fathers and Bishops meeting in the antient Councells to condemn the Arians Nestorians Eutychians Novatians and Donatists c. had lived in these times they must of necessity upon the same grounds have condemned the Lutherans Calvinists English-Protestants Socinians c. For it being apparent that there is really a Schisme among the Western Christians since Luthers Apostacy in as much as so many Sects doe not onely actually separate from the communion of that church which before that separation they all called the Catholique Church but
the doctrines which the Protestants call errours and those in themselves damnable unlesse where invincible ignorance shall perhaps excuse and therefore obliging all Christian people after having received a new light by the preaching of Luther Tindall c. to forsake them and the communion of all those that persisted in the maintaining of them I say it is confessed that all such pretended errours were spread through the whole Catholique Châ—rch in Communion with the Romane in the age before Luther began his Apostacy nemine contradiceute Now by the way how this can agree with that sense which they give to the promises of Christ that he would preserve his Church in all truth so that the gates of hell should not prevail against it I confesse I cannot comprehend For if all Heresies be the gates of hell as the Fathers say then much more Heresies in themselves damnable although the church had not condemned them because against essentiall truths Besides they will not deny but that invincible ignorance may possibly excuse Pelagianisme Photinianisme Arianisme c. so that upon their grounds notwithstanding the promises of Christ all Christians for above a thousand years together might as well have been infected with these Heresies also 3. It is secondly confessed that excepting two or three and those not of the most considerable opinions all the rest now condemned by Protestants were publiquely and generally embraced and professed for severall ages before Luther I will adde by all ages and churches till S. Gregories dayes inclusive that is for about one thousand years I might go further and justifie my assertion clearly and evidently but for the present let us pitch upon S. Gregories time For warrant of what I have said besides the testimony of S. Gregories writings Liturgy Rituall Missall c. and besides the antient ecclesiasticall history especially of England and the Synods antiently assembled there I appeal to the confession of the most learned Protestants as Humfrey Fulke the Centuriators of Magdeburg c. whose words describing the Religion brought into England by S. Gregory and S. Augustine The Benedictin Monke are these They brought in say they Altars holy Vestments Images Chalices Candlesticks Censers sacred Vessells holy Water and sprinkling with it Reliques and the translations of them Dedication of Churches with the bones and ashes of dead men Consecrations of Altars of Chalices of Corporalls of Baptismall Fonts of Chrysme of Oyle of Churches by using sprinkling of holy water celebration of the Masse use of the Archiepiscopal Pall in the solemnizing of the Masse books of Roman Ritualls and a burden of ceremonies free-will merit and justification by works penance satisfaction Purgatory single life of Priests publique invocation of Saints and worship of them veneration of Images Exorcismes Indulgences Vowes Monachisme Transubstantion Prayer for the dead exercise of the Jurisdiction of the Romane Bishop and his primacy over all Churches in a word the remaining chaos as they call it of Popish superstition 4. It is thirdly evident that within that time in severall Councells Provinciall at least most of the points in debate between Protestants and the Roman Church have been either decided or the belief of them supposed and all the practises which Protestants condemne justified and commanded no better proofe of which assertion need be sought for then that Tome of English Synods published by Sir Henry Spelman And on the contrary that it does not appear in any Synod that any of those doctrines or practises have been condemned nor in the least degree censured so that if there were any authority in the Catholique Church for above one thousand years together if she could challenge either belief or but non-contradiction to her decisions they cannot be excused who not only not receive but oppose yea condemn yea blasphemously calumniate her both for doctrines and practises so unanimously professed and embraced and all this even then when they acknowledge her to be the object of that Article of the creed Credo unam sanctam Catholicam Apostolicam Ecclesiam But how unam if they may yea ought to divide and tear her in pieces How sanctam if defiled with so much prophanenesse superstition and Idolatry and all this not only permitted but commanded by her How Catholicam if contradicting the antient universall church Lastly how Apostolicam if so evidently condemnable by Apostolique writings as is pretended 5. In the fourth place it was to me an irrefragable testimony of a strange watchfulnesse of divine providence over the church to preserve it from the gates of hell that is established and dangerous errors that during those worst times thereof when ignorance worldlinesse pride tyranny c. raigned with so much scope I mean during the time of about six ages before Luther when the Popes so wicked so abominable in their lives enjoyed so unlimited a power even over secular Princes themselves and much more over the Clergy yet notwithstanding we do not find that there was any innovation at all in any points that concern doctrine defined by Councells nor particularly that the Popes though in practise they assumed to themselves a vast exercise of externall Jurisdiction yet that they ever attempted much lesse effected the introducing any decision as de Fide of their power above that which was universally believed not only in the former ages after S. Gregories times but in times immemoriall before that 6. In the fifth place concerning the time between the first Councell of Nice and S. Gregory it appeared to me evidently that many points now in controversie have been defined expresly against Protestants That many have been universally reputed Heteriques for maintaining the very same opinions now again innovated by Protestants as Aërius Vigilantius Iovinian c. That scarce any point of doctrine of the Roman church but is expressely maintained by the Fathers generally That whatsoever passages seemingly contradicting to Roman doctrines are out of the Fathers produced by Protestants do at the most onely argue want of memory in the Fathers opposing that in one obscure place which they had plainly affirmed in twenty That those Fathers who were so quick-sighted to take notice of and so zealous to condemn any innovation in doctrine or practise yet neither have observed nor opposed any one point either of doctrine or practise received in S. Gregories time and continued to these as an innovation That the generall language of the Fathers when they spoke ex professo concerning Prayer for the Dead Purgaetory the blessed Sacrament the Primacy of the Pope c. was like those of these times the antient outward form of the church like that of the present And on the contrary all these both expressions and Liturgies and outward face of the antient Church much more unlike to the Temples of the Calvinists or Lutherans c. yea or English Protestants in things wherein they differ from the Roman when they were from the Congregations of antient Heretiques 7. In the last place
of the most learned Protestant writers by which they vertually confesse that if they had lived in S. Gregories dayes they would as well have separated from him Besides it appeares by S. Gregories Epistles that he as Pope enjoyed a supereminent authority and sollicitously exercised a care over all Christian churches As for his Jurisdiction as Patriarch and the extension thereof that I took not here into consideration since it is not a point pretended to be an Article of Faith 3. From S. Gregories dayes till the separation of the East from the externall jurisdiction rather then the Faith of the Pope and Western churches the whole body of the church under one visible Head remained as it did before enjoying the title of the Catholique church no other pretending thereto 4. Since the Division of the East from the Westerne churches caused as I conceive upon a quarrell about the Popes Ecclesiasticall Jurisdiction and not any point of Doctrine the limits of the Catholique church seem to be much streitned Concerning which Schisme if it be indeed a Schisme properly so called I apprehended no necessity to be very curious to inform my self being perswaded during the time of my being a Protestant that as for that one point of belief concerning the Procession of the Holy Ghost wherein the Greek church expresseth her self otherwise then the Roman if in substance and sense there be a reall difference that the Roman church was Orthodox And besides that I know not any point of doctrine wherein the Greek church agrees with Protestants to condemn the Roman church It is true they communicate in both kinds but I could never find that the Greeks made that point any pretext of their division from the Roman neither indeed can they since they also give the Eucharist to the sick onely in one kind acknowledging withall that such communicants receive the whole effect of the Sacrament As for the story of the Schisme it was begun by Photius the Pseudo-Patriarch of Constantinople upon ambition and interest because the Pope would not confirm his illegall intrusion into that Chair which generally ha's been a fatall occasion of almost all Schismes as long since S. Cyprian hath observed Lastly it is manifest that those rights of Jurisdiction also which since that Schisme have been denied by the Greeks to the Pope were not then begun to be demanded but had been possessed by him for severall ages so that there was at least injustice if not error on the Grecians part 7. Fourthly that the Pope as successor of S. Peter Prince of the Apostles ha's a primacy and superiority over all Bishops and Patriarchs yea an authority over the whole Catholique church so that he may truly be called the Head of the Church ha's been delivered by so constant and universal a Tradition that it cannot without extreme impudence be denied Now how far this superiority and authority extends I thought it needlesse curiously to inform my self since as far as I can learn all that the church requires in this point even from ecclesiasticall persons is a subscription to this profession mentioned in the Bull of Pope Pius IV annexed to the Councell of Trent and collected out of the same viz. Romano Pontifici Beati Petri Apostolorum Principis successori ac Jesu Christi Uicario veram obedientiam spondeo ae juro i. e. I do promise and sweare true obedience to the Pope of Rome successor of blessed S. Peter Prince of the Apostles and Vicar of Jesus Christ. 8. Now that thus much is of universall Tradition what greater proof can be desired then may be afforded us in a late book entituled Les Grandeurs dell ' Eglise Romaine where such a world of testimonies out of Councells Occumenicall and Provinciall Popes Fathers both Eastern and Westerne Histories Ecclesiasticall c. are produced to maintain the Co-union of S. Paul with S. Peter in at least some degree of his universall authority which not withstanding are not an hundredth part of that which may be alledged out of antiquity for S. Peters Principality and the Popes as his successor Yea that great Councell of Chalced on acknowledged and received in England even when it endeavoured to deprive the Pope of some part of Jurisdiction yet acknowledged this his superiority and authority as Pope the Bishops there calling him their Head and themselves with all Christians members under that Head Moreover Socrates and Zozomen writers far from being partiall for the Pope yet mention antient immemoriall canons of the church wherein at least a negative voice is given to the Pope in any thing that shall be introduced to oblige the whole church To conclude Monsieur Blondel the most learned French controvertist that ever undertook their common quarrell against the Pope in that large volume which is spent in confuting particular extravagant opinions concerning that subject as touching the infallibility and Monarchicall Omnipotence of the Pope his Lordly and domineering headship and a Monarchicall power usurped by him by which to subdue all the members of Christ c. yet notwithstanding which is very remarkable he confesseth himself that never any Councell or Nation no not that of Florence nor Trent it self ever adventured to define any thing concerning such excessive titles and power as the Popes Partizans do attribute to him But on the contrary that the titles of the Apostle S. Peter ought not to be put in debate since that the Grecians and Protestants also do confesse that it hath beone believed and that it might be indeed that he was the President and Head or Chiefe Chef of the Apostles the foundation of the Church and possessor of the Keys of the Kingdom of heaven Yea moreover That Rome as being a Church consecrated by the residence and Martyrdome of S. Peter whom antiquity hath acknowledged to be the Head Chef of the College Apostolique having been honored with the title of the Seat of the Apostle S. Peter might without difficulty be considered by one of the most renowned Councells viz. that of Chalcedon as Head Chef of the Church Which is in effect to acknowledge that the necessary doctrine of the Roman church concerning the Popes Primacy and Authority is Orthodox 9. Upon which grounds since it appeares to have been an universall Tradition of the church besides expresse words of Scripture that the Catholique Church was to remaine visible to the end of the world that is a church possessed of all substantiall Christian doctrines preserved in all truth governed by lawfull Pastours as one body consisting of ruling and ruled members under one visible head which S. Cyprian makes the foundation of Unity Ecclesiasticall I concluded as I thought rationally that that part of the Christian world which continued in Communion with and obedience to this so acknowledged Supreme Authority might and ought most justly to challenge the title of the Catholique Church 10. Therefore though the priviledge of an independent Patriarchall church which the English Protestants
