peace lasts not long where is once a diversity of Opinion or Faith there is no means left here upon such a ground for reducing any to the sentiments of the rest though in those points which are of the greatest moment For when two contradicting parties after both repairing to the Scriptures and supposing a due endeavour used to understand them do contend Scripture clear for themselves the clearness of such Scripture how great soever it be on one side how falsly soever pretended or imagined on the other cannot be made an instrument of conviction to the other here then can be no suppression of any side nor abscission of them from the Catholick Communion how pernicious soever their doctrine be unless things be prosecuted further than Scripture to their hearing the Church that is asserting and submitting to its judgment or else being esteemed and treated as Heathens Matt. 18.17 Now the Church here referred to by our Lord in case of differences is not so proper an Arbitrator and Judge of any contentions as of those that happen in the matter of the Christian Faith in which matter also we see S. Paul Timothy and Titus used their Ecclesiastical Authority and Judicature and therefore they seem to do much wrong to this Text who would limit it especially if not only to trespasses in Manners 3ly N.O. adds also that the great licentiousness of opinions that follows upon such a Principle seems very contrary also to the former pretences and practice of the Church of England for which he urgeth §. 84. n. 1. Consid p. 77. * the Title of the 39. Articles which are said to be Agreed upon for the avoiding of diversities of opinions and the establishing of Consent touching true Religion Preface p. 6. Consid p. 77. And * 5. Canon Synod 1602. Whosoever shall affirm these Articles agreed on for establishing Consent in true Religion such as he may not with a good conscience subscribe i.e. assent unto let him be excommunicated and not restored but after repentance and revocation of such his wicked not gainsaying or contradiction but Errour and * Can. 36. Where the Clergy are obliged To allow and acknowledg all the Articles agreeable to God's Word i.e. to assent to them and the * Statute 13. Eliz. c. 12. Where such as enter into the Ministry are required to declare their assent and subscribe to the 39. Articles of Religion this being there added also which only concern the confession of the true Christian faith and doctrine of the Sacraments Entitled Articles whereupon it was agreed c and shall have from the Bishop a testimonial of such assent and subscription c. Of which matter the Reader if he pleaseth may see much more in the 3d Disc concerning the Guide in Controversy ch 7. N.O. also contends Ibid. against the Dr's 26th Principle §. 84. n. 2. That the Church of England's rejecting in her Articles several points believed in the Church of Rome as contrary to Scripture as she doth Purgatory Adoration of Images Invocation of Saints Article of the Church of England 22 Works of Supererogation Art 14. Sacrifice of the Mass Art 31. Transubstantiation Art 28. is as plainly making the Negatives of these Articles of her Faith as the Roman Church doth the Positives and using the same severity herself which she complains of in others Because the declaring any Positive proposition to be contrary to Scripture makes the Negative thereof to be a thing revealed in Scripture and therefore this to be believed by all who hold it is so Thus though if I profess not to believe Transubstantiation because neither contained in Scripture nor deducible thence I do not hereby make the denial or Negative thereof an Article of my Faith Yet if I profess not to believe it because contrary to Scripture I do Now in all these things this Church seems to have an aim at the preservation of an Vnity of Faith and opinion amongst her subjects and a removing from her Communion of such as shall not assent to her Doctrines and acquiesce in her Ceremonies And I know not whether by some later different Comments on the sense of these her Canons and Laws but so it is that since Chillingworths â—imes who seems the first that made this Principle more current and authentick in this Church Sects have much more multiplyed in this Nation than formerly And By this way N.O. saith ‖ Consid Pref. p. 7. our later English Divines seem to have brought the Authority of their Church into a great disreputation and waning condition and to have excused yea justified all Sects which have or shall separate from her i.e. as to the liberty they take of such a sâ—pa ation For indeed what fault can it be to forsake when they imagine the contrary to be truth the doctrine of a Church whose teaching none is bound to believe or obey out of conscience § 85 4 But N.O. yet further observes that though the Church of England should or also doth require assent and submission of judgment from her Subjects to her Decrees and Articles of Religion for hindring Sects and divisions from her yet that she cannot ju ify to her subjects any such proceedings nor justly restrain them â—rom doing toward her that which she indulged her self in the Refâ—rmation toward her Superiours So that if in some cases viz. in what not indeed were but seemed to her manifest and intolerable errours she might depart from and publickly oppose the doctrine of Church-Councils superiour to her National one so might others again break off and reform from her on the like to-them-seeming good grounds and causes Such submission of assent being by no particular Church divided from the more Universal Pref. p. 5. with the least pretence of reason to be challenged from her subjects when she herself and particularly the Church of England refused the same to all the Superiour church-Church-Authority that was extant when she departed as surely there was and is always an Authority Superiour to a Primate as to Persons or as for Councils to a National one Now to consider the Dr's Replies to these things § 86 To N. O's pressing here that he seems in his Principles to discede from the intentions of the Church of England which in several passages ‖ See b fore §. 84. requires an Assent from her Subjects to the verity of her Articles of Religion and conformity to her Ceremonies which implyes Assent I do not remember he hath said any thing Yet a Point that if it were but for the Presbyterians sake who boggle much at such a submission needs some cleaâ—ing Nor hath he said any thing in Answer to the Church of England's being shewed ‖ §. 84. n. 2. to make the Negatives Articles of her faith whilst she condemns the tyranny of the Roman Church in making the Positives so § 87 Next to N. O's words That by their way the late English Divines have excused yea
N.O. layes upon him of justly incurring the displeasure of his Ecclesiastical Saperiours as indeed all Chillingworths followers seeme to do corrupting somthing which formerly remained good in the Church of England and which being good all good men have reason to wish well to and that it may be preserved there for that which is good still preparing the way to something better may end at last in an happy reunion of the divided Church hes and this may serve to answer this Author 's Ironical descant here p. 261.262 but finds him omitting here to take any notice of N. O's Reason for it immediatly preceding viz. Here i.e. in his 29th Principle first observe That what no Christian is obliged to believe under any pretence of Church-Infallibility he is much rather not obliged to believe under any pretence of Church-Authority and that the Dr's freeing the Church's subjects here i.e. as to their believing what these Governours teach them from the former doth so from the latter Thus N.O. Neither replies he any thing to this The 3d Quotation out of p. 84. is applied to one particular Consequence of the Dr's ‖ Conseq 1. In which he saith There is no necessity at all or use of an Infallible Society of men to assure men of the truth of those things of which they may be certain without and cannot have any greater assurance supposing such Infallibility to be in them Which Consequence of his N.O. saith concludes the uselesness as well of any Ecclesiastical Authority to teach men as of an Infallible to assure men of the truth of those things which by using only their own sincere endeavour according to the Dr's pretence Principle 13. they may know without them To this likewise the Dr answers nothing And here also Whereas N.O. speaks in particular This Consequence concludes he puts instead thereof that N.O. saith his Principles against Infallibility conclude c. In the 4th quoted out of p. 98. where N.O. after the words cited by the Dr viz. That the Principles laid down by him do not afford any effectual way or means in this Church of suppressing or convicting any Schism Sect or Heresy or reducing them either to submission of judgment or silence proceeds to give the reason of this Fâ—r where both sides contend Scripture clear from then selves the clearness of such Scripture how great soever