§ 51. * From the Promises in Scripture § 52. Where That Dr St. holds the Roman Church hitherto never to have erred in Necessaries § 53. * From the Testimony of S. Austin in his proceedings against the Donatists § 54. And of the Greek Church § 56. * From Archbishop Lawd's and sometimes Dr St's holding the Catholick Church not only in its Being but as to its Teaching and Determinations Infallible § 57. Dr St's Replies considered * Concerning the Practice of Councils § 64. c. * Concerning the Certainty of the Christian Faith without Infallible Church-Governours § 63. * Concerning S. Austin § 71. * That the Argument from the Evidence of our Senses urged by Dr St. and others disproves not the Infallibility of the Roman-Catholick Church CHAP. V. No Supressing of Sects and Heresies without admitting an Ecclesiastical Judge THat all Sects for their Tenents equally appeal to the Clearness of the Scripture § 81. That the leaving all men for knowing Necessaries to the clearness of Scripture therein without requiring their submission to the Judgment of the Church can afford no effectual remedy of Heresies and Schismes § 83. That the Constitutions of the Church of England seem contrary to this and to require Submission of Judgment § 84. Dr St's Replies contending that his Principles no way justify Sects considered § 86. viz * That there is a great difference between the Church of England's separation from Rome and that of the Sects from Her § 87. * That no Infallibility is challenged by her in respect of her Subjects as is by Rome § 89. * That her Doctrines are not made necessary to salvation nor any excluded from it meerly because not being in her Communion § 90. Nor any immediate authâ—rity challenged by her of obliging the Consciâ—nces of Men. § 91. Where That though none of these things could be charged on her by the Sects that have left her as they are by Her on the Church of Rome left by Her yet still by her example as also by these Tenents of hers the Sects though agreeing with her in these may think themselves at liberty to depart from her for other things wherein to them she seems faulty or defective as She for this cause did depart from her Superiours His Replies contending that his Principles afford a just and sufficient Means of remedying Sects considered § 93. Where That the Recommending of Humility Obedience and a due Submission to our Spiritual Pastors and the not usurping of their Office c understood exclusively to submission of private mens judgment to them and to restraint of Liberty of Opinion or of contradiction as to any of the Church's Definitions and Doctrines in matters of Faith are no sufficient means of suppressing Heresies and Sects Yet That if Protestants would only admit this latter of not contradicting there could have been or can be no Reformations at any time against any such Doctrines of the former Church § 94. And That the Church's Authority of making Rules and Canons of Reforming any abuses in Practice or errours in Doctrine of inflicting Censures upon Offenders of Receiving into and Excluding out of the Church such persons which according to the laws of a Christian Society are to be taken in or shut out c. if not extending to Excluding Dissenters from her Doctrines and Definitions in matters of Faith is still deficient as to the same purpose § 100. c. Concerning the Consent said to be required from all her Clergy by the Church of England to her Articles of Religion § 104. Mr Chillingworths Proposal in this matter for procuring a general Vnity in Communion and Peace in the Church considered § 96. The vanity and uneffectiveness of it as to the End aimed at § 97. A Table of the Principall CONTENTS of the ANNOTATIONS THat Tradition qualified with the other Motives is a sufficiently certain Evidence Of the Infallibility of the Church as Divinely assisted Or Of the Canon of Scripture Or Of any other Divine Revelations testified by it to be such p. 85 94 97. That either Infallibility of the Church or of Scriptures may be the first thing believed from Tradition And either of these proved from the other as either is first known p. 123 133 169. The expression of a Moral Infallibility vindicated p. 94. And that as Moral Infallibility is applied to Tradition so not to Church-Infallibility as Divinely assisted Ib. That an Assent built only on a morally-infallible Evidence never comes to be more than morally infallible Or that an Assent never riseth higher than the Evidence p. 96. The several ways How in a Divine Faith an Infallible Assent is said to be yielded to Divine Revelation p. 87. On what account Church-Infallibility necessary notwithstanding the Certainty and self-evidence of Tradition And that Christians without this Church-Infallibility are no way certain or secure as to several necessary points of their Faith because not so clearly delivered or manifested as to all persons by Tradition p. 89 93 97 98 125. That all Necessary Points of Faith are not clear in Scripture to all capacities without the assistance of their Guides p. 98. 