Of the incompetency of the Church, in its diffusive capacity, to be judge of controversies; and the impertinency of that pretence of the Spirit.
Now here begin my serious differences with Jeremy Taylor, which may be characterized in one sentence; ideas
versus
conceptions and images. I contend that the Church in the Christian sense is an idea; — not therefore a chimera, or a fancy, but a real being and a most powerful reality. Suppose the present state of science in this country, with this only difference that the Royal and other scientific societies were not founded: might I not speak of a scientific public, and its influence on the community at large? Or should I be talking of a chimera, a shadow, or a non-entity? Or when we speak with honest pride of the public spirit of this country as the power which supported the nation through the gigantic conflict with France, do we speak of nothing, because we cannot say, — "It is in this place or in that catalogue of names?" At the same time I most readily admit that no rule can be grounded formally on the supposed assent of this ideal Church, the members of which are recorded only in the book of life at any one moment. In Taylor's use and application of the term, Church, the visible Christendom, and in reply to the Romish divines, his arguments are irrefragable.
Ib.
s. ii. p. 93,
So that if they read, study, pray, search records, and use all the means of art and industry in the pursuit of truth, it is not with a resolution to follow that which shall seem truth to them, but to confirm what before they did believe.
Alas, if Protestant and Papist were named by individuals answering or not answering to this description, what a vast accession would not the Pope's muster-roll receive! In the instance of the Council of Trent, the iniquity of the Emperor and the Kings of France and Spain consisted in their knowledge that the assembly at Trent had no pretence to be a general Council, that is, a body representative of the Catholic or even of the Latin Church. It may be, and in fact it is, very questionable whether any Council, however large and fairly chosen, is not an absurdity except under the universal faith that the Holy Ghost miraculously dictates all the decrees: and this is irrational, where the same superseding Spirit does not afford evidence of its presence by producing unanimity. I know nothing, if I may so say, more ludicrous than the supposition of the Holy Ghost contenting himself with a majority, in questions respecting faith, or decrees binding men to inward belief, which again binds a Christian to outward profession. Matters of discipline and ceremony, having peace and temporal order for their objects, are proper enough for a Council; but these do not need any miraculous interference. Still if any Council is admitted in matters of doctrine, those who have appealed to it must abide by the determination of the majority, however they might prefer the opinion of the minority, just as in acts of Parliament.
Ib.
s. xi. p. 98.