present age that so the former ages delivered to her What shall we say then when to the evident testimony of the present age for Catholike verities may be added a world of testimonies both of Scripture and antient writers beyond all comparison far more then for her enemies contradictory assertions even those enemies themselves being judges as will appeare undeniably to any man that will consult that one book of Brercley's Apology of Protestants for the Catholique church CHAP. II. Of the Reall Presence and Transubstantiation Of the Adoration of Christ in the Sacrament and of Communion under one Species 1. THe six speciall controversies which I shall briefly consider shall be 1. Concerning the Eucharist and therein of the Reall Presence of Christs body by way of Transubstantiation as likewise Of the Adoration of our Lord present in the Sacrament and communion under one Species 2. Of Invocation of Saints 3. Of Veneration of Images 4. Of Prayer for the Dead and Purgatory 5. Of Indulgences 6. Of the Publike Service in Latin The reason why I make choice of these is both because these are the especiall controversies wherein there is a reall and manifest difference between Catholiques and Protestants who make these points the principall causes of their separation For as concerning the debates about Grace and Free-will Predestination and Justification as likewise the merits of good works though ignorant-popular-preaching Protestants make a great clamour about them yet I was most assured that there was indeed a reall agreement when they came to explaine themselves sensibly about them As for the controversie concerning the Pope I have spoken sufficiently in the 52. chapter at the latter end of the fourth conclusion 2. First therefore concerning the Reall presence of Christs body in the Eucharist and that by way of Transubstantiation In discoursing upon which because my designe is not to write the controversie in generall but only in reference to the doctrine which following the church of England I was taught there it will be sufficient for me to signifie that by that church I was taught that in the blessed Sacrament the body and bloud of our Lord were really present exhibited and received by the Communicants really I say not onely as the objects of Faith or not onely as really exhibiting the effects of Christs suffering but as truly and properly as the Roman church professeth onely I was forbidden to say that there was any reall change made in the bread and Wine which remained after Consecration as they were before In a word I was taught to say what neither I nor any other was able to expresse save onely that the Romish doctrine was false which taught that that presence was made by a presence of Christs body under the Species which only remained of the visible elements 3. Now when I say that I was taught to expresse my belief thus by the church of England my intention is not that that church obligeth every one to believe thus For the truth is so a man will but renounce the two words of Transubstantion and Consubstantiation he may preserving the terme really interpret himself as if really signified only figuratively or as the object of the understanding as we see a world of writers allowed there to have expressed themselves Yea in the 28. and 29. Articles of that Church there are certain clauses which require only a figurative sense to be understood as when it is said The body of Christ is given taken and eaten in the supper only after an heavenly and spirituall manner and the mean whereby the body of Christ is received and eaten in the supper is Faith And again The wicked c. are in no wise partakers of Christ but rather to their condemnation do eat and drink the sign or Sacrament of so great a thing Which clauses being allowed those Articles do admit yea require not only the Calvinistical but even the Zuinglian sense concerning that point Yet notwithstanding this whether the Calvinisticall party there had with their usuall importunity extorted the inserting of those clauses into the Articles I know not yet those that followed the Prelaticall Governing Faction never considered those expressions but without any Calvinisticall hypscrisie professed that they believed the Reall Presence as truly and really and properly as the Catholiques did And so King James commanded Monsieur Casaubon to signifie his sense to Cardinall Perron in the words of Doctor Andrews then Bishop of Ely 4. Now what other reason can be imagined should move the most learned and prudent part of the English Clergy to expresse themselves so neer the Catholique sense but only a conviction that besides the formall words of Scripture the Ecclesiasticall Tradition and generall doctrine of the Fathers enforced such a sense But by what mystery it came to passe that they should dispense with themselves for following Tradition no further but that under a pretence that the Sacrament was a mystery inexplicable they should forsake the same Tradition and Fathers who generally professe that that presence is made by a reall transmutation of the visible elements into the very Body and Blood of Christ this I confesse I could never comprehend 5. Now that such was the Traditionary doctrine of the Catholique church besides the testimony of the present age which will be of infinite weight to any one that duly considers it and to omit a world of quotations out of Councells and Fathers wherein expressions to prove the same are as full yea perhaps more rigid then the Decision of the Councell of Trent it selfe I became convinced from these considerations viz. 1. Because in all the antient Liturgies that ever I saw there are expresse mention of the verity and reality of this change and not any the least intimation of a figurative sense there are expresse prayers that God would by his omnipotent power cause the Bread and Wine to become the Body and Bloud of our Lord and not the least intimation that the way of communicating of these mysteries should be only by Faith or by the operation of the understanding 2. Because in the form of communicating both in the Easterne and Westerne churches which form or Canon S. Chrysostome S. Ambrose S. Augustine S. Basile c. attribute to the Apostles themselves as authors there was required from the communicants a confession of their beliefe of the reality of this change or to expresse it in S. Ambrose his language de Sacr. l. 4. c. 3. The Priest viz. presenting to thee that which before consecration was bread saith unto thee This is the body of Christ and thou answerest Amen that is to say it is true That which the tongue confesseth let the heart believe 3. Because generally the Fathers when they speak of this argument have recourse to the omnipotence of the Word of Christ and to wonderfull operations exalted above all humane credibility as the cause of this change thereby leaving no doubt that they understood a
conversion not significative but reall true and substantiall 4. Because the same Fathers to make their auditours more capable of the mystery exemplifie in other kinds of changes or conversions as of the change of the Bread which Christ did eat into his owne flesh of the miraculous conversion of water into wine of Moyses rod into a serpent and the waters of Nile into blood Which language would be extremely ridiculous if they intended not a reall and substantial change 5. To prove that they understood not only a presence of Christ in the action of the Sacrament as some English Protestants explain themselves or a presence consistent with a Lutheranical coëxistence of the substance of bread and wine S. Ambrose will satisfie us who answering that very objection that the difficulties would be less if it were affirmed that the substance of bread and wine remained together with the body and blood of Christ after the consecration hath these words de Sacr. l. 4. To the first objection we must thus answer That in matters of faith a man ought not to make choice of that which is accompanied with less difficulties for otherwise we should affirm that in God there is one only hypostasis c. But he ought to affirm that which is most conformable to the testimonies of the holy Fathers and to the Tradition of the Church although never so many difficulties present themselves seeing that he ought to captivate his understanding under the obedience of Faith So likewise S. Ignatius quoted by Theodoret in Dialog 3. speaks of certain Heretikes who received not the Oblations and Eucharists because they believed not that the Eucharist was the flesh of our Lord Jesus Christ. Which is a proof undeniable that the most primitive church taught this Catholike dgctrine of the reall Presence for if there had beene onely a spirituall presence what pretence could those Heretikes have to resuse them 6. Because both the antient Liturgies and Fathers of the church do testifie the generall custome of Gods people to adore Christ present upon the Altar after Consecration and this not onely in the time of administration but afterwards also as supposing that that which remained was and continued truly the body of Christ according to those words of S. Cyrill of Alexandria I know what they say namely That the mysticall benediction if any reliques remain of it to the next day is unprofitable to sanctification But they that say thus are mad For there is not another Christ made neither can his holy body be changed but the vertue of the benediction and the quickning Grace remains perpetually in it 7. Lastly because by this argument of the reall transmutation of the visible elements into the body of Christ the third Generall Councell of Ephesus and severall antient Fathers confuted the Heresies of Nestorius and Eutyches about the two natures of our Saviour as I mentioned occasionally before So that such a world of testimonies of Antiquity concurring the Tradition being so constant and uniform S. Leo the Great had just cause to say Ep. 23. In the church of God this is so consonantly witnessed by evemans mouth that the truth of the body and bloud of Christ is not even by the tongues of infants concealed among the Sacraments or Mysteries of the common Faith 6. An Universall Tradition therefore of the Reall Presence hath been so forcible and unconquerable as that it constrained even the English Protestants themselves to acknowledge it and that simply and unhypocritically How could I then defend my self from submitting and captivating my understanding to the same Tradition as constant for a reall change and conversion I must professe ingenuously that during the time of my being a Protestant the only or I am sure principall hinderance from an entire conformity to the Faith of Catholikes in this point was the inextricablenesse of those arguments which my reason suggested to me out of naturall Philosophy against it as how it could be possible that the same body could be in heaven and upon the Altar at the same time how accidents could remain without their proper subjects c. considering with all the small or rather no satisfaction which the Scholasticall subtilties gave me 7. But now if it be demanded what new Philosophy I have learned since I learned that the Catholique church was to be believed and obeyed and what preservative I have found against those former arguments of naturall reason I must answer freely and ingenuously that I have not learned to answer such arguments but to despise them and to say God forbid that vain Philosophy should 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 make a prey of me defrauding me of the most necessary communion with the church of Christ and most essentiall vertue of captivating my understanding to the obedience of all Evangelicall Mysteries I do therefore freely confesse my ignorance and inability to demonstrate how this particular Mystery can consist even with those rules of Philosphy which I my self receive But withall I must not conceale that when I was a Protestant also I did the same for other points as the Mystery of the blessed Trinity the Incarnation of the Son of God c. And I did not find any scruple in those mysteries because I could not reconcile them with Aristotle or any other Patriarch of Heretiques as Tertullian calls the Philosophers 8. I will further add that that which gave me entire satisfaction and obliged me in conscience to silence and not to answer my reason when it would raise objections against Transubstantiation was that the same authority for whose sake I believed it taught me to believe it to be a mystery inexplicable and incomprehensible and that it was not lawfull so to examine it as that it should stand or fall according to the dictates of naturall reason Insomuch as S. Gregory called the Divine spoke like one that deserved that surname in the second Generall Councell of Constantinople That it was not permitted to the Maobites and Ammonites to enter into the church of God that is saith he 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. to Logicall and vainly curious and subtill discourses I refer the Reader to an abundant collection of the testimonies of Fathers forbidding this curiosity of examining the possibility of this mystery upon the grounds of naturall reason which are to be found in Cardinall Perrons Reply to King James Repl. lib. 4. cap. 1. 2. c. Therefore far be it from me to determine this Mystery by the subtill and too too curious disputations of the Schoolmen I do not envy them their leasure to employ their fancies about such matters within their owne walls but if they begin to passe for competent Judges of this Mystery I must prosesse that I disclaim them and I cannot without grief remember what dangerous use Protestants make of their vaine and sometimes ridiculous Philosophicall Questions about this Mystery who satisfie themselves that the Mystery it self is