it be on one side can be made no instrument of conviction to the other the Dr mentions not this Reason nor speaks he to it In the 5th Quotation out of p. 99. where after the words quoted by the Dr that the Authority of the Church of England is much debilitated c by this new way taken up of its defence N.O. thus gives the Reason of them in what follows viz. where he thinks himself its best Advocate and defender of its cause who doth most endeavour to set forth the defects and failiâ—gs of all such Ecclesiastical Societies Prelates and Councils and best proves no Scripture-Promises made to them Neither from this doth he clear himself or others But instead of taking notice of these particulars urged against him he extracts from the foresaid Assertions in N. O stript of the particular Reasons and Arguments annexed this Universal Proposition that N.O. maintains that the same Arguments i.e. all the same arguments for I suppose he would here have his indefinite terme understood universally by his Reader which overthrow Infallibility do likewise destroy all Church-Authority all Church-authority saith he i.e. all parts of it not that only of their Office as they are the Preachers and Expounders of Christs Gospel to the People of which only N.O. speaks and then on this he frames a new Discourse first divided into Heads But any such proposition N.O. disclaimes Yet this He affirms that some of the Dr's arguings in his Principles which he brings for destroying Church-Infallibility do also destroy Church-Authority as to one part of it and also names those arguings of his and wisheth that this Author in pretending an Answer had cleared them from this charge Pag. 262. l. 8. If they thought they could not sow mischief c A rent already too wide is by our Author 's new Principles still made wider and so less hopes of quite closing it And this is justly resented by N.O. as contrary to his chiefest Interest Ib. l. 10. It is a pretty plot c. True designes of defending may possibly undermine and those may be the truest Friends who are taken for professed Enemies This the Future Judgment will shew Ib. l. 15. 3. Vndermine all Church-Authority and authority wholly useless All and wholly are none of N. O's expressions his words must be added-to that they may be refuted Pag. 263. l. 1. Such malignant influence must be from one of these things Either because I deny infallibility in the Guides of the Church You deny Infallibility as to necessaries whereby none can securely yield assent to any thing that the Church defines Ib. l. 2. Or because I say that the Scriptures are plain in things necessary to salvation You say Plain to all so far as that none using his own endeavour i.e. according to his condition can mistake in them which makes men being confident of the plainness of Scripture and of their own diligence and judgment neglect repairing ro the Church's direction and guidance in matters that most concern them And hence grow such an infinite number of Sects after the direction of their Spiritual Guides cast off Independants Quakers Presbyterians Anabaptists Antinomians Solifidians Socinians and I know not what But note here that N.O. no where saith which our Author here seems to impose that One to make use of another's guidance or direction must have him infallible But saith only this which no way infers the other that where all things necessary are affirmed plain to a man only using his own endeavour to understand them One wherin he thinks he useth his own just endeavour may justly think also therein anothers guidance whether this fallible or infallible to be unnecessary Unless the Dr will here relieve himself by one of these two ways Either that though a sufficient self-endeavour sufficeth yet none can know certainly when he hath used it Or that in mentioning a mans using his endeavour this Author involves principally the repairing to his Guides for their instruction But then this latter argues the Scriptures wherein he consults them not plain but obscure rather as hath been often said and so defeats what he would chiefly maintain Ibid. l. 4. Or Because I deny the Authority of the Church of Rome You deny not only the authority of the Church of Rome as contradistinct to other Catholick Churches but the Authority of the Church Catholick as to its justly requiring submission of private mens judgments to its Definitions in matters of Necessary Faith Ib. l. 6. Or because I am not for such an effectual way of suppressing Sects and Heresies as is in use in
to the end of the world on purpose to expound the Scriptures and out of these to teach them all Necessaries for their salvation and to keep them stable and fixed from being tossed to and fro with every winde of doctrine that capricious fancies may imagine there or malicious pretend Necessary to inform them that are to learn of these Pastors the true sense of Gods Word according to former Church-Tradition and that they are to rest in their judgement as Dr Field hath and follow their faith as the Apostle ‖ Heb. 13.7 that they may not usurp their Office c. Lastly that supposing these Guides also should erre yet it is better for them still that all erre one errour which is the errour of their Guides because there will be at least some unity and peace in that and some excuse for the errour of Inferiours yea also in probability more verisimilitude than that every one should erre a several and his own errour to the utter ruine of Peace and a greater deviation from Truth But that which our Authour hath changed here and in stead of submission of judgement put only in general terms due obedience and submission and this due to be stated as I apprehend not by these Governours but those that owe it leaves all Sects still to enjoy their own tenents how absurd or impious soever and with these also to enjoy the Communion of the Church notwithstanding a due submission called for by it So that its subjects are still left to be tossed to and fro with every wind of doctrine that blowes though the Apostle saith God hath appointed Governours to prevent it nor are tied to follow the Faith of their Guides as the Apostle requires nor to learn the sense of Scripture where this is disputed from those whom our Lord hath appointed to teach it them So that notwithstanding this latter defence made here by this Author I see no reason but that I may conclude these Notes on his Reply as N.O. doth his Considerations on his Principles That since it is the Church's Authority that must rectify such diversity of Opinions for the attaining unity and peace in the points controverted this Authority is necessary in the first place to be established in stead of leaving every fancy to perspicuity of Scripture And that the prudent may consider whether the authority of a Church must not necessarily be much debilitated and brought into contempt and daily like to wane more and more where such a new way is taken up of its Defence that he thinks himself its best Advocate and Pleader of its cause who doth most endeavour to set forth the defects and failings of all Ecclesiastical Societies Prelates and Councils in which office I appeale to the candid and equal Reader whether this Author hath not in this Discourse vigorously emploied his Pen and who best proves no Scripture-Promises made to them Nay where to the end to evacuate the Infallibility of any Society or Church in Necessaries is set up a Counter-Lay-Infallibility of private men if onely sincere endeavourers for understanding Holy Writ in all the same Necessaries Where therefore such new Maxims are still spread abroad and received with applause which were first made more current and common by Mr Chillingworth forced to it as the last refuge left to shelter him from Obedience to a just Church-Authority it is no great wonder if the broachers of new Sects and extravagant fancies in Religion the Contemners of Church-Authority and of the Clergy who first contemned and vilified themselves do daily in such parts so exceedingly multiply and increase Sed Tu Pastor Bone adduc istas oves perditas in Ovile tuum ut vocem tuaem audiant fiat unum Ovile unus Pastor Amen Pag. 290 l. ult Dr St's Conclusion I have thus far considered the main Foundations upon which N.O. proceeds in opposition to my Principles there is now very little remaining which deserves any notice and that which seems to do it as about Negative Articles of Faith and the Marks of the true Church I shall have occasion to handle them at large in the following Discourse I have perused his following Discourse in Vindication of the Protestants Grounds of faith and find nothing answered to what N.O. hath objected p. 76. concerning the Protestants Negative Articles of Faith or hath urged p. 86. concerning the Marks or evidences by which among many pretenders that Church may be known from which known we are to learn Truth But I wonder not at it since in this Discourse pretending to answer N. O's Considerations no reply is returned to a greater part of them Nor the arguings in his Principles justified where they are by N.O. questioned Which perhaps may be the reason why he saith here only that he hath thus far considered the main Foundations upon which N.O. proceeds the Structure it self remains yet unconsidered and as for his digging here at the Foundation it hath been but lost labour If the Church be a sure Foundation N. O's must stand FINIS
