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
wicked doctrines Here what should I trouble my self or the Reader in debating this controversy concerning Honorius with the Dr whose cause the Reader may see pleaded very plausibly by Cardinal Bellarmine i. 4. de Romano Pontifice c. 12. as to this freedome from Heresy being condemned hereof after his death before any Council had defined this matter upon some words of his which compared with others are capable of a sound meaning as arguing not against two but two contrary or repugnant Wills of our Lord and whenas there is some matter of fact in which may be mistakes contained in the Council's thus declaring him an heretick which thing occurs not in the declaring of Heresy I say what need I review this debate wherein the Dr only contends that is which the common opinion among Catholicks grants may be See Bellarm. de Rom. Pont. l. 2. c. 30. § Resp Sunt Pighius contendit Papam non posse esse Haereticum proinde nec deponi in ullo casu qua sententia probabilis est facilè defendi potest tamen non est certa communis opinio est in contrarium Where he quotes also the Canon Si Papa Distinct 40. Papa a nemine judicandus nisi deprehendatur a fide devius Pag. 167. l. 4. Pope Agatho did himself consent to the condemnation of Honorius Suppose this be granted why may not a Pope and a General Council judge a Pope See for this again Bellarm. de Concil l. 2. c. 19. Potest Concilium discutere causam Pontificis si inveniat reverâ esse infidelem potest declarare eum esse extra Ecclesiam sic damnare And the same he saith If the Council should discover him an Heretick De Conc. l. 1. c. 9. Quarta causa celebrandi Generalis Concilii est suspicio Haresis in Romano Pontifice c. Pag. 168. l. 19. The greatest strength he adds to Baronius is only saying without doubt it is so Let the Reader view Bellarmin de Rom. Pont. l. 4. c. 11. whether this hath not more drollery in it than Truth Pag. 170. l. 18. I desire therefore again to know whether he was rightly condemned or not Suppose I answer rightly what then Then the Pope is not infallible And what then What is this to N. O or his Considerations Ib. l. 8 In either case there was no Infallibility in the Guides Yes in one case if Honorius rightly condemned there was Infallibility in the Pope and Council Pag. 171. l. 8. The ingenuous concession of Mr White A great friend to Popes But by this he sees there are that confess Popes liable to Heresy Ib. l. 6. Councils against Councils Not lawful General Councils one against another Ib. l. 4 Church again Church especially after the Breach between the Greek and the Roman Not one of these Churches against the other in most of those things for which the Reformation hath left the Roman But supposing in some points they be so the Infallibility we contend for here as requiring our Obedience is only that of a General Council joined with and confirmed by the Bishop of the See Apostolick In the intervals of which Councils to matters clearly determined formerly by them the present Church Governours if no way supposed infallible may exact from the Church's subjects such an assent as the Councils have required Or in new Controversies arising and not formerly determined by any such Councils yet may justly impose silence till such Controversy shal be so decided Ib. l. 2 But a man who is bound to rely only on the authority of his Guides must suppose them to be agreed and in case of difference among them he must first chuse his Religion and by that his Guide bound to rely only Who saith it He may rely on the Holy Scripture very safely in all points whereever it is clear but in his application to it when he meets with Scriptures the sense whereof is ambiguous to him as surely either it is or should be in case he sees a major part of the Church or of Christianity to differ from him in the sense of it he is to rely on his Guides And next in any difference among them he is not presently left to our Author's way to chuse his Religion or his opinion first and by that his Guides as they sit it for so in some places that our Author knows there is scarce any opinion so gross but some Guides may be found complying with it But in these Guide's differing and their just authority consisting in a most exact Subordination he is to rely on the Superiour as in England on a Provincial or National Synod rather than on the Rector of his Parish or a single Bishop and whereever its judgment can be had on the Supreme a lawful General Council confirmed by the Bishop of the See Apostolick Pag. 172. l. 8. Now the Question proposed is whether it be not fitter for me to submit to the Guides of the Catholick Church than to trust my own judgment I should make no scruple in all doubtful matters to resolve the affirmative supposing that all the Guides of the Catholick Church were agreed Will he submit his judgment then to lawful General Councils and the matters they have or shall agree in Since he hath great reason to doubt in all things where they judge contrary