the rich of the earth have eaten and worshipped And they also saith he are brought to the table of Christ and partake of his body and bloud but they adore him only they are not satisfied because they doe not imitate him Let S. Chrysostome in 1. Cor. say This body the wise men worshipped in the manger c. Let us at least imitate those barbarous men we who are the Citizens of heaven Thou seest him not in a manger but upon the Altar not a woman holding him in her armes but the Priest himself present and the Spirit abundantly powred upon the sacrifice presented there Lastly let Theodorct Dial 2. say The mysticall Symbolls are understood which are celebrated and believed and adored likewise as being the very things which they are believed to be What is all this to a Socinian though all antiquity agree in the like language and not one Father explicitly dissent from it But as for Protestants not having the confidence to renounce the Fathers authority they make it their task to prove out of such places that the Fathers intended by such speeches that it was Idolatry to worship Christ present on the Altar But Nobis non licet esse tam disertis Of Communion under one Species 11. This is not a matter of doctrine but meer practise The church sayes not it is unlawfull to take it in both kinds but onely that upon reasons sufficiently prevailing with her she thinks fit in the ordinary practise it should be so administred The Governours Ecclesiasticall therefore are to be answerable for it But to demonstrate that even those who is their private opinion think it were better it should be administred in both kinds yet ought not upon pretence thereof to break forth into a sacrilegious separation I will only recommend these few considerations to our English Protestants viz. 1. That there is no explicit command in Scripture that the Sacrament should be communicated under both Species If they urge the example of our Saviour and the manner how he administred it they know that they themselves allow authority to the church to alter formes not essentiall to the Sacraments and accordingly practise both the form in Baptism and the holy Eucharist otherwise then they were first instituted 2. That it is evident and no ingenuous Protestant will deny it but that even in the Primitive churches it was an ordinary practise in severall occasions to receive it only in one kind 3. That not one proof can be shewed that the sick ever received the cup. 4. That notwithstanding in the opinion of Antiquity those who received it so were believed to have enjoyed the whole benefit and vertue of the Sacrament 5. That the Greek church though she gives it ordinarily in publique in both Species yet neither in private nor to the sick no nor as it is said in Lent Neither doth she make that difference any ground of her separation from the Roman church 6. That Protestants confesse that those who have a naturall antipathy against wine may receive the body alone and may notwithstanding assure themselves that they want no fruit or effect of the holy Eucharist Upon which grounds if they would duely consider what a horrible crime Schisme is they would no doubt believe that this were not a sufficient excuse for them 12. The only proof that I will give of the opinion and allowed practise of antiquity in this point shall be to set down here in English the 289. Epistle of S. Basile ad Caesariam Patriciam a memorable monument of the usage of private communicating of the holy Eucharist and that only under one Species among the antient Christians His words are these 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. that is And truly every day to communicate and participate the holy body and blood of Christ is a good and profitable thing seeing he himself hath said in expresse words He that shall eat my flesh and drink my blood hath eternall life Now who does doubt but that daily to participate of life is no other thing but daily to live Therefore it is that we our selues do communicate four times every week to wit on our Lords day on the fourth day on the sixth day and on the Sabbath day And moreover upon other dayes if the memory of any Martyr be celebrated Now it would be superfluous for me to demonstrate that that custome is not to be condemned by which Christians were necessitated in the times of persecution in the absence of the Priest or Ministsr to receive the Communion privately with his own hands since an inveterate practise hath effectually confirmed it For all those who lived Monastically in the Deserts where there was no Priest reserving the Communion in their Cells received it of themselves In Alexandria likewise and in AEgypt each one of the common sort of people for the most part hath the Commnnion reserved in his own house For the Priest having once offered the Sacrifice and distributed it he that receives it entire all together and afterward daily communicates of it ought to believe that he communicates and receives the very same which the Priest gave him For likewise in the Church it self the Priest delivers a part of the Sacrifice and the Communicant receives it with an entire power to dispose of it and so with his own hands lists it to his own mouth Now it is the very same in power or vertue whether any one shall receive one only portion from the Priest or many portions together Hithertâ— S. Basil. CHAP. III. Of Invocation of Saints Of Veneration of Images Of Prayers and Offerings for the Dead and Purgatory Of Indulgences And of publike service in the Latin tongue With what charity and modesty the doctrines of the church are to be examined 1. COncerning Invocation of Saints to shew the opinion of the antient church about it it may suffice to take notice that for denying the lawfullnesse of it Uigilantius was accounted an Heretique as Dr. Fulke the Centuriators Osiander c. acknowledge out of S. Hierome I am sure S. Ambrose sayes in the very language of the Councell of Trent We ought to pray unto the Angells in our owne behalf who have been given for guards unto us we ought to pray unto the Martyrs whose boâ—â—dies remaining among us seem to be as it were a gage and hostage of their protection And S. Augustine in Psal. 85. in the language of the Church Litanies All Martyrs intercede for us adding To the end that they may rejoyce in our behalf who pray for us And Theodoret l. 8. de Martyr gives the very sense of the present church in this point We do not adore the Saints as Gods but we pray unto them as divine men that they would intercede for us A Tradition this was of the antient Jewish church also as those words of Josophus witnesse The pure souls which hear those that call upon them obtain in heaven a most holy place And the
and would the State there suffer them to upbraid the sacrilegious usurping of such infinite revenewes as have been ravished both from the living and the dead in that Nation there is no doubt but that practise would have yet continued there for the English church it self hath decided nothing against it excepting only in consequence by denying Purgatory which is necessarily supposed in prayer for the dead Yet I may say they do not indeed deny Purgatory in the whole latitude as the church ha's decided it which obliges no man to any particular conceits about it though perhaps received as a certain Tradition by many credulous Catholikes as if it could be nothing else but a certain subterraneous mansion ful of tortures fire and brimstone c. None of which the church expressely acknowledgeth but only Purgatorium esse animasque ibi detentas sidelium suffragiis potissimùm verò acceptabili altaris sacrificio juvari i. e. That there is a Purgatory and that the souls detained there are benefited by the prayers of the faithfull and especially by the acceptable sacrifice of the Altar Councell of Trent Sess. 15. Yea in the following words that Councell expressely commands Bishops to take care that neither any uncertain groundless or subtill discourses of it should be published to the people in Sermons but onely what is found delivered by the holy Fathers and sacred Councells which is in sum that the souls of Christians not dying in a perfect estate romain in a condition which may be eased and meliorated by the prayers Oblations and Charity of the living according to the expresse assertion of S. Augâ—stine We ought not by any meanes to doubt but that the Dead are helped by the prayers of the holy Church by the saving sacrifice and by the Almes which are distributed for their soules to the end that God may deale with them more mercifully then their sins have deserved For that is a thing which the church observes having received it from the Tradition of the Fathers Aug. de Verb. Apost Ser. 32. Of Indulgences 5. That which the church commands to be believed as Catholique Traditionary doctrine touching this matter of Indulgences is briefely contained in the Bull of Plus IV. relating to the 25. Session of the Councell of Trent in these words I believe that power of Indulgences hath been given and left in the Church by Jesus Christ and that the use of them is very healthfull to Christian people The ground of which doctrine according to the position of Alexander of Hales Durand Paludanus and others quoted at the end of this discourse is the practise of that severe discipline and correction which in the most primitive times was exercised against especially publike and scandalous sinners those severe penitential Canons then executed those painful Exomolâ—geses prostrations cilices weepings covering themselves with ashes rigorous fasts but principally those long abstentions and banishings from the most holy Sacrament yea even from entring any further then into the porch of the church which the primitive zeal imposed upon Delinquents which are mentioned in the most antient Ecclesiastical writers and most expresly in Tertullian and S. Cyprian An example of which severity more rigorous then all before mentioned S. Paul hath left us in that censure of his upon the incestuous Corinthian whom he delivered over to Satan to be tormented by him in the flesh for the saving of his soul l Cor. 5. which censure he calls by a general word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an objurgation by or before many 2 Cor. 2. 6. from whence ecclesiasticall censures were called in the 7. 8. General Councels 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Notwithstanding to shew that Ecclesiasticall Governors ought to mix Christian charity and meeknesse with their severity especially when they see great signs of compunction and amendment in the Penitents the same Apostle hath left an example likewise of Indulgence and favour to the same person which he expresseth by the two verbs 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. graciously to spare and to comfort In conformity to which rule the Primitive Churches as upon occasion they used great severity so likewise great benignity also to Penitents which S. Cyprian calls the giving of Peace 6. But in succeeding times zeal and servor of devotion growing cold and generally Christians not being able to support so great a rigor the church in wisdome thought fit to qualifie both the severity of penalties imposed to shorten the times of abstention from the holy Eucharist and to grant remission and Indulgence especially in Articulo mortis generally unto all Penitents hence came it that the intercessions of Confessors and Martyrs in behalf of Delinquents were admitted by the Bishops as we read frequently in S. Cyprian hence the two favourable Canons of Indulgence viz. the 10 and 12. of the first Councell of Nice 7. In these last and most wicked times wherein the antient Ecclesiasticall Discipline is almost wholly lost not through any fault of the church which enjoynes all Priests to have before their eyes the antient penitentiall Canons and by them to regulate their penances but through the generall overflowing of coldnesse in devotion prophanenesse and impatience of suffering and likewise through the impudence covetousnesse and partiality of Priests no man can yet deny but that as the power of inflicting censures remains in the church so likewise doth the power of Indulgences 8. Concerning which Indulgences all Catholiques do unanimously agree to these two points 1. That they are profitable and 2. That the Church hath power to grant them according to the Decision of the Councell of Trent But as for the extent of the vertue of Indulgences and as touching the conditions required to the receiving them fruitfully Catholike Divines are divided in their opinions For 1. concerning the extent of their vertue Bellarmine l. 1 de Indulg c. 7. sets down this as an opinion maintained by Catholiques viz. That Indulgences are no other then relaxations of Penalties enjoyned by Confessarii or which ought to have been enjoyned according to the Canons Which opinion saith he is maintained by grave Authors Alexander of Hales sum Theolog. p. 4. q. 23. memb 2. Durand and Paludanus Pope Adrian 6. in 4. Sent. q. de Indulg And likewise by Soto the Dominican and Card. Cajetan both which teach that Indulgences are never granted but for Penalties injoyned Now both these were appointed by the church to maintain the Doctrine concerning Indulgences against the late Heretiques Likewise Maldonate the learned Jesuite in his book de Sacram. c. 2. de Indulg q. 1. 2. p. saith that the opinion That Indulgences are only relaxations of the Penalty either enjoyned in the Sacrament of Penance or ordained by Ecclesiasticall Law seems to him to be the most true opinion because it is held by good Authors and seemes to be demonstrated by unanswerable arguments And in pursuance hereof the same Author produceth eleven reasons