A DISCOURSE OF THE NECESSITY OF Church-Guides For Directing Christians in Necessary Faith WITH Some ANNOTATIONS on Dr Stillingfleet's Answer to N. O. By R. H. Matt. 18.17 Si ECCLESIAM non audiverit sit tibi sicut Ethnicus Publicanus 2 Cor. 6.8 Vt Seductores VERACES Printed in the Year MDCLXXV THE PREFACE BEfore my entrance upon the following Discourse it seems necessary to pre-acquaint the Reader with the occasion thereof § 11 Doctor Stilling fleet at the end of his Book of the Roman Idolatry upon his Adversary's importunity published Thirty Principles drawn up as he saith immediatly before them ‖ p. 557. to give an Account of the Protestants Faith in the way of Principles In the 13th of which he affirms That the Scriptures may be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation Again in the 15th That these Writings contain in them the whole Will of God so plainly revealed that no sober enquirer can miss of what is necessary for salvation Again in the 19th That the assistance which God hath promised to those who sincerely desire to know his Will where I suppose he means such assistance as includes not that which God hath promised to Christians from the direction and instruction of his Ministers for this assistance here is opposed by him to that may give them greater assurance of the truth of what is contained in the Books of Scripture than it is possible for the greatest Infallibility in any other persons to do supposing they have not such assurance of their Infallibility Where you may observe that it follows much more may give them greater assurance than it is possible for the highest Church-Authority Wisdome Learning or Divine assistance short of Infallibility in any other persons to do And so in his first Consequence he saith There is no necessity at all or use of an infallible I add much less of a fallible society of men to assure men of the truth of those things of which they may be certain without them and cannot have any greater assurance than that they have already supposing such Infallibility to be in them § 2 These his Principles were considered and especially the forenamed opposed by a Roman Catholick as appearing to him not only untrue but of most dangerous consequence as being very derogative from Church-Authority as to these chief parts of their Office the Expounding of the Scriptures the Teaching and Guiding Christ's Flock in all Truth necessary to be known by them and their Defining also matters of Necessary Faith as Controversies in them do arise and Requiring from their Subjects a Belief of them and also very hazardous to mens salvation in leaving each private person to entertain in Religion especially as to points thought more necessary in which therefore the Scriptures also are affirmed by the Doctor more plain what in his own judgment after a to him-seeming sincere perusal of them he likes best even though a much major part of Christianity reading the same Scriptures assert the contrary and this without any obligation of submitting his judgment in such things to his Spiritual Superiours § 3 And indeed from some such Principle it seems to be that Luther when he had said to himself ‖ De abrogand Missâ privat praefat Tu solus sapis Totne errant universi And Quoties mihi palpitavit tremulum cor reencouraged himself to proceed in his Reformation though contradicting the whole World viz. Because the Scriptures were cleare and for him against them all often using S. Paul's Licet Angelus de Caelo c. Gal. 1. The Holy Scriptures the rest of the Christian World had read as well as himself but he meanwhile was conscious only of his own sincere endeavour and so the Principle secured him that he did not mistake if any such point were necessary wherein he opposed them From such Principle was the confidence of the Protestants then but a very few against the sacred Council of Trent i. e. all the other Church-Governours of that Age Soave Hist Couc Trid. p. 344.641 when they desired that the Authority of the Fathers might be qualified with a Fundantes se in Scripturis Of which fundantes whether it were so or no they themselves for themselves at least would be the Judges From such a Principle the Socinians departed from the whole Church of God Ancient Modern only pleading the Scriptures clear on their side See Volkelius De Vera Relig. l. 5. c. 7. Praesertim saith he si sapientiam a Deo petat quam ille nemini denegat i. e. if using their prayers and sincere endeavours though not consulting or obeying any Guides or the Church Quam in iis quoque rebus quae ad salutem sunt necessariae errare constat From such Principle it is that the Presbyterians ‖ Reasons shewing Necessity Reform p. 5. denied Subscription to the 39. Articles except this clause were added so far forth as the same Articles were agreeable to Gods Word of which how farre they make themselves the Judges And so also do the many latter Sects who for a sufficient knowledge in all necessary points and triall of the Doctrine of their Teachers therein need nothing more than a Bible and learning to read From such Principle that Mr. Chilling worth denies that any church-Church-Authority not excepting the first four General Councils hath just cause to oblige others to receive their Declarations in matters of Faith ‖ c. 4. §. 18. And elsewhere saith †c. 6. §. 5◠That the Bible the Bible only is the Religion of Protestants and that the belief of any thing besides Scripture and the plain irrefragable indubitable consequences of it indubitable i. e. to those on whom they are imposed cannot i. e. by Protestants with coherence to their own grounds be required of any without most high and most Schismatical presumption From such Principle that Dr Stilling fleet accuseth the whole Church Catholick Eastern and Western for so many Ages before the Reformation of so manifold an Idolatry where his own sincere endeavour to understand the Scriptures in so necessary a point he holds cannot be mistaken and therefore all that World must be so And thus what opinion may not One maintain against all if he have first a confidence concerning himself that he hath used a requisite industry which industry also must not be maintained greater than the meanest condition of life may practise and so that Scripture is clear to him in all necessary matter and Next the consequent of this if he have a perswasion concerning others how many soever whom by their differing from him he knows to be in an errour that either they have been defective in a sincere enquiry or having with him discerned the Truth yet for some secular ends falsify it § 4 From this Principle also proceeds that Assertion That there is amongst Christians no Necessity
States to change alter improve abolish according to several Constitutions of the Civil Government things that are not essential to Christian Religion nor expresly prescribed by our Lord or his Apostles but to say nothing meanwhile how what are or are not such Essentials or so commanded shall certainly be known and decided Yet which acting the other necessarily presupposeth the stating of this But wisely little talk they have of this because such thing would inferr a Judge in these matters beside Scripture § 10 To limit the Authority of such Spiritual Guides that it obligeth not when any thing is repugnant to plain Commands of Scripture which it seems either these Governours cannot see or will dissemble or when any other way found not agreeable to Gods Word and then judging themselves when it is or is not so Or if their own judgment may seem too partial making an appeale to the judgment of Common Reason against these Guides as if both they and the Major part of the Christian World that follow them had no such faculty or that this Common Reason were only in a few Again that such authority obligeth not in any thing repugnant to the Evidence of Sense as if either such evidence were not considered by these Persons in Authority or that they had not their senses so perfect as other men To distinguish between the several Ages of the Church and allow more Authority to the Governours of the past as thinking themselves more out of their reach than of the present To annul as much as in them is the Subordinations of the Ecclesiastical Hierarchy or render them arbitrary and dependent on Civil States and to level as much as may be their authority and Jurisdiction introducing such a Polyarchy into the Catholick Church as would not be endured in a Temporal Government nor is indeed suffered by wise Princes in a National Church within their own Dominions I will have one Doctrine and one Discipline one Religion in substance and in Ceremony said King sames ‖ Conference