170. The Text 2 Pet. 3.16 considered p. 173. The Testimony * of S. Austin De Doctrina Christiana l. 2. c. 9. p. 195. And * of S. Chrysostome in 2 Thess Hom. 3. concerning Clearness of Scripture considered p. 233. That several other Means of understanding Scripture void not the Directions and Decisions herein of Church-Guides where either the other means cannot be used by Secular Persons of manual emploiments or used leave the sense of Scripture still ambiguous to meaner Capacities And that the more certain such other means are the more they assure us of the Church-Guides their not erring herein p. 179. That the Canons of Councils do clearlier decide some necessary points controverted than the Text of Scripture and so effect a greater union of Doctrine in a Society submitting to them than is among those submitting only to Scripture p. 133. That Positive Laws besides the Law of Nature were from the Beginning in Gods Church and the Church-Guides then as to necessaries infallible p. 91 124. That under Moses's Law the people were enjoined Submission of Judgment to the Decisions of an Ecclesiastical Judge p. 113. That from Private Men's when using a right endeavour the Argument holds to the Church-Guides if using the like their not erring or being deceived in Necessaries but is not extended so far as that therefore they are infallible in another sense also viz so as that they cannot deceive others in mis-teaching them in Necessaries p. 136. That the Exercise of private men's judgments in all things is allowed but its erring or the non-submittance of it to another where due not therefore excused And that the charging Christians to beware of false Prophets seducers false Guides c. still fixeth them more closely to the true p. 138. That Persons consulting their Guides concerning the Sense of the Rule
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
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-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
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
dissent from which he can justly anathematize Angel or Man and none may anathematize another for his dissent not receiving or for his not believing any thing of the truth whereof he himself is not certain much lesse if he doth not so much as hold himself so which latter will make the fault the greater Unless perhaps such were the supreme and unappealable Ecclesiastical Judge and knew that none other could be in such matter certain of the contrary But this I grant that who is certain and infallible in some things may not be so in all neither do I contend for an universal Infallibility even of General Councils in all things whatsoever but in all that are any way necessary to be determined See Note on p. 104. l. 15. Pag. l. 130. l. 7. Let the Reader now judge in his Conscience c. What thing is there more publick in the Church's Tradition and of which there hath been a more remarkable Testimony in all ages than of the repairing where the Ecclesiastical affaires required or times permitted it following the precedent of Acts 15. to General Councils or those some way equivalent for deciding the more important Controversies in Religion that disturbed the Church and than of these Councils when met their requiring a belief and assent from all Christians to their Definitions and this assent accordingly yielded by the Vniversal Church which inferrs also a General belief and acknowledgment of their Infallibility And Councils are as well known for thus deciding controversies in the Church as he saith the Judges are for trying causes in Westminster-Hall Ib. l. 7 I challenge him to produce any one age wherein the infallibility of a standing Judge of Controversies appointed by Christ hath been received by as universal a consent as the authority of Scripture Review the last Note 1 This standing Infallible Judge are affirmed to be Lawful General Councils Which though as being a Court consisting of many it is not at all times actually assembled and sitting Yet the Members of this supreme Ecclesiastical Court are alwaies existent and in being and retain their Authority from Christ for judging matters of Faith equally whether conjoined or distant in place from one another And when happens no conveniency of assembling such a General Council the Consent of the Body of the Catholick Clergy manifesting a concurrence in their judgment whether by several Provincial Councils or by any one that is generally approved Or whether by Communicatory and Synodical Letters or whether appearing in a general accord in their publick Writings Catechismes and Explications of the Christian Doctrine I say such Consent is equivalent to a General Council The Decrees also and Definitions of former General Councils are always standing in force and the execution of them committed to the care of the present Church-Governours This of the standing Judge 2 As for the Infallibility thereof the Vniversal consent of the Church hath admitted as the Authority and Infallibility of Scriptures so of Councils as to their defining points of necessary faith as hath been shewed before Note on p. 113. l. 14. 