A Letter to a Friend, showing the Vanity of this Opinion: That every Man's Sense and Reason is to guide him in matters of Faith.  
This may be Printed,  
March 30. 1688. Patr. Clogher.  
SIR,  
SAint Austin in the first Book of his Retractations tells us of a certain Friend of his named Honoratus, a Manichee, that was wont to ridicule the Catholic Religion as irrational, for teaching men to Believe rather than understand.  
To convince this Person, he wrote his Book De utilitate Credendi: Wherein he observes the imbecility of all humane understanding; and the incapacity of most men to discern betwixt true Reason and the Appearance of it: and how Christians are therefore bound to believe One Holy Catholic and Apostolic Church, against which the Gates of Hell shall never prevail.  
I pray be pleased to remember our Saviour's words to Saint Thomas the Apostle, Thomas, because thou hast seen me, thou hast believed, blessed are they that have not seen, and yet have believed, John 20.29. What great matter is it (saith the same St. Austin) to believe nothing but what our Sense or Reason can comprehend? it being the Excellency of Faith to believe what we do not see.  
To this purpose Ruffinus in the third Chapter of his Ecclesiastical History, lib. 1. delivers a passage which happened at the first Council of Nice about 318 years after Christ. The Council being assembled, liberty was granted to all learned Pagans to come and object what they could against the Articles of the Christian Faith. Many came, and among the rest a Philosopher of great fame for Sense and Reason; who disputed very rationally (as he thought) and despised all the Answers given by the learned Men of the Council. At last, one of the Assembly, a man of great Simplicity, says Ruffinus (whose name or quality he does not mention) stands up, and praying liberty to speak (instead of other Resolution to the Arguments of that Philosopher) makes a bare Rehearsal of his Creed to this effect, viz. I believe in God who made me of the dust of the Earth; and by the power of his Word created all things. This Word is the Son of God, who compassionating the lost condition of mankind, condescended to assume our likeness; and exposed his Life as a Satisfaction for our Sins: I believe his Resurrection from the Grave: His Ascension into Heaven; from whence he shall return to give Judgement on all our Actions whether Good or Evil, etc.  
It pleased God, that this plain recital of his Faith was more regarded by that Philosopher than all the other Answers he had rece●ved: Insomuch that he confessed openly, whilst matters were controverted in the way of his own Reason, he never wanted somewhat to Oppose; but now he could not resist the Power of God: So that immediately he went forth and was baptised.  
The Plain Man was in the Right, not to enter into more Controversy with a Person so opinionated of his own Reason: For the Mysteries of our Faith, which we receive on the Authority of God and his Church, are not to be brought down before the insufficient Tribunal of every Man's Reasons. We cannot there fore more effectually put to silence the Arrogance of Schism and Heresy, then by those words of St. Paul, I have delivered unto you that which I also received, 1 Cor. 15. which you are to believe at your peril.  
The first step to Health is to know the root of our Disease; the root of all Schism and Heresy is the Opinion of our own Sense and Reason; or (which is the same thing) Scripture interpreted by every Man 's Reason. Do but ask a Socinian, why he denies the Divine Nature of Jesus Christ? He will answer you, 'tis against Reason and Scripture to believe it; but then he means his own Reason and his own Interpretation of Scripture. Ask a Protestant why he denies Transubstantiation? and he will return you the very same Answer. Likewise the Presbyterian and Independent will produce you Reason and Scripture enough (as they understand it) against the Common-Prayer Book and Ceremonies of the Church of England. Thus every Man's Reason or Interpretation of Scripture being set up for his Guide in Religion; there must of necessity follow as many Distractions and Subdivisions amongst the Protestants, as there are varieties of Reason or Fancy in men's Heads.  
In matters relating to their Temporal Estates, wise Protestants are not usually very confident of their own Reason; but in matters of Faith not so obvious to humane Sense or Apprehension; 'tis strange how every one thinks it his wisest course to follow his own Judgement of Discretion; presuming so far upon it, that he runs headlong with it; as though it were every Man's Wisdom to suspect his own Judgement in the Transitory concernments of this Life, but not in those of his Soul, which are of everlasting importance. Now to be so diffident of their own Reason, and so apt to submit to other men's advice about the security of their Estates, and so negligent in the matter of their Souls, what is it in reality, but to believe an immortality of their Estates rather than their Souls?  