at Hampt Court § 11 To inveigh against the Immunityes and priviledges of the Church either given at first by our Lord or added by the favour of Princes when become her sons and subjects and to suggest to them an invasion of their Rights To mingle and confound the Jurisdiction of the Ecclesiastical and Civil state and borrow aids from the one as need is to relieve their subjection to the other To require a joint concurrence in the Secular Power for the ratification of all Clergy-Acts though in purely Spiritual Matters whereby neither any Church-Doctrine nor Government can be established in such State which It prohibits and contrary Constitutions and Laws and Reformations are introduced into the Church as the secular Magistrate is variously inclined or informed and Ecclesiastical Controversies transferr'd into the Civil Courts they not so well observing the Consequences hereof when a Julian or a Constantius appears and that if the secular Magistrate should be of a Religion or Sect disliked by them suppose a Presbyterian or a Roman-Catholick such his Spiritual Authority turns to their disadvantage and that the same Ecclesiastical Rights of the Civil Power will destroy Protestancy elsewhere as here support it And that as S. Austin ‖ Epist 48. minded the Donatists preferring a Secular judgment in their Cause before the Church's Judicium Illius scil Principis quem Vestri elegerunt quem Judicibus Episcopis praetulerunt justissime contra vos custodictur § 12 To press much the Scriptures that may seem to relate the Corruptions and fallings away of the Clergy Matt. 24.4 5 23 24. Act. 20.29 30. 2 Thes 2.3 1 Tim. 4.1 1 Joh. 4.1 Gal. 1.8 that bid us to beware of false Prophets and to try the Spirits and to adhere to the Gospel by which they can only mean to that which in their own judgment is the sense of it though an Angel from heaven should teach the contrary to take heed of Seducers and false Guides that should appeare in Christs name applying such things to the Canonical Judicature of the Church and not to themselves rather and to tell the people of Antichrists that are to come and store of false Miracles that are to be done That they are bid to prove all things and hold that which is good i.e. what they judge so That if the blind lead the blind both must fall into the ditch That the Apostles claimed no dominion over mens Faith c. All these for a Dirumpamus vincula eorum projiciamus a nobis jugum ipsorum I mean that Yoke of Church-Authority committed to these our Ecclesiastical Superiours by our Lord Christ Jesus and for the gaining freedome of judgment and liberty of opinion and declining of Obedience All which things any way vilifying Superiours and having somthing Satyrical in them are ordinarily received with much applause by our corrupt Nature uncorrected by Grace which loves to have a Soveraignty placed in it self and to be made Judge of its Judges and relucts against nothing so much as a captivating of the Understanding § 13 But indeed the effects of such yoke thrown off and of such a Liberty established in stead thereof seem to be very sad For besides * the Sin of Disobedience to those our Lord Christ hath set ever us if indeed they be such Spiritual Guides to whom we owe Submission of Judgment * the heaviness of the Church's Censures and Anathemas if these should be justly incurred by us * the liability of the more illiterate and ignorant sort of Christians which are the most of falling into farr more and more gross and fundamental errours than can possibly come from Obedience and Submission to the Church-Governours though supposed also fallible and * the great sins both in a Christian's Practice and in the Divine Service which such errours may bring along with them Besides a continual unsettledness in a belief that is founded on our own judgment very mutable as things are differently represented to it and hastily resolving many times only because seeing few doubts and not because there are not but because we perceive not the difficulties Besides the solicitude and jealousy that such persons ought to have concerning their not having sufficiently studied the grounds of their Faith or used a competent diligence to inform themselves of the truth without which they may still miss of it Besides all these I say it happens that several judgments reading the Scripture and understanding it in a several way all assured of its Clearness in Necessaries and confident of their own Sincerity which they cannot be of another's hence Sects and variety of Opinions according to men's different capacities become infinitely multiplied Hence Censuring also and vilifying of their Spiritual Superiours whose errours they think they clearly discover which Spiritual Pride and conceitedness in Religion and Contradiction to Superiours saith Dr St. ‖ Serm. on Act. 24.14 are to be reckoned among the worst
Symptomes of a declining Church Hence also in such diversity of opinion happens an alienation of Affections and so very great Divisions and Factions As we see that those Sects departed from the Church of England no way agree amongst themselves and when any of them by their extraordinary increase gets any power and dominion ever the rest there presently follows a proportionable endeavour to advance and propagate it self and root out the other because they would have all men of the very best Relâ—gion that is their own § 14 And it seems a great Inadvertency in those who are now marshalling up all their Arguments and Forces against an unlimited church-Church-Authority and against the Vsurpurs of an unjust Ecclesiasticall Power and Exactours of an undue submission and Obedience to take so little notice of those other more dangerous enemies who are marching up in the reare of them under pretence of being their Auxiliaries in this warr Whenas they have great cause to fear so soon as any Opportunity may be offered their making use of those Armes I mean Arguments and Principles wherewith they now furnish them for attempting the demolishing also of that Church-Authority the first Reformation hath as yet left standing To which though hitherto by them unsuccesfully assaulted yet they no way appear reconciled § 15 Neither in this Division of Opinions naturally flowing from such a Principle and as Experience hath shewed very mischievous in its effect doth there appear any possibility of the reducing such a mixt and heterogeneous Body to a firm Union and Peace where is no Judge to end their differences but only that whose Language misunderstood causeth them I mean the Scriptures Which last Consideration was one of Mr. Chillingworth's Motives for reconciling himself to the Roman-Catholick Religion Because saith he ‖ Motive 10 Pref. §. 42. by denying all humane authority either of Pope or Councils or Church to determine Controversies of Faith they have abolished all possible means of suppressing Heresy or restoring Unity to the Church § 16 To Which at his return to Protestantisme for the satisfying himself and others if any have the curiosity to know it be devised this Answer 1st for the means of suppressing Heresy That all men should believe the Scripture i.e. it to be Gods Word and endeavour to believe it in the true sense for that so none such can possibly be an Heretick saith he But here first how shall any assure himself of having used a right endeavour Next of those who do not so endeavour some may be Hereticks and if Hereticks ought to be suppressed and cannot be suppressed without some Judge of their nonendeavours and of their Heresy besides themselves and such Judge is the thing this man would decline Lastly If God hath appointed some spiritual Guides for directing people in the belief of Scripture in its true sense a right endeavour cannot be used herein without repairing to and learning it from them the dependence on whom for not incurring Heresy this Author would avoid 2ly For preserving Unity in the Church That there be a Comprehension of all Sects and Opinions within the pale of one Communion ‖ Pref. §. 