to his tenent He goes on Ib. l. ult For I should think it arrogance and presumptiâ—n in me to set up my own private opinion in opposition to the unanimous consent of all the Guides of the Catholick Church in such a case To the unanimous consent of all the Guides But will he submit to such a consent as hath been had in former lawful General Councils I mean such as in the four first for deciding Controversies viz. to that of a much major part For else if but one Bishop in the world shall oppose all the rest He is released from such his submission And 2ly Will he yield this for all matters whatever such Councils shall define For to repeat his words ought he not to think it arrogance and presumption in him to set up his own private opinion in opposition to such Councils in any thing for which they have the same evidence as himself And here observe also that in whatever times these Councils be held whether in the present or past ancient or latter times so as not contradicting one another in their definitions their Authority is exactly the same and so ought his Obedience to be and their Definitions also to be in all times after obliging those of Nice obliging now N. 1 Pag. 173. l. 5. We find the Christian world divided into very different Communions It is so But the forementioned ‖ Note on p. 172. l. 2. subordination of Church-Governours is still to be observed And our obedience in any clashing of these Church-Governours in several parts to be performed to the Superiours As for example The African Bishops and their Councils
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
one material thing here may be observed by the Reader that this moral Infallibility where mentioned by N.O. is always applied to the said Tradition viz. the Testimony of so great a multicude of learned and pious men but never to Church Infallibility as a Body assisted with the Holy Ghost which Church is always believed not non-morally only but non-possibly fallible as also other Articles of the Christian Faith are as being all Divine Revelations but these certainly known or proved by a rational evidence to be Divine Revelations only from Tradition And Lastly that N.O. in his applying Moral Infallibility to Tradition leaving every one to express it otherwise adds or whatever certainty that may be called which Tradition affords ‖ Consi p. 56. Pag. 91. l. 6. This were well enough If in the precedent page he had not said c. An infallible assent in the former page and a morally-Infallible assent whereby in the latter it is explained do not contradict Ib. l. 7. Had not said That a particular person may be infallible in his assent That is sufficiently infallible as N.O. explains himself afterward and the Dr confesseth it Ib. l. 14. I would fain understand if the Evidence be only sufficiently or morally infallible How the assent which is built upon it comes to be more than so Any assent that is built only upon a sufficiently or morally infallible evidence never comes to be more than so Assensus cognoscitious non excedit Certitudinem Principii quo nititur See Note on p. 84. l. ult n. 2. Ib. l. 17. Late Writers of their Church are perplexed about this word Infallibility Our Author frames to himself strange Chimera's of Infallibility notwithstanding the pains taken by Catholicks to undeceive him and others therein whenas the Infallibility maintained by Catholicks is only that of the Church Catholick in a General Council in the defining of necessaries For the proving of which Infallibility they urge the Practice of former General Councils approved by the whole Catholick Church defining such points and putting them into the Creeds and anathematizing any Dissenters Behold now this terrible monster of Infallibility which this Author saith Mr Cr. and other late Roman Writers retain like a wolf by the ears cannot tell how to hold it and are affraid to let it go and N.O. at last quitting the thing contents himself with the sound of it And yet a few pages hence p. 95. the Dr tells you that the first Principle N.O. sets up in opposition to his is this Infallibility viz. That God hath given an infallible assistance to the Guides of the Church in all ages of it for the direction of those who live in it Ib. l. 10. Loth to part with the sound of Infallibility See Note on p. 90. l. 5 Ib. l. 6. He yields that moral certainty is a sufficient foundation for Faith Such terms neither occur in the Dr's 27th Proposition here referred to as conceded by N.O. nor in any words of N.O. nor any thing equivalent to them without some qualifications annexed The proper Foundation of a Christian's Faith or that on which it mainly relies is Gods word or Divine Revelation But if it be asked concerning the rational Certainty that Christians have or may have that such as they believe to be truly are Divine Revelations this is affirmed to be the Certainty which the Tradition so often forementioned affords call this Certainty by what name any one will This Tradition as the Reader may find in the Dr's