3 But in the 3d place it is not necessary that every point of Faith to have a sufficient Attestation or Evidence from Tradition have it as ample and Universal as some other point hath no more than it is for a just ratifying of the Canon of Scripture that all points of it be shewed to have alwaies had as General an Acceptation as any other Or that the Definitions of Chalcedon equall in this those of Nice Pag. 131. l. 5. The Infallibility of a standing Judge is utterly denied by one side and vehemently disputed between several parties on the other Not the infallibility of General Councils in all necessaries disputed save only by some Protestants agreed in by all the rest whether Eastern or Western Church And if the Common Reason or Body of Christianity were to decide this contest between N. O and Dr St Dr St. would be cast Pag. 132. l. 15. If the Infallibility of the Church be as liable to doubts and disputes as that of the Scriptures it is against all just laws of reasoning to make use of the Church's infallibility to prove the Scripture by It is true that the Infallibility of the Scripture cannot be proved from Infallibility of the Church to any that doubts as much of this as of the other till this proof is also proved to them But then it is true too that a Neophyte may first be taught from Tradition the Infallibility of the Church and from this so made known to him have the Infallibility of the Canon of Scripture proved to him as this Church hath in her Councils declared and delivered it for which Church it were to no end to define the Canon if the Canon thereby received no more certainty as to any Christian than formerly Ib. l. 3 N.O. turns my words quite to another meaning In the meaning the Dr now explains his words the sense of the latter part of this Principle which I leave the Reader to compare seems coincident with the former and so is granted to him Princip 17 as the former is And if N.O. not imagining such a reduplication mistook the Drs sense here from what he found him to say in another place ‖ Rat. Accountâ—p 512 the discourse is still pertinent if not to this to the other place and N.O. hath not lost his labour Pag. 133. l. 13. Men can have no certainty of faith that this was a General Couneil that it pâ—ssed such decrees that it proceeded lawfully in passing them and that this is the certain meaning of them all which are necessary in order to the believing those decrees to be infallible with such a faith as they call divine Christians have a sufficient certainty as to all the former particulars that the Council of Nice for example hath delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the true sense of the Scriptures which Sense of Scripture we believe with a divine faith and this divine faith relies on the word of God as thus expounded by this Council The same to which therefore may be said as to other points and other Councils Ib. l. 3 But I expresly mention such decrees as are purposely framed in general terms and with ambiguous expressions His words in Rat. Account are Suppose saith he p. 510. we should grant that you might in general be certain of the Infallibility of General Councils when we come to instance in any one of them you can have no certainty of faith as to the infallibility of the decrees of it For you can have no such certainty 1 that this waâ— a lawful General Council 2 that it passed such decrees 3 that it proceeded lawfully in passing them and 4 that this is the certain meaning of them Then examining these four particulars coming to the 4th he proceeds thus 4ly Saith he Suppose men could be assured of the proceedings of the Council yet what
differing about Rebaptization from other Christian Churches were observing their subordination to submit to the judgment of a Council Oecumenical A private man then where are many different Churches and Communions ought to consider under what particular Governours he liveth and in what manner they are subordinate to others and accordingly in any differences happening about points which he is not at leisure to study or hath not capacity to understand or after study is not certain on any side to yield his obedience and submit his judgment to the Superiours As in England a division happening in the Clergy thereof I suppose our Author would advise one that thus doubts in a point controverted in case the Parson of his Parish opposeth the Bishop of the Diocese or this Bishop all the other Bishops of the Province or of the Nation to submit to the judgment of the Bishop or of the Provincial or National Synod rather than to his Parson And that He would not enjoin such private person or tell him he is obliged for the settling of his judgment to study the whole Controversy debated between such Parson and his Bishop to collate their arguments and then make himself Judge at least for himself which of them is in the right wherein also should it be done the incapacity of the man or also his passion or interest on one side may easily misguide him and he fare much worse by his liberty than his obedience And this thing seems also intended by the National Synod of England in their drawing up the 39. Articles they say for taking away Diversity of Opinion which thing they do not there pretend to effect * by their confuting with arguments satisfactory to their subjects all those opinions they there disallow for