§ 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
precedes and follows it in N. O. of which the Reader if he pleases may inform himself by viewing the place and then takes the liberty to descant upon him in this manner p. 281. That which N. O. calls refusing submission to all the Authority then extant in the world was all the authority then extant shut up in the Pope's breast And p. 283. That by the more universal Church N. O. fairly understands no more but the Church of Rome Whereas N. O. whether speaking of Superâ—our Authority or its Infallibility hath made no where in his Book any application of it to the Church of Rome or Pope at all but to Superiour Councils But hither it much concerned this Author to force N. O.'s discourse to be the better able to confute it So p. 282. he tels his Reader The plain English of all is the Church of Rome was against the Church of England i.e. in the Reformation But after all this excursion N. O. speaks of an obedience the Church of England owes to Superiour Councils Patriarchal or General and to those whether former or present and that shewing its Freedom from the Pope or Church of Rome as a Co-Metropolitan Church will not serve the turn nor yet its being a Patriarchal i.e. a Primatical Church or had it been yet in an higher sense Patriarchal for neither was Dioscorus excepted from such a Superiour Authority by being a Patriarch § 30 Another while p. 283. he conjectures N. O. by more universal Church may mean the greater number of persons or of Christians at the time of the Reformation and so he asks How he knows that the Eastern Armenian Abyssine and Greek Churches did agree with the Church of Rome against the Church of England But though this is a truth which the Reader may see proved at large in the Third Discourse concerning the Guide in Controversies Chap. 8. and that very considerable that the Church of England in many points of her Reformation opposed the general doctrines and practices of the Oriental as well as Occidental Churches and where a general consent is in the Church-Governours apart the same we may presume would be in a General Council yet N. O. letting this alone speaks not of a greater number of persons but of a Superiour Authority § 31 Another while he pleads p. 282. the Church of England's submission to or consent with the Church Primitive and Apostolical or the truly Catholick Church of all Ages which she hath always appealed to and offered to be tried by But the Catholick Church of all ages being taken here by Him not distributively for what the Authority of the Catholick Church in any age hath stated or determined For to this he often declines submission See in him p. 241.242 Where he saith That Vniversality in any one age of the Church taken without the consent of Antiquity is no sufficient Rule to us And That the Church in any one or more ages since the Apostles times may be deceived But only collectively for what it can be shewed to have held delivered and agreed-in in all ages Such a submission I say is not sufficient For as our obedience is due to the Decrees and Definitions of lawful General or other Superiour Councils of the Primitive Times so is it as well to those of any latter age the authority of them in any age being equal and the same and an equal necessity of it for deciding the Controversies in Necessaries that may arise in any age though these Points disputed do not appear save in the Traditional Principles from which they are deduced in any former Nor could the Arrians justly decline the Definitions of Nice because made in their times or in the same expressions not delivered in any more primitive age There also he saith that the Church of England rejected nothing but innovations and reformed nothing but abuses But none ought to be rejected or reformed by any particular Church as such which Superiour Councils in any times have declared to be otherwise especially where no contradiction of a Body of equal Authority can be shewed in times more ancient § 32 Another while ‖ p. 283. he urgeth that at the time of the Reformation there was no superiour authority to the Church of England extant upon this account because saith he This must either be the authority of the Pope and Councils of the Roman Church or a General Council of all the Catholick Church For the first we owe no obedience to them for the second there was no such thing thâ—n in the world therefore could not be opposed But here first if by the Councils of the Roman Church he means Councils assembled by the Western Patriarch and consisting of the Metropolitans and Bishops not only of the Roman but other Western Churches and Nations these must be confessed and so are by Protestant Divines Superiour to a National Synod of England And then as for these or for other General Councils in what former times soever held they are an Authority always extant and their decrees obliging so long as not by an equal authority repealed Otherwise the Obligation also to the Definitions of the first General Councils would be long since expired And also any particular Church is obliged to a submission to any superiour Council following such Reformation from the time of its Decrees passed and a due acceptation of them i.e. by a much major part § 33 After this he alledgeth That for the Canons of the Catholick Councils before the breaches of Christendome no Church hath been more guilty of a violation of them than the Church of Rome But first if this were granted another's faultiness excuseth not our's Next if he speaks of the Councils that have been in the Church till the breach made by Luther methinks this is enough to confute what he saith that the one Church the Roman owns and admits the Definitions and Canons of these Councils as true regular and obliging and so in its disobeying them condemns it self which the other the Reformed denies to be so § 34 Lastly p. 285. he pleads That every free Church enjoying the rights of a Patriarchal See hath according to the Canons of the Church a sufficient power to reform all abuses within itself when a more general consent cannot be obtained But not I hope when a more general dissent is already declared I mean that the things so called are no abuses By all this I think appears no Answer as yet returned by this Author to the things objected which affords any reasonable satisfaction N. O. then proceeds § 35 That in Point of Obedience though it is most true that a Christian is bound to reject whatsoever is offred to be imposed upon his Faith which is certainly known to such Christian to have no foundation in or to be contrary to Gods Word ‖ See Dr. Stillingst Princ. 29. Consid p. 73 Yet learned Protestants do also require from such Christian that where not
Author or Protestants would generally stand to it that private men should follow such an evident consent of the Universal Church on this account viz the unreasonableness of the believing that so many so wise so disinteressed persons should be deceived But I am afraid the Dr if put to follow constantly such a consent will relieve himself here with a clause that lies dormant and which his Reader perhaps takes litle notice of viz. in such a case as this i.e. a case doubtful and difficult Yet one would think if we have reason to follow these wise men's judgment in things that are difficult and that have little evidence and light in Scripture as Rebaptization was much more have we reason to follow it in such things still as are more clear in Scripture since this is more incredible that so many so wise so disinteressed persons should be deceived in them Or that That is there clear to us which is not so to them but the contrary And so I take leave of the Dr's Answer to return again to the progress of N. O's Discourse CHAP. V. Concerning Sects and Heresies not suppressible without an Ecclesiastical Judge § 81 V. FIfthly N.O. much presseth against such Principle 1st that the remitting thus all manner of persons for the understanding of all points necessary to salvation Scripture as asserted clear therein only they using a due endeavour without requiring any submission of their judgment or of assent in such matters to the Definitions of the Church as pretended in these not infallible is a Plea no more justifying the Reformation and the dissent from superiors of the Church of England Consid p. 97 than that of any other Sect whatever even of those which the same Church of England most abhorrs For that all these Sects also for the Doctrines and Extravagancies they maintain and Discessions they make do equally appeal to the Clearness of the Infallible Scriptures in them sufficiently intelligible unto their sincere endeavours and decline as fallible all other Ecclesiastical Authority § 82 So Volkelius †Volkel de verâ Relig. l. 5. c. 7. pleads for the Socinians as the Dr for the Church of England Quae de fide in Christum statuenda sunt ex Sacris Literis patere And again Deus qui religionem Christianam usque ad mundi finem vigere voluit curavis etiam tale aliquid perpetuo extare unde ea quatenus omninò ad salutem est necessarium cognâ—sci indubitatè possit At nihil tale extare praeter Sacras Lateras Crell de uno Deo Patre in Praesat To the same purpose Crellius another Socinian saith Haec Sententia by which Christ's Divinity is denied plurimis ac clarissimis Sacrarum Literarum testimoniis nititur It is needless to cite more From whence is manifest That such Principles as here appear only in the defence of the Religion established in the Church of England make the same Apology also for all those other Protestant parties and for the most blasphemous Sects disclaimed by it Consid p. 98 The Dr in the mean while omitting that by which the former learned Defenders of his Church usually have justified it against them namely the Church of England's adhering to the Traditional Exposition and sense of Scripture received from the Primitive Church This I say he omitts perhaps because it may be thought to relish a little of Church-Infallibility § 83 2ly Neither doth such Principle leave any just and sufficient means in such Church as maintains it of suppressing any Sect Schism or Heresy Consid p. 98. By Sects here I do not mean any Parties that are of different opinions in matters not determined or stated on any side by the Church or those Ecclesiastical Superiors to whom they owe Obedience but such as dissent from and refuse conformity to her established Doctrines and Injunctions And by suppressing them I mean preserving the Church perpetually in its integrity and unity of faith by excluding all such if otherwise uncorrigible from her Communion and purging herself from such a leaven and contagion For which effect our Lord hath left a perpetual Authority to his Church in her General Councils equally taking upon her in all ages to judge what is Heresy or Schisme and who Sectaries and requiring a strict assent to her Definitions in matters of faith and removing such as do not so submit out of her Society by Excommunication according to our Lord's Si Ecclesiam non audicrit sit tibi sicat Ethnicus Tit. 3.10 and S. Paul's Haereticum hominem post unam fecundam correptionem devita 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And Vtinam abscindantur qui vos conturbant Gal. 5.12 By which she preserves herself Vnam Sanctam Catholicam one Body and not only of one language by the silence and non-contradiction of any of her members but by assent also of one mind and one faith and without any rent or schisme all the Parts of this Body as hath been said before § 26. being placed in an exact subordination by which it is well known in any division and dissent of these Governours to whom Obedience is due By Obedience of Affâ—nt I say preserved of one mind for though a General Non Contradiction to any of the Church's professed doctrines may possibly procure the Church's peace and prevent the spreading and contagion of such Heresies and Sects where such an Obedience is strictly observed Yet 1st So long as no submission of Judgment is required Heresy is neither at all prevented in or ejected out of the Church if any of her Members be stained therwith but only silenced 2ly Where there is a dissent in Judgment it is almost impossible that none also shall appear in discourse or writings for out of the abundance of the heart the month will be speaking 3ly If the obedience of a Non-contradiction sufficiently secures the Church's Peace Yet Protestants upon their ground of Church-fallibility in Necessaries cannot Universally allow or admit such an obedience because so there could never have been any Reformation of such Church her Errours though never so grosse and fundamental where no lawful gainsaying or contradicting them either by Laicks or especially by the Clergy The Church then by requiring such submission of Judgment and removing dissenters preserves her subjects for ever not only of one Language but of one Mind in the common faith But according to this Principle of the Dr's which leaves all persons upon the securing them if using a just diligence they cannot err in necessaries to their own judgment as to their assent to or dissent from what the Church determines which Assent is maintained by him not to be justly required as to matters of Faith by any Judges save the infallible here can be no just excluding any dissenters from such Church's communion and so all Sects and opinions equally remain if they please in it Or in their separating one from another as an Vnion of Charity and
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
their external disobedience or contradiction but their wicked errour The 39. Articles being declared in the same 5th Canon To have been by this Church agreed upon for the avoiding Diversities of Opinions and the establishing of Consent touching true Religion To which I add that Consent touching true Religion is Consent surely touching matters of Faith and again that establishing of Consent is to be understood amongst all the Members of the said Church all whom it concerns to be united and established in the true Religion as well as amongst the Clergy Therefore the Stile of the two Canons runs generally Whoso shall hereafter affirm the Articles c in any thing erroneous And the excommunicating of those who will not abjure their holding Popery or Socinianisme see Synod 1640. Can. 3. and 4. is not of the Clergy but any whatever Which may be confirmed also by the practice of the Synods of other Reformed Churches abroad proceeding to the excommunication of Dissenters from their Doctrine To this purpose in the Ecclesiastical Discipline of the Reformed Churches of France the 31. Article of the 5th Chapter Du Consistoire runs thus Si un ou plusieurs c. If any one or more of the people shall raise any debate to the breach of the Church's Vnity concerning any point of Doctrine the Form of the Catechism Sacraments Publick Service c. if matters cannot be otherwise composed in the last place a National Synod is to be assembled which shall give them an hearing with all holy liberty and in it shall be made a full and final Resolution by the Word of God to which resolution if they refuse to acquiesce in every particular point and with an express disavowing their errours recorded now surely this disavowing their errours is assenting to the contrary truths they shall be cut off from the Church Here then is required a punctual assent to what the sentence of the Synod not the persons convented shall judge to be the sense of God's Word as it is also there cautioned before sans que la decision en appartienne a autrez qu' au Synode And the same course is taken against the Remonstrants by the Synod of Dort See Acta Synod Dordrecht Sess 138. Synodus haec Dordrechtana pro authoritate quam ex Dei verbo in omnia Ecclesiarum suarum membra obtinet in Christi nomine injungit omnibus singulis in Foederato Belgio Ecclesiarum Pastoribus c ut hanc sacram veritatis salutaris doctrinam viz. that delivered in the 91. Articles concerning the five points in controversy sinceram inviolatam conservent illam populo juventuti fideliter proponant explicent c. which surely includes the requiring their assent to and belief of thesh Articles excommunicating the disobedient donec per seriam resipiscentiam dictis factis studiis contrariis comprobatam Ecclesia satisfaciant atque ad ejus communionem recipiantur This I have added to shew the same proceedings of other forreign Synods of the Reformed with these of England To which now to return Either in the forementioned expressions these English National Synods do excommunicate all those whoever affirm any thing in the former Common-Prayer-Book to be repugnant to the Scriptures as all those must do who