第37章 Chap. XVIII(8)

XIV. But some men perhaps will wonder, if, (excepting this one Article, that IESUS IS THE CHRIST, which only is necessary to salvation in relation to internall faith) all the rest belong to obedience, which may be performed, although a man doe not inwardly beleeve, (so he doe but desire to beleeve, and make an outward profession, as oft as need requires, of whatsoever is propounded by the Church); how it comes about that there are so many Tenets which are all held so to concern our Faith, that except a man doe inwardly beleeve them, He cannot enter into the Kingdome of Heaven. But if he consider that in most controversies the contention is about humane Soveraignty; in some, matter of gain, and profit; in others, the glory of Wits; he will surely wonder the lesse. The question about the propriety of the Church, is a question about the Right of Soveraignty; for, it being known what a Church is, it is known at once to whom the Rule over Christians doth belong. For if every Christian City be that Church which Christ himselfe hath commanded every Christian subject to that city, to hear, then every subject is bound to obey his City, that is to say, Him, or them who have the supreme power, not only in temporall but also in spirituall matters. But if every Christian City be not that Church, then is there some other Church more universall, which must be obeyed. All Christians therefore must obey that Church just as they would obey Christ if He came upon Earth. She will therfore rule either by the way of Monarchy, or by some Assembly: This question then concerns the Right of ruling. To the same end belongs the question concerning infallibility; for whosoever were truly, and internally beleeved by all mankinde, that he could not erre, would be sure of all Dominion, as well temporall as spirituall, over all mankinde, unlesse himselfe would refuse it; for if he say that he must be obeyed in temporalls, because it is supposed he cannot erre, that Right of Dominion is immediately granted him. Hither also tends the priviledge of interpreting Scriptures.

For he to whom it belongs to interpret the controversies arising from the divers interpretations of Scriptures, hath authority also simply and absolutely to determine all manner of controversies whatsoever. but he who hath this, hath also the command over all men who acknowledge the Scriptures to be the Word of God. To this end drive all the disputes about the Power of remitting, and retaining sinnes; or the authority of excommunication. For every man, if he be in his wits, will in all things yeeld that man an absolute obedience, by vertue of whose sentence he beleeves himselfe to be either saved, or damned.

Hither also tends the power of instituting societies; for they depend on him by whom they subsist, who hath as many subjects as Monks, although living in an Enemies City. To this end also refers the question concerning the Iudge of lawfull Matrimony; for he to whom that judicature belongs, to him also pertains the knowledge of all those cases which concern the inheritance, and succession to all the goods, and Rights, not of private men onely, but also of Soveraign Princes. And hither also in some respect tends the Virgin-life of Ecclesiasticall Persons; for unmarried men have lesse coherence then others with civill society: and besides, it is an inconvenience not to be slighted, that Princes must either necessarily forgoe the Priesthood (which is a great bond of civill obedience) or have no hereditary Kingdome. To this end also tends the canonization of Saints which the Heathen called Apotheosis; for he that can allure forraign subjects with so great a reward, may bring those who are greedy of such glory to dare, and doe any thing. For what was it but an honourable Name with posterity? which the Decii and other Romans sought after, and a thousand others who cast themselves upon incredible perils? The controversies about Purgatory, and indulgencies, are matter of gain. The questions of Free-will, Iustification, and the manner of receiving Christ in the Sacrament, are Philosophicall. There are also questions concerning some Rites not introduced, but left in the Church not sufficiently purged from gentilisme; but we need reckon no more.

All the world knows that such is the nature of men, that dissenting in questions which concern their Power, or profit, or preeminence of Wit, they slander, and curse each other. It is not therefore to be wondred at, if almost all tenets (after men grew hot with disputings) are held forth by some or other to be necessary to salvation, and for our entrance into the Kingdome of Heaven; insomuch as they who hold them not, are not only condemned as guilty of disobedience (which in truth they are after the Church hath once defined them) but of Infidelity, which I have declared above to be wrong out of many evident places of Scripture; to which I adde this one of Saint Pauls, Let not him that eateth, despise him that eateth not; and let not him that eateth not, judge him that eateth; for God hath received him. One man esteemeth one day above another, another esteemeth every day alike. Let every man be fully perswaded in his own mind, Rom. 14. v. 3, 5.