from what is said is only this All Doctrines if they are not immediately received by the whole Church not rashly to be rejected This also I could infer that seeing it is not certain the Apostles wrote it themselves but in several Ages it had its Ratification at least the compellation of Apostolical from the Church its plain that the authority of the Church which makes it above other Creeds and to be the sum total of all that is to be believed makes it depend on that authority of the Church which gave it its compellation which I hope though borrowed from the authority of the Church which since the Apostles time hath been abused will be no greater a prejudice to discerning minds than the title of the King though first derived from the Pope can minorize the honour due to him This which is said perhaps may be retorted by an instance in Books of canonical Scripture by saying we may as well conclude that the Gospel owes its name of Gospel to the Church and the Law its name of the Law as conclude that the Creed as to its denomination or being Apostolical depends only upon the Church which calls it so This Objection may find an Answer from this consideration that although the Church is Ministerial in both holding out a Light to declare unto us that the Gospel is the Gospel and the Law the Law as much as it doth evidence that the Creed is the Creed yet there is this difference the Books of the Law and Gospel its probable had their compellation or name written by the same Authors that wrote them but the Creed owes its title to the restimony of the Church so far as it is call'd the Apostles Creed By this limitation I hope I have prevented another cavil which might conclude I make the Doctrine of the Creed to depend on the Church when I only speak of the compellation as being borrowed from the Church which compellation is the only hinge on which the present Controversie turns for take away the name the Apostles Creed and it can be no more said to be the sum of all Religion than other Doctrines or Theses generally received by the Church If it is further urged that all Titles of the canonical Books bear not without doubt the Authors names as several Psalms and the Epistle to the Hebrews because it is not certainly known who were their Authors This may be granted yet the case is not the same with the Creed and some parts of the canonical Scripture for the latter it may be safely said that the Church gave no new Titles to those Books but delivered them as they found them waitten or were assured of their Titles by infallible Traditions but the same cannot so certainly be said of the Apostles Creed From all that is said it is easie to observe how some men are ready to own the Authority of the Church when serviceable to their designs and disowns it when it thwarts private Opinions It may be granted that the Apostles Creed is Regula fidei Tutissima as a Rule though but a foot in length may discover the crookedness of the greatest quantity and is useful in thousands of cases so the Creed may measure and discover though not so accurately the many Volumious errors in Religion but not in direct terms but by consequence To illustrate it by Instances Christ sums up all the Commandments in one word Love which modo implicito concludes against all Vice otherwise it could not be an abridgment of the whole Law this must be granted but it is rashness to say that this Command alone is able to check all Vices and conclude against each particular Sin It is also said of Manna a fit Emblem of the Creed always to be kept in the Ark of the Church that eminently contains all savours to gratifie the Tast and Smelling and the Opall and Iris have a lovely commixture of all colours Now as a man who would pass an accurate Judgment of a sweet body would not appeal to Manna which hath it mixt with others but to some particular object of the same kind and he who would pass judgment on Colours Yellow or Blue c. will not compare them with that in the Rainbow but some other Object of the same complexion or tincture the same may be said of the Articles of Faith which are severally comprehended in the Creed yet are not to be an exact measure of their numerous Errors implicitly condemned by it It hath been doubted by some whether the principles of Chymists Salt Sulphur c. are really in the Bodies or whether they were as matter fitly prepared and by Extraction made such I shall not presume to determine any thing in this but only apply it to the present case by saying there are the Semina or Principia in the Creed but particular Articles which confute particular Errors though they have their Foundation from it yet their whole Superstruction cannot be said to be taken from it It is impossible it should be done therefore weakness to attempt it for it argues as much weakness in those men who undertake to assert the Creed the sum of all to be believed and to confute all Errors as some when urged by some of the Roman Church to shew how the Sacraments were contained in the Creed have answered out of Aquinas 2.2 q. 