next page is said by N.O. for which citation N.O. is obliged to the Dr that his Reader may sometimes at least find N. O.'s tenents in his own words to be the first rational introductive of our Faith And is so acknowledged not only by N.O. but generally I think by the whole Christian world at least by all Catholick Controvertists And yet our Author gazeth upon it as a new coined Position and frequently also calls it yielding the cause It is necessary to mistake or misrepresent the Catholicks Tenents thus to have somthing to say against them Pag. 93. l. 11. By which he fairly gives up the cause of Infallibility as to the necessity of it in order to faith I ask of what Infallibility Church-Infallibility N. O.'s next words following those quoted here by the Dr out of p. 67. are these But notwithstanding this Christians may be deficient in a right belief of several necessary Articles of this Christian Faith if destitute of that External Infallible Guide therein And the perpetual Divine Assistance and so Infallibility in necessaries of this Guide being declared in the Scriptures a Catholick having once learnt this point of Faith from its definitions and expositions becomes secure and settled in the belief of all those controverted Articles of his faith wherein others steered only by themselves do fluctuate totter and vary one from another whilst the Scriptures in such points at least to persons unlearned or of weaker judgments which are the greatest part of Christians are ambiguous in their sense and drawn with much art to several Interests See before Note on p. 84. l. ult n 4. And I ask Will it follow from Dr St's holding a moral certainty of Tradition to be a sufficient introductive to believing the Canon or Infallibility of Scriptures that he therefore gives up the Canon or the Infallibility of Scripture as to any necessity of it in order to matters of faith If not neither doth N.O. give up Church-Infallibility Or means he gives up the cause of an absolute Infallibility its being necessary ex parte subjecti to the having a right faith N.O. doth so yields it up as not being the Catholicks cause and stands to it but so doth he also yield up this of a moral infallibility ex parte subjecti its being necessary to every one for having a right faith Pag. 94. l. 12. I desire N.O. and E.W. to agree better c. Perhaps what is said before in Note on p. 84. n. 3. may satisfy our Author in this matter If not the Reverend Person E.W. if it be though fit is able to give a much better account of himself than N. O to whom therefore with all respect he leaves it But this I say and let the Reader judge that if this Author gives no fairer account of E. W's propositions than he doth of N. O's his Reader hath little reason to credit other mens Positions upon his Relation who by his first changing N. O's notions and then confuting them puts him to the trouble of these reflections Ib. l. 6. N.O. here makes moral certainty a sufficient ground for Divine Faith See Note on p. 91. l. 6. Pag. 95. l. 11. By these Concessions it appears that the Cause of Infallibility is clearly given up c. No. See Note on p. 93. l. 11. Annotations on his §. 4. Touching N. O's Principles PAg. 95. l. 4. The Doctor represents N. O.'s Principles thus 1. That God hath given an
no certainty of the meaning of the Levitical Law because there is no High Priest or Sunhedrin to explain it Not all Persons in all things without an Explainer And there was anciently a Guide Infallible or so authorized as that all were to stand to its judgment appointed for deciding several doubtful parts of Moses his Law Of which see in the former Discourse § 22. Pag. 101. l. 8 Yet after all he cannot certainly understand the meaning of them Not of some of them exclusively to an Infallible Church-Authority and his Submission thereto Pag. 102. l. 10. And after all this cannot we understand c That every one cannot without some other helps than only our Lord's and his Apostles discourses I think this Authour grants before p. 96. 97. And Sic oportebat ut diceretur quod non ab omnibus intelligeretur saith S. Austin ‖ In Joan. tract 27. of our Lord's Sermon about the Eucharist in the 6th of S. John Ibid. l. 7 Our Question is not about may be 's Therefore N.O. in those Considerations on Princip 13. p. 14. c. contends that God not only may but hath so revealed his mind that in many things it is clear to some persons when not to others and for this quotes Dr Field on his side Ib. l. 5 It is taken for granted on both sides that God hath revealed his mind in writing But not granted that he hath revealed it so clearly in writing as none may mistake any part of it I am afraid I tire out the Reader with so often repetition of the same limitations and restrictions applied to a discourse that renders it self plausible by omitting them The use of Indefinite Terms and propositions is a sure way and a fine art for Controvertists to answer one another and both speak truth So these two Scriptures are clear in points of necessary