the substance of the three first of which is this Because we ought to believe that the Indulgences now in use in the church are the same that were antiently practised as the Councell of Trent expressely sayes Now saith he we find no other Indulgences in the antient church and Councells but such as we have mentioned Again It was the custome of the church to add this Particle to the Indulgences given De Pooeitentiis injunctis since therefore saith he the church hath so warily expressed her self it would be temerarious to interpret her meaning otherwise The same doctrine is strongly maintained likewise by Estius in 4. Sent. dist 20. ◠10. 9. In the next place concerning the conditions required to receive benefit by Indulgences all Catholiques agree that these three are necessary 1. Authority in him that grants them 2. A just reason for the granting them 3. Due dispositions in the party receiving them Now for this last point Card. Cajetan as he is quoted by Bellarmine l. 1. de Indulg c. 12. maintains That besides the conditions of being in the state of Grace and of accomplishing the actions ordained for the gaining of Indulgences there is a third condition necessary to him that would receive fruit by them which is that he have a will to satisfie God by his own labours as much as he can and that Indulgences are of no profit to those who will not satisfie for themselves when they can From whence he concludes That in such an infinite number of persons that visit the churches in the times of the solemn Stations and the like Indulgences there are but very few that reap the profit of them iudeed This opinion saith Bellarmine is profitable and pious though perhaps it is not true But since Card Bellarmine the learned Estius Chancellor of Doway professes his belief that this opinion is not only profitable and pious but very true See his Comment in 2. Ep. ad Cor. cap. 2. v. 11. as likewise in 4. Sent. dist 20. Sect. 10. The like is strongly maintained by Comitolus a learned Jesuit in Resp. Moral q. 36. who confirmes his opinion by the testimonies of Antisiodorensis Henricus à Gandavo Adrian VI. Boniface VIII Sylvester c. Now the aforesaid Authors who teach that Indulgences are onely relaxations from Penances enjoyned vel ab homine vel à . Canone do not therefore believe that they are satisfactions only to the Church and not to God for Maldonate expressely declares the contrary in these words in the forecited place Cùm injungitur poenitentia ab Ecclesia c. when the Church enjoynes any Penance she enjoynes it not only to the end that by such a Penance we should satisfie the Church but God also Now the Indulgence is answerable unto the Penance enjoyned and by consequence it is granted us not onely to the end that this penalty should be remitted us before the Tribunall of the Church but before Gods Tribunall likewise And from thence he concludes that though Indulgences do regard directly onely Penances which are enjoyned to be accomplished in this world notwithstanding they do consequently deliver from the paines of Purgatory likewise For saith he since God does not punish the same fault twice and since the penalty which men pay in Purgatory is the same with that which they ought to have paid in this world if the Church by the means of Indulgences does remit the penalty which in this life is due to the Justice of God it follows that she remits likewise that which shall be due in Purgatory that is to say that which those living persons to whom such Indulgences are granted ought otherwise to suffer in Purgatory Now whether this Doctrine deserve a separation let all reasonable moderate Christians judge Of Publique service in the Latin tongue 8. This is a matter which concerns only the outward order and decorum of the church an whereof Ecclesiasticall Governours are only to be judges and disposers so that if there be any excesse or inconvenience they only are answerable before Almighty God particular persons are not at all concerned in it Indeed if the Church had appointed her service in the Latin tongue on purpose that the people should not understand it Or if she had decreed that it was a thing unlawfull that any body should praise God with the understanding but onely Priests and Bishops and learned men Protestants might have some pretence for their clamor in this regard But 1. since the Church found her Liturgies in the same tongue through all the Westerne world from the beginning of Christianity 2. Since no example can be found in any antient churches Jewish or Christian Eastern or Westerne that the languages of Publique Service have beene altered though those of the Countryes have beene insomuch as in our Saviours time the Jewish Devotions were performed in Hebrew when the people only understood the Syrian tongue so the Cophtites so the AEthiopians and so the Jewes to this day 3. Since it is apparently both of great comelinesse and benefit that there should be an uniformity in Gods publike worship so as that wheresoever a Christian travels he may as well joyne himself with other Christians in the service of God as when he staid at home 4. Since particularly for the Masse the greatest part of it from all Antiquity was performed in a low voice by the Bishop or Priest the people neither hearing nor in the antient Church seeing him by reason of a vail or curtain which was drawn between the Altar the people excepting only at some certain peculiar times as at the Elevation c. 5. Since the church permits the translating and publishing of her Liturgies since she commands the Priests to explain and inculcate unto the people the meaning of all mysteries and since she furnishes even the most ignorant persons with devotions suitable to their capacities and far more beneficiall to them then the hearing the Psalms and other parts of Scripture read so difficult and abstruse that even the most learned must confesse their inability to comprehend them Lastly since an indiscreet promiscuous exposing of Scriptures hath beene the occasions of so many inconveniences a better though sadder proof whereof cannot be given then in the present state of England where every one reading Scripture and all visible authority of interpreting it so as to oblige others to receive such interpretations being disclaimed every one of those infinite numbers of Sects believe that they find in Scripture sufficient warrant for all such horrible seditions and murders as have lately been committed there Therefore the Catholique church hath esteemed it a thing befitting her wisdome to continue an uniformity in her publike worship received from our Fathers and her care and charity to appoint respectively to every condition and state of Christians their proper allowance and dimensum of spirituall food and to imitate our Saviour who would not reveale even to his Apostles themselves all the mysteries of the
insomuch as the very name of Contemplation is unknown among them I mean in the mysticall sense for all that is understood among them in their Treatises of devotion by that word is only the descanting upon any mystery of divinity or passage of Scripture 8. Finding therefore not only beyond but contrary to my expectation such a treaâ—ure in the Catholique Church as true Devotion an union with and participation of the Divine Nature and the means to purchase this treasure being so obvious there and so unknown all the world over besides could I do lesse then say Quis dabit mibi pennas ficut Columba Who will give me wings like a dâ—ve that I may fly into the wildernesse retired out of the world and be at rest that wildernesse into which God ha's promised that he will bring his chosen ones in which loquetur ad cor corum i. e. He will communicate himself familiarly unto them I do freely confesse my partiality I could not chuse but wish that truth might appear to me to be the companion of Holinesse and that that church which could give such admirable directions to love God might not deceive us when she would instruct us to know him In a word I was the easilier perswaded to believe and submit to the churches authority because thereby I was sure to evacuate pride and an esteem of mine own sufficiency to be mine own directour and by consequence to exercise at least an act of humility and obedience if not of faith 9. As for the prejudices and accusations before mentioned which I once imputed to the Catholike Church the clearing of them is not at all difficult for as for the first the whole force of it lyes in this â— that Christ is accused to have taken care both for the subsistence and honour of his servants and Ministers a fault that no sect can forgive as if they intended to be revenged upon their seducing Ministers by exposing them to beggery and dishonor But this was never the disposition of Catholiques they have alwayes willingly afforded this double honour to the Clergy and yet never any Church upon earth laid so heavy censures upon avarice Usury and Simony as the Catholique Church both done Concerning the 2. the prostitution of Indulgences and Pardons is in formall words condemned by the Councell of Trent So that it is not the Church which opens Paradice so freely to rich men but only particular avaricious Priests who I fear do by such vain promises shut it both against themselves and such customers To the 3. the imputation onely concernes two or three private Casuists so far from being justified by the church that the Pope hath expressely censured and condemned them Concerning the 4. I fear indeed the scandall of prostituting absolutions for the greatest crimes upon ridiculous penances is but too common but yet without any fault of the church yea we may reasonably judge of the mind of the Councell of Trent in that respect by the zealous practises of S. Charls Barromée then whom no man had a greater influence upon that Councell who immediatly after its dissolution spent himself wholly in endeavouring to restore the antient discipline as far as this wicked age could bear it according to the mind of that Councell For the 5. as the rest it only reflect upon particular persons and touches not the church at all The like may be said of the last which speaks of Attrition and the sufficiency thereof with the Sacrament of Penance to qualifie a person guilty of sin for Remission Upon better enquiry I found that all Catholique Authors though they assent to that doctrine in grosse yet they do not all agree in their explication of the notion of Attrition For in direct opposition to my pre-conceived prejudice I find that not to speak of Jansenius and his followers who professe to embrace S. Augustines Doctrine therein the learned Estius and Sylvius the former in l. 4. sentent dist 16. 9. and the latter in suppl D. Tho. ad 3. p. a. 1. q. 1. do thus expresse themselves that there are foure acceptions of the word Attrition according to four Motives unto sorrow for sin 1. Out of meer naturall and humane motives as losse of goods fame health c. 2. Out of fear of hell and not at all the love of God 3. For the offence indeed committed against God but yet this out of an in-efficacious suspended and meer optative will Now none of these three say they are sufficient even with the Sacrament to qualifie a sinner for the remission of his sins But only the fourth which is indeed essentially Contrition but an imperfect one according to the expression of the Councell of Trent being a Grief for sin because God is offended joyn'd with an absolute purpose no more to offend him and proceeding from a will to please him as deserving to be loved above all things though this will be as yet feeble remisse and imperfect This they say is the lowest qualification that with the Sacrament can suffice to remission of sins And this they resolutely contend to be the sense of the Councell of Trent grounding themselves upon this to their seeming firm foundation viz. That it is against Scriptures and the Doctrine of the antient Church to say that a man without any degree of true charity can be capable of the remission of his sins or the favour of God But very many dissent from the riâ—ouâ— of this â—â—eir explâ— cation That which the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 14. â—â— 4. concerning this point is That Aâ—trition call'd there imperfect Contrition excluding a will of sinning and joyn'd with a hope of pardon but arising from a consideration of the filthinesse of sin and fear of punishment for it although without the Sacrament of Penance it cannot of it selfe bring a sinner to justification yet it disposes him to the obteining the Grace of God in that Sacrament And that it does not as Calvin affirmes make a man a hypocrite or more a sinner then before but on the contraery that it is a gift of God and an impulse of the holy Spirit not yet inhabiting in man but only moving him by whicâ— a penitent being helped doth prepare unto himselfe a way unto righteousness Then which what could be spoken more moderately cantelously and piously To conclude this argument Scandalls there will and must be in the church to the end of the world as our Saviour foretold and withall as he foretold a grievous woe to the authors of them and a blessing proportionable to those that would not be scandalized that is that neither would joyne in heart to consent to such scandalls nor out of hatred of them to usurp the Angells office who only are deputed to separate and pluck up all scandalls at the end of the world or to rent the mysticall body of Christ. CHAP. V. The Conclusion wherein the imputation of inconstancy charged upon the Author is answered as likewise of forsaking