no such satisfaction is offered no such thing is done by them but * by the submitting of their subjects not skilled in such matters nor certain of the contrary to their Judgment as the Supreme of this National Church N. 2 The same then let any doubting person do in any higher division and opposition of Metropolitan Churches suppose in the Western Patriarchy wherein he lives Let him examine which is the most Vniversal Body of them which the most dignified Persons and submit to their Guidance which as it is more safely relyed on may be easilier examined than the Controversies and indeed is a case clear and obvious enough to the most of men And as for others their invincible ignorance it is hoped may excuse their errour Where also let such a person consider whether such Councils as are assembled of most of the National Churches in the West joined with the Patriarch of it and deciding the many points disputed in these Western parts are not to be submitted-to by all private persons not certain of the contrary to their Decisions as how should they be so before a National only of the English Bishops especially if these opposing them in those things wherein for the most part the Eastern Churches also agree with them And if any here for standing out against this major authority should plead Certainty on his side as Archbishop Lawd and others do then let him consider how few there are among Christians so well seen in all these Controversies themselves as to withdraw their obedience on this account whilst it seems agreed that all others ought leaving these Certainists by themselves to conform to the Decrees of the Superiour Courts Ib. l. 10 What then makes those Churches the Eastern to be left out in our enquiries after the Guides of the Catholick Church How orthodox and Catholick soever the Eastern Churches may be one living in the Western Church owes no Canonical subjection or obedience to them whose whole care it ought to be to pay it where it is due according to the forementioned subordination which done he cannot miscarry as to all necessary Faith But however I think Dr St. might have spared the Description and proposal of these to a Protestants choice by reason of their many tenents in the Points controverted and particularly in those of Transubstantiation and the Idolatry of Images and Invocation of Saints agreeing with or also some of them more disliked than the Roman Pag. 174. l. 9 Now of these five parts four of them Nestorians Eutychians Greeks and Protestant Churches are all agreed that there is no necessity of living in subjection to the Guides of the Roman Church As they are agreed so it is granted For Example that the Metropolitan Church of England owes no subjection to the Metropolitan Church of Rome nor to the Pope as the Metropolitan thereof And the other three owe him no subjection neither as he is Patriarch of the West but the fourth doth and yielded it together with other Occidental Churches till of late But meanwhile the Eastern Churches are agreed that they owe all subjection and submission of judgment to the Definitions of lawful General Councils and on this account render it to the 2d Nicene and that these Councils are infallible in them for which see what is cited in the precedent Discourse § 56. And from the determination of these Councils do the same Churches entertain several Opinions rejected by Protestants Ib. l. 3. Only those of the Church of Rome take upon themselves against all sense and reason to be the Catholick Church and so exclude four parts of five out of a capacity of salvation The Roman Church confesseth it self a particular Church and only a part of the Catholick Nor doth it exclude any other Churches from being true parts thereof save those which are Heretical or Schismatical both which Hereticks and Schismaticks I think learned Protestants exclude also from being members of the Catholick Church See Dr Field l. 4. c. 2. That the Visible Church he means Catholick never falleth into Heresy we most willingly grant And l. 1. c. 7. The name of Orthodox Church is applied to distinguish right-believing Christians from Hereticks the name of the Catholick Church men holding the Faith in unity from Schismaticks Nor doth the Roman Church deny in such Heretical or Schismatical Churches a capacity or possibility of salvation to all generally but only as I think Protestants also do to those among them that are formerly guilty of the crimes of Heresy or Schisme because indeed either of these is a mortal sin and so unrepented of excluding from salvation Lastly Heretical the Roman Church with all Antiquity takes those to be that maintain the contrary to any known Definition in a matter of faith of a lawful General Council and Schismatical those that upon any cause whatever do separate from the Communion of the present Church Catholick and their true Superiour Ecclesiastical Guides Pag. 175. l. 11. When he finds so many Churches and those not inferiour to the Roman Church in any thing save only in pomp pride and uncharitableness Eph. 4.31 And evil-speaking be put away from you Et blasphemia tollatur a vobis cum omni
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.