affirm the imposing something there to be done or used in God's worship which he hath not commanded to be a thing repugnant to the Scriptures or who do affirm any thing in the 39 Articles to be erroneous and then what a number of persons are there at this present in this Kingdom of England that are excommunicated by the Church of England Or if no consent to her Articles is required in general of all her Subjects what an indulgence is here for variety of Sects every one being left in matters touching true Religion to Liberty of Opinion Yet for the avoiding of which this Church saith she composed these Articles This of the Doctors Passings-by in the Preface Pag. 76. l. 3. The Controversy in short is this Whether Protestants who reject the Roman Church's Authority and Infallibility can have any sufficient Foundation to build their faith upon There is no such Question proposed by N. O. And if there had it would have been proposed on this manner in order especially to the Doctors 13th and 15th Principles Whether a Protestant in refusing the submission of his judgment to the Authority or Infallibility of the Catholick Church in her Councils can have in several Articles of Necessary Faith wherein the sense of Scriptures is controverted as sure a foundation of his Faith as he who submits his judgment to the foresaid Authority or also Infallibility Ibid. l 11. Those of the Church of Rome charge us That we can have no certainty of our faith as Christians without their Infallibility The Certainty pretended by this Author in his Principles and opposed by N. O. is such a Certainty from the Clearness of the Sense of Scriptures in all points of necessary Faith to every person as that no person whatsoever what useth his best endeavour I suppose he means such endeavour as consists with his Vocation to understand them can mistake therein And this is denied by Catholicks and sufficiently confuted by Experience Ib. l. 9. The occasion was my Adversaries calling for Grounds and Principles c. This account that follows nor concerning N. O and those worthy Persons whom the Doctor opposeth being much better able to return an answer for themselves if perhaps they think this worth their pains I shall pass on to p. 79. Annotations on § 2. Of the Notion of Infallibility PAge 79. l. ult Sometimes they apply Infallibility to the Object that is believed And hath not our Author used this language of an Objective Infallibility himself in his 20th Principle where he saith Assent doth not depend upon the objective infallibility of any thing without us Whereby it appears himself hath a share in the Jargon And what thinks he of that of his Archbishop Lawd ‖ p. 125. We must distinguish of Infallibility For first a thing may be presented as an infallible object of belief when it is true and remains so c. Doth not this make the Arch-bishop also one of the Jugglers he talks of P. 80. l. 10. Infallible is that which cannot be deceived Now if no one will say that a Proposition cannot be deceived it is absurd to say That it is infallibly true Infallible is that which cannot be deceived I add or as applyed to things is that wherein we cannot be deceived and so may Propositions be infallible And is it then such a great absurdity to say This proposition Homo est anâ—mal is infallibly true Doth not himself say the Scriptures are writings infallible See his Princ. 12. And is not this â—re infallibly true N. 1 P. 84. l. ult And being deceived In these two or three leaves the Dr hath been â—aâ—ing and fixing as he saith the Notion of Infallibility where leaving the
That for the universality of Time it must be centiously understood not so as to signify it a prejudice to any doctrine if in some one or more ages it had not been universally received for then there could be no heretick as any time in the would So must it be observed also for Universality of Place and of Consenters in that these also must be cautiously understood not so as to signify it a prâ—judice to any doctrine if in some one or more places or by some persons or also Churches dissenting it hath not been universally received for else there could be so also no Hereticks at any time in the world This of the just qualifying of Vincentius his Rule N. 2 But here on the other side will our Author submit to that which is but reasonably proposed submit his judgment to the Doctrine and Practice of the truly Catholick Church in present being since that of former ages after the Apostles is no more infallible than the present or that of any one age than of another and since as to not failing in Necessaries the promises of our Lord are made to all Ages alike and General Councils in all ages have equal power one as another of making Definitions in matters of faith and inserting them also in the Creeds if they see fit And again in any differences that may be in this present Catholick Church will he allow a much major part hereof to give the law to and conclude the whole so as it did in the first four General Councils and as it is used in all Courts consisting of many and which thing unless allowed no Heresy or Schisme in the Catholick Church can be suppressed by Its Judgment because all Heresy or Schisme hath a party and the chief and most dangerous Hereticks have been Bishops Primates and also Patriarchs so that the Dr's plea cannot exempt the Church of England from this trial by his calling it a Patriarchal Church ‖ p. 179. Or since it also is controverted what hath been the Common Doctrine of former ages or of the Fathers will he for the decision of this submit to the judgment herein of the much major part of the present Church Catholick or of Christianity or of his Canonical Superiours i.e. submit to the most common reason of the Church that reades the Fathers Writings If he will do this as in all reason he should then as to many of these points in difference between Protestants and the Church of Rome and particularly in these the so much now decried Transubstantiation and the necessary consequent of it Adoration and those other points exclaimed against Veneration of Images and Relicks Invocation of Saints as also in this point what was the judgment of Antiquity in these whose doctrine this major part of the Church declares themselves in these things to follow I say in all these and many others He will be cast even by the confession of Protestants who also acknowledge their discession at the Reformation to have been made a toto mundo and as well from the Greek as Latin Church Or to be short will he submit to the judgment of a lawful General Council if it hath determined any of these differences or of what Councils do appear to have had the acceptation both of the East and West excepting Protestants But such Concessions often used by him in general signify nothing and his true Plea seems contrary to it viz. his 13th Principle which is Clearness of Scripture to all persons in all Necessaries which if granted what needs herein the guidance of and submission to the Clergy either of the past or present age Ib. l. 5 Let the things in dispute be proved c. And who to judge of this proof your selves Or Superiour Councils rather Ib. l. 2 But those who separate from the Church of England make c. This is nothing to that particular wherein N. O. said the Dr justified Sects mentioned before in Note on p. 180. l. 9. Pag. 181. l. 12. We defend the Government of the Church by Bishops to be the most ancient and Apostolical Government and that no persons can have sufficient reason to cast that off which hath been so universally received in all Ages since the Apostles times if there have been disputes among us about the nature of the differences between the two Orders and the necessity of it in order to the Being of a Church such there have been in the Church of Rome too Here if by defending the Government of the Church by Bishops to be the most Ancient and Apostolical Government he means exclusively to a Government in other places by a Presbytery without Bishops its being as ancient and Apostolical as it Whenas contrary to this in his Irenicum he saith ‖ par 2. c. 6. That in all probability the Apostles did not observe any one fixed course of settling Church-Government but settled it according to the several circumstances of time places and persons And p. 344. That the Apostles did not establish Episcopacy from any unalterable Law of Christ or from any such indispensable reasons as will equally hold in all times places and persons and there ‖ c. 2. p. 395. 396. quotes that incomparable man as he stiles him Mr Hales in his Tract of Schism saying That Bishops by Christs institution I add or Apostolical Constitution for this also would oblige have no Superiority over men further than of Reverence And making all difference between Church-officers to arise from consent of Parties and to the same purpose cites Arch-bishop Cranmer ‖ p. 391. where perhaps he might have done well to have followed the discretion of the former times in not thus publishing and exposing the nakednes of this Father of the English Reformation From all which it follows that the Government by Bishops as understood contradistinct to not the same with that of Presbyters is no Constitution Apostolical and that if it arise only from consent of Parties by consent of Parties also it may be removed Again in what he saith next That no persons can have sufficient reason to cast that off which hath been so universally received in all Ages since the Apostles times if he means No Magistrate Ecclesiastical or Civil hath any lawful power to cast off or change the Church-Government by Bishops whereas he saith the contrary to this in his Irenicum and from Bishop Downham Mason and some others their allowing a Presbyterial Government only in case of necessity viz. where Bishops cannot be had argues thus ‖ part 2. c. 8. Conclusion It remains saith he that the determining of the form of Gorernment is a matter of liberty in the Church and what is so may be determined i.e. either way by lawful authority and what is so determined by that anthority doth bind men to obedience Thus he A matter of liberty in the Church What where Bishops may be had where is no case of necessity This follows
not and so the Design of his Irenicum is evacuated Again in the next words Which hath been so universally received in all ages since the Apostles times if he means universally so received for places as well as times contrary to what he saith in his Irenicum p. 322. That it is probable that the Apostles did settle the Government in the Church in a Colledge of Presbyters and in a Bishop and Deacons too according to the diversity of places and variety of circumstances And Ibid. That the Succession of Rome i.e. by Bishops is as muddy as Tiber it self And That the line of Succession fails us here where we most need it Again If in his words following concerning the disputes there have been of the necessity of Episcopacy in order to the being of a Church he holds Episcopacy so necessary to the Church's being as that none have any power in any age or time to alter it and so if he will join in this matter with the belief of Catholicks in the Council of Trent ‖ Sess 23. c. 4. Sacrosancta Synodus declarat praeter caeteros Ecclesiasticos gradus Episcopos qui in Apostolorum locum successerunt ad hunc Hierarchicum Ordinem praecipuè pertinere positos sicut idem Apostolus ait a Spiritu Sancto regere Ecclesiam Dei eosque Presbyteris superiores esse things not controverted in the Roman Church And Ib. Can. 6. Siquis dixerit in Ecclesiâ Catholicâ non esse Hierarchiam Divinâ ordinationc institutam quae constat ex Episcopic Presbyteris Ministris Anathema sit I say if such be his meaning here I have no more to do but congratulate with him the correction of his former errour But in these expressions he may mean only what well consists with his Irenicum that as the Government by Bishops is most Ancient and Apostolical in some places so the Presbyterial was in some others And That no persons can have sufficient reason to cast off this Episcopal Government in such places where it hath been settled unless the Supreme Majestrate from some necessary circumstances think fit to alter it as the Apostles he saith in some places settled a Presbytery in stead of it I say he may have such a meaning And if his former opinion be changed herein perhaps he might have done well to have published his present contrary judgment more fully and clearly to make an amends for his formerly published mistakes Which else when a future opportunity may serve and power assist the inclinations of contrary Sects may minister arguments afresh for the Lawfulness of their Abrogating the Episoopal Government and introducing their own And he may see what use the Replyer to Durel ‖ Patronus bona fidei hath made of them already in Defence of Presbyterianism against Episcopacy Ib. l. 8 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 See before Note on p. 180. l. 12. Ib. l. 4 But those who separate from our Church will allow nâ—thing to be lawful in the worship of God but what hath an express command in Scripture See the former Disc § 88. These Separatists ground this their tenent upon Scriptures as they think clear some of whom at least are supposed to have used their best endeavour rightly to understand them the sense also they take these Scriptures in being very contrary to their interest and having brought great sufferings upon them The point seems very necessary to be clear to them in Scriptures both for the right service of God and for the peace of the Church Must not therefore our Author here either relinguish his 13th Principle or say the Texts are indeed clear on the Separatists side or that none knows when he useth his best endeavours and so neither knows when he mistakes plain Scriptures As for the modern Sectarists their appealing to the Primitive Church in the differences between them and that of England as the Church of England he saith doth in her differences with Rome See Patronus bonae fidei in Causa Puritanorum in his Prodromus p. 88. 89. where also he cites as on his side contra Hierarchicos abeuntes a primaevâ praxis Dr Stillingfleet's Irenicum p. 66. 67. 68. See also in fidei Patrono p. 4. 5. Pag. 182. l. 2. Which infallibility those of the Church of Rome do challenge They plead only the Infallibility of the Church Catholick whose Subjects they are in her General Councils Neither is there one word in the Principles Considered concerning the Infallibility of the Church of Rome with which yet the Dr so often relieves himself Ib. l. 16. To talk of Accommodation is folly and to design it madness Viz. against the Determinations of a lawful General Council or also a Patriarchal by any Ecclesiastical Body inferiour and subordinate to it What terms of Composition can an Arian expect after the Council of Nice Ib. l. 7 But there is no such thing in the least pretended by our Church that declares in her Articles That General Councils may err and that all the proof of things to be believed is to be taken from Holy Scripture And not from Church or Councils declaring to us the sense of Scripture because they fallible herein then no proof in any matter of faith is admitted from Primitive times or consent of Fathers which He but now appealed to See Note on p. 180. l. 12 Pag. 183. l. 2. And none of them charge our Church with any errour in doctrine nor plead that as the reason of their separation What then means the Presbyterian Ministers complaint ‖ See Reasons shewing the necessity of Reformation of the Publick Doctrine c. 1660. p. 5 6. for the Church of Englands imposing upon them things in the Common Prayer Book and 39. Articles repugnant to Scripture and requiring their assent to them citing the 4.5 and 36. Canon of the Synod 1603. and 13. Eliz. 12. And do they not hold this an erroneous doctrine but now named by Him p. 181. That somthing may be lawful to be used in the worship of God besides what he hath expresly commanded And see the forecited Author in Bon. Fid. Part. p. 4. requiring of Durell Vt purgaret Hierarchicos a Crimine corruptae doctrinae Anglicanae commutatae in Arminianismum Papismum in multis Ibid. l. 6. The Church of Rome not only requires the belief of her errours which is plaine by the often objected Creed of Pius c. But makes the belief of them necessary to salvation If in the Profession required by Pius no distinction is made between the Definitions of former Councils and other common Articles of the Creed so neither is there in the Athanasian Creed between the said Definitions and former Articles of the Apostle's Creed As for making the belief of them necessary to salvation N. O. hath already answered Consid p.