Well Sir, But let us not forget the Answers that are wont to be made to this kind of Discourse. First (say you) if Sectaries mistake Scripture and pretend to Reason, what's that to the true Protestant, who makes good use of his own Judgement, and Reverences the Authority of the Church? Very good; but is it not the avowed Principle of all sorts of Protestants, that every Man (let him be Sectary, or what he will) must be allowed a Judgement of Discretion to read and interpret the Scripture for Himself, so as not to Pin his Religion on the Sleeve of the Church? to private men we yield only a Judgement of Discretion (saith Bishop Bramhall) that is, we would not have reasonable Men like David's Horse or Mule void of understanding. To the Pastors of the Church we give a Judgement of Direction; and to the chief Pastors or Bishops we give a Judgement of Jurisdiction, page 1017. of his Works printed at Dublin.  
Now, Sir, remember your own Principle, every Sectarian Preacher must be allowed his Judgement of Discretion; and every little Shopkeeper the liberty of Scripture; but what if that Shopkeepers Judgement, or Interpretation of Scripture happens to contradict the Judgement of Direction which belongs to the chief Pastors or Bishops of the Church? Do you allow any man to read the Bible, and then debar him the use of his Reason or liberty of his Conscience? Does he mistake Scripture, because he cannot see with your eyes, or understand as you do? And whereas you say, the true Protestant reverences the Authority of the Church; I pray tell me what Church-Authority did the first Reformers under Edward 6. submit to? there being at the death of Henry 8. not such thing as a Protestant Church of England, but Mass said in all Churches of the Nation; yes, and in almost the whole Christian World. And to make it evident to you beyond all contradiction, that the first Reformers under Edward 6. regarded no Church at all, that was then extant, no not their own Bishops; I shall produce you the Testimonies of Burnet and Fox, which you may please to exa●●ine at your leisure.  
In the year 1547. the first year of King Edward 6. the English Bishops were required (says Burnet) to take out new Commissions (for their Bishoprics).— But this was only done (saith he) by reason of the present juncture; because the Bishops being generally addicted to the former Superstition (viz. Popery) it was thought necessary to keep them under so arbitrary a Power as that subjected them to; for they thereby held their Bishoprics only during the King's Pleasure, and were to exercise them as his Delegates in his Name and by his Authority, Histor. Reformat. 2 vol. pag. 6.  
Observe this, how the English Bishops at King Edward's coming to the Crown were generally Papists, by Burnet's own Confession; and to terrify them into a submission to the pretended Reformation, they were compelled by Cranmer and the rest of the King's Privy Council (the King himself being a Child of nine years old) to take out new Commissions for their Bishoprics under the great Seal, to hold them only during the King's Pleasure, and so at their peril not to contradict the Reformers, Somerset, Dudley, Cranmer, etc. Thus the Reformation was imposed on the English Church, and so could not be the voluntary Act and Deed of the English Bishops; consequently 'twas null and void in itself.  
Then see pag. 227. of 2 vol. and second Edition, where it is confessed by Ridly, a grand Reformer, that during the Reign of Edward 6. many of the Bishops, and most of the Clergy were all the while Papists in heart, etc. they were afraid of those Harpies of the Reformation, whose description you may see Burn▪ pag. 9 2 vol. second Edition.  
Then see Fox pag. 1180. speaking of King Edward's Reformation; For the most part the Bishops of Churches and Dioceses were changed: Such as had been dumb Prelates before, were compelled to give place to other men that would preach and take pains, etc. and then (saith Fox) of the old Bishops some were committed to one Ward. some to another, Bonner Bishop of London was committed to the Marshalsy, Gardener Bishop of Winchester with Tonstall Bishop of Durham was cast into the Tower. 
Burnet pag. 150 1 vol. second Edition.  Tonstall, a man of invincible Moderation, would do no body hurt, says Buruet. A learned man, and of a sweet Disposition (says Fuller, another Protestant Historian:) However he was a Papist, had a good Bishopric, and that was crime enough in the opinion of those Reformers.  
Thus it appears out of Burnet and Fox what regard was had in the beginning of the Reformation to the Judgement of the chief Pastors and Bishops of the Church of England. For the most part the Bishops were changed, some were committed to one Ward, some to anothe. Fox ubi supra.  