1. a. 8. Eos Articulos continueri includi in Articulo fidei quo Credimus unam sanctam Ecclesiam Sanctorum Communionem Remissionem peccatorum that they are contained in the Articles where we profess a Belief in the Catholick Church Communion of Saints remission of Sins And being urged particularly to shew how Baptism was included there run for Sanctuary to the Athanasian Creed This seems to be a far fetcht and an unnatural deduction for though it may be concluded that the Sacraments are necessarily implyed in the Remission of Sins as he gives his reason Ibidem nam per Sacramenta peccata remittuntur it will conclude the necessity but says nothing of the nature wherefore that great Doctor with all the subtilties of his School-companions could never extract any thing thence of the nature of them so if Transubstantiation could not find any other confutation than from those Articles it would be to little purpose to dispute against it Thus one of our Church who being urged by a Papist how he shewed in the Creed that Doctrine of the Devils forbidding Marriage was exprest in the Creed answers that neither meats nor marrying of any persons could be unlawful because a Christian believes in God in his Creed to be maker of all thinks good so not to be forborn and all his Institutions holy therefore not to be abstained from by any persons This seems to me as vain an Attempt and as far fetcht a way of Arguing as those men use who will undertake to shew there is nothing New but demonstrate all new Philosophy to be taken out of Aristotle I
seems valuable but hath no strength for if the want of an immediate consultation with God destroys Authority or at least weakens it what will become of other Kings under the Law who had not such a priviledg intimately to converse with God or at least in so high a degree To say all It may as well be concluded that the Pastors of the Church are not oblig'd to follow the practice of the Apostles in all actions some of which Miraculous others suited to the exigency of the time the one of which cannot the other may not be imitated because none in these days can pretend to the like Inspiration as deny that Princes may not follow the examples of good Kings under the Law because later things cannot be so much Secretaries of the Almighty as they were in that Oeconomy Thus they have endeavour'd to invalidate the examples of the Jewish Kings persuading them that the constitution of the Mosaical Law and the practice of Moses and the Sanedrim or the practice of David and Solomon to oblige no more to Imitation than the lives of Numa Lycurgus or other Lawgivers in Plutarch or the constitution of Heathenish Priests by the Roman Senate This is true if it is understood of those Rites and Laws which were purely Judaical but otherwise in those which were not only Typical It is further urg'd as the first and second Oeconomy differ in many things and so do the Governors in the several Dispensations for says he all the Jewish Religion was in External Rights Civil and Religious Acts so interwoven that it was not easie to say whether the Church were more like a Commonwealth or the Common-wealth a Church Then concludes that the Magistrates buisiness was only to compel outward actions but the Christian Magistrate hath no such task Christianity consisting in inward acts of the mind This terrifying Objection may find a check from this consideration viz. That it is false when it says that all the influence good Kings had on the People was only to promote outward acts for that was not only conversant a-about the Ceremonial but Instrumental in promoting the Moral Law which certainly respects the powers of the Mind as much if not more than the outward Act. Besides in the ceremonial Acts of Law and offering of Sacrifice there was imply'd an Act of Faith as well in other persons as Abraham otherwise their Altars would have been no better than Shambles and their Priests than Slaughtermen Hence it appears that Kings pressing the outward act might be said to be instrumental in promoting Faith or inward Piety in which sense it may be said good Kings as of Josiah They made the People to serve the Lord their God 2 Chron. 34.33 But I must meet with an Objection which may be urged thus granting that there was acts of Faith requir'd in acts of Sacrifice yet those being inward acts of the mind Kings could not command or compel them 'T is true no earthly King can lay claim to such Spiritual dominion However Christianity being not such an invisible Religion but that it exerts it self in several visible acts as confession of Faith Communion c. which certainly will challenge the Magistrates care in case his aid is wanted neither will this appear as impertinent to his Office so long as he hath reason to suspect that those whom the Church cannot reduce by her Methods cannot be as good Subjects as others when they are declar'd not to be so good Christians Schism and Heresie though they do not by necessary consequence imply Rebellion and Schism and Rebellion not always terms convertible