shall suffice And now dear Catholique Reader I once more addresse my selfe to thee and to give thee assurance that thou maist freely and without suspition read this Book the Authenticall Approbations annexed to it will secure thee and withall I protest unto thee that in my heart I do find a great aversenesse from admitting any noveltyes in opinion or any suspitious questionable dogmes and to shew my self a true son of the Catholique church I do here with an humble clear confidence pronounce that I do submit not only my self but all my writings and words yea my very thoughts as far as thoughts can be judged by a humane Tribunal to the judgement of the holy Catholique Roman church of his Holinesse the Head of the church and of all whatsoever my Superiours therein declaring that if there be any thing in this or any other of my writings which is contrary to piety good manners holy Scriptures or Ecclesiasticall Traditions or to any verity whatsoever I do heartily renounce and recall it NON FACTUM NON DICTUM NON COGITATUM ESTO CHAP. III. Misinterpretation of my book by Protestants particularly by I. P. the Author of the Preface to my Lord Falklands Discourse of Infallibility An answer to the Preface Pro captu Lectoris â—abent sua fata libelli 1. BOoks have their fates not from the reall qualityes which are in themselves but from the severall dispositions imaginations and present tempers of the Readers the eys of some Readers do see in Books that which is invisible to others yea what is directly contradictory to what others think they see And from the same passages some receive a conviction of preconceived opinions when as others become more hardened in such opinions So certain it is that all manner of effects and events are to be ascribed meerly to the Providence of God who if he leave us to our selves and do not so dispose of second causes after a supernaturall manner that his divine Truths be advantagiously represented to us even the Scripture it self and all the divine infallible mysteries of Faith will appear error and folly and a scandall unto us Light will darken us Truth will seduce us and happinesse it self will be an occasion of our ruine The experience that we see every day of this me thinks should make us even feel and acknowledge that Faith is the pure gift of God and by consequence that those who rely upon the conduct of their own uncertain Reason are almost certain to be mislead by it 2. When I wrote this Book I did expect no other but that it proceeding from a very weak and imperfect judgment should be obnoxious to contempt and censures of both Catholikes and others from whom it could not conceal many imperfections that were in it so that I was not much surprised to hear it severely judged But I had little suspition that Protestants could extract from it arguments to confirm them in their errors yet even this ha's happened And this I confesse pierces me to the heart charity and compassion to souls so in love with their errors that the confutation of them makes them more in love with and better perswaded of them swallows up all the anger and resentment that nature would fain raise in me to see my conceptions so unjustly peâ—verted and urges me for the good of their souls and not for mine own credit to let such Chymicall extractors of errors from truth see that their art ha's failed them 3. I heare there have appeared severall books written by Protestants in which the Authors have taken advantage from some misunderstood passages in my EXOMOLOGESIS Onely one such book is come to my sight or rather only a Preface to my L. Falklands discourse of Infallibility written by a person unknown to me but onely by these two letters J. P. and an extract out of another book which I have not seen By answering of which Preface as far as it touches me I conceive grounds will be laid upon which any other Objections made by Protestants may find and answer if the Objectors will please to make application 4. It will not be needfull to transcribe the whole Preface at large here but I shall set down very faithfully and candidly the substance of it in severall particulars in order and adjoyn unto them as distinct and satisfactory an Answer as I can at the present considering the great disorders of Paris where this is written and my unprovidednesse of Papers and Books And that being done if I be permitted I will take that boldnesse which my most deare Lord the Author of the following Discourse of Infallibility would if he were living I am sure have given me to shew the invalidity of it against Catholike Doctrine 5. As for the Preface of J. P. in which he reflects upon the most deserved praises of that noble Lord excellently represented in the precedent Dedication I acknowledge my self I cannot say his convert for many years before him I was a witnesse of the merits that might challenge them but one that does entirely agree with him in that point And if my most worthily lov'd and honoured Friend M. Triplet the Author of the Dedication will onely give me leave to except out of the severall heads of his praises this one of having as he thinks efficaciously and meritoriously written against the Catholike Church and woe is me for my dearest Lords sake that this must needs be excepted I would willingly subscribe my name under his he knows I have enjoyed an equall happinesse with him to be a witnesse of all those his admirable qualities He knowes that though with lesse deserts yet with perhaps equall good fortune I have had my share in that unparallel'd friendship of his the memory of which is the pleasing est image that the world ha's left in my mind since I made a resolution to quit the world Indeed it is an image too pleasant to be look'd upon considering my present condition and profession were it not that it can never offer it self but accompanied with a most piercing compassion that those stupendious excellencies and abilities were not crownd with Catholike Belief yea which is most miserable were employed against it In one thing I must needs yeeld to M. Triplet which is that I cannot pretend to the ability to erect so beautifull a monument to the memory of that honoured Lord nor with so delicate a touch draw his picture as he ha's done in his Dedication for which expression both of his gratitude and skill I think my self obliged to pay him my most humble thanks And I will take the permission with him to recommend to the imitation of my Lord his now onely Sonne all those admirable qualities of his deceased Father onely beseeching him that he would not and beseeching God that neither he nor any of his friends may account among such qualities the writing of such Discourses against Catholike truth which occasioned the publishing of an Elogy of him
Infallibility he did ill and even enviously to their glory that he did not name those worthies for my part besides the noble Author of the following Discourse whom certainly he means for one and by consequence Mr. Chillingworth I cannot remember that ever I heard any great Elogium in this respect given to any English writer Yet it may be he might have an eye upon the last Arch-bishop of Canterbury and his late enlarged Dialogue which if he did then I conjure I. P. that he would once more peruse the said Arch-bishop's Discourse and single from it whatsoever is impertinent to the main essential controversie that is whatsoever touches particular debates of Catholicks about the Popes infallibility and the exceptions that may be found against certain Councels as likewise about the several qualities and conditions required to an acknowledged obliging Councel all which things are nothing to the purpose And lastly that laying aside all these unnecessary velitations he would apply the Arch-bishops most efficatious arguments to an Oecumenical confirmed Councel especially if he will add the condition too of being actually received by the Church and my life for his he will see reason to acknowledge that all that discourse is of no force at all against the Church yea that the Archbishop himself never intended it should However the Calvinists or fantastical private Spiritists or exalters of humane reason might deal against the universal authority of Gods Church the Prelates of England were too wise to judge that people would be so blinde as to think any obedience could be due out of conscience to a National Church begun and continued upon secular and indeed unlawful intrests if that Church should build its authority upon a profession of renouncing all authority And therfore though they were very earnest in the controversie about Ecclesiasticall Authority when they were to write or proceed juridically against Presbyterians or Separatists yet they loved not to talk of it against the Catholick Church yea it was from the Catholick Church onely that they borrowed their Arguments against their Schismaticks as may in a good measure appear in the printed Reasons of the University of Oxford against the Covenant Negative Oath and Ordinances concerning Discipline and Worship approved by generall consent in a full Convocation June 1. 1647 and it was under the shadow of their pretence to be still a member of the Catholick Church and to have received their Authority and Succession from it that they obliged good easie Protestants to continue their subjects But this is but a guesse that I. P. in this passage reflected upon the late Archbishop or any other English Prelaticall Writer 13. Certain it is he must intend my Lord Falkland as one of the great Defenders of the Doctrine of the Church of England since he speaks this in his Preface to his Discourse of Infallibility and with an evident design thereby to recommend both the Author and his work This being so I. P. will give me leave to use his own words O the strength of Reason rightly managed O the power of Truth clearly declared Yea O the force of a guilty conscience For what else but the irresistable power of truth and evidence of reason and acknowledgement of guilt could move him so publickly to condemn his own Church and to confess its â—surpation impossible to be justified Behold O Protestants how your Church is defended here is a discourse that undertakes to demonstrate and if you will believe your brother I. P. has admirably and unanswerably performed it that upon earth there neither is nor ever was any Guide that could oblige any other to follow his direction and that every mans conscience is to be guided by his own single naturall Reason chusing that Faith which is most agreeable to Nature and holding it onely so long as Nature likes it and then changing it for another In fine a Discourse that gives you leave yea almost invites you to return to the Religion of the old Philosophers those Epoptes and Priests of Nature If there be any force in this your Defenders discourse what becomes of your Articles and Canons your Synods and Convocations your Infallible Acts of Parliament and Proclamations It is evident he might as well yea more reasonably have said That the Councell of Trent is a great defender of the Church of England for that indeed justifies Ecclesiasticall Authority whereas this discourse directly and purposely and universally destroyes it But the meaning or that which should be the meaning of I. P. is this That the Authority of the Church of England is impossible to be maintained for if as the Catholick Church avows there be in the Church by Christ's appointment any Authority Ecclesiasticall obliging in conscience it is certain it is not inherent in the Church of England that began but yesterday and is not now at all and when it began it began by the renouncing of all visible authority Again if as this discourse pretends there be no obliging authority that is no infallible one for surely none can be obliged to an authority that confesses it self questionable then both the Catholick Church and the Church of England are meer names and verbal sounds that signifie nothing This is so evident that it is pitty to insist longer upon the persecuting of good I. P. that here publishes his conviction and confession and must either tear out this Preface before such a discourse or abjure his Church of England if ever it appear again 14. By what hath been said it is apparent that the doctrine of the Infallibility of the Church speaking by a lawful Oecumenical Councel is delivered by as full a Tradition as it is possible for a doctrine to be delivered And therefore Protestants are inexcusable and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 since receiving such special Books of Scripture upon no other grounds but Tradition they yet renounce the Churches authority which is more universally and authoritatively delivered and confirmed The same Truth is unanswerably grounded upon what hath formerly been proved in this Book viz. That it is impossible that that which any one à ge agrees in as Tradition should not be so because that would argue that some former whâ—le Age hath agreed to deceive their posterity Ob. 15. But perhaps I. P. or his friends will say That though what hath been asserted may be effectual to demonstrate the Infallible Authority of the universal Church yet not so to demonstrate that the Roman is that Infallible Catholick Church since the Greeks may put in their plea at least to be a very considerable part That they are not unwilling to submit to the Universal Church though she should condemn them For though the importunate restless malice of som Calvinistical spirits among them hath procured some uncivil and indeed unchristian Clauses to be put into the English Articles derogating from the Authority of General Councels yet the true English Protestant hath alwaies been ready to protest submission to the