So much for your Answer to this Discourse. But I have heard of another Answer, and that is, It's certain (say some) that every man takes up his Religion or Church upon the Dictates of his own Reason; and Roman Catholics themselves, being demanded why they embrace this Church rather than that? their Answer is, because they judge this Church to have good Authority, and that none; which is to draw matter to their own Judgement.  
But is not this Answer (if it be right) a good Plea for all Schism and Heresy? for Socinianism, Independency, Anabaptism? nay for Roman Catholics too? which is more perhaps than you intent by it. For either it justifies the Liberty of every man's Reason to take up what Church or Religion he likes best, or it does not; if not, 'tis impertinent to this Discourse; if it does, than Roman Catholics are as justifiable, at least, as any other Church whatever. Nay, if this be a good Answer, there can be no such crimes as Schism or Heresy in the world. For allow every man to follow that Church or Religion which he himself judges most consonant to Scripture, and you shall never find any body in the wrong. Then to what end does the Church of England pray in her Litany, From all false Doctrine, Hereesie and Schism Good Lord deliver us?  
Moreover, this Assertion of yours, that Every man takes up his Church or Religion upon the Dictates of his own Reason, may be questioned, since we are received into the Ark of Christ's Church, and baptised in the Catholic Faith before we come to the use of Reason; and afterwards by our Confirmation we do but ratify with our own mouth, and consent the very same things that were promised and vowed in our Baptism; which were (in the words of the Common Prayer Book) obediently to keep Gods holy Will and Commandments, and steadfastly to believe all the Articles of the Christian Faith. And this Article among the rest, I believe the holy Catholic Church.  
Now Christ having no more Churches but one (as we are taught by the Nicene Creed, and Protestants confess,) there can be no such choice of Churches, or Religions, as this Answer seems to suppose; and then this One Church being holy and Catholic too, and never to be extinguished, I cannot but admire at the first Reformers under Queen Elisabeth and Edward the Sixth, to pretend to believe such an holy, never failing Church, and at the same time to deliver it for Doctrine in their Book of Homilies, that Laity and Clergy, learned and unlearned, all ages, sects of men, women and Children of whole Christendom (an horrible and most dreadful thing to think) have been at once drowned in abominable Idolatry for the space of eight hundred years and more.  
And in their 39 Articles to pass this Censure upon the whole Christian World, consequently upon that Church wherein themselves received their Baptism, Confirmation and holy Orders, viz. as the Church of Jerusalem, Alexandria and Antioch have erred; so also the Church of Rome hath erred, not only in their Living and manner of Ceremonies, but also in matters of Faith. Article 19  
Now for the Church of Rome to be a true Church of Christ, retaining all the fundamentals of Christian Religion (as all ingenious Protestants confess, and particularly Bishop Bramhall) and at the same time to be drowned in damnable Idolatry and to err in matters of Faith, is a strange Riddle among the Protestants, and harder to conceive then Transubstantiation. (An Error in the Essentials of Faith, saith he, destroys the being of a Church) But if Papists be not out of the way of Salvation, nor out of the Pale of the Church, notwithstanding their Idolatry, the Wound is not mortal: their Idolatry it seems is very harmless; and why? the same Bishop Bramhall gives you the reason, viz. they who are Idolaters only materially, not formally, that is against their meanings, resolutions and intentions, are no Idolaters in the eyes of God or discerning men, neither are they out of the pale of the Church, nor out of the way of Salvation. pag. 396. of his Works printed at Dublin.  
Thus, Sir, your Answers are so f●r from excusing the Liberty of this thing, cal●'d, every man's Judgement of Discretion, that they expose the vanity and uncertainty of it; for you see how the first Reformers, by virtue of their Judgement of Discretion, did attaint all Christendom of damnable Idolatry for the space of 800 years and more; and how Bishop Bramhall, by virtue of his Judgement of Discretion, pronounces them only material Idolaters, that is, no Idolaters in the eyes of God or discerning men, nor out of the Pale of the Church, or way of Salvation. His Reason you shall hear by and by.  
In the mean time, you shall find nothing in all this Paper, that denies the modest use of our Reason in matters of Religion. It only intimates the uncertainty of Reason, that a wise man cannot trust it, when it contradicts the received Faith of the Church. And truly, unless it be governed by the Grace of God, that is, with Humility and Charity, it runs as naturally into Schism, Heresy and Rebellion, as a Cockatrice Egg into a Serpent.  