such persons who all firmly believe that doctrine infallible which Christ delivered but yet judge themselves all fallible and dare not usurp that roiall prerogative of heaven in prescribing infallibly in matters questioned but leave all men to judge according to the Pandects of the Divine Laws because each member of this Society is bound to take care of his soul and of all things that tend thereto A very true and just representative saith he of that society of men which our Blessed Saviour instituted as a Church in the world Now there the Clergy also as well as Laity seem left to their liberty so that to reconcile him to himself perhaps the consent here required of the Clergy is only conditional this consent not medling with their faith wherein they are left to their Christian liberty to hold what they think best but only in order to such an employment that if they do not testify their Tenents in Religion to be such as sute with the Synod's Decrees they must not be admitted to bear such an Office For his following words are Not to the end that all those Propositions to which a consent is required of the Clergy should be believed as Artlcles of Faith But because no Reformation can be effected if persons may be allowed to preach and officiate in the Church in a way contrary to the Design of such a Reformation Thus He. But then in the same way why may not this Church exact assent of all persons whatever i.e. a conditional one if they desire to live in her reformed communion yet not forcing their conscience therein but leaving them the liberty to stay out of it And since the designe or effects of the Reformation may be hindred also by learned Laicks their spreading abroad such errours why not in order to this such assent required of them as he saith is required in Order to this of the Clergy N. 3 2ly Such Church not being the Supreme Ecclesiastical Judge granted by our Author fallible this Authority given to it I mean of requiring assent of all its Clergy to all its doctrines or Articles of Religion seems very unjust servs equally as for the reformation of a former errour so for the corruption of a former truth For thus supposing this Church Arian or Socinian as it may be here all its Clergy receiving Holy Orders for the teaching of Gods word are engaged to believe and preach a most impious Heresy or to be dis-clergied than which what can be a greater tyranny Neither is there any remedy left in such a Church for rectifying such corruption or errour since none are admitted into the Clergy who do not assent to such errour and are removed out of it so soon as they recant it And this is it the Presbyterian Ministers have so much complained of that they might not be admitted to subscribe the 39. Articles with such a clause added so far forth as the same Articles are agreeable to Gods word And indeed the forbidding a ttuth in this Church to be taught to the Laity is in effect the forbidding it to be assented-to also by them N. 4 3ly What authority he allows in this kind to one Primatical Church he must to another and therefore as he professeth such an Authority rightly exercised in the Church of England as to requiring assent from all the Clergy to her 39. A ticles so must he that the same authority is so in the Church of Rome And thus Pope Pius's Creed so far as its requiring assent from all the Roman Clergy by which this Clergy may only preach those errours as he accounts them and cannot declare the contrary Truths is justified by himself and the Roman Church maintained herein to exercise a lawful power N 5 4. But 4ly If the Church of England hath such a lawful authority in the reformation of errours over its subjects the same have superiour Councils suppose a General or a Patriarchal in the West over it and all other Primaticael Churches viz. of requiring assent from all the Clergy whether Archbishops Bishops or inferiours to all their Decrees and not to teach any thing contrary to them and that if not for imposing them as Articles of Faith yet for the reason given by the Dr. viz. because no Reformation can be effected by these Councils if persons may be allowed to preach and officiate in these Churches in a way contrary to the designe of such a Reformation made by the Council And then supposing here under that pretended reformation of an error by such Council or Synod a corruption of a Truth and that of moment a thing this Author allows possible How can there be a reforming afterward of such a Corruption unless done by Laicks Or may the Council lawfully require an assent to such corruption from all its subjects that are admitted into sacred Orders and those that are so admitted afterward when they discerne truth as lawfully renounce and reverse such their former assent These seem to be the consequences of the Dr's stating such an authority in his Church consequences contrary to what he alloweth and these arguings seem of force especially against one that both accuseth the Roman Church because fallible for requiring assent to her Decrees and refuseth assent to the Decrees of Superiour Councils because these fallible N. 6 But notwithstanding this I am far from affirming 1. That the Church Catholick in her Supreme Councils whether fallible or infallible may not require assent of her subjects to her Definitions and Decrees as she thinks fit in matters that are not capable of a strict Demonstration against her judgment as I suppose Divine matters are not neither do I know any wiser or securer course though abstracting from the Church's Infallibility that any Christian can take as to attaining all necessary divine truth than by his firm adhering to her judgment in all things that is set over him by God himself to guide him in the way of salvation of which much hath been said elsewhere And 2ly far also from affirming that the Church of England or any other National or Provincial Synod may not require Assent not only from her Clergy but all her subjects to her Doctrines of Religion or matters of Faith and that upon Anathema to all Dissenters but then it must be for such doctrines wherein such Church or Synod doth not oppose but agree with the whole Body of the present Catholick Church and so also with that of former times according to the judgment of these times made by this present Church Taking here this whole Body I speak of as contradistinct to Heretical and Schismatical Churches or Societies and taking the consent of this whole in such an universality as is necessary for concluding the whole according to the proceedings we have seen in the first General Councils Now in these matters wherein a Provincial Council agrees with the whole as it demands assent to them from its subjects so is it infallible in
the just authority of Bishops To this nothing to N. O's Considerations I say Let him perform his duty to Superiour Councils and to the Pope so far as he is obliged by the Church-Canons and concerning any Controversy of other usurped Authority let him acquiesce as a regular Son of the Church in the Council's Decisions those as well of any of its latter Councils so lawful as of the former and all is well Ib. l. 14. N. O's words Which more Comprehensive Body in any dissent and division of the Clergy according to the Church Canons ought to be obeyed It follows in N. O. and which hath hitherto in her supremest and most generally accepted Councils in all ages from the beginning required such submission under penalty of Anathema Which words expressing more plainly what N. O. means by the more comprehensive or universal Body of the Church's Hierarchy the Dr omits here And it seems was willing to mistake his meaning by what he saith below p. 283. That by the more universal Church N. O. fairly understands no more but the Church of Rome Ib. l. 8 I answer that the Church of England in reforming herself did not oppose any just authority then extant in the world Yes The Church of England then reformed and changed several matters of Doctrine against the Definitions of many former Superiour Councils which were accepted and unanimously obeyed by the whole Body of the other Churches viz. by all those that were free from the Mahometan yoke and among those by the Church of England also till Luthers appearance to which Definition and unanimous consent of these Churches in them she stood obliged as a part to the judgment of the Whole But many of which Doctrines also reformed by her were and are still to this day believed and practised by the Eastern Churches also under the Mahometan servitude which he who is curious to inform himself may see sufficiently cleared in the 3d Discourse Concerning the Guide in Controversies ch 8. This then the departing in their doctrine of the two Metropolitan Churches of England from the greater Body of these many Co-Metropolitan Churches all accepting and submittingto the Decisions and Determinations of many former superiour Councils even all those from the 2d Nicene called the 7th General Council to that of Trent to which Councils the Church of England was and still is obliged as well as the rest and did also submit till the times of Luther is the Discession from the more Comprehensive and universal Authority and from the Holy Catholick Apostolick Church if any then extant which Catholicks charge upon them And perhaps it is the consciousness of the truth of this discession that makes this Author in several places before maintain ‖ p. 242. That the Church he means Catholick in any one or more ages since the Apostles times may be deceived and †p. 241. that Vniversality in any one age of the Church being taken without the consent of Antiquity is no sufficient Rule to interpret Scripture by and that when he speaks of standing to the judgment of the Church he declines that of the present Catholick Church unless joined with the judgment of the Catholick Church of all ages past till that of the Apostles to the constant doctrine of all which first proved to him he is content to yield See for this what he saith by and by ‖ p. 282. But the Church thought otherwise of them What Church I pray The Primitive and Apostolical that we have always appealed to and offered to be tried by The truly Catholick Church of all ages that we utterly deny to have agreed in any one thing against the Church of England And before p. 244. Let saith he the Popes Supremacy c be proved by as universal consent of Antiquity as the Articles of the Creed are and then let them charge us with Heresy if we reject them And p. 259. Let the same evidences be produced for the consent of the Vniversul Church from the Apostolicat times in the matters in dispute between our Church and that of Rome and that controversy of Infallibility may be laid aside Where still a proof not of the decision of the Catholick Church in some latter age but of the Consent of the Vniversal Church from the Apostolical times is demanded for his yielding a submission to it Nor will the Judgment of the present Church be current with him for deciding what was the Consent of the former the judgment of this he reserves to himself Pag. 281. l. 1. The dispute was then concerning the Pope's Supremacy over our Church The reforming Articles of the Church of England not only opposed this but many other Definitions of the former Church But neither could they justly reject this Supremacy so far as it was by the Canons of former superiour Councils established That only could be ejected that was unjustly usurped Ib. l. 11. Which is sufficiently known to have been the beginning of the breach between the two Churches The breach of the Church of England in the Reformation was not only from the Communion of the Roman concerning the Popes supremacy but of the Gallican Spanish and all the other Occidental or Oriental Churches in matters wherein they were united in the Resolutions and Decrees of several former Councils Where or at what point the Breach began matters not so much as where it ended Or the full charge that the whole breach contains Ib. l. 15. What should hinder our Church from proceeding in the best way it could for the Reformation of it self The Canons and Definitions of former Superiour Councils should hinder the Church from reforming any thing contrary to them as this Church did It follows Ib. l. 17. For the Pope's Supremacy being cast out as an usurpation our Church was thereby declared to be a free Church The Pope's Supremacy established by the Canons of the Church in Superiour Councils cast off by whom It can by none lawfully unless by Church-Councils of equal authority to those that allowed it The Church of England was thereby declared to be free Free what from the authority of superiour Councils and the Bishop of the Prime Apostolick See presiding in them By whom so freed 1 By Itself or by the Governours of this particular Church i.e. by one member declaring against the whole or 2 by the Secular Magistrate abrogating Church-Canons and Constitutions and Decisions made in Ecclesiastical and spiritual affairs Neither valid Ib. l. 6 Authority to publish Rules and Articles But not contrary to the Rules and Articles of Superiour Councils Pag. 282. l. 3. His unjust power was cast off and that first by Bishops who in other things adhered to the Roman Church Their adhering in other things justifyes not the Catholick Bishops for their breach in this This Author well knows the first casting off the Pope's power began not at the Bishops and he hath heard I suppose of their great Reluctance and Cromwel's negociations with
them terrifyed upon the charge of having generally incurred a Premunire and of their clause to have saved themselves Quartum per legem Christi licet Ib. l. 17. We reject nothing but innovations and reformed nothing but abuses By Innovations he means innovations established by the consent of the Vniversal Church from which he raifed his objection And the same appears by these his words following But the Church i.e. the Universal Church then extant at the Reformation thought otherwise of them those called Innovations for if they did not why did the Reformers depart from the former Communion To which he answers thus What Church I pray The Primitive and Apostolical that we have always appealed to and offered to be aried by The truly Catholick Church of all ages That we utterly deny to have agreed in any one thing against the Church of England Here then we see his Appeal and retreat is from the present Church Vniversal or its Councils to the Primitive and Apostolical and to the truly Catholick Church of all ages Well If we ask now the Question Who shall judge Whether the points which the Church of England reformed were Innovatitions and Abuses as these Reformers say or Tradition Apostolical and of the Primitive times as the present Vniversal Church saith must not the present Vniversal Church judge of it As who should judge between S. Austin and the Donatists whether Rebaptization or Non-rebaptization was Tradition Apostolical for Tradition Apostolicall both willingly admitted but the then present Universal Church and that to be held for liquidum eliquatum which it concurred in and It held to have just authority to conclude all its members and those to be Heretical that dissented from it Might the Donatist say still after this Council as he here What Church thought otherwise or thought Rebaptitization unnecessary The Primitive and Apostolical c That we deny to have agreed against us in Non-Rebaptization Meanwhile this Author must either say the Church of England in her Reformation opposing the then present Vniversal Church opposed a just authority then extant contrary to what he said but now ‖ p. 232. or that the Authority of this present universal Church over England is not just Ib. l. 6 The plain English of all is the Church of Rome was against the Church of England If the Doctrine of the Church of England in the Reformation was only opposed by the Roman Church and between these two is all the quarrel why declines He as the Reader may see he doth ‖ See Note on p. 280. l. 8 the then present universal Church viz. the other Metropolitan Churches not only Western but Eastern distinct from the Roman Namely the Metropolitan Churches of France Spain Germany c and those of Italy also that are under other States than the Pope's all these as well as the Roman being against the Tenents of the Reformation and so the English Church too till the time If a much major part of such Metropolitan Churches consenting in some doctrines cannot conclude herein one or two dissenting from them How could the Donatist-Churches in Africk be concluded by the rest Or Dioscorus the Patriarch of Alexandria and the Egyptian Churches by the Council of Chalcedon Had not the Donatists as fair a pretence to call all those that opposed them the Roman Church as this Author hath For all these that agreed against them were united under the Presidency of the Bishop of Rome and with Stephen Bishop of Rome at first was their main contest Pag. 283. l. 5. But doth he undertake to make this good c. See Note on p. 280. l. 8 to avoid so frequent Repetitions Ib. l. 12. By the more universal Church he fairly understands no more but the Church of Rome This he will say Whereas the words he leaves out in his quotation of N.O. name expresly the Church's most supreme and most generally accepted Councils and the Church of Rome is not there mentioned at all Ib. l. 4 For the first the Pope and the Councils of the Roman Church we owe no obedience to them See Note on p. 281. l. 17. and l. 6 I hope if the Church of England owes no obedience to a Council of the Roman Church yet it doth to a Patriarchal Council of the Occidental Churches Ib. l. 3 For the second a General Council there was no such thing then in the world at the coming of Luther and therefore could not be opposed No more was that of Nice or the other Three first Councils then extant in the world and yet I hope the Church of England then owed obedience to them But their Definitions were then extant contrary to the Doctrine of the Reformation But the unanimous consent of all the other Churches conforming in their belief and practice to the decisions of former Councils was then extant Which Consent of other Western Churches was also testified in those very times in the Council of Trent without the least pretended force used upon those Churches as to the most of the Protestant Tenents condemned there as may appear to any one in Soave's History of that Council for indeed these Bishops voted in it what things were their common practice before it and the Definitions thereof as to these points are Generally accepted and held in these Churches Pag. 284. l. 2. No Church hath been more guilty of a violation of them than the Church of Rome Were it so How doth this excuse you that another is faulty besides you Ib. l. 6. We are no enemies to the ancient Patriarchal Government of the Christian Church No enemies is not enough where we ought to be Subjects Ib. l. 12. And all Christendom would consent to a truly free and General Council If such Council were called will you submit your judgment to its definitions I trow not Let your obedience be shewed to former lawful Superiour Councils and it may be hoped to the future He goes on Ib. l. 14. Which we look on as the best expedient on earth for composing the differences of the Christian world if it might be had You look upon it as the best expedient but take care to clog it with such unpracticable conditions to be a right and current General one as you will be sure never to meet with any such expedient to compose your differences or to have your approbation for such And from the complaints you make such as these which follow here concerning those Councils that have been held we may expect for these hereafter defects abundant in those that are not for your turn Titular Patriarchs or Popes Pensioners or at the least Combinations of interested Parties i. e. of an interest in Controversies of Religion contrary to yours as these judging when met in Council what they believed and practised before them And would not one think that the first four Councils do hardly pass through your Sieve when you speak thus to your Adversary Rational Account p. 253. Have Pastors