Judge leave his Seat Pag. 196. l. 18. I say the places of Scripture which are alledged for such an infallible Judge are the most doubtful and controverted of any 1. What then If I may be certain of the Infallibility of this Interpreter another way than by these Scriptures that are urged for it viz. by Tradition Is it any news to our Author that Catholicks say this 2ly I may be certain of the Infallibility of this interpreter from those Scriptures not as expounded by this Interpreter but by Tradition I say Tradition both hath declared such Judge Infallible in necessaries and hath also declared the true Sense of these Scriptures to affirm this Which Tradition hath not so clearly delivered the sense of all other doubtful Scriptures Nor if it had is the sense of Tradition in all other Scriptures so easily to be known at least to the meaner sort of Christians as this concerning the Infallibility of the Supreme Church-Guides in necessaries by reason of the Church's more evident practice herein See Note on p. 113. l. 15. Pag. 197. l. 7. I come therefore to the 2d enquiry which is about the means of attaining the certain sense of Scripture in doubtful places without the supposition of an infallible Guide N. 1 The Dr here from this p. 197. to p. 250. makes a long Digression about the means used in the Primitive times of attaining the certain sense of Scripture in doubtful places without the supposing of an Infallible Guide Of these Means he names two One means he saith ‖ See his p. 249. was by examining and comparing places of Scripture with all the care and judgment that may be Where he gathers out of the Ancients such Rules as these That the Scope and designe of Scripture chiefly be regarded and the Connexion well considered that nothing be interpreted contrary to the Coherents that the sense of no plâ—ce is to be so interpreted that it hath repugnancy with others that plain places be not interpreted by obscure nor a many by a few bat the contrary that figurative expressions are not to be understood literally nor thâ—se intended in a plain sense figuratively that examples are to be drawn from plain places to illustrate difficult and from those which are certain to clear the doubtful that in matters of doubt recourse is to be had to the Original Tongues that for understanding Scriptures we are to come with minds duly prepared to it by humility prayer purity of heart love of God and our Neighbour c. and many more N. 2 But if after all this comparing Scriptures the dispute about the sense of them still continues the other Means he saith the Ancients speak of was the examining the Tradition of the Apost lical Churches from the beginning concerning the sense of them delivered from the Apostles ‖ p. 213. For that any one's setting up other expositions of Scripture than the Christian Church hath received from the Apostles times this without any further proof discovers their imposture For as he gives us it out of Tertullian ‖ p. 212. it is unreasonable to suppose that the Apostles should not know the doctrine of Christ or that they did not deliver to the Churches planted by them the things which they knew or that the Churches misunderstood their doctrine because all the Churches were agreed in one common faith and in an exposition of Scriptures contrary to theirs and therefore there is all the reason to believe that so universal consent must arise from some common cause which can be supposed to be no other than the common delivery of it by all the Apostles Again p. 249. He speaks on this manner If after all this i.e. the examining and comparing Scriptures the dispute still continues then if it be against the ancient Rule of Faith universally received perhaps he means the Apostles Creed that is a sufficient prescription against any opinion if not against the rule of faith in express words but about the sense of it then if ancient General Councils have determined it which had greater opportunities of knowing the sense of the Apostolical Church than we it is reasonable we should yield to them but if there have been none such then the unanimous consent of Fathers is to be taken c. N. 3 For the first of these means the attaining the certain sense of Scripture by comparing Texts c. 1. First the Reader may observe that if this proves the non-necessity of an Infallible Guide so it doth the non-necessity of any Guide at all as to teaching us the meaning of the Scriptures For in this first means no repairing at all to our Spiritual Guides fallible or infallible for the sense is