43. That saith he no more be required of any man to make him capable of the Church's Communion than this that every one endeavour to believe Scripture in its true sense So he Now this men may equally do in their believing it in a most contrary sense according to their different capacities and the agreement that thus can be among them will be only tolerating all disagreements Of which see more in the following Discourse § 96. § 17 I meet also with another English Divine who in his Satisfaction concerning True Religion conjecturing the causes of the late great increase of Popery in England pitcheth upon this very sanâ—e thing that induced Chilling worth to Popery Nothing saith he ‖ p. 178. among us except ignorance and wickedness increaseth Popery more than the scandal of our numerous and some of them abominable Sects when the people see many zealous Professours turne Quakers or Ramers or Seekers or Antinomians or Socinians or Familists and shall See the more tolerable parties Episcopal Presbyterian Independent Erastian Separatists and Anabaptists condemning backbiting reproching making odious if not persecuting one another and shunning many of them the Communion of one another as they do the Papists This makes them think that they must seek some surer soberer way than any of us have yet found This cause of the increase of Popery he truly discerned viz. the continual increase of Sects in all Partyes save Popery and for this Men that dread the hazards of the next world more than this flee apace into the Catholick Church there to find an unity of Faith and be at some certainty and rest But how shall the cause of the increase of Popery be removed Or how can such a Principle in a Church as the forementioned proceed to any cure of it Of one sort of these Sectarists divided from the Bishops he himself is How can he deny to others the liberty he takes Or must he not come at last only to Mr Chillingworths device where is no Judge 1 an universal Toleration of all good Endeavourers to understand Scripture and 2 an Internal Communion of Charity for an External the Rites of which may please or at least may continue to please all parties can never be invented nothing being more controverted than concerning the Celebration Ceremonies Vertue c of the Sacraments But it seems by him neither will those be attained where is such diversity of Opinions but to repeat his words There will be condemning backbiting reproching making odious if not persecuting one another and shunning many of them the Communion of one another as they do the Papists I add from Experience And suppressing and crushing one another as any of them gets power § 18 These then are the Ways that the Patrons of Christians Liberty usually take for its defence and these seem the Effects of it where allowed whilst the Contenders for Obedience and Submission of Judgment to our Spiritual Superiours and Guides take quite the contrary Course They endeavour to plant in all their Subjects the greatest reverence and esteem of the Lords Clergy and Ministers of their learning wisdome piety and the assistance of Gods Holy Spirit preserving them for ever at least in their highest Courts of Jndicature in all Necessary truth They maintain a strict Subordination in the Church's Hierarchy and an Vnity of Government in the Catholick Church though spread thorow never so many several temporal Dominions all subjected to one Supreme Court and President thereof and to the same Definitions and Laws as to matters purely spiritual and these no way alterable by Civil States They urge the great Heresies in the highest points of Faith that the sharpest Wits in former times have fallen into by departing from the sense of the Church The greater men's parts are they being
justified all the Sects which have or shall separate from their Church Prefa p. 7. which N.O. speaks not of their justifying these Sects universally in whatever they hold or do or what being practised in the Church of England they take offence at but only of justifying the liberty they take in disceding in their Opinions as they see fit from the Doctrines and Principles of this Church so limited by N.O. both in the precedent and following words whilst these Late men also tell them that they may safely follow their own judgment at least as to all necessaries for their salvation wherein they cannot erre if using a sincere endeavour to understand the Holy Scripture which is in all such points clear In answer to this this Author from p. 180. c. to p. 186. undertakes to shew That there is a different case of the separation of Dissenters from the Church of England and of Her separation from the Church of Rome shewing several Reasons or Motives of the Church of Englands departing from the Roman Church which the sects being of the same opinion in them have not of departing from her But this thing is willingly granted him before-hand that differences herein he may shew many that no way concern N. O's discourse who chargeth him and others only with this that from their teaching that none do owe a submission of judgment to that of their Ecclesiastical Superiors every one may rightly collect that he may follow his own Or that if You may depart from your Superiours Persons or Councils upon a just cause of which cause you say it is all reason that you not your Superiours judge then so may They from you upon any cause also they think just Or that if there be no decisive Judge for differences between you and your Superiours to whose sentence you can be obliged so neither is there for differences between them and you and that as you appeal from your Ecclesiastical Superiours to Evidence of Scripture so seeming to you in your cause so may they from you in their's For I suppose here the Dr will both acknowledge 1 Some Councils to be superiour to a National one and some Ecclesiastical Persons to a Primate And 2 that these Ecclesiastical Superiours fallible when proceeding against Evidence of Scriptures may be therein relinquished And This is the thing wherein N.O. affirms you to countenance and warrant the proceedings of all these Sects § 88 1. Frist then to shew these Differences he saith p. 181. Here lies a very considerable difference that we appeal and are ready to stand to the judgment of the Primitive Church for interpreting the letter of Scripture in any difference between us and the Church of Rome but those who separate from our Church will allow nothing to be lawful but what hath an express command in Scripture To which I say That this difference supposed or granted here of which see more in the Annotations ‖ On p. 181. notwithstanding he will be found still to justify the Sectarists in their departure from the present Church of England as she did the present Church that was before Luther which as the Dr maintains she might do upon a just cause that is appearing so to Her from the evidence of the Scripture so say the Sectarists they may and do from her upon a just cause but I need not say the same Cause And as he holdeth that this Church owed no submission of judgment to the definitions of that Church's former Councils being fallible so neither say the Sects do they to the National Synods of this But if the judgment of such matters be removed from these latter to the Primitive times to Antiquity This as taken ad libitum in a several latitude is a Precedent all Parties pretend to and is a Judge the sense of whose sentence all parties may cispute as they do that of Scripture without matters coming hereby to any strict Decision Neither will the Presbyterians I believe abandon this Hold to the Dr and his Irenicum perhaps will help them to maintain it And for some such reason it may be that he here in comparing the Church of England and the Sects declines the direct Antithesis of their deserting or renouncing contrary to Her Owning or adhering to these Primitive Times As the ingenuous Reader may observe § 89 2ly P. 182. He saith The Guides of our Church never challenged any infallibility to themselves which those of the Church of Rome do He should have said Which the Catholick Church in her lawful General Councils doth Now from this may well be gathered that the Dissenters from the Church of England depart in their judgment from a pretended not infallible but fallible Church And I ask What advantage hence for confuting what is said by N. O Doth not this fallibility of the Church of England in her Doctrines confessed secure any to depart from them and her as they shall think fit without being justly for this called to an account by her And are not all Sects hereby justified in following the perswasion of their own judgment against hers as she also following hers against her Superiours because fallible He saith also there That the Church of England declares in her Articles that all the proof of things to be believed is to be taken from Holy Scripture She may declare so yet the Sectarists not therefore admit that all that Holy Scriptures are alledged-for by the Church of England is to be believed since these differ in the sense of several places of Scripture from this Church and so as to these may depart from her Judgment § 90 3ly He saith P. 183. That the Church of Rome makes the belief of her doctrines necessary to salvation But nothing of this nature can be objected against the Church of England by dissenters that excludes none from a possibility of salvation meerly because not in her Communion To this I say as I did to the last The lesson cessary the Church of England makes the belief of her Doctrines the more liberty still the Sects will think they have of dissenting from them But changing here the Dr's Roman of which N. O. said nothing into the Catholick Church headed by her General Councils she freely tells those who dare depart from her that there is no Salvation to those out of her Communion and that their Conscience mis-perswaded doth oblige indeed but not therefore excuse them And this causeth those who are careful of their salvation and believe her in this to secure themselves in her Communion § 91 4ly P. 184. He saith The Guides of the Roman Church pretend to an immediate authority of obliging the consciences of men i. e as I understand him affirm that their Subjects are obliged in conscience to yield an assent and submission of judgment to their definitions and decrees which is true changing Roman into Catholick But saith he ours challenge no more than Teaching men to do what Christ
