66

66

some others." Or, as Bp. Beveridge 'states them, somewhat less rigidly. (1) The inspiration of Holy Scripture. (2) Things "which, although they are not read in express and definite terms in the Holy Scriptures, are yet by the common consent of all "Christians drawn out of these Scriptures (as the "articles of the Creed). These and such like, although they are not either in the Old or New "Testament, declared in so many words or syllables, yet have they, as founded on both, ever been agreed on by all Christians, certain few heretics only excepted, of whom no more account is to be had in religion, than of monsters in nature." (3) Observances, "no where enjoined in Holy Scripture

66

66

66

66

66

directly and by name, yet have they, during 1400 "years from the Apostles, been every where received "into public use of the Church; nor can there be "found any Church during that period not agreeing "thereto. So that there have been, as it were, "certain common notions from the beginning im

planted in the minds of all Christians, not so much "from any particular passages of Holy Scripture, as “from all; from the general scope and tenor of the "whole Gospel; from the very nature and purpose "of the religion therein established; and, finally "from the constant tradition of the Apostles, who

1 Preface to Codex Canonum Eccl. Prim. vindicatus et illustr. translated at length, ib. p. 65 sqq.; and prefixed to the translation of the valuable Commonitory of Vincentius recently published at Oxford.

66

66

66

together with the faith, propagated ecclesiastical "rites of this sort, and if I may so speak, general interpretations of the Gospel. For on any other supposition it would be incredible, or even impos"sible, that they should have been received with so "unanimous a consent every where, always, and by "all." In the second class of Bp. Beveridge may be included (4) interpretations of specific passages of Holy Scripture, upon which there is universal agreement in the ancient Church.

(2) As to the power of the existing Church; The right of the existing Church is limited not by any arbitrary line, but by facts. (1) As to matters necessary to salvation the whole testimony of the Church has been given, so that her office thus far of necessity has ceased'. The Creeds have received their completion, unless indeed some new heresy on its Articles could arise, in which case the whole Church, could it be assembled, might give witness against it. (2) In cases not so fixed, her tradition has in many cases been broken, so that she could no longer rest her decision upon her present testimony, but must collect it from those ages in which it was yet unbroken. And hence it is, not from any abstract ideal of the first ages, that our Divines appeal to the Church, "anterior to the division of the East and West."

1 Hence the Council of Ephesus forbade any additional Creed, beside that of Nice, being " presented to those converted from "Heathenism, Judaism, or any heresy." This is contravened by Rome in the formation of Pope Pius' Creed. See Perceval on the Roman Schism, p. 33.

(3) The "Indefectibility of the Church" is very different from the "Infallibility" assumed by Rome. We believe that (although Councils, which have been termed "General," or which Rome has claimed to be so, have erred,) no real Ecumenical Council ever did; i. e. no Council really representing the Universal Church. Our Church of old formally accepted the six Ecumenical Councils'; our great Divines, who may be looked upon as speaking her voice, appeal, generally, to the period comprehending these six Councils 2, as that which has authority in matters of faith. And this they do, because the Church was then one, and it was to His one Church, and as being one, that our LORD's promise was made 3. And now, on that ground, her functions are, in this respect, suspended; she cannot meet, as one; and this coincidence of the errors of these later days, and the interruption of her harmony, seem remarkably to illustrate this fulfilment of our LORD's promise: particular Churches have fallen into error, because the Church has separated, and the Church is prevented

In the Council of Calchuythe, A. D. 785. (ap. Perceval on the Roman Schism, p. 5.) Our Church shortly after, at the great Council of Frankfort, rejected the Pseudo Synod of Nice, together with the Bishops of Germany and France, (see Palmer on the Church, ii. 200. sqq.) This has never been rescinded, and the state recognizes four specifically, (of which the other two are supplements,) and generally "others" without defining them, (1 Eliz. 1. 36.)-See also, Field and Hammond, ap. Palmer, ii. 171, 2. 2 Newman on Romanism, Lect. 8. "Indefectibility of the Church Catholic," p. 250.

from meeting, that she may not, as a whole, fix any of these errors. What further fulfilments our LORD's promise may have hereafter, we know not; or whether the Church shall again be at one, and so be in a condition to claim it in any enlarged degree. It might be so; for although we have broken our traditions, yet might an appeal to those of the Church, when it was yet one, set at rest what now agitates us. For the present, sufficient for us, what has been bestowed in the period of her unity; the main articles of the faith have been fixed and guarded by her, and we possess them in her Creeds, and believe that the Church shall, by virtue of her SAVIOUR'S promise, preserve them to the end. With this, Rome is not content; we take the event, (as it is ever ruled to be) as the interpreter of prophecy; she would bind her LORD to accomplish it in her own way; will not accept of any thing short of what seems good to her; settles that the unity essential to its accomplishment, concentrates in herself; and in this way continues it on to the present time, applies it to every thing, great or small1; and so gathers the promise around and identifies it with herself, and makes it part of her state and majesty. The indefectibility of the Universal Church is to become the safeguard of the one see of Rome, and to draw all other Churches to

"Our sentiment then is, that the Church absolutely cannot err, neither in things absolutely necessary, nor in others, which she proposes to us to be believed or done, whether they are contained in Scripture or no."-Bellarm. Controv. de Eccl. iii. 14.

her footstool. This has been the πρштоv dos of Romanism, and her imposture, that she has claimed to herself the promise, which belonged to the whole Church. A high dignity belonged to her as the Apostolic Church of the West; and her traditions, as long as she kept them faithfully, had, naturally, a great estimation, when testimony was to be borne to Catholic truth; but she, instead of being "among the first three," would be alone; would have her voice not only essential, but alone essential; would make at all events the infallibility of a Council to depend upon the confirmation of her Bishop; teaching oftentimes also that even particular Councils approved by the Pope, became infallible, or that a general Council, in itself fallible, acquired an ex post facto infallibility through his approval. And thus, like him who was high among "the sons of God," but would be higher than his Creator made him, she

"It is to be held, as of Catholic faith, that general Councils confirmed by the Sovereign Pontiff, cannot err, either in faith or morals." Bell. Ib. ii. 2." The 2nd Prop.' that particular Councils confirmed by the Sovereign Pontiff, cannot err in faith and morals,' is not equally certain, because that no Catholic denies, whereas this some do. But I only do not affirm that it is to be held as of Catholic Faith, because those who hold the contrary have not yet been condemned by the Church as heretics."-Ib. c. 9. "General Councils, before the confirmation of the Sovereign Pontiff, may err, unless the fathers in their definitions follow the instructions of the Pontiff."-Ib. c. 11. It is enough to stamp the character of Rome, that such perverted views should be favoured by her.