States to change alter improve abolish according to several Constitutions of the Civil Government things that are not essential to Christian Religion nor expresly prescribed by our Lord or his Apostles but to say nothing meanwhile how what are or are not such Essentials or so commanded shall certainly be known and decided Yet which acting the other necessarily presupposeth the stating of this But wisely little talk they have of this because such thing would inferr a Judge in these matters beside Scripture § 10 To limit the Authority of such Spiritual Guides that it obligeth not when any thing is repugnant to plain Commands of Scripture which it seems either these Governours cannot see or will dissemble or when any other way found not agreeable to Gods Word and then judging themselves when it is or is not so Or if their own judgment may seem too partial making an appeale to the judgment of Common Reason against these Guides as if both they and the Major part of the Christian World that follow them had no such faculty or that this Common Reason were only in a few Again that such authority obligeth not in any thing repugnant to the Evidence of Sense as if either such evidence were not considered by these Persons in Authority or that they had not their senses so perfect as other men To distinguish between the several Ages of the Church and allow more Authority to the Governours of the past as thinking themselves more out of their reach than of the present To annul as much as in them is the Subordinations of the Ecclesiastical Hierarchy or render them arbitrary and dependent on Civil States and to level as much as may be their authority and Jurisdiction introducing such a Polyarchy into the Catholick Church as would not be endured in a Temporal Government nor is indeed suffered by wise Princes in a National Church within their own Dominions I will have one Doctrine and one Discipline one Religion in substance and in Ceremony said King sames ‖ Conference at Hampt Court § 11 To inveigh against the Immunityes and priviledges of the Church either given at first by our Lord or added by the favour of Princes when become her sons and subjects and to suggest to them an invasion of their Rights To mingle and confound the Jurisdiction of the Ecclesiastical and Civil state and borrow aids from the one as need is to relieve their subjection to the other To require a joint concurrence in the Secular Power for the ratification of all Clergy-Acts though in purely Spiritual Matters whereby neither any Church-Doctrine nor Government can be established in such State which It prohibits and contrary Constitutions and Laws and Reformations are introduced into the Church as the secular Magistrate is variously inclined or informed and Ecclesiastical Controversies transferr'd into the Civil Courts they not so well observing the Consequences hereof when a Julian or a Constantius appears and that if the secular Magistrate should be of a Religion or Sect disliked by them suppose a Presbyterian or a Roman-Catholick such his Spiritual Authority turns to their disadvantage and that the same Ecclesiastical Rights of the Civil Power will destroy Protestancy elsewhere as here support it And that as S. Austin ‖ Epist 48. minded the Donatists preferring a Secular judgment in their Cause before the Church's Judicium Illius scil Principis quem Vestri elegerunt quem Judicibus Episcopis praetulerunt justissime contra vos custodictur § 12 To press much the Scriptures that may seem to relate the Corruptions and fallings away of the Clergy Matt. 24.4 5 23 24. Act. 20.29 30. 2 Thes 2.3 1 Tim. 4.1 1 Joh. 4.1 Gal. 1.8 that bid us to beware of false Prophets and to try the Spirits and to adhere to the Gospel by which they can only mean to that which in their own judgment is the sense of it though an Angel from heaven should teach the contrary to take heed of Seducers and false Guides that should appeare in Christs name applying such things to the Canonical Judicature of the Church and not to themselves rather and to tell the people of Antichrists that are to come and store of false Miracles that are to be done That they are bid to prove all things and hold that which is good i.e. what they judge so That if the blind lead the blind both must fall into the ditch That the Apostles claimed no dominion over mens Faith c. All these for a Dirumpamus vincula eorum projiciamus a nobis jugum ipsorum I mean that Yoke of Church-Authority committed to these our Ecclesiastical Superiours by our Lord Christ Jesus and for the gaining freedome of judgment and liberty of opinion and declining of Obedience All which things any way vilifying Superiours and having somthing Satyrical in them are ordinarily received with much applause by our corrupt Nature uncorrected by Grace which loves to have a Soveraignty placed in it self and to be made Judge of its Judges and relucts against nothing so much as a captivating of the Understanding § 13 But indeed the effects of such yoke thrown off and of such a Liberty established in stead thereof seem to be very sad For besides * the Sin of Disobedience to those our Lord Christ hath set ever us if indeed they be such Spiritual Guides to whom we owe Submission of Judgment * the heaviness of the Church's Censures and Anathemas if these should be justly incurred by us * the liability of the more illiterate and ignorant sort of Christians which are the most of falling into farr more and more gross and fundamental errours than can possibly come from Obedience and Submission to the Church-Governours though supposed also fallible and * the great sins both in a Christian's Practice and in the Divine Service which such errours may bring along with them Besides a continual unsettledness in a belief that is founded on our own judgment very mutable as things are differently represented to it and hastily resolving many times only because seeing few doubts and not because there are not but because we perceive not the difficulties Besides the solicitude and jealousy that such persons ought to have concerning their not having sufficiently studied the grounds of their Faith or used a competent diligence to inform themselves of the truth without which they may still miss of it Besides all these I say it happens that several judgments reading the Scripture and understanding it in a several way all assured of its Clearness in Necessaries and confident of their own Sincerity which they cannot be of another's hence Sects and variety of Opinions according to men's different capacities become infinitely multiplied Hence Censuring also and vilifying of their Spiritual Superiours whose errours they think they clearly discover which Spiritual Pride and conceitedness in Religion and Contradiction to Superiours saith Dr St. ‖ Serm. on Act. 24.14 are to be reckoned among the worst
more prone when swayed by Interest or passionately addicted to a party to embrace and believe the most absurd opinions because they can discover and are furnished with more plausible arguments and Verisimilities to maintain them They press the necessity of an Unity both in Faith and Communion and of the latter its including also the first a varying of faith varying also the publick Divine Worship and Service They defend and urge a necessity also of the Church's many Definitions in the Faith from time to time as any dangerous opinions invade it and so the Faith also by the Divine Providence is continually made more distinct clear and illustrious and the Adherents to it more united from such oppositions and they maintain the Authority of the Church in all ages the same and equall and equally assisted from Heaven to crush the one and defend the other else that the giving way to diversity of Opinions would at last leave no Fundamental of the Christian Faith unshaken and unquestioned Atheism stealing in by certain degrees from indulging too great a latitude in the Faith Rom. 12.16 2 Cor. 2.9 Heb. 13.7 17. 1 Cor. 1.10 Rom. 16.17 Phi 3.16 They press the Scriptures that recommend Humility captivating the Intellect not being wise in our own conceit and that command in all things Obedience that they should all say one thing and that there should be no Schismes among them but that they should be perfect in one sense and one knowledg That they should continue in the same Canon or Rule And Mark those that make dissensions and scandals contrary to the doctrines which they had learned and avoid them Which precepts cannot be observed unless there be in the Church some Persons whose judgment doctrine faith spirit all the rest are to follow and conform to § 19 The effects also of which Obedience to those Guides seem to be quite different from those former ones of Liberty and as happy as the other unfortunate Great unanimity peace and concord in the Members of such a Church where in stead of continual consultations concerning his Religion and that made by every laick from Generation to generation without any settlement in those matters the consideration of which belongs to the Councils of the Church is a stable Vnion in Faith and Doctrine with such a well grounded confidence of these Guides their not erring herein as there remains no expectation of having something amended nor fears of having it altered Where the main business is to believe and practise as these teach him and a great readiness to part with any opinion which may perhaps be different so soon as the Church is known by him to teach the contrary And in any storm that happens to arise in the Church and divide these Governours He suffers no distraction to whom to pay this his obedience in any opposition of Inferiours giving it always to the Superiour Ecclesiastical Persons or Councils Again in any Controversy concerning the judgment or sentiment of Antiquity or former Church acquiescing in the Sentence of the present whose authority he esteems no whit inferiour to that of past Ages and both to be guided by the same Holy Spirit § 20 Thus the humble Christian by an happy resignation of his Judgment where our Lord seems to him to demand it enjoyes a perpetual peace and rest from dispute together with all his fellow-members of the same Body as to all those matters of greater moment wherein these his Spiritual Superiours have published their judgment with much less trouble to himself and more truth not by studying the Controversies but assenting to the Church's Decisions of them and so remaining safe in his Faith without being Learned And lastly this Unity of Faith and Doctrine in such a resolved Obedience is accompanied also with a much firmer league union of Charity the latter being hardly to be attained or long continued without the former and with a blessed Vniformity also of God's Publick Service and Worship and of the External Communion of the members of such a Church entirely the same in all Nations though no one Society Communion of Christians is so universally extended and diffused as it In which Communion and Worship the Faith being once changed presently makes some alterations as it did in Luther's days and none can continue long together in their Communion who are divided in their Faith By all these effects the security of such an Obedience seems much preferrable to the perpetual instability of private men's liberty and the plea for it much more preservative of Church-Authority the Authentick Conservator and Expositor of Holy Scripture and more becoming a Clergy man But as it seems much more to be desired so whether it be also sufficiently maintained I leave to the equal Reader 's judgment in the perusal of the following Concertations from which therefore I shall no longer detaine him Domine illumina tenebras nostras THE CONTENTS OF THE DISCOURSE CHAP. I. Concerning Points Necessary and a Right Vnderstanding of the Scriptures in them A Pre-Concession 1 That the Holy Scriptures contain all points generally necessary for attaining Salvation and 2 That some of these Necessaries are clear therein to all or most Capacities 1. Proposition That either a Writing so clearly delivering all points necessary as that no sober Enquirer can err in them Or an Infallible Directer where such Writing is not to all in all such points clear well consists with the Wisdome and Goodness of God in manifesting his Will to Men. § 1. 2. That the Clearness of the Scripture affirmed in Necessaries to Salvation cannot rationally be restrained only to the points expresly mentioned in the Apostle's or other ancient Creeds or to those only wherein all Christian Churches are agreed § 2. Where That believing the Ancient Creeds and Leading a Good Life abstracting from one duty of it viz. yielding a due Obedience to our Spiritual Superiours is not sufficient for attaining Salvation § 3. 3. That a Controversy supposed in a necessary matter of Faith cannot be decided when two contrary parties plead Clearness of Scripture on their own side without some other Judge beside the Scriptures § 4. As the Controversy concerning the Sense of the Text Hoc est Corpus meum § 5. Where That such Answers as these maintaining the contrary seem defective and unsatisfactory viz. * That there is no necessity that some Controversies in matters of Religion be decided § 7. Or * That there are other Means of attaining the certain Sense of Scripture i.e. in some things without such a Judge For the Question is made When after the using all such means or When to Persons whose condition permits not to use such means the Sense of Scriptures remains still doubtful as to many such it doth § 8. * Or That the Sense of Scripture may be certainly learnt from the Determinations of Ancient Councils or Vnanimous Consent of Fathers For as some Controversies in some Necssaries arose and were
cannot judge of their Judgment whether right by the Rule concerning the sense whereof they consulted them i.e. they cannot learn the sense of the Rule from their Guides and then know the truth of their sentence from the Rule p. 140. How or by what Marks the true Church is to be discerned from Sects from which Church first known the Enquirer may learn the true Faith p. 106. 152. 155. 209. And that In any difference or contrariety of Church-Governours the Superiour Authority is to be obeyed That Christians both prudently may and in Duty ought to subject their Judgment in Divine matters to Church-Authority though supposed fallible whereever they are not certain of the contrary to its Decisions p. 99 223. That all other Magistrates and Superiours are deficient and come short as to one branch of Authority belonging to the Church viz. the Deciding of what is Truth and errour Lawful and Vnlawful in Divine Matters for which Infallibility is necessary to them when not so to the others p. 222. That Church-Infallibility is clearly enough evidenced to Christians both from the Scriptures and from Tradition p. 109. And that Catholicks place this Infallibility in a lawful General Council p. 96 Where Concerning the Decrees of General Councils their being put in the Creeds And an Vniversal Assent required to them under Anathema p. 127. Concerning the Anathemas passed by inferiour and fallible Councils p. 127 129. Some Quotations out of Dr Field and the Text Gal. 1.8 considered p. 130 131. That Dr Field clearly maintains some Visible Church or other consisting of Prelates and Subjects and giving Laws to be infallible as to Necessaries in all Ages which Church the unlearned at least are advised by him to search out and so to follow her Directions and rest in her Judgment p. 103. The Deficiencies in his Tenent p. 105. That Miracles are not necessary in all Ages to attest the Church's Infallibility p. 116. That true Miracles for many good ends advancing the Glory of God and the Catholick Faith have been continued in the Catholick Church but not so elsewhere ever since the Apostles times p. Ibid. How Miracles signify the Infallibility of those by whom God worketh them p. 118. The Latter Times of the Church doing Miracles in all the same kinds as the Former and both as our Lord and his Apostles did p. 119. Several Controversies in Religion necessary to be decided and those respecting Manners as well as Faith p. 175. c. By what Authority General Councils assemble and decide Controversies p. 174. In what manner General Councils and the Church-Guides are an Infallible standing Judge of Controversies p. 132 238. Lawful General Councils of any Age since the Apostles times of equal Authority and Obligation p. 151 160 205. That we want a Judge for the necessary Decision of many Controversies As for instance Whether Latter Times have altered what Christ or his Apostles delivered or Have imposed things contrary to the plain Commands of Scripture Or Latter lawful General Councils contradicted former or What former Councils are to be accounted General Legal and Obligatory Whether what is pretended to be the concordant sense of Antiquity or to be contrary to it really is so Whether some things repugnant to Gods Word are not commanded by our Superiours as things Indifferent c. I say that the Christian World is destitute of a Judge to end such differences unless the Present Church be It and is in such Contests to be appealed and stood to p. 140. 141. That the present unanimous Agreement of the Apostolical Churches and especially the consent of the Prime Apostolick See joined with them was by the Ancients esteemed and urged as Infallible and to which all owed Submission of Judgment p. 180 181. Held so by those Ancient Writers cited by Dr St. By S. Jrenaeus p. 182. By Tertullian p. 185. By Clemens Alexandrinus p. 188. By S. Athanasius p. 190. 