Give me leave to recommend to your consideration these following Texts of Scripture, and then conclude with a few passages out of Bishop Bramhall.  
Knowledge puffeth up, but Charity edifieth, and if any man think that he knoweth any thing, he knoweth nothing yet as he ought to know; but if any man love God, the same is known of him, 1 Cor. 8.3. Seest thou a man wise in his own conceit; there is more hope of a Fool then of him, Proverbs 26.12. Be not wise in thine own eyes; fear the Lord, and departed from evil, Prov. 3.7. Charity never faileth: but whether there be Prophecies, they shall fail; whether there be Tongues. they shall cease: whether there be Knowledge, it shall vanish away. For we now see through a Glass darkly, but then face to face. 1 Cor. 13.8. Be of the same mind one towards another. Mind not high things. Be not wise in your own conceits, Rom. 12.16. All this have I proved by Wisdom: I said, I will be wise, but it was far from me, Eccles. 7.23. For vain man would be wise, though he be born like the wild Ass' Colt, Job 11.12. woe unto them that are wise in their own eyes, and prudent in their own sight, Isa. 5.21. Trust unto the Lord with all thine heart, and lean not unto thy own Understanding. Prov. 3.5.  
These Texts (though I say it) had been good Advice for the first Reformers, Cranmer, Cromwell, Ann Bolen, Ridly, Latimer, Dudley, Somerset, etc. whose Charity or Modesty a man can never admire, when he seriously reflects upon these words of their Book of Homilies, viz. Not only the unlearned and simple, but the learned and wise: not only the People, but the Bishops: not the Sheep, but also the Shepherds themselves, (who should have been Guides in the right way,) as blind Guides of the blind, fell both into the pit of damnable Idolatry, in the which all the World, as it were drowned, continued until our Age (that is, until Henry 8, and Edward 6.) by the space of above 800 years' unspoken against in a manner. 3d Part of Homily against Peril of Idolatry.  
Now Sir, (If Roman Catholics may be allowed a little use of their Own reason and choice of their Own Church as well as others) I pray satisfy me by what Authority or Mission from God did those Reformers damn all the Christian World? And set up this Altar in England against that in France, Spain, Germany, Italy, 
Burnet. Hist. 2 Vol. page 14. 2d Edition.  Greece, etc. reforming the daily Sacrifice (for so the Communion was called in the primitive Church as Burnet confesses) into once a month in all Cathedrals, and thrice a year in all Parish Churches.  
Had they any Commission or had they none? If they had not (as undoubtedly they had none to authorise such immodesty,) then remember the Divine Indignation against Uzzab for presuming to put forth his hand (uncommanded) to support the Ark from falling, 1 Chron. 13. If they had any, do me or yourself the kindness to produce it, that we may see the contents of it, and there is an end of the Controversy. But do not pretend a Mission from the Church of Rome, or from Christ by the hands of Roman Catholic Bishops. For that's like taking up Arms by the King's Authority against the King's Person. And by the same pretence a Lutheran Minister having received his Orders from a Roman Bishop may Preach against the Sacraments of the Church of England. Besides that it serves as well us Roman Catholics to Preach against your Church; since you can never invalidate our Mission without destroying your own. Do not Roman Catholics, Lutherans, etc. think they understand the Doctrine of Christ as well as you? or what extraordinary things do you pretend to?  
I conclude with these passages out of Bishop Bramhall, and I promise you his own words fairly.  
First see page 133 of his works printed at Dublin, where you shall find him answering this Objection, that we (meaning the Protestants) have Schismatically separated ourselves from the Communion of our Ancestors; whom we Believe to be Damned, etc.  
He Answers: First, for our Natural Fathers, the Answer is easy, we do not condemn them, nor separate ourselves from them. Charity requires both to think well and speak well of them; but Prudence commands us to look well to ourselves (so say the Presbyterians and Independents excusing their not Communicating with the Church of England.) we believe our Fathers might partake of some Errors of the Roman Church. We do not believe that they were guilty of any Heretical pravity (observe this,) but held always the Truth implicitly in the preparation of their Minds, and were always ready to receive it when God should please to reveal it unto them, upon these grounds we are so far from damning them, that we are confident they were saved by a general Repentance, etc.  