yet they are such as a Prince may suspect and seem as Vapors under the Earth which do not always cause Earth-Quakes but when they are confind to a natural Prison and cannot break forth for as the one doth not always put the Earth in such Convulsions yet excite fear so the other may have such influence on a Princes mind which though it cannot shake him for that supposes weakness yet may create a prudential Caution Consideration III. Of the authority of Reason as it stands in competition with the Church and of Schism and Heresie according to the new account of it and whether reformation or separation from Communion of the Church can be as sufently and legally justifi'd without an appeal to the constant Doctrine of the Catholick Church as with it TAking it for granted that Reason is not the last Object Faith and its principles the Elements into which it is resolv'd as the Reasoner phrases it it being not able to make a distinct discovery of the nature of God and unfit Judg of rules of his Worshop I refer the Reader to another Discourse N. F. It therefore at present seems only necessary that I assert Ecclesiastical Authority with its due right above private Judgment of single persons who so far become the Proselytes of humane Reason in that sense which a late Author asserted it as they appeal to nothing but the evidence of their own Reason conducted by its own natural Method only having the information by reading the Scriptures and fortifying their Opinions with mere natural Arguments without any respect to the consent or authority of the Church Many such Proselytes have appear'd in this late Age and cloakt their Foxish principles with Sheeps clothing of Piety and Tenderness yet still seem to have a reverence for the Church and its Authority as appears in late Pamphlets which nearly lookt into is but as an Ecclesiastical Compliment if it is not a Solaecism to say so for rational Authority is not Authority properly call'd for whilst men cause other mens Opinions to be tryed by the tests of their own judgments they cancel the authority of other men and make their own as an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 This consideration minds men of a Stratagem or Plot to subvert the authority of the Church and establishing their own which is not by any way more plausible done to an unwary Multitude than by partial citations of Authors without considering the Coherence Circumstance or Scope of the Author which they cite If I design'd to be large in this discourse I might shew how some undermine the authority of the Church by sinister and malicious application of Ecclesiastical Story as the Author of a late Pamphlet by the success of Constantine would prejudice all Princes against the authority of Councils and a partial citation of Gregory Nazianzen afterward to be consider'd but I shall not spend time in canvasing that Story and its application nor shew the weakness of Reason in its several particulars only shall take a prospect of Religion abus'd by some late partial Citations by which the Church is threatned Holy Fathers made to speak contrary to their scope and Religion expos'd to each cavilling Adversary Thus Jerome hath been represented by some an enemy to Episcopacy as asserted by the Church of England Thus the Church of England whilst some of the Roman Church
discovers that troop of small Stars from which it borrows its Lustre The case is the same between Scripture and the Church I mean obscure places of it the one gives an ambiguous Twilight prospect the other shews it more distinctly Thus I have endeavoured to commend the Churches Authority as a necessary Supplement to the Apostles Creed or in order to maintain Charity amongst members of particular Churches for I do not design in this Paper to answer all Objections that the former discourse may be lyable to I now pass to the other branch of the Consideration In what sense short professions of Faith so much insisted on by the Reformers and commended to the Parliament can be said to be the full matter of Christian Faith and in what circumstances they must be in to whom they are sufficient And whether such curtilizing Creeds do not again introduce that implicit Faith which this Church complaineth of whilst under Papal impositions For further demonstration of the necessity of the extent of the Apostles Creed by Explanation it seems convenient that I suggest that usual distinction of Fundamentals in respect of their matter and the persons to whom they are offered as objects of Belief To the first 't is enough that I say one Assertion may be a Fundamental though not primarily so which in respect of another is but as a corrollary or branch of it as it is easie to instance in the Apostles Creed To the second it will be sufficient to say that all Doctrines are not pressed on all persons with the same necessity or upon peril of Salvation which will plainly appear from the consideration of the Requisites necessary to make such necessity The first of which is this viz. A conviction of the mind that what