203. By S. Austin p. 194 206 By Vincentius Lerinensis p. 197. The place * in S. Gregory Nazianzen Ep. 55. concerning Councils considered p. 194. * In S. Austin Contra Maximin l. 3. c. 14. p. 194. De Vnitate Eccl. c. 19. p. 212. De Baptismo l. 2. c. 3. p. 213. Arguments used by the Fathers against Hereticks both from infallible Church-Tradition and from the Scriptures and that those from the latter notwithstanding the evidence of the former are necessary against persons not submitting to the other p. 190 191. The Places out of Petavius and S. Hierome concerning the Tradition of the Doctrine of the Trinity before the Council of Nice considered p. 201. c. Vnanimous Consent of the Fathers Primitive Times Catholick-Church in her Councils in order to Our Obedience how to be understood 159 200. And Vincentius Lerinensis his Rule Quod ubique quod semper c. Ibid not necessarily comprehending all particular Persons or Churches Vniversality understood of the Catholick Church distinct from Heretical never as to Necssaries dissenting from Antiquity p. 199. How the believing of the Determinations of General Councils is necessary to salvation p. 164. That Heretical and Schismatical Churches are no Members of the Catholick p. 154. That a Church committing and teaching Idolatry is no true Member of the Catholick Church p. 80. c. The Nicene Council to be obeyed suppose the Arian Councils more numerous as to the Bishops present in them because the Nicene more universally accepted and the Arian how numerous soever formerly declared Hereticks p. 146. 193. Of Pope Liberius and Honorius accused of Heresy p. 146. 149. That no Certainty from Sense or Reason can rationally be pleaded for any Doctrine against a General Council or Major part of Christianity having all the same means of Certainty from Reason and Sense and they maintaining the contrary Doctrine certain p. 143 145. Where Concerning Veneration of Images Communicating in One Kind p. 144. That our Senses are not to be credited where is the certainty of a Divine Revelation contrary Nor doth the Disbelieving them in such things prejudice the Certainty of their Evidence as to all other matters where no Divine Revelation opposeth p. 142. c. No Reformation lawful against the Definitions of a Superiour Church-Authority p. 236. In a Controversy Whether a National Church hath departed from the truly Catholick Church of former Ages who is to be the Judge p. 237. That National Churches and Councils are subject to Patriarchal and Generall p. 152. 226. That any particular Church may require Assent from all her Subjects to her Doctrines of Religion so far as such Church accords therein with the Church Catholick Because in these she infallible if the Catholick be so p. 222. Whether a fallible Church may require assent to her doctrines or to some of them at least as to matter of Faith where she as fallible confesseth she may err in such matters Or she not requiring such submission to them as to matters of faith Whether her Subjects are not left
to their liberty to believe in such matters what seems to them truest p. 228 230. Whether a Church fallible can justly require of all her Clergy the assenting to and maintaining of all her Articles of Religion And then How Errours can be rectified in such a Church where all the Clergy stand obliged to teach nothing contrary to the publick doctrines thereof And 2ly Whether if this be justly done by the Church of England it be not so by the Roman and by Councils as to the Clergy subject to them p. 228. Whether the Church of England doth not require Assent from all her Subjects to her Articles of Religion Or leaves all men at least saving the Clergy to their liberty of opinion p. 82. 227. Whether a Superiour Authority was not opposed by the Church of England in the Reformation p. 235. 238. How she Principles of some later English Divines are said to justify Sects p. 157. That private Men's relying on their own judgment in the Sense of Scripture believed clear to any sober Reader in all Necessaries against that of their Ecclesiastical Governours occasions a multiplication of Sects p. 221. 241. That the only effectual means in the Catholick Church for preserving her Communion from Heresies and Sects is requiring Submission of Judgment from her Subjects to her Definitions in matters of Faith and removing Dissenters from her Communion p. 241. Justified by the Apostolical Practice p. 242. And in any particular Church is its Adhering to and Vnion in Faith with the Catholick Of the Inquisition used in some parts of the Roman Church not used in others p. 242. Errata PAg. 29. line 26. reade assert p. 39. l. 6. after us so adde where also we are to believe our senses that it tells us so p. 53. l. 23. r. to Scripture p. 59. l. 10. r. did from p. 73. l. 4 r. to beare p. 87. l. 6 r. faith is Ib. l. 5 r. nor without p. 96. l. 20. r. n. 3. p. 105. l. 8. r. sorry p. 163. l. 8 r. praxi p. 164. l. 24. r. Patron p. 183. l. 6 r. thither from p. 207. l. 6 Salvator p. 258. l. 12. r. till that Contents p. 3. l. 13. r. parts of CHURCH-GUIDES Necessary for Directing Christians in Necessary Faith CHAP. I. Câ—ncerning Points necessary and a right understanding of the Scriptures in them AFter N.O. In his Considerations hath conceded to Dr. Stilling fleet 1. That the Holy Scriptures do contain all points of faith that are necessary to be of all persons believed for attaining Salvation § 1 2. And again See Consid p. 22. That in several necessaries the Scriptures also are so clear that a very mean understanding in his reading them needs no further Instructer therin Yet He there denies such an universal clearness of them in all necessary matters of faith as that they may be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation And whereas the Dr. saith ‖ Princip 13 That it is repugnant to the nature of the design the wisdom goodness of God to give an infallible assurance to persons in writing his will for the benefit of mankind if those writings may not be understood by all persons sincerely endeavouring to know the meaning of them in all such things as are necessary for their salvation N. O. there answers Consid p. 13 that this may as well consist with the Design and the Wisdom and Goodness of God if in those things wherin these Divine Writings are clear only to some persons more versed in the Scriptures and in the Church's Traditional Sense of them and more assisted from above according to their Mission and Employment he hath commissioned and appointed these persons continued in a perpetual Succession to guide and instruct the rest of Christians many of whom are of a mean Capacity and no learning and hath appointed these others also to learn of them the true sense of those places or points of Gods written Will wherin to these it happens to be obscure As also it would had he left no Writings at all but only Teachers to deliver his will perpetually to his Church Either way I say sutes well with Gods Wisdom Goodness the writing his Will in all parts of it so clear as none sincerely perusing this writing can have in any necessaries to his salvation any doubt For this Will if supposed so written would render any further Ecclesiasticall Guide I say not as to many other parts of the Pastorall Office but yet as to the expounding of such Scriptures to such a person useless 2 Or the leaving a Standing Ministry to explicate this his Written Will the course taken also in giving the Law of Moses in any necessary matters wherin the sense of it is to some disputable and ambiguous Which of these two God hath done is the Question N. O. denies the former as the Dr. asserts it and for his disallowing it gives many Reasons and Evidences dispersed here and there in the Considerationâ—â—â— as the Doctors Principles ministred occasion which I shall endeavour here to recollect in some better Order and shall consider where I find any his Replyes Reducing the Considerations as relating to those Principles forementioned to these chief Heads or Chapters 1. Concerning Points Necessary and a right understanding of the Scriptures in them 2. Concerning a Necessity of Church-Guides for instruction of the people in points Necessary 3. Touching Obedience and submission of Judgment due from the Church's subjects to the Definitions of these spirituall Governors in Divine matters and this more in those matters which are more necessary 4. Concerning the Infallibility of these Governors herein 5. And the Impossibility of suppressing Sects Heresies and Schisms without admitting such an Ecclesiastical Judge § 2 1. First then N.O. observes here that in the Dr's mentioning Necessaries for Salvation Necessaries cannot rationally be taken so strictly as to include only those doctrines delivered in Scripture wherin all persons that bear the name of Christians do agree for this would be to say that whatever is any way controverted is not necessary which would conclude all controversies heretofore defined in General Councils to be of non-necessaries even those definitions of theirs put into the common Creeds and so it would become not necessary if any thing now generally consented-to shall happen to be disputed hereafter But that by the same reason as we do not bound necessaries with the Apostles Creed so neither can we with the latter common Creeds I mean in such a sense as some of the Articles of those Creeds are accounted necessary For some Heresies may arise in latter times as pernicious as the ancient were and as the four first Councils lawfully thereupon enlarged the former Creeds so may other Councils in latter ages enlarge those of these first Councils to preserve the Church's subjects from any such new corruption of such
President thereof to have been hitherto so divinely assisted as never to have erred in necessaries neither in believing nor declaring them notwithstanding all the by-ends of interest and reputation of which he accuseth them the Force and Fraud he chargeth on them And this I gather from his words Rat. Account p. 54. That the Church of England makes no Articles of Faith but such as have the testimony and approbation of the whole Christian World of all ages and are acknowledged to be such by Rome it self Therefore the Roman Church holds all those which the Church of England doth and so all necessaries unless that of England also be defective herein And all this the Dr. seems necessitated to maintain for else the Roman failing and the Oriental Churches being then no whit better than it there would have been no Catholick Church at least as to the Hierarchy thereof extant immediatly before Luther's time And hence though I grant it cogently follows not that the Governours of the Church-Catholick shall never erre in necessaries for the future Yet is there a strong presumption that by the same Divine Assistance as they have been hitherto preserved from it so they shall be ever and it is a rational Motive of private mens submitting their judgment to the Church that hitherto she never hath but private men by departing from this obedience as several Hereticks often have erred in necessaries This here for our Lord's promises revealed in Scripture Of which a further Account is given below in Annot. on p. 113. l. 15. for the experience the World hath had of their accomplishment hitherto § 54 For justifying the same Infallibility N.O. ‖ Consid p. 85. c. 1. further presseth that noted Plea of S. Austin against the Donatists 1st That whereas some Divine Revelations may be so obscurely expressed in Scriptures or involved only in their Principles as that some weak capacities cannot discern them Yet that in the same Scriptures such persons may alwaies discover the Church distinctly which is It amongst never so many pretenders by certain Notes marks belonging to it I mean not those named by this Author ‖ Rat. Acc. p. 7. and other Protestant's though these true Marks also viz. True Doctrine and a Right Administration of the Sacraments a Quest or Trial by such marks that can never be made an end of being a task to know all the truths in Christianity what they are first before we can know which is the Church whenas the Enquirer seeks after the Church that by it he may come to know these Truths but by these other Tests and marks following as in several places he gives account of them ‖ Contra Fundament c. 4. De utilit Credend c. 8.16 17. De Vnita Eccles c. 25. Successione Episcoporum ab Apostolicâ Sede Or as Contra Fundamentum ib ipsa Sede Petri Apostoli frustra Haereticâ—s circumlatrantibus Authoritate vetustate firmatâ Conciliorum gravitate Miraculorum majestate Sequentium multitudine i.e. as to the coherence in one Communion no other Society or Party being ever so great Populorum atque Gentium consensu famâ admodum celeberrimâ Ecclesia ubique diffusa non in aliqua parte terrarum sed ubique notissima Lastly Ipso nomine Catholicae quod non sine causâ inter tam multas Haereses sola obtinuit which being the Marks of the Catholick Church by the Scripture-description of it in S. Austins time must be so for ever for that Consid p. 88 if any should apply these Scriptures more to S. Austin's days as indeed several Protestants do than to any other or than to the present by the same reason the Donatists might here have counter applied them to some other and not to S. Austin's times Thus then S Austin affirms from the Scriptures such persons may easily discover the Church which it is § 55 And then 2ly may discover there that it is a Judge in other Controversies which are not so clearly delivered in Scriptures always to be consulted and stood to Of which thus this Father writes in his dispute with the Donatists concerning the obscure Point of Rebaptization Quoniam Sacra Scriptura fallere non potest Consid p. 85 quisquis falli metuit hujus obscuritate quaestionis eandem Ecclesiam de illâ consulat quam sine ullâ ambiguitate sacra Scriptura demonstrat And before Proinde quamvis hujus rei certè de Scripturis Canonicis non proferatur exemplum earundem tamen Scripturarum etiam in hâc re i.e. in the point of Non-rebaptization a nobis tenetur veritas cùm hoc facimus quod universae placuit Ecclesiae i. e which hath been stated concerning that Point by the Church quam ipsarum Scripturarum commendat authoritas Vt quoniam c. Thus S. Austin After which N.O. goes on that all this said by this Father is false and said to no purpose if the Scripture be not clear in this That this Church can determine nothing in such important contests contrary to the verity of the Scriptures and so in this that we ought to give credit to what she decides for then it would not be true what he says Earundem Scripturarum in hâc re in Non-rebaptization tenetur veritas when we do in this point what the Church decides if the Church may possibly decide it amiss And again Quisquis falli metuit hujus obscuritate quaestionis Ecclesiam de illâ consulat would no way relieve his being deceived still if the Church consulted might also be mistaken in it Nor would the same S. Austin have had any reason to presume as he doth De Baptismo 1. l. 4. c. that S. Cyprian would have corrected his opinion concerning this Point and yielded to the Council's judgment or any reason to charge the Donatists with Heresy for dissenting from it after the Determination of such a Council Nor the 2d General Council have had any just ground to put it in the Creed Credo unum Baptisma in remissionem peccatorum if such Universal Councils in their stating matters of Faith are errable and amendable Which are N. O's words ‖ Addit to p. 86. l. 11. by prevention relating to that known passage in S. Austin Ipsaque plenaria Concilia saepè priora posterioribus emendari and declaring they can have no such sense as the Dr. ‖ Answ to N.O. p. 255. and others impose upon them § 56 Again p. 58. he urgeth That in the belief and profession of this Church-Infallibility and submission of private mens Judgments to her sentence passed in her Synods Consid p. 58 the Tenet of the Greek Church seems no way varying from the Roman That Jeremias the Constantinopolitan Patriarch in his Contest with the Lutheran Protestants is much in this as a sure Retreat for ending Controversies establishing Peace †Resp 1. p. 139. where he tells them ‖ Quae Synodicè legitimâ Conciliorumratione mandata sunt
to do any such thing if Plenaria Concilia taken in their highest capacity are in their stating matters of faith errable and amendable by others following Thus N. O to which the Reader may search what answer he finds returned by this Respondent in so copious a Reply § 76 Whatever the sense therefore of this place be of which see more in the Annotations on p. 255. l. 10. from the bott it cannot be understood of lawful General Councils amending one another as to any matters of necessary faith that such Councils when defining any thing to be by all Christians believed and assented-to when declaring Hereticks all that dissent and perhaps inserting such their Definition into the Creed yet may be amended afterward in this by other latter Councils For this would overthrow the old foundations of the Nicene and Athanasian Creed and whatever can be discovered of one such Council thus erring may well be applyed to any other This also would overthrow particularly S. Austins Veritas eliquata declarata And plenarium Concilium confirmavit consolidavit for Non-Rebaptization the chief if not the only Argument he useth for convincing the Donatist in this point whilst they might here plead somthing was still latens and clausum till more experience in a latter Council should open and disclose it and so must all before cited out of S. Austin be also reversed and all the former Heresies revive again which when pretending Scriptures for their Tenents have been quelled by the judgment of such Councils § 77 Whether then that by emendari is meant not as to dogmata fidei but in some other matters wherein the Highest Councils by being ignorant of some circumstances c are liable to errour Or that by Plenaria which seems the most probable are meant such Councils as were of the Arians many before S. Austin's time but these in several manners irregular and uncanorical that were amended by others following as by the 2d General Council of Constantinople and by that of Sardica as also S. Austin elsewhere particularly instanceth in that of Ariminum called a Plenary Council but wherein the Arian Party unjustly prevailed with the Emperour and falsifyed the sense of its Decrees amended afterward by the Councils and the Church's Judgment in the times following See lib. Contra Maximinum 3. c. 14. There Homousion saith he mult is paucorum fraude deceptis haeretica impietas sub Haeretico Imperatore labefactare caepit sed post non longum tempus liberate fidei Catholicae praevalente Homousion illud Catholicae fidei sanitate i.e. in the Constan inopoluan and Sardinican Council longè lateque defensum est defensum not against the Decree of a former plenary Council but the misinterpretation and tyranny of a minor but then prevalent Party in it sub Haeretico Imperatore I say in whichsoever of the forenamed wayes this passage may be understood as probably