Universal Church But they are not satisfied that they ow that submission to the Roman and if not to the Roman they know not to what Church Sol. 16. To say somthing for the clearing this difficulty I shall desire them to consider 1. That whilst the Eastern and Western Churches were joyned in one External communion it is apparent that that Body was the Catholick Church to which the Promises of Christ were made and to which Protestants themselves would not have refused submission 2. That a breach hapning between these Churches is not mortal to the whole Body but onely to that Member that did unlawfully separate 3. By consequence that both the Title and real Authority of the Catholick Church remains in the innocent Part that is either in the Roman or Eastern Church 4. That whethersoever of these two be the Catholick Church English Protestants are Schismaticks since they are divided from both and the pretended grounds of their Divisions are Doctrines received by them both 5. That in case English Protestants would now take into debate to whether of these two parties they should re-adjoyn themselves by that means to become Catholicks again they must be forced to quit both a greater number of their Topical Doctrines and more fundamental ones to fit themselves to an union with the Eastern then with the Roman Church 6. That if they will needs out of Passion prefer the Eastern their Passion will be evident since that whensoever either remorse of conscience or the approaches of death made them see their unsafe condition thousands of them have fled to the Roman Church for shelter but never any to the Grecian or any other but the Roman 7. That as long as they are out of the Roman Church they are in a headless trunck divided from the successor of St. Pèter whom St. Cyprian St. Hierome Optatus c. acknowledged to be the foundation of Unity Order c. Ob. 17. Now if among Protestants any out of a perverse condescendence shal grant that the grounds alledged for the separation of the Eastern Western Churches are not in themselves of such main importance as to hinder them from being really one Catholick Church And therefore that before the present controversies can be decided a general Assembly of them all must be expected Sol. 18. to this they must give me leave to say 1. That they make the Promises of Christ to be casual temporary and obnoxious to critical daies and seasons if they think that the changes of Kingdoms or that the humors of an earthly Tyrant can either evacuate or suspend the force of those promises by which our Lord hath obliged himself to provide that the Gates of Hell that is heresies shall not prevail against his Church The effect of which promise in the opinion of such Objectors must be delayed till the Grand Signior will allow the Grecian Bishops to meet with the Western to consult of and procure the peace and union of Christendom 2. In case they should be permitted to meet Protestants may without the spirit of prophesie foretel their own most solemn condemnation For since both the Eastern and Western Churches do already agree in most doctrines renounced by Protestants viz. Transubstantiation Adoration of the blessed Sacrament Prayer for the Dead and by consequence a Purgatory in which souls are capable of refreshment by such Prayers Veneration of Images Relicks c. Invocation of Saints Indulgences Merit of good works c. In which Doctrines they do agree as acknowledging them to be Traditionary It is impossible they should ever be perswaded to revoke any of them being met in an Assembly unless they will renounce all order and manner of proceeding in former General Councels which is not according to the Method of Protestants Viz. Endlessly to dispute every controverted Point by Texts of Scripture but to judge of the Truth of Points and the sense of Scripture by Traditien In such Assemblies therefore Bishops will ask one another Have your Fathers delivered to you that Bread after consecration becomes the Body of Christ That this body in the Sacrament is to be adored That we ought to pray for Souls departed in the Faith of Christ c. If so Servetur quod traditum est Now it being apparent that at the present all agree that such Doctrines both in the East and West have been delivered by Tradition and that their meeting together in a Councel will not help to make a contrary Tradition possible It will follow that whether divided or united whether alone or in Assembly they are and ever will be at least so far united as to joyn in the condemnation of Protestants CHAP. V. An Answer to the Remainder of the Preface 1. THe rest of the Preface of I. P. touches my self onely and pretends to shew what success the writings of those great Defenders of the Church of England have had against me in particular forcing me to confess That Infallibility is an unfortunate word That Mr. Chillingworth hath combated it with too great success so that I would wish the word were forgotten or at least laid by c. Now since the Church is not at all concern'd in this but my self onely who am charged with writing an incongruous impertinent Book a Book that deserves no answer but answers it self since it maintains that which its Adversary did not combat c. Truly were it not for I. P. and his friends sake more then mine own I would not answer for my self But since I perceive that the word Infallibility is as unfortunate a word to them as it was to me I will endeavour to take order that it shall be so no more 2. First therfore I say with Mr. Veron that the word Infallibility has been found out by the Schools that love to find out as short waies to express their notions as possibly can be And the world finds very great convenience by it Therefore with reference to the Church Schoolmen and from them Controvertists desirous to express the great veracity of the Church considered as a Judge or witness of Divine Truths deposed by God with her and withal the utmost obligation that all Christians have to beleeve truths so determined and witnessed by her found out this single word Infallibility to express both these by But yet the Church her self hath not as yet assumed or borrowed this word in any of her Decisions from the Schools and therefore being none of the Churches word we are not oblig'd to make her to speak it and the truth is though it comprehends al that they intend by it yet it is no adaequate measure of those conceptions because Infallibility may comprehend a great deal more for truth and our obligation to beleeve it is yet in a higher degree in Scripture then in the Decisions of the Church as Bellarmine acknowledges For the Scripture in all points both of Doctrine and Story and all circumstances is infallibly true not so the Decisions of the
Church in which the simple conclusion decided is onely accounted infallibly true not so the principles upon which it depends or reasons by which it is proved and much less are orders made by Councels which depend upon information yet notwithstanding we cannot finde a more energetical word to express the unquestionable and unappealable authority of the Church then Infallibility We may proceed further and say that Divine truths revealed internally after a supernatural manner to the Prophets Apostles c. and by intellectual images are yet more infallible then the same truths revealed by words becaus words being but the Images of Images are further removed from that prime Exemplar of truth which is God and besides are in themselves unavoidably ambiguous and so do not convey truth so infallibly as Internal illustrations yet what can we say more of these then that they are Infallible Lastly there is no Image so perfect but in as much as it is an Image it comes short of the Exemplar which is truth it self that is God and by consequence differs from it yet the supremest title that we can give to God himself in this regard is Infallibility But to instance more familiar examples of the several degrees of Infallibility I am infallibly assured that I cannot repeat all the words I have spoken this last year and yet I am more infallibly assured that I cannot say over again all I have spoken in my whole life I am infallibly assured that if I threw a thousand dice they will not be all sixes and yet I am more infallibly assured that the same cast upon so many dice cannot be a thousand times successively repeated Of all these impossibilities I have several degrees of assurance and every degree in a certain sense infallible but in a severe acception of that word the very highest is not rigorously infallible because none of the cases alledged are absolutely impossible if we speak of the highest degree of impossibility for such imply a flat contradiction as that a part should be equal to its whole or any thing be and not be at once a kinde of certainty that is appliable even to very few Demonstrations we are not so sure that the light of the Moon is borrowed from the Sun or her Eclips by the interposition of the Earth yet these are reckoned amongst demonstrations in Astronomy and no man in his wits ever doubted of either Methinks if God have furnisht his divine and supernatural truth with evidence equal to this that the Sun will shine to morrow or that there will be a spring and harvest next year we are infinitely obliged to bless his providence and justly condemned if we refuse to beleeve the least of such truths as shewing less affection to save our souls then the dull Plowmen to sow their corn who certainly have far less evidence for their harvest then Catholicks for their faith they insist not peevishly upon every caprichious objection nor exact an infallible security of a plentiful reaping next Summer but notwithstanding all difficulties and contingencies proceed chearfully in their painful husbandry and here I shall beg leave to ask the Reader this serious question supposing not granting that the greatest assurance the Church can give abstracting from the promises of Christ be of no higher infallibility then the lowest degree we have mentioned would you venture your soul that a thousand dice being thrown out of a box would come forth all sixes Do you not see by this argument that it is a thousand to one the Catholick is in the right and consequently a thousand to one the Protestant is in the wrong and this will necessarily follow for in Religion we cannot stand by and look on but we must absolutely engage on one side and therefore it is a desperate shift of such Protestants as think that because they see not a clear demonstration of the Churches Infallibility in the severest importance of that word they may therefore safely continue in their schism unless they be hardy enough to venture their souls in a way where it is at least a thousand to one they lose them So that though humane wit should by captious objections seem to trouble the clearness of the Infallibility of the Catholick Church which is in it self really impossible to be endangered yet are the motives of adherence to that Communion so highly credible even in a rational natural consideration that it were an absolute madness to prefer any other separated Church or Congregation which cannot pretend to the least credibility to support it 3. These things being thus premis'd since there are so many degrees of truth or veracity and Infallibility and yet the same word Infallibility applied to them all it may be very reasonable that great Caution should be used in the application of it that is that it should be expressed in what sense and degree the word is taken before it be urged or disputed upon So that if it be advanced to a more sublime degree then the matter requires no wonder if there be misunderstanding between Disputants and not only a prolonging of Disputations but also an impossibility of ending them Now whether it is the fault of Catholick Controvertists for want of explication and clearing of the sense of this word Infallibility that hath given an advantage to Protestants I examine not but sure I am Protestants have taken advantage from the ambiguousness of this word Infallibility to embroile the controversie of the Churches authority and to spin it out endlessly insomuch as there is not one Author of them I ever met with that treating of this controversy disputes to the point or so much as aimes to combat against the Churches Authority but against an image of Infallibility created onely by their own fancies 4. For proof of this to omit the ordinary Polemical writings of Protestants who wast paper and time onely in combating particular unnecessary points controverted by Catholicks themselves I shall desire any ingenuous Protestant to examine the proceedings of Mr. Chillingworth and even my noble Lord too in this little Treatise and he wil acknowledge what I say to be true yet certainly no English writers ever professed to come closer to the point then they 5. First for Mr. Chillingworth what a brand â— shing and flourishing doth he keep with his pen and what a great proportion of his book is spent in Discourses by which he would pâ—etend to enervate the Churches Infallibility which do not so much as approach towards it For suppose a Pope were Simoniacally elected or a Bishop unlawfully consecrated or a Priest not baptized or that any of these had a perverse intention in administring the Sacraments would the Church for all this fail in being an Infallible Guide or would all Christians be turned out of their way to salvation Did not or might not he easily have been informed that excepting in Infants even Baptism it self and much less any other Sacrament unlawfully and invalidly administred