necessitated thereto for the reason given before Ibid. N. 7. Now if this Being of a true Church or a member of the Catholick be stated as it ought or as Dr Field l. 2. c. 2. and l. 4. c. 2. hath stated it it must be affirmed that these Churches being allowed members of the Catholick have hitherto never fallen into any Heresy N. 5 This Plea of N. O. I desire may be applied by the Reader to the Dr's Discourse so often as he questions such a sense of these Scriptures and Promises of our Lord or such a Tradition and that the Reader would well examine what satisfaction he finds from the Answers the Dr hath here returned to it Which former practice of Church and Councils if once allowed Chillingworâ—h ‖ p. 200. saw pressed so far for Church-Infallibility and a proportionable Obedience to it that as N. O. hath observed in his Preface he plainly declares That what warrant the Fathers of the Church in after times to the Apostles had to oblige others to receive their Declarations under pain of damnation which they did he knew not and that he that can shew either that the Câ—urch of all ages was to have this authority or that it continued in the Church for some ages and then expired this because some Protestants amongst whom this Dr would willingly submit to four or five of the first Councils for which yet Chillingworth could see no just reason why such Post-Apostolick Authority for some time admitted should not be so always he that can shew either of these things saith he let him for my part I cannot He goes on Yet I willingly confess the Judgment of a Council though not infallible yet so far directive and obliging that without apparent reasâ—n to the contrary it may be sin to reject it at least not to afford is an outward submission for publick peace sake Where the words though not infallible shew that he held the practice of former Councils disallowed by him clearly inferred Infallibility the thing N. O. urgeth Mean while whatever satisfaction he may find for either opinion here debated the Reader may observe that both from Scripture and Tradition N. O. contends for the Infallibility of General Councils in Necessaries and accordingly requires Submission of judgment to their Definitions the Dr opposeth it and the Reader hath also just cause to think there is some reason and interest in the two Religions of N. O. and of Dr St. and Mr Chillingworth for this defence made by the one and Opposition by the other and lastly any plebeian may discern what are the two necessary effects of the submission of private mens judgments to General Councils as such or withdrawing it from them as not such viz. Vnity and Division Pag. 113. l. 19. How easily might all the contentions of the Christian world have been prevented if Christ had said c. We must not prescribe to God but humbly leave to him the way how he shall be pleased to manifeâ—t his Will to us sure to be one way or other sufficiently made known by the clearness of his Scriptures 1 Cor. 11.19 or expositions of his Church For also Oportet esse haereses ut qui probati sum manifesti fiant Would not the Creed of Pius 4. or the 39. Articles of the Church of England delivered by our Lord or his Apostles have prevented many Controversies now extant See in the former Discourse § 1. Pag. 115. l. 5 If this point viz. of an infallible Judge be not clearly proved we are never the nearer an end of controversies c. Yes If such an unappealable Judge be proved as none may oppose or reform against Ib. l. 18. Let them if they can produce one clear Text c. I referr to the Texts forementioned ‖ Note on p. 113. l. 14. numb 4. interpreted by the common practice of Councils and of the Church in all ages grounded upon the traditive understanding them in such a sâ—nse Annotations on his §. 7. The Arguments from Scripture for Infallibility PAg. 116. l. 1. When I came thus prepared to find whâ—t the Considerator would produce in a matter of such consequence I soâ—n discerned how little mind he had c. N. O. â—s not obliged to say every thing in every place This Author will needs transform N. O's brief Considerations on his Principles into a set Discourse of Infallibility and then shew its Defectiveness as such One would think if he had not the reputation of a learned man done on purpose to divert his Reader from any other matters that are debated there by N. O and to release himself from prosecuting the necessary vindication of his own Principles from the several deficiencies charged on them in the Considerations Ib. l. 10. But however this Deut 17.10 is thought so considerable as to be twice produced Upon our Authors mentioning the clearness of Gods Law given to Moses N. O. mentioned these Judges also appointed to expound it and the one is twice repeated because the other twice urged Ib. l. 13. It is so unlucky as it proves the Judges in Westminster Hall to be infallible Of this Comparison of the Sanhedrim to the Judges in Westminster Hall and how the great causes between Church and Church are fit to be handled there ‖ See his Epist Dedicatory let our Author if he can give a just account These Judges were appointed by God to decide the true Sense of the Law not of Princes but of God given to Moses and all persons obliged to acquiesce in the sense they gave of it and to do and forbear to practise as they fallible or infallible stated such matter to be commanded or prohibited by it and that upon pain of death This Obedience let Protestants yield to lawful General Councils more is not desired Ib. l. 11 Doth this imply infallibility No that he dares not stand to but absolute obedience I think the Dr grants here the people yielded absolute obedience to these Judges i. e I suppose assent to their sentence deciding to them what was the true sense of Gods Law which is all N. O. presseth and indeed unless they first yielding this the people could not lawfully act whatever these Judges commanded Do the people then the same to the Judges in Westminster i.e. hold themselves obliged to do whatever these tell them is lawful or commanded I mean by God's law Let him review here what he hath said in his Rational Account if he pleaseth p. 239. to the contrary allowing an obligation to submission or acquiescence but not an obligation in conscience and if he please too that which Mr Chillingworth ‖ c. 2. §. 17. hath observed of the difference between a Civil and Ecclesiastical Judge Viz. that in civil controversies we are obliged only to external passive obedience and not to an internal and active We are bound to obey the sentence of the Judge or not to resist it but not always
seek to pervert the Catholick doctrine and to wrest the plain places of Scripture which deliver it so far from their proper meaning that very few ordinary capacities may be able to clear themselves of such mists as are cast before their eyes the sense of the Catholick Church in succeeding ages may be a very useful way for us to embrace the true sense of Scriptures especially in the great Articles of the Christian Faith As for instance in the doctrine of the Deity of Christ or the Trinity After which N.O. adds there that the Dr instead of saying the sense of the Catholick Church in succeeding ages may be a very useful way for us might have said is very necessary for us if his cause would permit him and that the Socinian would thank him for this his mitigation Ib. l. 11. The fraud and imposture of the confident pretenders to infallibility Viz. Of lawful General Councils Ib. l. 12. Which is the reason c. They speak evil of Dignities Jude v. 8. Ib. l. 5 I confess I have seen nothing like the first evidence yet It is set down in the precedent page in these words ‖ Princ. Consid p. 38 We may learn first this supernatural divine assistance and Infallibility of these Governours which is made known by Divine Revelation to those first persons who communicate it to posterity from Tradition descending from age to age in such manner at the Protestant saith he learns his Canon of Scripture from Tradition To which Tradition also may be committed by our Lord or his Apostles whatever is to Scripture Perhaps His falling into a Fit of drollery here made him oversee it Pag. 127. l. 5. What are its weapons See before Note on p. 113. l. 14. n. 4. Pag. 128. l. 3. It is I suppose agreed on both sides that the Tradition on which we receive and believe the Scriptures to be the word of God was universal as to all ages and times No. Not so universal as to all parts of the Canon Ib. l. 14. Let any thing like this be produced for the infallibility of the Guides of their Church i.e. for the Infallibility of lawful