it is to be so in the latter this is certain that it cannot be understood of Lawful General Councils amending one another as to any matters of necessary Faith for the reasons but now given Besides the proving of nothing less to them than that Non-rebaptization was a truth could satisfy the Donatist or invalidate the judgment of the Affrican Council under Cyprian as to its determining the Truth The Dr also saying here that S. Austin urgeth this Plenaria priora posterioribus emendâ—ri to take off the great plea the Donatists made from the authority of S Cyprian and his Council which Council of Cyprian was not Plenariam ex universo orbe Christiano shews that S. Austin needed not for confuting them to take Plenatium in any higher-sense than that of S Cyprian's Whereas taking Plenaria in the largest sense and without any limitations will make nothing at all for the Father in his present controversy with the Donatist about Rebaptization Nay more against him For there were no two such Councils that were both General whereof the latter had amended the former concerning Rebaptization at all and had there the same uncertainty of truth would have been in the Decree of the latter as of the former and in this case the Donatist would not have failed to have taken the advantage of the former Council These things I hope the equal Reader will consider though the Dr hath not and will not admit such a sense of this place as if true contradicts what S. Austin saith so often elsewhere and quite ruines this Father's Plea and Cause § 78 Pag. 256.257 I find several places produced wherein S. Austin preferrs clear Scriptures before humane though never so learned authority varying from them but find in him no comparison or opposition between these and the Judgment of a General Council as running counter to one another How could this be when in the Controversy for which he urgeth Scripture he requireth the Donatists to submit to the exposition of the Council § 79 Ibid. He saith The utmost by a careful consideration of S. Austin's mind in this matter that I can find is that in a Question of so doubtful and obscure a nature as that of Rebaptization was it was a reasonable thing to presume that what the whole Christian world did consent in was the truth not upon the account of Infallibility but the reasonable supposition that all the Churches of the Christian World would not consent in a thing repugnant to any Apostolical doctrine or Tradition Consid p. 86 But N.O. presseth that S. Austin's mind was clearly otherwise not that it was only a reasonable thing to presume but a thing most certain that what the whole Christian world did consent in was the Truth as appears in those places cited before § 55. and. 71. else it could not be true what he saith Earundem Scripturarum etiam in hâc re i.e. in Non-rebaptization tenetur veritas cùm id facimus quod universae placuit Ecclesia if the Church may possibly decide it amiss And S. Austin's Siquis falli metuit hujus obscuritate quaestionis Ecclesiam de illâ consulat would no way relieve his being deceived still if the Church consulted might also be mistaken in it Nor especially such Article only upon a reasonable supposition that they erred not in it be inserted in the Creed Before that the Dr therefore should have concluded such to have been S. Austin's mind he should in answering these things alledged by N.O. have shewed such his mind to have agreed with his words § 80 Lastly he concludes thus p. 259 In such a case as this I agree to what S. Augustine saith and think a man very much relieved by following so evident a consent of the Vniversal Church not by vertue of any Infallibility but the unreasonableness of believing so many so wise so disinteressed persons should be deceived Though N.O. hath shewed S. Austin requiring submission of the Donatists upon the General Council's determining a most certain truth Yet this were somewhat well if this
peace lasts not long where is once a diversity of Opinion or Faith there is no means left here upon such a ground for reducing any to the sentiments of the rest though in those points which are of the greatest moment For when two contradicting parties after both repairing to the Scriptures and supposing a due endeavour used to understand them do contend Scripture clear for themselves the clearness of such Scripture how great soever it be on one side how falsly soever pretended or imagined on the other cannot be made an instrument of conviction to the other here then can be no suppression of any side nor abscission of them from the Catholick Communion how pernicious soever their doctrine be unless things be prosecuted further than Scripture to their hearing the Church that is asserting and submitting to its judgment or else being esteemed and treated as Heathens Matt. 18.17 Now the Church here referred to by our Lord in case of differences is not so proper an Arbitrator and Judge of any contentions as of those that happen in the matter of the Christian Faith in which matter also we see S. Paul Timothy and Titus used their Ecclesiastical Authority and Judicature and therefore they seem to do much wrong to this Text who would limit it especially if not only to trespasses in Manners 3ly N.O. adds also that the great licentiousness of opinions that follows upon such a Principle seems very contrary also to the former pretences and practice of the Church of England for which he urgeth §. 84. n. 1. Consid p. 77. * the Title of the 39. Articles which are said to be Agreed upon for the avoiding of diversities of opinions and the establishing of Consent touching true Religion Preface p. 6. Consid p. 77. And * 5. Canon Synod 1602. Whosoever shall affirm these Articles agreed on for establishing Consent in true Religion such as he may not with a good conscience subscribe i.e. assent unto let him be excommunicated and not restored but after repentance and revocation of such his wicked not gainsaying or contradiction but Errour and * Can. 36. Where the Clergy are obliged To allow and acknowledg all the Articles agreeable to God's Word i.e. to assent to them and the * Statute 13. Eliz. c. 12. Where such as enter into the Ministry are required to declare their assent and subscribe to the 39. Articles of Religion this being there added also which only concern the confession of the true Christian faith and doctrine of the Sacraments Entitled Articles whereupon it was agreed c and shall have from the Bishop a testimonial of such assent and subscription c. Of which matter the Reader if he pleaseth may see much more in the 3d Disc concerning the Guide in Controversy ch 7. N.O. also contends Ibid. against the Dr's 26th Principle §. 84. n. 2. That the Church of England's rejecting in her Articles several points believed in the Church of Rome as contrary to Scripture as she doth Purgatory Adoration of Images Invocation of Saints Article of the Church of England 22 Works of Supererogation Art 14. Sacrifice of the Mass Art 31. Transubstantiation Art 28. is as plainly making the Negatives of these Articles of her Faith as the Roman Church doth the Positives and using the same severity herself which she complains of in others Because the declaring any Positive proposition to be contrary to Scripture makes the Negative thereof to be a thing revealed in Scripture and therefore this to be believed by all who hold it is so Thus though if I profess not to believe Transubstantiation because neither contained in Scripture nor deducible thence I do not hereby make the denial or Negative thereof an Article of my Faith Yet if I profess not to believe it because contrary to Scripture I do Now in all these things this Church seems to have an aim at the preservation of an Vnity of Faith and opinion amongst her subjects and a removing from her Communion of such as shall not assent to her Doctrines and acquiesce in her Ceremonies And I know not whether by some later different Comments on the sense of these her Canons and Laws but so it is that since Chillingworths â—imes who seems the first that made this Principle more current and authentick in this Church Sects have much more multiplyed in this Nation than formerly And By this way N.O. saith ‖ Consid Pref. p. 7. our later English Divines seem to have brought the Authority of their Church into a great disreputation and waning condition and to have excused yea justified all Sects which have or shall separate from her i.e. as to the liberty they take of such a sâ—pa ation For indeed what fault can it be to forsake when they imagine the contrary to be truth the doctrine of a Church whose teaching none is bound to believe or obey out of conscience § 85 4 But N.O. yet further observes that though the Church of England should or also doth require assent and submission of judgment from her Subjects to her Decrees and Articles of Religion for hindring Sects and divisions from her yet that she cannot ju ify to her subjects any such proceedings nor justly restrain them â—rom doing toward her that which she indulged her self in the Refâ—rmation toward her Superiours So that if in some cases viz. in what not indeed were but seemed to her manifest and intolerable errours she might depart from and publickly oppose the doctrine of Church-Councils superiour to her National one so might others again break off and reform from her on the like to-them-seeming good grounds and causes Such submission of assent being by no particular Church divided from the more Universal Pref. p. 5. with the least pretence of reason to be challenged from her subjects when she herself and particularly the Church of England refused the same to all the Superiour Church-Authority that was extant when she departed as surely there was and is always an Authority Superiour to a Primate as to Persons or as for Councils to a National one Now to consider the Dr's Replies to these things § 86 To N. O's pressing here that he seems in his Principles to discede from the intentions of the Church of England which in several passages ‖ See b fore §. 84. requires an Assent from her Subjects to the verity of her Articles of Religion and conformity to her Ceremonies which implyes Assent I do not remember he hath said any thing Yet a Point that if it were but for the Presbyterians sake who boggle much at such a submission needs some cleaâ—ing Nor hath he said any thing in Answer to the Church of England's being shewed ‖ §. 84. n. 2. to make the Negatives Articles of her faith whilst she condemns the tyranny of the Roman Church in making the Positives so § 87 Next to N. O's words That by their way the late English Divines have excused yea
had commanded them Means he not this here of the Church of England in opposition to the Roman obliging mens consciences that it only teacheth such things but challengeth not any absolute obedience or belief from its Subjects that Christ hath commanded such things as it teacheth If so Doth not this still spur on the Sects to cast about for themselves since this Church may tell them Christ hath commanded them what indeed he hath not and since this Author tells them moreover that the Scriptures read by them with a sincere endeavour to understand them will be clear to them in necessaries § 92 5ly P. 185. He saith The reasons we plead for separation from the Church of Rome are in themselves far more considerable than those which are pleaded by such whâ— separate from our Church And That our Church's imposing of three Ceremonies declared to be indifferent by those who require them cannâ—t be thought by any men of common sense so great a burden to their consciences as all thâ— load of superstitious fopperies in the Roman Church To this I say Be it a less or a greater load that is laid upon us both oppress us where neither can be born Ceremonies he saith declared to be indifference by those who require them But what if not by the Dissenters believed to be indifferent as a fallible Church tells them May these be imposed upon them so as to require conformity in the practice which includes assent to the lawfulness thereof Or if the departure of the Church of England from Rome for many things imposed for the presâ—rving her Conscience otherwise perswaded is juâ—tified why not the departure of these Dissenters from the Church of England though for fewer things imposed justified here also And can this Author blame them therein And saith he not to this purpose in the beginning of this Answer ‖ p. 180. That the perswasion of conscience equally serves to all Parties From all these instances he would collect that the Sctarists have less reason to depart from the Church of England than she hath from Rome which is true as to these matters whilst the sects are of the same Judgment with her therein therefore also for none of these do they depart from her But yet for other matters they may and do wherein they think her faulty and defective and do this according to the Grounds of a lawful departure which they have learnt from her and the Example which she hath formerly given them in her separation from her Superiours Which matter having been shewed at large in the 4th Discourse Concerning the Guide in Controversies I may save this labour and referr the Reader to it Where for an Instance the Socinian draws up his Plea proceeding on the Protestants Principles and Concessions and particularly those of this Dr which there are frequently cited by him that in his Tenents concerning the Trinity he holds nothing either repugnant to the Holy Scripture i.e. rightly understood or to the unanimous sense of Antiquity or Definitions of lawful General Councils so far as these two are admitted by Protestants to oblige Nor that he stands guilty either of Heresy or of Schisme i.e. according as Protestants state them And also in all these Replies here of the Dr let the Reader consider Whether N. O's Objection is not rather more fortified by what he pretendeth to dissolve it § 93 Lastly to N O's urging †See before §. 83. That such Principles leave no just and sufficient means in such a Church as maintains them of suppressing Sects Schismes or Heresies He returns an answer from p. â—86 to the end of his Discourse to which he gives this Title â—nâ— is Contents The Roman Church's way of suppressing Sects compared with our's Where I find him 〈◊〉 â—87 c very bitterly inveighing against the Roman Inquisition and spending the most of his Reply upon it Which Inquisition as used in some Catholick Churches so is not admitted in others and which no way mentioned in the Dr's Principles or in N. O's Considerations I wondred how he brought it into his Answer or why he spent so many pages upon it but at last I considered it might be much to his purpose as a thing which to his Protestant Reader would seem odious though it be nothing to N. O's discourse who presseth not the Roman Inquisition but the Catholick Church in her Councils requiring Assent to her Definitions pronouncing the Dissenters Hereticks and expelling them from her Communion and so preserving among the Subjects of this Body the same Faith and Vnity at least proportionable to the extent of her laws and decrees of which means of suppressing Sects and Heresies or any other that can be effectual the Dr in dissallowing such practice and leaving every one to the liberty of their own judgment in the matters most necessary to their salvation seems destitute § 94 Again I find him p. 289. saying That setting the Inquisition aside the Church of England hath as many reasonable means and I think many more of convicting dissenters than they can pretend to in the Roman Church But expecting he should name these means he saith ‖ p. 290. We recommend to the people the vertues of Humility Obedience due submission to their Spiritual Pastors and Governours and that they ought not to usurp their â—ffice and become their own Guides Yet we do not exact of them a blinde obedience c. Thus he But if the Church of England doth only this and no more it is a means apparently unsufficient for suppressing Heresies or Sects For men are still left to the liberty of their former tenents or practices so long as the contraries are in his stile only recommended to them not required of them and Counsel is no Power of the Keys The Recommending of a due submission to our Spiritual Pastors will not serve the turn if this due be not stated and understood to extend to submission of judgment which the Dr will not admit and therefore in repeating N. O's words and professing the like endeavour against Sects performed by Protestants as is by Catholicks he changeth them here and instead of N. O's Submission of judgment puâ—s in due submission For some submission well consists with the liberty of enjoying our own opinions and corrupting by them the Common Faith As a submission to the Church's Rules and Canons in matters in their own nature indifferent in matters of Order and Dâ—cency in necessary Religious Ceremonies and ancient Rites of the Christian Church a submission of judgment conditional in matters of Faith viz. in what the Church shall determine according to the Scripture a submission of Silence or non-publick contradicting her Doctrines or Decrees but this not absolute but only where her errours herein are not manifest or intolerable For if Protestants would admit an absolute obedience of non-contradiction it is granted that this would preserve the Church's peace and her non-disturbance from Heresies and consequently