is proposed as matter of Faith must be commended to Man by God for there is no humane dictator can command any matter of Belief to Man merely as Humane Thus the Apostles themselves doubted of the Resurrection or at least were not sufficiently convinced of it till matter of fact convinced them of their Masters being God as well as Man Another Requisite is that there must be a sufficient proposal of matters of Faith otherwise it is insignificant to a man for what is Revelation to him to whom it is proposed for matter of Faith is like Objects which are in their own nature visible yet the Eye doth not always actually see them neither can it in some cases till more conveniently situated or impediments removed Thus Apollos ignorance and imperfect Creed excusable till he was more fully instructed of Saint Paul for the Doctrines of which he doubted before although as the Sun they always shin'd yet as the one cannot be seen till above the Horizon though it is obvious to other eyes so the ot her not assented unto till sufficiently explained If this seem not opposite take an Instance more Divine As none could see the City of Samaria though it was naturally as visible to other persons but the Prophet so none discern Divine Truth till Grace makes the discovery The last is a disposition of mens minds fit to receive such Divine impressions thus Mad men and Fooles are not to be expected Converts to Religion who are Aliens and Strangers to their own Reason and in this sense that applauded conclusion of the vanity of holding a Candle and attempt to make one see whom nature designed for darkness and to this head the citations out of St. Chrisostom afterward to be consider'd and others must be reduced leaving such Idiots to the censure of God himself This being promis'd I hope I may more fairly conclude against those conclusions which factious heads have drawn from thence for all that can be inferred from such charitable censures is only the modest censure of the Church whilst it respects God's Judicatute so that those persons who have so formally made address to Authority for tolleration of short Creeds must plead their cause in the same circumstances they thus indulg'd were which is impossible except they can Antidate time and be as the Apostles were then or men now who are uncapable of Divine Mysteries wherefore I may ask those men this Question whether they speak for themselves as of the Clergy or for other persons if for others which I presume they will be ready to own as officious Advocates they bring in the Doctrine of the Author of Humane Reason the Reasoner supposing it to a sufficient assent to Christian Doctrine if Scripture is commented on by a private invention This part of the consideration if I design to be tedious would lead me to examination of the several cavils against Councils as to the quality of persons c. and to answer an Objection of Nazianzen who saith he never saw a happy event of a Council which words concording to all I have met with condemns not Councils but rather is a complaint of the want of free and general Councils as is obvious to any who considers that Author's drift and design But I pass from this and other curious cavils by considering that such niceties in Religion are like questions about the Stars whose Nature and Influence we are sensible of and can probably demonstrate their Natures but not in such a way as can answer questions that a roving brain can start and can shew greater probability that they are such than the extravagant invention can they are not but I shall not continue this Digression rather return to the former case This being granted it must be considered that these persons with their slender stock of Faith are admitted into the Church as men into an Hospital and charity rather than Reason concludes them in a safe state of Salvation Now is it not unreasonable to propose that as a Model or measure of Faith to all which is only indulged to Mad men and Fools or at least men of weak capacities and that on no better ground than that tender one of extensive charity suitable to which are the accounts of the Church given by the Ancients whilst it is thus described 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a certain number of the Elect in which may be babes in Christ foolish as well as wise and compared to the Ark when there was a universal reception of Creatures which were clean If these Zealous Petitioners speak for themselves then that small measure of Faith and narrow capacity will be an argument against them in the opinion of their own party But if it is alleadged that Rahab had but a small measure of Faith and yet Sainted by St. Paul at least in the catalogue of eminent Believers and the Centurion with his slender knowledg of Christ had no less commendation from Christ himself Let it be considered that this is not applicable to Pastors of the Church What a medley and ill favoured being of a Church would that be in which a Rahab or Convert-Harlot 2 Centurion or Souldier should assume a Clerical power The Records