mentioned 2ly I grant that there is a means of attaining a sufficient certainty of the sense of some obscure places of Scripture from others more clear without the necessity of any other infallible Guide therein and that the Fathers also have laid down many excellent Rules concerning this and practised them in disputing against Hereticks 3ly The more and the more certain these means are for knowing the sense of Scripture the more they seem to inferr the Infallibility and non-erring of the Supreme Governours of the Church met in Council herein and the more security of their Subject's as to all necessary faith relying on their Judgment Nor do I see any thing that can be replied here but That these Governours well knowing the right sense of Scriptures yet by ambition interest and several other passions may be corrupted from teaching it and also may be induced to define as an Article of their Faith to all posterity the contrary falshoods and themselves also first take their Oath of their belief of the truth thereof which though a very strange charge yet might pass for a more tolerable exception if those who will judge of this swerving and erring of Councils were themselves exempt from any such passions or interests or could well know when they are biass'd with them but otherwise it seems a very poor subterfuge yet the only one they can alledge for disobedience to Councils 4ly It is here to be remembred that if this means by comparing Scriptures c. named before be not such as all men those of weaker judgments and secular emploiments void of literature can use and practise this Infallible Guide for the certain sense of Scripture will still remain necessary to such where useless to some others 5ly That If any others of more liberal education more leisure for study of better capacity after such means used shall remain still in doubt concerning any such Texts in matters necessary as suppose in the Trinity or Deity of our Lord Christ our Lords Satisfaction Justification here also will be need of an Infallible Guide or Judge to decide these things to him Or if all well capable by their parts or condition of life of using this means yet otherwise employed de facto do not use it
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
promptu habens ulcisci omnem inobedientiam Haereticum hominem devita because 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self-condemned i.e. as Dr Hammond on the place his very 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 being a spontaneous 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 excision from and disobedience to 1 Tim. 1.23 2 Tim. 2.17 Jo. 2.10 11. 1 Co. 5.13 6 Tit. 1.11 the Church And Tradidi Satanae ut discant non blasphemare quorum sermo saith he serpit ut cancer And with his Auferte malum ex vobis ipsis Because Modicum fermentum totam massam corrumpit And Quos inobedientes seductores oportet 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 because else universas domos subvertunt And indeed where liberty is unrestrained it is a folly to think any will hold that will not also speak of an opinion And again accords well with S. John's Non Ave ei dixeritis And Vt non communicetis operibus ejus malignis The like to which we find in the law of Moses Deut. 17.12 c. Qui autem superbierit nolens obedire sacerdotis imperio c. ex decreto judicis morietur homo ille And Cunctus populus audiens timebit ut nullus deinceps intumescat superbiâ in his own opinion and judgment By such means it is that both the Unity of the Church's Faith is alwayes preserved and no Sects or Heresies permitted within her to disturbe her Peace or further infect her Children See before Note on p. 263. l. 2. Pag. 287. l. 2. There is another means they use which is far more effectual viz. the Inquisition An effectual however justifiable means Catholicks have besides and without the Inquisition confessed I think by this Author 's former words quoted before ‖ Note on p. 286. l. 2. And this means of the Inquisition however effective the most of the Catholick Churches do not or have never used But here the Reader may observe How this Author in stead of refuting or mentioning here N. O's effectual means so often inculcated in his Considerations on his Principles and but now repeated hooks in the Inquisition as a more plausible subject wherewith to entertain and amuse his Protestant Reader Ib. l. 5. God keep us from so barbarous and diabolical a means of suppressing Schisms Barbarous and diabolical If this Author's judgment should happen not to be