the Schisms that ordinarily follow them But in conceding such a submission Protestants well see there could have been no justifiable Reformation in Luther's time nor can be hereafter in any other against such erroneous doctrines of the former Church Again the teaching them that they ought not to become their own Guides what sense soever he will put upon it yet if not this that they ought to submit their judgments to the Doctrines of their Guides I mean as to the Decrees of their General Councils and ought to follow their faith a thing his Principles admit not it must fall short of suppressing Heresies or Sects whilst every one retains his own opinion still notwithstanding the contrary doctrine of his Guides § 95 For what he adds That his Church exacts of none a blind obedience if it be not meant a blind i.e. an obedience which there is no Reason for which obedience it is granted may never be exacted or exhibited but signifies the Church not to require of her subjects an absolute assent where all either do or ought to know they owe it though they perhaps do not yet see the Reason or grounds of those Truths wherein they give it so any less obedience than this exacted can never crush Heresies and Sects We see the Church of England made her Articles for establishing consent in judgment and for avoiding diversity of opinions Yet these Articles are not proved by her to their Reasons there where they are delivered And S. Austin writ a book De Vtilitate Credendi i. e of believing the Church upon some other grounds before men saw the Reasons of those things that were proposed by her to be believed and relates a Story of those who first doing this yielding their obedience to her proposals said a Gratias Deo afterward for their understanding the other viz. a good reason of the things she proposed Gratias Deo Qui expertos doeuit quà m vana inania de Ecclesiâ mendax fama jactaverit S. Augustin Epist 48. and when we see no Reason of the thing to be believed being not yet cleared to us we may see much to believe and rely on the judgment of the Church proposing it to be believed rather than our own § 96 These things our Authour here hath returned in his own defence In which methinks Mr Chillingworth hath dealt somewhat more plainly and openly Who seeing that a diversity of Opinions according to such Protestant Principles must be allowed and that all Judge to decide and end them or declare amongst these opinions what is Heresy must be taken away besides only the Scriptures the clearness also of which Scriptures for one side can hardly be maintained as to such places thereof though touching matters of great moment where whole Nations do understand them in a contrary sense one to another thought of another way of preserving perpetually the peace of the Church in ordering rather that diversity of opinions might be no hindrance to unity of Communion i.e. that men of all opinions should peaceably live to gether in one external communion His words to this purpose are ‖ ch 4. §. 39 40. This is most certain that to reduce Christians to unity of Communion there are but two wayes that may be conceived probable the one by taking away dâ—versity of opinions touching matters of Religion the other by shewing that the dâ—versity of opinions which is among the several Sects of Christians ought to be no hinderance to their Vnity of Communion Now the former of these is not to be hâ—ped fâ—r without a miracle that is unless it could be made evident to all men that God hath appointed some visible Judge of Controversies to whose judgment all men are to submit themselves What can be made more evident than besides the Scriptures the Laws and Practice of the Church in her General Councils have made this He goes on What then remains but that the oâ—her wâ—y must be taken and Christians must be taught to set a higher value upon these high points of faâ—th and obedience wherein they agree than upon thâ—se mâ—tâ—ers of less moment wherein they differ and understand that agreement in those ought to be more effectual to join them in one Communion then their diffâ—rence in other things of less moment to divide them But here I pray why must the matters wherein they differ be of less moment than some of those wherein they agree Or are there not some points wherein those that are involved within the General Name of Chriâ—tians do differ of the highest consequence and concernment or of much greater than some others are wherein they acâ—ord Since then this is a law that ought if in any to be observed in all times men may consider here of what great consequence some of the ancient Heresies and differences were And in some of tâ—ose points of greater moment wherein men agree now may not they differ hereafter § 97 Suppose them among these diversities of opinions there happen to be also some errour in some Fundamental or Essential as they use to stile it to the constitution or being of a Church which is Heresy in their notion surely such Errours ought not to be tolerated among the rest for example Socinianisme but suppressed and if to be suppressed how may it be discerned or by what Judge is it to be declared such for knowing it must precede suppressing it Is it to be known by clear Scripture because in all such points Scripture is affirmed clear on their side So Mr. Chillingworth saith being asked this Question by his Adversary ‖ ch 2. §. 127 For If Scripture saith he be sufficient to inform us what is the faith it must of necessity be also sufficient to teach us what is Heresy seeing Heresy is nothing but a manifest deviation from and an opposition to the faith That which is straight will plainly teach us what is crooked and one contrary cannot but manifest the other Thus he Now this is very well If all men that read the Scriptures were all agreed in the same Opinion But in our endeavouring to discover what or on which side is Heresy the Sense of Scripture is the very Ball of the contention and the Heretick suppose a Socinian will say for himself as readily as the Catholick that the Scripture the straight Rule for what he holds plainly shews him the tenent crooked which he opposeth This I say were a good Answer if Mr. Chillingworth will maintain as I think he doth and can justify it that no points are necessary or essential in the Christian Religion but what all Christians or all except a very few in their reading the Scriptures are agreed in To which purpose ‖ Answ to Pref. §. 26. in requiring the using mens best endeavour to believe the Scripture in the true sense he saith also that He hopes many on all sides I understand him in all Sects of Christians and Divisions of Opinion do perform
I find p. 267. mentioned An authority of inflicting censures upon offenders or of receiving into and excluding out of the Communion of the Church And That a Christian Society cannot be preserved in its purity and peace without it But looking further whether this Authority was extended to excluding from her Communion persons dissenting in their opinions from the received doctrines of such Church in matters of Faith which only serves the turn for curing Heresies and Sects of this I sind nothing but only this Power couched in these general terms To receive into and exclude out of the Church such-persons which according to the Law of a Christian Society are fit to be taken in or shut out § 101 I find him 2ly p. 268 allowing an Authority in the Church Of making Rules and Canons about matters of order and decency in the Church Not meerly in the necessary circumstances of time and place and such things the contrary to which inply a natural indecency but in continuing establishing those ancient Rites of the Christian Church which were practised in the early times of Christianity and are in themselves of an indifferent nature But when these Sects deny those things to be of an indifferent nature which this Church declares such as he knows the Sects in England ordinarily do may the Church here lawfully require their assent acknowledgment that they are of an indifferent nature and so their practice of them upon penalty if non-conforming of ejecting them out of her Communion Nothing less than which can purge her communion of such Sects and preserve her in purity Vniformity and peace I do not find him adventuring thus far as to tell us whether the Church may require assent or submission of judgment which must necessarily precede that of practice from those perswaded that the matter by the Church declared indifferent is not so and may upon the disobedient inflict her censures when perhaps she as fallible not they is mistaken in it and it seems contrary to his Principles But here he seems to tread suspensopede and manage the Church's Authority somwhat timorously as we may see by those words of his that follow that in such matters required by a lawful authority there is an advantage on the side of authority I understand him that authority hath the advantage for challenging obedience against a conscience scrupulous or doubting but what for a conscience not doubting but fully perswaded otherwise As men may be free from doubting in a thing whereof they are not certain which authority ought to overrule the practice of such who are the members of that Church over-rule the Practice but what saith he of such Authority its over-ruling the Judgment Which standing contrary it is certain none may practise though that which is right against their judgment This wary Conclusion in the 2d Proposition concerning Church Authority is somwhat like to those general words in the first A power of excluding out of the Church such persons as are fit to be shut out according to the laws of a Christian Society I suppose he means such laws as are or else ought to be in a Christian Society Of which ought to be who must judge § 102 Again he affirms p. 261. an Authority in the Church of proposing matters of faith and directing men in Religion directing several ways by particular instruction of doubtful persons to whom the help of their Guides he saith is the most ready and useful by a publick way of instructing viz. in Sermons by the representative Clergy meeting together to reform any abuses in practice or errours in doctrine and when a more General consent cannot be obtained to publish and declare what those errours are and to do as much as in them lies to reform them viz. by requiring a consent to such propositions as are agreed upon for that end of thâ—se who are to enjoy the publick offices of teaching and instructing others Not to the end that all those propositions should be believed as Articles of Faith but because no Reformation can be effected if persons may be allowed to preach and officiate in the Church in a way contrary to the designe of such a Reformation Here then we have an Authority allowed to propose matters of faith which proposal any Heresy or Sect can well comply with to instruct doubtful persons but in points necessary wherein Scriptures are clear according to him no such doubâ— needs to be in which doubting the help of their Guides is said to be the most ready and useful but for some reason or other this Author declines to say Necessary an Authority of Synods to declare what errours there are in doctrine or abuses in practice and in general he saith to do as much as in them lies to reform them by requiring a consent of its Clergy to such propositions as the Synod agrees upon § But meanwhile here occurrs nothing that such as said hold the errours in dâ—ctrine against which this Church declareth may not yet peaâ—â—ably enjoy her Communion He saith these â—ynods as much as in them lies may reform such errours but he saith 〈◊〉 this lies in their power to require any one to assent to the contrary truths upon penalty of being expelled from this Church's communion By which means only this Church can be purged and cured of the mixture of Sects and Heresies and be preserved in its purity and peace and consent of judgment in matters of Religion which the Title prefixed saith is the design of the Church of England's 39. Articles I say Whereas the Church hath no way for her preservation in unity of saith and worship but that of our Lord's and his Apostle's post unam aut alteram correptionem to shut such out of her Communion the Read er may observe here is no word of this I do not say of shutting any at all out of the Church's Communion this he allows in his first Proposition but not shutting any out on this account viz. their dissent and non-conformity to the Church's Articles of Faith and Religion § 104 For as for consent said to be required from the Clergy to such propositions as such Synods shall agree upon supposing here he means by this Consent a profession of the belief of the truth of them 1. This consent is required of the Clergy only hypothetically if they desire to officiate in the Ministry not absolutely that they may enjoy her Communion Nor will this remedy any Sect or Heresy as to such who for this cause decline the Ministry 2ly By the Church's requiring their consent he seems not to mean an assent to the truth of such Articles but either with Mr Chillingworth ‖ Pref. § 39. a consent to them or to the doctrine of this Church that who believes and lives according to them undoubtedly shall be saved and that there is no errour in them which may necessitate or warrant any man to disturb the peace or renounce the communion of this
Church both which fall short of requiring an assent to the truth of these Articles or of this doctrine Or with Bishop Bramhal and himself Ration Account p. 55. a Consent for peace sake not to oppose them for so Dr Stillingfleet quotes the Bishop there saying ‖ Reply to Chalcedon p. 264. We do not oblige any man to believe but only not to contradict them And so the Qualification the Dr adds in the words following here seems to explain this Clergy Consent Not saith he to the end that all those propositions should be believed as Articles of Faith but that none might preach or officiate in a way contrary to the designe of the Reformation i.e. as I understand him preach against any of the reformed doctrines Not that all thâ—se propositions saith he should be believed as Articles of Faith Very perplex'd this For I ask Are not some of these Articles at least then required by the Church of England to be believed as Articles of Faith Otherwise the English Clergy as to the whole Body of Christian Faith is left to their liberty to disbelieve any part thereof And if some be required to be so believed yet so long as no distinction at all is made any of the Clergy may leave out of his Faith which Articles he pleaseth For example one inclined to Socinianisme leave out that of God the Son's Consubstantiality with God the Father But next supposing the belief of some Articles expresly and distinctly required of this Clergy yet then what if this Church as being fallible should be mistaken in some of them But now considering the Clergy's consent not required for belief but on the latter account viz. that none of them should teach the people contrary to the Church's Reformation Yet here again since this Church may possibly be faulty in something it reforms is this just to stop the mouths of all Gods Ministry in this Church that none of them may speak against it If it be why is not the same thing as lawful to the Church of Rome as that of England And then if her Clergy also had been obliged to observe this Luther and other Reformers being part of this Clergy how could there lawfully have been a Reformation and why is the modern practice of the Roman Church in this matter declaimed-against by Protestants as the highest Tyranny as also that of the Church of England is by the Presbyterians These perplexities seem to attend the Dr's qualification But as hath been said before whatever consent may be exacted of the Clergy there is still left to Heresies and Sects the liberty of this Church's Communion though not of its Ministery for any Barr that the Dr hath put in here to hinder it And so I leave these things here briefly represented to the further Consideration of the Dr and his Protestant Reader THE SECOND PART Annotations on Dr Stillingfleet's Answer to N. O's Considerations of his Principles HAving in the former Discourse reviewed the Considerations and made some Necessary Reflections on the Drs to me seeming-unsatisfactory Answers as to several principal matters urged therein against his Principles I see not why I might not take the same liberty as himself hath used toward N. O to let pass the rest of his Discourse unreplied-to especially where it digresseth to many other by-matters and neither vindicates his Principles nor refutes the Considerations But lest that in his Book which is litle pertinent to the answering of N. O's Discourse yet be said to be much to the defence of the Protestant Cause and such things in it to have most weight whatever I shall have omitted I have drawn up some Annotations upon his whole Book following him whither his matter leads me Though these Animadversions many times be very compendious as supposing an intelligent Reader and endeavouring to avoid tediousness in Recapitulations self-justifications complaints on the Adversary and the like with which in multiplied Replies after a Controversy formerly agitated to and fro the Reader as one much more unconcerned in the Writer's reputation than themselves are useth to be much afflicted confounded and tired out for which cause Writings of this nature are soon laid aside and therefore I may be excused if I bestow the less pains where I see it likely to be cast away For the matters in him which I think fit to speak to in Epitomizing or summoning up in brief what he saith the Reader or perhaps himself would complain I wronged his sense to transcribe every thing at length I have not the leisure nor had I this a purse well to beat the charge of the Impression So mentioning some words only and noting the page I leave the Reader rather to peruse it in his own Discourse uncontracted and undivided from the rest and with all the vigour that the Context and other circumstantials may afford it well knowing that who desires rightly to understand a Controversy must inform himself what the Disputants say not in one another's but their own writings and also chieflly intending these Remarks for such who have and value his Book and where I speak to any passage that which may seem satisfactory I desire the judicious Reader to apply it himself to the consequents or to the like matter recurring in other places without my further trouble herein Meanwhile I offer my Prayers for him to our Good Lord that he would illuminate and direct him through the many great Controversies which are now agitated in Christendome concerning the sense of the Holy Scriptures in the safest way to his salvation whether this be from the Church's Fallibility in Necessaries every Christian's liberty to judge and discern Truth for himself or from the Church's In fallibility in Necessaries every Christian's duty to obey and learn the Truth where disputed from Her the main Contest between us I likewise humbly beseech his Heavenly Majesty to protect his Truth the maintainers of it whoever they be and if in any thing here I have offended though unwillingly against it to discover at least to the pious Reader my errours that wherein deceived my self I may not also deceive others The Figure enclosed in the following Discourse between Parentheses thus is to be numbred from the bottom of the page Annotations on Dr Stillingfleets first Section Dr St's Answ to Consid p. 75. l. 13. I pass by therefore all those unhandsome Reflections c. Numb 1 THe unhandsome restections if any such there be in N. O's Preface it is a commendable charity in the Dr to pass by and not exaggerate But two things in the same Preface that seem very considerable I wonder he passeth by also speaks not to The one contained in these words p. 1. That he accuseth the whole Catholick Church of God both Western and Eastern for the same practices as to several of his Idolatries are in both for so many ages before Luthers time of Idolatry and this Idolatry as gross as that of the Heathens