General Councils for N.O. the Considerator treats of no other and often mentions this and we will yield up the cause to them See then what is produced concerning this before Note on p. 113. l. 14. N. 1 Ib.l. 7 The only argument c. That which our Author alledgeth here the Councils anathematizing dissenters and the Church's stiling them Hereticks upon it is only a piece divided from the rest of what N.O. pressed N. O's words are these urged by him with application to the Dr's 17. Principle and without designing any set Discourse on Church-Infallibility ‖ Prineip Consid p. 39 That the Governours of the Church who having an apparent succession from our Lord and his Commission known by Tradition their testimony must have been unquestionably believed by Christians in what they taught in case there had been no Scripture always reputed and held themselves divinely assisted and infallible for all necessaries and that this was the traditive faith of the Church grounded on our Lord's Promise in all ages sufficiently appears by their inserting from time to time as they thought fit their Decisions in the Creeds and by their anathematizing dissenters and the Church's stiling them Hereticks ever after upon it For that no authority if we believe the Dr but that which proves it self infallible and therefore which is infallible can justly require our internal assent or submission of judgment And that the Protestants their allowing only an external obedience or silence due to Councils fallible inferrs that Councils fallible can justly require no more and consequently that such Councils are infallible as do justly require more as did the four first Councils with the voluntary acknowledgment also and submission of their subjects to such an authority assumed by them N. 2 After which it follows to prevent this reply here of the Dr's We find indeed subordinate Councils also stating somtimes matteâ—s of Faith censuring Hereticks and requiring assent to their Decrees but still with relation to the same Infallibility residing in the General Body of Church-Governours and their concurrence therein They not passing such Acts without consulting the Tradition and Judgment of other Churches and especially of the Apostolick See and a general acceptation rendring such their Decisions authentick and valid To which may be added what N.O. said before Consid p. 32. where the words of the Dr mentioned here are quoted more at large We see saith N.O. what kind of Obedience it was that the first four General Councils exacted in the Athanasian Creed which contains the sum of their Decrees viz. no less than assent and belief and submission of judgment and all this upon penalty of damnation And this if justly required by them inferrs upon the Dr's arguing their Infallibility For saith he ‖ Rat. Account p. 506 where Councils challenge an internal assent by vertue of their Decrees or because their decrees are in themselves infallible there must be first proved an impossibility of errour in them before any can look on themselves as obliged to give it Here the Dr passeth by several things urged by N.O. of which see the former Disc § 69. and invades only this part General Councils their anathematizing dissenters and pronouncing them Hereticks as he expresseth it though N.O. spoke of the Church always afterwards stiling such Dissenters from the Councils Decrees Hereticks The Doctors words here are The only argument he insists upon is so weak that I wonder he had not considered how often it had been answered by their own Writers For it is certain that Provincial Councils as well as General have anathematized dissenters and pronounced them Hereticks which is his only argument to prove this Tradition of the Church's Infallibility and they the Catholicks had no way to answer it but by saying this doth not imply their Infallibility Where he quotes in the margin Bellarm de Coucil l. 2. c. 10. N. 3 To which I have replyed in the former Disc § 65. c. and I think fit here to repeat at least some part thereof to give the Reader the lesse trouble by making frequent References First in general that I do not understand what it is that our Authour would maintain here against N.O. Is it this that neither anathematizing Dissenters nor the Councils putting their Decrees in the Churches Creeds nor the Church Catholick's afterward esteeming those Hereticks that dissented from these Councils are a sufficient evidence or proof that these Councils at least and also the Church accounted themselves Infallible in these their Decrees What could the most Infallible Judge do or exact more Doth not he below †See p. 113. blame the Roman Church for assuming such an Infallibility to her self in requiring such a belief of her Additional Articles defined in Trent as of the most fundamental Articles
certainty of faith can be had of the meaning of those decrees for we see they are as liable to many interpretations as any other writings If the Scriptures cannot put an end to controversies on that account how can General Councils do it when their decrees are as liable to a private sense and wrong interpretation as the Scriptures are Nay much more for we have many other places to compare the help of Original tongues and the consent of the primitive Church to understand Scriptures by when the decrees of Councils are many times purposely framed in general terms with ambiguous expressions to give satisfaction to some dissenting parties then in the Council Which words limited only as he saith here to some decrees of some Councils framed in general terms with ambiguous expressions serve nothing to the purpose of that discourse and would make his words run thus for example If the Scriptures cannot put an end to controversies on that account how can General Councils do it when some of their decrees in some Councils that are in general terms and ambiguous expressions are as liable c. Yes very well say I because other decrees in that and other Councils may be clear enough Pag. 134. l. 17. They Councils ought never to be liable to the same ambiguity True but if it mis-happen that Councils be so in some things some of them are they therefore no more serviceable in any other things for deciding controversies where the sense of the Scriptures to some at least is ambiguous and their Decision clear Ibid. l. 18. Vpon the account of which obscurity Scripture is rejected from being a certain Rule of faith Contrary Scripture is received by Catholicks for a certain Rule and also in many things for a clear Pag. 135. l. 8 In answer to my Lord of Canterbury's adversary c. To the reason given for the Vnity of Catholicks viz. their being ready to submit their judgments to the determinations of the Church in her Councils our Author returns this reason as good or better he saith for the Vnity of Protestants viz. their being all ready to submit their judgments to Scripture Which Reason since it must needs fail on the Protestants side if the sense of Scripture which serves to unite them be more ambiguous in several things than that of Councils is which unites the other Therefore he labours to make this good that the sense of Scriptures is not more ambiguous than that of Councils For which see his next page ‖ p. 136. where he saith The meaning of the decrees of Councils whâ—n they are made raise as many divisions as were before them as it appears by the decrees of the Council of Trent Where in his using indefinite terms as frequently he doth if he means some of its decrees only such as he saith are purposely framed in general terms c this serves not his purpose for so there will still remain a greater union amongst Catholicks because of their union in the rest of its decrees which how true soever they be are plain enough But if he means all its decrees then this is apparently false that there are such divisions raised about them Now his addition or reply to this conceding here which had he done in his Rational Account he had faved N.O. p. 136. some pains in making it good that the Roman Church hath some advantage in point of unity but that all the advantage it hath comes from force and fraud of which frequent Maledicency to ward his Superiors and those in so sacred an Assembly I could wish this Author would make more Conscience this Concession I say is deserting his former Answer to my Lord of Canterbury's Adversary as faulty and passing to another viz. That their Union is indeed greater but is compassed by force and by fraud I suppose he means of these Councils But then since Roman Catholicks are united not only in the Definitions of the Council of Trent but of all or be it many of those that 〈◊〉 been within these thousand years most if not all of which are 〈◊〉 bâ—â— Protestants dares he fasten his Force and Frâ—â—d onâ—â—â—â— thâ—â—◠〈◊〉 so why not a Socinian or Arian extend 〈◊〉 to the foâ—◠〈…〉 â—hose whom their cause constrains to disobey 〈…〉 speak well of it Aâ—â—â—â—â—â—ions on §. 