right here let him consider what an account he is to give for these words and his following Raillery so liberally inveighing against Church Authority There will always many be offended because many faulty and all lovers of liberty with a strict Government and such as executes the laws in Church or State And so did the High-Commission-Court here displease especially the Sectarists It concerns not N.O. to abett the Inquisition yet barring here particular personal Acts all which no Religion undertakes to justify in its subjects I see no great cause why this Author should be so incensed against it so long as the delegated power to these extraordinary Officers in proceeding against Hereticks doth not transcend that which by the Canons and Constitutions of the Church belongeth to the ordinary Judges thereof and if what these act according to these Canons be not just the Canons not they are therein culpable Of the Equity of which Canons surely the Councils that made them are more proper and abler Judges than this Author or my self All the severity of this extraordinary Office lies in putting these Canons in execution when the ordinary Curators thereof neglect it and that in such a Church or State where an endeavour is used rather to prevent Heresy thereby which as the Apostle saith serpit ut cancer and corrumpit ut fermentum when a few only as yet are infected therewith and may happen to suffer than to pluck it up where it hath taken any deep and long root and is grown very numerous As for the fire and faggots our Authour brings in by and by what temporal punishments are inflicted on such offenders are so by the order and authority of the Prince to whom in such place belongs the temporal sword And for the Justice that may be shewed in such punishments if it may not be called Mercy rather to Christianity in General especially where the Heresy is discovered pernicious to Godliness or also blasphemous against the Deity and when by it greater mischief is thought done to mens Souls than by Thieves or robbers to their estates or lives the example herein of Protestant Princes also may be produced to warrant it and several such Hereticks here in England have been put to death and more condemned to be so both in King Edwards Queen Elizabeths and King James his days Pag. 288. l. 4 It is truly said of Pope Paul 4. c. Mens Words are not to be put upon the rack If Paul 4. said this we see the contrary viz. the Authority of the Roman See maintained where is no Inquisition It is true that Paul the 4th as also Philip the 2d King of Spain relied much on the diligence of these extraordinary Officers as an effective way of suppressing Heresy but it must be in a Church not much infected herewith and where the delinquents are as yet not numerous Pag. 289. l. 2 Which made one of the Inquisitours in Italy complain c. This Busdragus his letter to I know not what Cardinal of Pisa my small skill in books knows not where to find But the Inquisition in Italy being only in the Popes Dominions never noted to have abounded much with Lutherans and that only executed on Natives who having been sometimes Catholicks are revolted the matter which our Author hath taken out of it viz. that in forty years there an hundred thousand persons had been destroyed for Heresy i.e. 2500 per annum which is a number more sutable to the justice of a Battle than of a Court of Inquisition whereas in that small state the execution of the tenth part thereof for what crimes soever will hardly pass for a truth and again that since this depopulation if I may so call it Heresy there is extremely strengthned and increased are things so notoriously incredible as though some person might have the imprudence to write it which I will not question because the Dr saith it yet He might have chosen some currenter matter elsewhere than quoted it Pag. 290. l. 10. But we recommend as much as they can do to the people the vertues of Humility Obedience due submission to their spiritual Pastors and Governours N. 1 That which N.O. complains to be neglected by Protestants and which is necessary for curing sects and schisms is more than this Author here mentions or will allow viz to give you it in N. O's own words That it is necessary to recommend especially to the illiterate and lesse intelligent common sort of people Humility Princip Consid p. 99 Obedience and submission of Judgement to their spiritual Pastors and Governours whom our Lord hath ordained by due succession to continue
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