faith and Scriptures are not clear in points of necessary faith are both very true as to several persons and in several matters of necessary faith Pag. 103. l. 14. But when I had expresly said things necessary for salvation why doth he avoid that which the dispute was about and only say many things It was an oversight in N.O. but no advantage made by it who in speaking of the clearness of Scriptures adds the term as to Necessaries frequently and that in the Consideration upon the very same Principle See p. 15. If these in all necessaries are clear Of every particular Christian in all points necessary Such a clearness in Necessaries must the Scripture have c. By which the Reader may see whether his Adversary had cause to complain but so doth not the Dr when speaking of Church Infallibility add this term as to necessaries used by N.O. Ib. l. 10 I never yet saw one difficulty removed by the pretended infallible Guides of the Church General Councils are these pretended Infallible Guides and the doubted and disputed Sense of many Scriptures in necessary matters have been cleared by these Councils and some of them put in the Church's Creeds Pag. 104. l. 8. Nothing of it their talent of infallibility ever appeared above ground See the last Note Ib. l. 15. Supposing we believe their Infallibility we are still as far to seek for the meaning of many difficult places The Church is not said to be infallible in all things whatewer as the Scriptures are but in necessaries As these are explained in the former Discourse § 2 and in 2d Discourse concerning the Guide § 9. c. viz in all points that are any way beneficial either as to the General Oeconomy or Government of the Church or as to the Salvation of Particulars to be believed or practised by her Subjects and the truth of which the Scripture or Tradition at least as to the necessary Principles from which such point is extracted do sufficiently evidence unto her Such from time to time as they are called in Question are stated and determined by her whilst neither having leisure nor perhaps light to determine all other I mean such as are no way necessary to be determined Of which thing what points are and what are not so the Church her self and not her Subjects is the most proper Judge Ib. l. 6 So that not making use of this talent of Infallibility gives us just reason to question whether God continues it Then from the Church's having well used this talent we may gather the contrary viz. the Divine Providence it s still preserving it to her Pag. 107. l. 9. Which several expressions of Dr Field's amount to no more than this that there will be alwayes some true Christians in the world Contrary to this Dr Field holds that in all ages there is and shall be not some true Christians only but some Visible Society and Church or other consisting of a Ministry or Clergy openly publishing and teaching and a People receiving their doctrine that in such age doth not err in necessaries to salvation which tenent of his very well consists with that advice in his Preface produced by N.O. That therefore men not having time or leisure or strength of understanding to examine controversies in Religion of such consequence should diligently search out which amongst all the Societies of the world is that blessed Company of Holy ones that Houshold of Faith that Spouse of Christ and Church of the living God which is the Pillar and Ground of Truth that so he may embrace her Communion follow her Directions and rest in her Judgment Thus he Which cannot be spoken only of the being alwayes of some true Christians in the world that do not so err but of a visible society or Communion such as gives directions and delivers her Judgment And to shew him coherent to himself This Visible Society in all ages the excellency of it and their happiness that are in it he further thus describes in his 1st Book 10th Chapter Visible saith he there in respect of the profession of supernatural verities revealed in Christ use of Holy Sacraments order of Ministry and due Obedience yielded thereunto and they discernable that do communicate therein Such then he allows that Church in my age to be that he maintains not to err in necessaries what Church soever of that age it hapens to be as one or more it must be And if this be not enough to clear this N. O out of his Common-Place book for thence our Author saith he had his quotation can furnish him with several other places out of Dr Field that say the same thing Such that Ibid That the constant profession of saving truth is preserved and found amongst men and the ministery of salvation continued and known in the world For how saith he shâ—uld there be a Church gathered without a Ministery And the like l. 2. c. 6. That the Ministery of Pastours and Teachers is absolutely necessary to the being of a Church For how should there be a Church gathered guided and governed without a Ministery
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
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