do not to such a degree prejudice the persons but that the Votum Baptismi will suffice them And Simony does not wipe out the Character though the Church in detestation of that crime does in validate the Popes acts and destine him when the crime is proved to a Deposition And as for my Lord Falkland upon what a mistaken notion of Infallibility he proceeds in this discourse let the 27th and 28th Paragraphs of that Treatise according to a more exact impression 1646 witness where enveighing against Catholicks for putting Hereticks to death and preventing a Recrimination for Calvin's burning of Servetus And the Church of England executing Catholick Priests He concludes that passage with these words The Church of England confessing she may erre is not so chargeable with any fault as those which pretend they cannot and so wil be sure never to mend it And besides I will be bound to defend no more then I have undertaken which is to give reason why the Church of Rome is not Infallible Whereby his Lordship shews clearly that in his opinion an argument from any supposed erronious opinion or faulty practice in the Church was of force to disprove the Churches Infallibility although such an errour or ill practice was never authorised by any decision of a General Councel nor universally spred through the whole Church as this example mentioned by him apparently never was 6. It was from the like disapprehension that my self formerly had of the notion of Infallibility and misapplication of it to points controverted by Catholicks in which the Church it self is entirely untouch'd that I conceived Mr. Chillingworth's book unanswerable and by consequence was so long kept at a distance and disheartned from so much as taking into debate whether the Catholick Church was to be considered by me when I was in quest of a new one had I not reason then to say that the word Infallibility was not as I. P. quotes me simply an unfortunate word but to me an unfortunate word not for any fault that was in the word it self but for my misinformation and mistake of the true sense and inportance of the word and was it a betraying of the cause or a confession of guilt when I said that Mr. Chillingworth had combatted against that word with too great success Success I mean not against the Church but against his own soul and the souls of his fellow-English-Protestants if I may lawfully call them his fellows who conspiring with him in the mistake of the word were and are God knows with him frighted from the Church which is placed out of the reach of all the shot and noise that he makes against it It was therefore not without cause that I wished that the word might be forgotten or at least laid by that is as long as Protestants do and will persist in a wilful mistaking of its sense and notion And that this was my meaning and no thought of finding fault with the word Infallibility it self which I acknowledged to be as fit a word to express the Authority of the Church by as could be found in one single tearm does evidently appear in many passages of my book and therefore notwithstanding that wish of mine and seeming advice to others yet I my self unawares in all this discourse till I came to this point made use of the same word but it was with a resolution to say what I have now said to prevent any more mistaking of it I. P. therfore if he well consider it will finde little ground to please himself with those other words of mine That Protestants have indeed very much to say for themselves when they are press'd unnecessarily with it and therefore I desired that they might never be invited to combat the Church under that Notion It was pure pitty to them that I said thus and not the least apprehension for Catholicks They have indeed much to say for themselves when they are press'd unnecessarily with it and the occasions of their mistaking it not taken away for they will run into endless disputes and such disputes as Catholicks will furnish them with armes to defend themselves whereas if they be urg'd to produce what they have to say for themselves when the Authority of the Church speaking in a lawful Oecumenical Councel is objected to them they are dumb and ashamed to name the new and quickly decrepite Church of England and its Authority which vanishes at the very sight of the Authority of the Universal Church yea and as silent will they be when they are invited to combat the Authority of the Church under the notion of Infallibility so that that notion be first clear'd and warning given them to abstain from misapplying it to questions in which onely particular Catholicks and not the Church it self is concerned but indeed I should not have said They have much to say for themselves for alas it is miserably against themselves in the highest degree when they either unfortunately or wilfully shroud themselves under ambiguities of words or when they change the state of that question which should end all questions either devising or catching at all advantages to keep them out of Gods Church 7. Upon these considerations if I said that Infallibility was to me an unfortunate word had not I reason to say so since it indangered my loss and caused my delay of attaining to the fundamental happiness of this and the next world which is to become a member of the Church of Christ This might have been spoken without any prejudice or disparagement to the word it self as it may be truly said that Homousion the Churches own word was an unfortunate word to the Arians as likewise that Theotokos was an unfortunate word to the Nestorians since they would not accept heaven unless they might have it without being oblig'd to receive those words Therefore I. P. must pardon me and give me leave to say more that is that Infallibility was an unfortunate word not to me onely but to Mr. Chillingworth likewise and to my lord Falkland and to I. P. himself and indeed to all Protestants since they will needs to their own great disadvantage make advantage of it to embroil Controversies to multiply objections and to exclude themselves from the Church and this they do because they will neither use nor accept of any other word And this word which is in it self and confined to the present acception very expressive and proper they will needs understand in a far more sublime and comprehensive Notion then Catholicks intend thinking that if they could shew that any particular personal opinions of Catholicks or any practise in the Church did swerve from that rectitude which they imagine to be imported by that word that they had reason to renounce the Churches Infallibility and authority though by being in the Church they would have no obligation to joyn in such opinions or practises What Protestant would have the confidence to say that it doth not belong to
the Church to be the interpreter of Scripture or that acknowledged lawful General Councels are not obliging under the penalty of manifest Schism that is damnation And again on the otherside what one Protestant is there who will not protest against the Infallibility of the Church and yet this Infallibility in the meaning of the Church neither dose nor must comprehend more then is imported by the other expressions Is it not apparent therefore Since no such word as Infallibility is to be found in any Councel and since the Church did never enlarge her authority â—â— so vast a wideness as Protestants will needs hither to collect from the word Infallibility but rather that she does deliver the victory into our hands when we urge her Decisions that any Catholick that had any charity in disputing with Protestants would either wholly abstain from the word it self or since it is become so common and with all so convenient for no other single word can be imagined so proper would in using of it confine it to its necessary acception in the present matter and so prevent Protestants that they should not if they would make use of it to their most disadvantagious advantage And this latter expedient I have in this review made use of keeping the word Infallibility in it self good and innocent yet withal using caution that it should not be mistaken 8. What is now become of your exclamations my good unknown friend I. P. how impertinent are they and how harshly and inharmoniously do they sound O the strength of reason rightly managed by the Great Defendors of the English Church O the power of truth clearly declared That it should force an eminent member of the Church of Rome alas eminent in nothing but in miserable imperfections to retract so necessary so fundamental a doctrine to desert all their Schools and contradict all their controvertists For is it not apparent even from the first impression of my Book that it was so far from being true that the strength of reason rightly managed by you or the power of truth clearly declared by you compelled me to use such expressions that on the contrary it was your manifest unreasonableness and your wilful mistake of Truth that forced me out of compassion and charity to you not to retract any doctrine of the Church nor to desert any community in it but to temper what the Church and the Schooles and Controvertists likewise say to your too much depraved palats 9 Having been so large hitherto I may the better dispence with my self to be brief in what follows Therefore whereas in the sixth Paragraph I. P. says That it is not the name or word Infallibility that is deserted by Mr. Cressy but the whole importance and sum of it since he does not except against the word but to receive it in the sense of Cardinal Bellarmine that is Infallibilis est qui nullo casu errare potest c. To this I must needs say that truly I. P. is mistaken for it is onely the word Infallibility that is in controversie and that protestants I do now except Mr. Chillingworth c. who are far from being truly English Protestants do make meer nominal controversie of this great fundamental one for no argument that ever I saw is so much as intended by them to disprove this truth That it belongs to the Church to be the interpreter of Scripture and not to any private spirit or natural reason or this That the Decisions of the Catholick Church in lawful approved General Councels are not obliging under pain of Anathema incurring of schism and by consequence damnation and it is this I say principally this that the Church understands by the notion of Infallibility Therefore it is in your own sense onely and not Bellarmines that you will understand those words of his Infallibilis est qui nullo casu erraâ—e potest for Bellarmine himself as I have shewed in my book acknowledges a General Councel to be infallible yet not Infallible as the Scripture that is Quod in nullo casu errare potest for the Scripture is Infallible not onely in Essential Doctrines but even in all circumstantial historical passages phrases and and words whereas Councels are onely Infallible in the substance of their Decisions the which Decisions as Salmanticensis saith are likewise to be extended no further then the latitude of the Heresies which they intend to condemn but as for other passages in Decrees or decisions as the grounds principles and reasons from which a Councel deduces its conclusive Decisions c. In those it may be deceived and much more in orders and reformations which depend upon prudence or information It is therefore a very great apparent mistake when you say that Mr. Cressy retracts either the word Infallibility it self which he often makes use of or or much less the full importance and sense of that word unless you will mean that he will not use it in your full importance and sense for that he acknowledges he will not he is too charitable to you to justifie or encourage you in your mistakes As for Mr. Chillingworth my lord Falkland and if there be any other that proceed upon their grounds whom you ought to have called not the Great Defenders but the great Destroyers of the Church of England though they do indeed mistake the word Infallibility extending it to too comprehensive a sense yet that does not hinder them in their way for by making every ones personal reason to be judge and interpreters of Scripture they do thereby destroy all obliging authority whether fallible or infallible 10. In the seventh Paragraph the Author I. P. very rationally that is very consequently to his most irrational mistaking me First imputes unreasonableness to me in making any answer to the arguments made against that which he confesses himself cannot be maintained Hereto I answer That 1. Since it was Mr. Chillingworth's book and not any Prelatical Protestants argument against the Catholick Churches authority that perplexed and entangled me And 2. since I knew that Mr. Chillingworth beleeved his arguments unanswerable not onely by his Adversary and such as proceeded upon his Adversarie's special grounds but by any Catholick upon what grounds soever and that the onely grounds upon which Catholick authority could be destroyed were not such as my Lord of Canterbury c. proceeded on viz. To set up a little authority and seemingly to contradict an universal one but onely such as Mr. Chillingworth used viz. To disoblige every Christian from all authority whatsoever as obliging the conscience to the beleeving of any thing and making private reason the judge where was this unreasonableness of mine when I attempted to shew the world how I came to be undeceived and upon what grounds I ceased to think what before not I onely but very many Protestants besides my self thought namely that Mr. Chillingworths book did wholly destroy not only his mistaken Infallibility but the true real