Then see page 68 of his whole Works; If men might not be saved by a general and implicit Repentance, they were in a woeful Condition, for who can tell how oft he offendeth, Psal. 19 and if by a general and implicit Repentance, why not by a general and implicit Faith? Why not by a general and implicit Obedience? So as they do their utmost endeavours to learn their Duties and are ready to conform themselves when they know them, etc. In vain doth he (meaning S. N. a Roman Catholic) demand whether the Church of Protestants were extant in the World before the Reformation, as if Protestancy were of the Essence of the Church. As the Errors of the Roman Church were accidental to it, so likewise was the Protestation against those Errors, and the Reformation of them which might either be present or absent sine interitu subjecti. (Mark Sir, what is the English of th●s, but that there was no such absolute necessity of Reformation as that Christ's Church could not subsist without it?) He proceeds, A Garden is the same before it be weeded and after: To be purged doth not give a new Being to the Body. The Glory of Christ's Church was not extinguished by Superstitious Errors, but only eclipsed. page 1013. of his Works.  
For the extent of our Separation we have not left the Catholic Church but only the Roman Church (saith he.) Now I pray (setting aside the Roman Church) name me that Church under the Sun whose Sacraments and Liturgy the Church of England embraces? Does she communicate with the Greek Church? No, that Church is for Mass, the Corporal Presence, Invocation of Saints, Prayers for the Dead, etc. Does she Communicate with Lutherans, Calvinists, Anabaptists, etc. No, no, Lutherans are for the Corporal Presence, the Crucifix over the Altar, etc. The Calvinists and Anabaptists have no Orders of Priests and Bishops, therefore 'tis a question whether they have any true Sacraments at all. For we as for our parts believe (saith Bishop Bramhall) Episcopacy to be at least an Apostolical Institution approved by Christ himself in the Revelation, Ordained in the infancy of Christianity as a remedy against Schism and we bless God that we have a clear Succession of it, page 133. of his works printed at Dublin.  
So that I cannot but wonder at those words of his, page 1018. We have not left the Catholic Church but only the Roman Church. Good Sir, Name that Church in Europe, Asia, Africa, or America whom your Reformers have not left: tell us in what City or Province we shall find it.  
Then observe these words, ibid. p. 1018. We would admit the Church of Rome to be a Sister, if that would content them; yea, an elder Sister; and rather than fail, to be a Mother Church to the Saxons (or ancient English,) but we may not allow them the place of a Lady and Mistress.  
And further, We believe the Holy Ghost doth lead the Catholic or Universal Church into all Truths, which are simply necessary to Salvation, and preserves it from all such damnable Errors as are destructive to saving Faith. pag. 1018.  
The difficulty, Sir, is, to find out this Catholic Church, the Provinces or Cities where it dwelled before the Reformation or since; if it be not in O Brazeel, the Isle of Pines, or the New Atlantis. And when we have found it out, what is the reason the Church of England does not communicate with its Sacraments and Liturgy; since the Holy Ghost doth lead it into all Truths, which are simply necessary to Salvation, and preserves it from all such damnable Errors as are destructive to saving Faith, as the Bishop asserts positively, ubi supra. These are the Questions that you may please to answer at your leisure. If there be any such Church out of England, what needs any Separation from her Sacraments or Altars? where is the danger of communicating with her? did the first Reformers under Edward 6. believe themselves, when they repeated this Article of their Creed, One holy Catholic and Apostolic Church? if so; why did they attaint all the Christian world of abominable and damnable Idolatry for the space of 800 years and more?  
Farewell.  
SIR, Give me leave to add, by way of Postscript, that if you do not like this Paper, I shall desire to know your Reasons; and when I know them, perhaps I shall not like 'em. You allow every man his Judgement of Discretion, that is, a liberty to think or not think as you do in matters of Religion. Stick to that Principle; and I see not how you can find fault, much less persecute any man's Opinion, without contradicting yourself.  
But I have worse news than that to tell you; the Good People of these Nations never dreamt of a thing called a Republic, or Free State, before the blessed days of Reformation, that is, until Scripture came to be understood according to every man's Judgement of Discretion.  
FINIS