9. The Argument from Parity of Reason Ag. 139. l. 9. After N. O's words And are we not here again â—â—â—rrived at Church-infallibility i.e. its not erring in matters of Nicessary Faith If not from extruordinary divine assistance add what is left out by the Dr Yet from the clâ—arness of the Rule Only we must suppose such sincere endeavour in the Church as the Dr allows may be in every private man Pag. 140 l. 12. How doth it hence follow that the Guides of the Church must be infallible in teaching matters of faith From the Guides not erring or not being deceived in matters of faith it follows not that they must be infallible or not deceive in teaching matters of faith Nor are any such words or consequence in N.O. But it follows well from the clearness of the same Scriptures to these Governours as much as to private men and from their endeavours as well as private mens to understand them these two supposed that the Church-Governors cannot erre in all necessary matters of faith of which necessaries only N.O. speaketh if private men cannot the thing maintained in the Drs 13th Prineiple And then I hope the Drs charity will allow these Governours in a General Council of them at least not to teach contrary to what they know and are certain of And this Reason too these Holy Fathers have to do this beecause otherwise in their inserting such things as they thus falsifie in the Creeds and in their anathematizing all dissenters they shall make a publick profession of their faith just contrary to their Faith and anathematize themselves Pag. 141. l. 8. The Guides of the Church supposing the same sincerity shall enjoy the same priviledge which I know none ever denied them but what is this to their Infallibility in teaching all matters of faith which is the only thing to be proved by him If he can prove this as necessary for the salvation of mankinde as the other is then he would do something to his purpose but not otherwise So that all this discourse proceeds upon a very false way of reasoning from believing to teaching and from Necessaries to salvation to all matters of faith which the Guides of the Church shall propose to men Thus he Where after I have acquainted the Reader that N. O's express words and sense are here corrupted for he argues from particular men's not erring in Necessaries by using a sincere endeavour the Church's not erring in Necessaries if using the like in Necessaries saith N. O not in all matters of faith as here the Dr It seems the Infallibility of the Church he now opposes is not an Infallibility
For the Bishop and Clergy of Rome we owe none to them Nor none is required save to the Roman Bishop as S. Peter's Successour and Supreme Pastor of the Church and Patriarch of the Weâ—â— more as to any submission of the Metropolitan English to the Metropolitan Roman Church these being co-ordinate 〈◊〉 not desired Ib. l. 7 We are not to submit to those who are lawful Guides in alâ— things they may require Yes To submit to all their Definitions if they Supreme Yes though they fallible yet to submit in all things where we not certain say learned Protestants Pag. 180. l. 9. So my adversary N. O. in his Preface saith that by the principles we hold we excuse and justify all Sects which have or shall separate from our Church By the Principles we hold i.e. by the Dr's and some other's Principles the followers of Chillingworth Excuse and justify Sects N. O. saith not that you excuse or justify them in every thing but in this one thing that every one of them may undertake to be his own Guide in Necessaries upon such a Principle as the Dr's 13th since the sense of Scripture in all these points is said to be so plain as none well endeavouring can mistake it and then for non-necessaries what need they seek for a Guide * Or that Since none owe submission of their judgment to * their Ecclesiastical Superiours every one may follow their own Or that if you may depart from your Superiours Persons or Councils upon just cause of which cause you say it is all reason that you not your Superiours judge then so may they from you upon any cause they also think just * Or that if there be no decisive Judge for differences between you and your Superiours to whom you can be obliged so neither is there for differences between them and you * and that as you appeale from your Ecclesiastical Superiours to Evidence of Scripture so seeming to you in your cause so may they from you in theirs Exemplified at large in the Socinian's Plea in the 4th Discourse concerning the Guide in Controversies Hence I say Sects take liberty in this Church I think contrary to the intention of the 4th and 5th Canon of the Synod 1603. to hold and believe what opinions they please though different from the Church of England's Articles since they think she cannot justly require an Assent from her Subjects which she denies to her Superiours In this thing it is that N. O. saith you seem to justify these Sects that daily fall from you upon such a mistaken Christian liberty from Obedience to their Guides who also observes ‖ p. 98. that Dr St's Principles that appear in the defence of the Religion established in the Church of England for any thing he sees make the same A pology also for all those other Protestant parties and Sects disclaimed by it But N. O. is far from saying that you excuse and justify these Sects in every thing they do or differ-in from you or that you do not dissent from them in many things very just on your side culpable on theirs which may be granted and the other thing still be true viz that Dr St's Principles make an equal Apology for all dividing Partyes as to several other their practices And therefore much of that He saith in the Consequents here to that purpose seems no way pertinent to N. O's Observation Ib. l. 12 We appeale to the doctrine and practice of the truly Catholick Church in the matters of difference between us and the Church of Rome Compare p. 182. l. 7. we are as ready as they to stand to the unanimous consent of Fathers and to Vincentius Lerinensis his Rules of Antiquity Vniversality and Consent we declare let the things in despute be proved to have been the practice of the Christian Church in all Ages we are ready to submit to them N. 1 1. First here by appealing and standing to the doctrine and practice of the Catholick Church doth He mean submission of his private judgment to the doctrines taught by it But what if the Catholick Church be fallible in such its doctrine as I think he saith it is see before § 7. p. 118. When I speak of Infallibility i.e. of the Catholick Church in fundamentals I there declare that I mean no more by it than that there shall be always a number of true Christians in the world And Protestants ordinarily affirm that in non-necessaries the whole Catholick Church of any age and consequently the unanimous consent of the Fatherâ— or Primitive times may err nor will they here allow the Church-Governours of any Age to be the Judges of the necessity or non-necessity of the doctrines they teach I say then what if the Catholick Church be fallible in such its Doctrine And next what if he should be Certain of the contrary as possibly he may How therefore he can rightly engage thus I see not Again in this truly Catholick Church to whose doctrine and practice he will submit doth he include all particular Christian at least Metropolitan Churches and so his own which there is no reason for if Heretical or Schismatical Churches be extra-Catholick And by the consent of these Churches doth he require an unanimous and universal consent of them all so that if any suppose his own do dissent he shall be disobliged But thus he makes sure work and may safely venture his submission upon these terms for if his own Church be but true to him or he to himself he shall not be cast And an Arian an Eutychian a Quaker and Heretick or Schismatick may safely make such an appeal Again by the doctrine of the true Catholick Church means he the Catholick Church of the present age which is the only now living Judge to be appealed-to and to decide any thing concerning former times if question be made about it Or means he not this but the Church of all ages past taken together and next means he the universal and unanimous consent of this Catholick Church also nemine contradicente As Bishop Tailour also elsewhere ‖ Dissuasive c. 1. p. 7. saith That it is impossible for the Roman Doctours to conclude from the sayings of Fathars their Doctrines to be the Catholick doctrin of the ancient Church Because saith he any number that is lesse than all doth not prove a Catholick Consent If the Dr then mean thus Here he is as safe or safer from being refuted than before and whereas he requires this consent also to be proved to him he that undertakes it would have a fine task For it is to be proved universally as to Persons Times Places none of any age left out well suting with Vincentius his Rule which therefore he saith he is content to follow and stand to Quod ab omnibus quod ubique qùod semper if it is to be so rigidly understood But as Dr Hammond notes upon this Rule ‖ Of Heresy §. 5. n. 8.