because they can under the ambiguousness of it shelter themselves from truth obedience and salvation 15. Now whereas I. P. in his ninth Paragraph professes that having considered the inconsiderableness of Mr. Cressy's answers and indeed whole discourse he changed his resolution to answer it as judging it not to deserve an answer I have nothing to say but this that truly I neither did nor can commend the Book to him as a writing considerable or that might deserve his labour to consure it but yet if I thought there were no other imperfections to make it inconsiderable besides those that he hath taken notice of in his Preface I fear I should be tempted to think well of it However this I can say confidently that notwithstanding any objections as yet made by him against it he may if he please resume his resolution to answer it without apprehending any guilt but onely the choosing so weak an Adversary But yet insteed of that I would rather advise and beseech him to read such a Fundamental Controversie as this concerning the Churches Infallibility with other eyes and heart then he has done mine that is with a minde dis-interessed and willing to finde the truth by whomsoever proposed It is impossible but that education must needs have given a great Biâ—s one way therefore when he reads any thing upon the truth or falsehood whereof his souls depends he should rather strain himself to give a weight to objections made against any of his settled preconceived opinions then catch at circumstantial advantages to elude them if there be any reasons weakly urged by me he ought to exercise his own wit to press them more efficatiously against himself but above all things he ought to pray to God as God willing I shall not fail to do both for him and all his and my friends that he would increase in his heart a diffidence of his own judgement and an humble pliableness to submit to truth and authority 16. Lastly Where he concludes with his testimony of the invincibleness of my Lord Falkland's Discourses especially the Reply I have no more to say then what I said in the beginning excepting this that for the Reply he to whom is was made is concerned in it and as for the Discouse of Infallibility if the noble Authour were alive I would have presumed to have had his leave to have answered it CHAP. VI. The Fundamental ground of my Lord Falkland's Discourse Examined 1. HAving said thus much to the preface of I. P. if these additional papers had not been hastily called for to the Press I had perhaps finished a begun Discourse in opposition to my most dear lord Falkland's Theses concerning Infallibility to each of which I had determined to have adjoyned an Antithesis But so much leasure not being permitted me I will content my self at present to single out the eleaventh Paragraph according to a former Edition An. D. 1646. and to oppose a brief Answer and by so doing I shall give a vertual satisfaction to the whole Discourse Because in that one Paragraph and in scarce any one besides is clearly contained the state of the main Controversie viz. The ground upon which is demonstrated the necessity of an infallible authority in Gods Church and the onely seeming rational and possible way to avoid and defeat that authority 2. The words of the Paragraph are these The chiefest reason why Catholicks disallow of the Scripture for a Judge is because when differences arise about the interpretation there is no way to end them And that it will not stand with the goodness of God to damn men for not following his will if he had assigned no infallible way how to finde it This is the Allegation of Catholicks in which mention likewise might have been made of the writing of the Fathers and any thing but the testimony of the present Church because reason and experience shews that differences will arise about the interpretation of them likewise and no possible way to end them neither but by a present infallible Authority To this Allegation of Catholicks his lordships answer followes in these words I confess this to be wonderful true 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 1. for I am not such a wretch as to speak otherwise then I think and let them â—â—cuse themselves that think otherwise Yet this will be no argument against him who beleeves that to all who follow their reason in the interpretation of the Scriptures and search for Tradition God will either give his Grace for assistance to finde the Truth or his pardon if they miss it and then this supposed necessity of an infallibly Guide with this supposed damnation for want of it fall together to the ground 3. The fundamental ground upon which Catholicks build the necessity of an infallible Authority is that Article of the Creed Credo unâ—m Sanctam Catholicam Apostolicam Ecclesiam 1. I beleeve one Holy Catholick and Apostolick Church I beleeve the Church to be one one Body consisting of many members subordinately joyned and united under one Head which Unity is especially in regard of one faith professed by all and one Charity chaining all hearts together Now one Church there cannot be without one Faith and one Faith cannot be where differences are impossible to be reconciled and no possible way to reconcile differences but by Authority and no Authority sufficiently efficacious to this end but an infallible one 4. I confess this to be wonderful true says his lordship for I am not such a wretch c. what is it that his lordship confesses That the Church is one Body professing one faith No alas That was no Article in his Creed What then did he so ingenionsly confess That it was necessary that differences and controversies should be decided No nor that neither The thing that he confesseth with an unexampled ingenuity is That if it be necessary that differences should be decided and ended and that errors should be abolished God is obliged by his infinite goodness to make his truth known some infallible way by some infallible Guide So that by his lordships acknowledgment and by the evidence of reason if the Church must have one faith it must have one infallible Guide It is therefore this Unity of the Church that his lordship denies to be necessary yet he would not have denied the necessity of such an Unity if he could have found an infallible Guide without which he knew there could be no unity but missing of that and despising to think of such a blinde and lame Guide as a Church of England or Geneva c. none of which could ever end one controversie He concludes that there is no necessity that controversies should be concluded Nor damnation for not following the will of God since he left no infallible Guide to lead us to the knowledge of it A doctrine so horrid that it is much more derogatory to the honour of Christ then Arianism it self which though it robs him
of his divinity yet places him above all other creatures But this denies him even that degree of common sens which men of mean capacity enjoy for it makes him establish a law with his own blood which is neither necessary to be kept nor indeed possible to be known then which what can be more absurd ridiculous The perspicacity of my honored lords judgment was so imployed in opposition of Infallibility that I am confident he never reflected upon these sad inevitable consequences 5. But surely no salvation is to be had without this unity in divine truth as I have shown at large in my Exomologesis and onely Christians have the Depositum of Divine Truth entrusted to them Where then shall they finde it In his lordships forementioned Answer it is implied That it is onely to be found in Scripture and Traditionary writings But all such writings are obnoxious to variety of senses and interpretations What must be done in that case to finde out the true Interpretation for that every body says his lordship must shift as well as he can he is to do his best following the dictamen of his own private Reason to finde out the true sense of Scripture And for his comfort he is to beleeve that if his private Reason should chance to mis-lead him as ten thousand to one it will yet there is no danger at all let but private Reason do its best and he may assure himself all wil be Well Gods infinite goodness would fail if a Soul proceeding so reasonably should miscarry But how is this confidence of security in following private Reason grounded That does not at all appear neither in Scripture nor Tradition neither did his lordship seem to imploy the admirable sharpness of his own private Reason to search grounds for that upon which the Eternal disposal of his soul depended 6. That which drove his lordship upon the rock of private Reason was meerly a mistake us may appear to any one that shall carefully read this small Treatise of his If he could have found an infallible Authority for one less then infallible was to his reason a ridiculons thing he would have abhord the though of relying on private Reason interpreting Scripture He sought after this infallible Authority but he sought onely there where either it was not or at least it would require very sharp eyes and a very unprepossessed minde to discover it Therefore he streins his Reason to prove that this infallibility is not to be found in the Pope nor in a Councel at least not so evident to him as to countervail the seeming evidence of the force of some objections that he had against some decisions of Councels and such an evidence he must needs have or none To demonstrate this he makes use of all the imaginable difficulties and mullities that could be found against the legitimation of a Pope and Councel and of any erronious opinions or unlawful or questionable practises in the Church though never decided nor warranted by the Church it self But there is not one word in all his Discourse against the Infallibility of the Universal Church it self or of a general Councel approved of and received by the Church It seems in his Disputes it had been his misfortune chiefly to treat with those that would urge the Dogme of the Popes Infallibility not onely as a Catholick Truth but also as a necessary fundamental established point of Catholick Faith and not being fully cleared in the evidence of their pretentions a thing not very strange since many learned Catholicks would furnish him with doubts and Objections to encrease the mist and obscurity he concluded that no Infallibility could any where be made appear 7. Being thus unfortunately perswaded that there was no evidence of an Infallible Universal Authority plain evident Reason taught him that there could nor possibly be any other Guide but private Reason following its own light for this private Reason would never lead him to submit his Reason to a Church of England or Geneva or Racovia c. For why to any one of these rather then to another And if to all of them indifferently then to contradictions because in many things they contradict each other 8. In this case and circumstances therefore his lordship argued as reasonably as it was possible for one to do that had mistaken the first principle and with the clear ingenuity of a truly noble spirit not imitated hitherto by any Protestant he acknowledged that upon any other grounds but his the Plea of Catholicks was unanswerable unavoidable that is unless private Reason following its own light in the Interpretation of Scriptures were to be every ones Guide and this being apparently a most fallible Guide unless it were certain that God would give his grace that is good fortune to assist private Reason in finding the Truth or his pardon in case it missed of finding it the pretentions of Catholicks are unanswerable 9. Now instead of searching reason to combat this usurpation of private Reason I shall beg of all reasonable ingenious Persons to consider with me what deplorable case this was that he who saw evidently that if the Catholick Churches Authority and Infallibility were opposed all other Churches must expire The Authority of the English Church would be an airy fantosm the Tyranny of Geneva an abomination Amsterdam a meer Bedlam Racovia an execration c. Should notwitstanding think that any one could be safe in no Church at all and thereupon renouncing all authority both name and thing should betake himself to the casual conduct of blinde humane natural Reason but Jâ—â—cia Domini abyssus multa 10. Well but this conduct of Reason and this indifferency as to the point of danger Whether Reason be a true ar false Guide must be disproved by some infallible way says his lordship in the beginning of the twelfth Paragraph otherwise none can be condemned if they follow it 11. For Gods sake what more infallble proof can be imagined against it then this That such a Guide such an arbitrary incertain incapable blinde Guide and interpreter was never heard of in Christs Church till this age that it appeared out of the mists of Polonia T is true it has been actually really followed by all sorts of Hereticks and Schismaticks though they were asham'd to cal it by his own name of private Reason for they pretended it was the Church the Primative Apostolick Church that they followed but never till this later Age private Reason as private Reason shew'd it self in the Chair of Judicature A Guide that will lead them that follow through Rivers and Fens through Woods and Deserts through Mountaines and Precipices to the right hand and to the left backwards and forwards and in a Circle A Guide that must never repose but be continually travelling which way it matters not being as secure in Falsehood as in Truth A Guide that can never be confident much less secure of the right way yea obliged to