both as to this Crime at the same distance from Salvation or the Divine Mercy Unless the Roman be at a greater from having so much more light Thus then is the Roman Idolatry in that Discourse frequently represented by Him N. 6 Now after all this would not one wonder at the greatness of this man's Charity in maintaining in his Answer to Mr. J. W. such a Church as in all these Idolatries equals the heathens yet to retain still all the essentials of a true Church and such Opinions and Practices without any retractation of their errour or reforming their fault to hazard only and not destroy men's Salvation And must not this his Charity be enlarged further to the Heathens also that they in worshiping and sacrificing to their false Gods and Heroes and the Manicheans in worshiping the Sun offended nothing in this matter against any essential of Gods true Religion nor by such a worship forfeited their salvation Whilst they also as well as the Church of Rome in general make profession of this fundamental point in Religion viz. that the Honour which is due only to God is not to be given to a meer Creature and that if given to any Creature it is Idolatry N. 7 But now to examine these things a little more closely 1. First Whereas he saith p. 22. If those of the Roman Church can prove that all sorts of Idolatry do necessarily destroy the essentials of a Church the consequence is we must have less charity for them than we had before and such a concession from us that they do not doth not shew their guilt to be less but only our charity to be greater It may be observed that N. O. here charged him not of making the Church of Rome only but the whole Catholick Church both the Western and Eastern as is shewed in the 3d Discourse touching the Guide in Controversy ch 8. guilty of such an Idolatry which if so and this Idolatry he imputes should be affirmed by him a fundamental errour or mis-practice then he must by his rendring the Church Catholick guilty thereof unchurch It also for many ages and so deny an Article of our Creed From whence it appears that he how farr soever inclined by charity yet is also upon necessity forced in his fastening such an Idolatry on the Roman Church as extends also to the Catholick forced I say in defence of his Creed to maintain such species of Idolatry not to unchurch a Body or diminish any of the Essentials of a Church nor to destroy but only to hazard salvation lest he should destroy salvation in the Catholick Church and also unchurch It for several Ages Now as the Archbishop p. 141. All Divines Ancient and Modern Romanists and Reformers agree in this that the whole Militant Church of Christ i.e. in any age and that as to the Religion professed in it cannot fall away into a General Apostasy And so this if proved against him by Catholicks that such Idolatry doth unchurch any Society that teaches and practises it must constrain him to free the Roman Church of such a charge and so to confess his own arguments whatever brought to such a purpose to be faulty and unconclusive And indeed the favour here the Church of Rome notwithstanding such heavy charges as these upon her receives from Protestants of being affirmed still a true Church seems to be on this account because else they should miss a Catholick Church for divers ages before Luther and derive the succession of their Clergy from a Body already unchurched Thus we see what obligation the Church of Rome hath to his Charity in maintaining some sorts of Idolatry to consist with a true Church Where indeed it appears both the Catholick's interest to prove the Idolatry imputed to it not consistent with the being of a true Church whereby they free the Roman Church from any such Idolatry and the Dr's interest to shew such Idolatry no fundamental errour or miscarriage so to retain still the Roman Church a true Church viz. That so also the Catholick of some ages and the present also that is beside the Protestant Churches may be so N. 8 2. Next to examine the Reasons he brings for justifying such his Assertion In that Answer to J. W. p. 30. he saith That the very being of a Church doth suppose the necessity of what is required to be believed in order to salvation i.e. that all things necessary to salvation are believed in it which is granted 2ly saith That whatever Church ownes those things which are antecedently necessary to the being of a Church cannot so long cease to be a true Church Which also is granted But what are these things that are necessary to the being of a Church For explaining this p. 31. he saith That these Articles are such as have the testimony of the whole Christian world of all ages and so of the Roman Church Again Ibid. That nothing ought to be owned as necessary to salvation by Christian Societies but such things which by all those Societies are acknowledged antecedently necessary to the being of the Catholick Church Where if the belief of nothing is to be accounted necessary to salvation or to the being of the Church Catholick but what hath the testimony and approbation of the whole Christian world of all ages or what by all Christian Societies is acknowledged necessary to such a being it seems to me to follow that all Christian Societies must be true Churches or true members of the Catholick and so * that none are or can be Heretical since all Heretical Churches are non-Catholick See Archbishop Lawd p. 141. and * that no such point can be essential to such Being wherein any Christian Society hath dissented from the rest and so though this dissent be in some Heresy yet neither will this render any such Church not to be Catholick still which it remains to be by vertue of those points that have also its consenting with all the rest for it seems those points only wherein it consents with the rest constitute the Church Catholick and so the Arian Nestorian Pelagian are true Churches and parts of the Catholick N. 9 But this being passed by the Question will still be What in particular those points are that are essentials to the being of a true Church and Why the contrary to what the Church of Rome teacheth and practiseth in the matter of Idolatry as we see our Author hath described it before is not one of them To this purpose therefore he saith p. 32. That the ancient Creeds of the Catholick Church are the best measure of those things which were believed to be necessary to salvation or to the being of a true Church and p. 28. he saith The main fundamental points of doctrine are contained in the Apostles Creed and p. 33. When we enquire into the essentials of a Church we think it not necessary to go any farther than the doctrinal points of faith the reason is because
Baptism adn its men into the Church upon the profession of the true faith in the Father Son and Holy Ghost and whatever is sufficient to make a member of the Church that is in it self sufficient being embraced to make a Church Thus he From whence he collects that the Roman Church's teaching some kind of Idolatry that destroys no Article of the Creed professed in Baptism and so no essential of the true Church cannot therefore render it no true Church N. 10 But here 1. First may not the same be said of teaching any kind of Idolatry whatever that it is not against any Article of the Creed which speaks only of matters of Belief not Worship Yet he grants that some kind of Idolatry such as this teaching people to joine false Gods with the true in the same worship is a a fundamental errour ‖ p. 24. and destroying the being of a true Church Now If he saith this is by a clear consequence against the Creed must he not say the same of the Roman Idolatry in adoring the Eucharistical Bread of which he affirms p. 136. in the words forecited That the worshiping false Gods supposing them to be true is as venial a fault as worshiping that for the true God which is not so as he saith the Roman Church doth Again will not this also be an errour against the Creed if any acknowledging one Supreme God yet reserve no part of Divine Worship as peculiar to him which they do not teach may be lawfully given to a meer Creature which thing he chargeth also on the Roman Idolatry †Rom. Idol p. 161. in these words It is evident they of the Church of Rome in those Honours which they teach may be given to Saints and Angels have reserved no part of Divine Worship peculiar to God himself any more than the Heathen did Here is a true Church then without retaining any peculiar worship in it that is given to the true God N. 11 But 2ly Supposing the Idolatry taught in the Church of Rome to trespass against no Article of the Creed Can no Doctrine render a Society no true Church by no true Church I mean and so I suppose doth he no true part or member of the Church Catholick though it should be still a Church professing Christianity save only such The Creed speaks not of matters belonging to Gods Worship nor of the Ten Commandements the First and Second of which prohibite Idolatry Yet is the Worshiping of God as essential to a true Church as Believing in Him and the observance of the Tenn Commandements as necessary to Salvation as the belief of the matter contained in the Creed and Teaching the contrary to them by any Society as for example to teach it lawful to commit Murders or Adultery or Theft as destructive to the essence or being of a true Church and the Dr in his 30th Principle denies Errors in Opinion to be more dangerous to mens Souls than a Vicious life is Neither are any in Baptism admitted into the Church simply upon professing of the Creed pressed by the Dr ‖ Stillingfl against Stillingfl p. 33. as if nothing els were necessary but also on the promise of yielding obedience to God's Commandements No Heretical Church is any true member of the Catholick And would not such doctrines teaching contrary to the 10. Commandements be great Heresies as we know Denying the lawfulness of Marriage hath been anciently condemned as such And then will not the Idolatry taught in the Roman Church be such an Heresy which expressly opposeth as he will have it the Second Commandement Of which he saith Rom Idol p. 59. It cannot enter into my mind how God should have forbidden the worship of Images by more express and emphatical words than he hath done in it Which leaves the Roman Church void of any excuse of involuntary ignorance to free her herein from a mortal sin The Catholick Church and all the parts of it are believed in our Creed to be Holy as well as Orthodoxe and the one to be of its Essence distinguishing it from other Christian Societies as well as the other To be Holy at least so far as to teach the lawfulness of no Mortal Sin such as unrepented of destroyes Salvation And whether the Roman Idolatry as he hath described it before contrary to the express words and sense of the Second Commandement and no more excusable by any involuntary ignorance than the Heathens can be any thing less I leave to his better consideration And this for his recalling his Charge upon it of so great a Guilt since he cannot his Assertion of its being a true Church Whilst I conclude with Mr. Thorndike's Admonition ‖ Justweigh oh 2. p. 11. to those Protestants who charge the Pope to be Antichrist and the Papists Idolaters Let not them saith he lead the people by the nose to believe that they can prove their supposition when they cannot and then expect that it be maintained by them that owne the Church of Rome for a true Church and therefore that must contradict thomselves if they maintain it i.e. their supposition of Papists being Idolaters N. 12 As for our Author 's distinguishing ‖ p. 31. 23 between the Essentials of a Church and the Integrity or soundness of it and saying That a man is a true man though he have the plague upon him To this I answer 1st That if the plague be mortal the man must necessarily cease thereby to be a man And 2ly That whatever may be required to the integrity or soundness of a Church right Doctrines in Practicals are as necessary to its essence as in Speculatives if Mortal Sin exclude from salvation as well as an erroneous Faith This of N. O's charging him in his Preface For accusing the whole Catholick Church of God both Western and Eastern for the same practices as to several of his Idolatries are in both for so many Ages before Luther's time of Idolatry and this Idolatry as gross as that of Heathens and for his thus unchurching this great Body and quite divorcing this Adulteress from Christ From which charge that which he hath said in his Answer to I. W. seems no way to free him N. 13 The other Considerable in the same Preface †p. 6. which he hath passed by and said nothing to is this That Mr. Chilling-worth ‖ See ch 4. §. 18. and since him several Divines of the Church of England and among these Dr St. in their denying Superiour Councils to have the just Authority of obliging their Subjects to the yielding of Assent to their Declarations are constrained also to disclaim such a Submission of Assent to the Articles of Religion and Book of Common-Prayer passed in the National Synods of the Church of England Yet which Submission of Assent this Church hath formerly challenged in her Canons and severely even with Ecclesiastical Death punished the Refusers untill they should repent not
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
Therefore he will have in every age a Ministery that in necessaries doth not err Such that l. 4. c. 2. where he grants to Bellarmine expounding himself to mean Ni mine Ecclesiae non unum aut alterum hom inom Christianum sed multitudinem congregatam in quâ sunt Praelati Subditi he grants to Bellarmin I say That the visible Church i.e. such a one as the Cardinal speaks of consisting of Prelates Subjects never falleth into any Heresy so that saith he he is much to be blamed for idâ—â— and needless busying himself improving that which we most willingly grant Again l. 1. c. 10. Bellarmin laboureth in vain in proving that there is and always hath been a visible Church and that not consisting of some few scattered Christians without order of Ministry or use of Sacraments add what follows in Bellarmin sed in quâ sunt Praelati subditi for all this we do most willingly yield unto Expresly excepting there against the opinion of those Protestants that hold Though all other falling from the faith the truth of God should remain only in some few of the laity yet the promise of Christ concerning the perpetuity of his Church might still be verified See also l. 2. c. 2. where he speaks thus This entire profession of the truth revealed in Christ though it distinguish right believers from Hereticks yet it is not proper to the happy number and blessed company of Catholick Christians because Schismaticks may and sometimes do hold an entire profession of the truth of God revealed in Christ It remaineth therefore that we seek out those things that are so peculiarly found in the companies of right believing and Catholick Christians that they may serve as Notes of difference to distinguish them from all boâ—â— Pagans Jews Hereticks and Schismaticks The last of which Notes he saith there is this An union or connexion of men in this profession and use of these Sacraments under lawful Pastors and Guides appointed authorized and sanctified to direct and lead them in the happy ways of eternal salvation Again l. 4. c. 4. he describes this Church That alway retaineth a saving profession of heavenly truth such that by strength of Reasons force of perswasions timeliness of admonitions comforts of Sacraments and other means of saving grace it strengtheneth and stayeth the weakness of all them that depend upon it Language not suting to a Church but such as hath in it Pastors and people and there contends That it doth not only preserve the truth as a hidden treasure but by publick profession publisheth it unto the world and stayeth the weakness of others by the knowledge of it in which respect it is fitly compared to a Pillar and not as Bellarmine accuseth his Church unto an Ark or Chest And so â—lâ—o Ibid. c. 5. in the words here quoted by the Dr Thus then we think saith he that particular men and Churches may err damnably because notwithstanding this othâ—rs i.e. particular men and Churches may worship God aright but that the whole Church at one time cannot so err i.e. all particular Churches that are in that time for besides these particulars there is no whole for that then the Church should cease utterly for a time and Christ should sometimes be without a Church i.e. such as consists of an united Body of Clergy or Ministers and People as he had said before After which he begins thus his 6th Chapter Thus having spoken of the Church's assured possession of the Knowledge of truth in the next place we are to speak of her Office of Teaching and Witnessing the same The Church therefore which he understands to possess this truth is such also as teacheth and witnesseth it Thus Dr Field justifying some such Church always to be not erring in Necessaries but not always the same or the most eminent Or those that possesse the greatest places of Office and Dignity in it and I am sorry Dr St's mistaken glosses upon him have occasioned to me and the Reader this trouble Meanwhile since from this alledged here the mistaking of Dr Fields sense appears not on N. O's but the Dr's side this his own errour might have been attended with less exulting and triumph and exclaiming O the mischief of Common-place-books which makes men write what they find c. But yet here the Intelligent Reader may discern two great flaws in this opinion of Dr Field The one that though there is such a Blessed Society of Clergy in every age that doth not err yet private men cannot be secure that this society for a year or a month longer shall continue such since though some one or other always doth not yet any particular Church may err from Necessary faith whilst some other retains it The other that for knowing what particular Clergy doth not err in necessaries for he saith ‖ l. 1. c. 10. that those who passesse great places of office and dignity in the Church of God may depart from the soundness of Christian faith the private person muâ—â— first know its doctrines to be true which is one of the essential Notes he gives to distinguish iâ— by from all other Churches in he place before-cited l. 2. c. 2. from which true Doctrine in Necessaries retained to day it may also vary to morrow But then how shall they foreknow its Doctrines to be true who as he saith in his Preface have not leisure or capacity to examine Controversies and therefore who are advised there for these doctrines to rest in its judgment for these doctrines meant of points Necessary For those only are the points in which such a Blessed Society certainly errs not Ibid. l. 15. And is it now imaginable after all this that Dr Field should make any particular Church infallible The precedents shew Dr Field to make some Visible Church or other in whatever age not to err in necessaries Otherwise he saith Christ would sometimes be without a Church But Dr Field is urged by N.O. only as advising very differently from our Author that so few having time or lâ—isure or strength of understanding to examine Controversies in Religion of such consequence they should diligently search out watch amongst all the Societies of the world is that blessed Company of Holy Oâ—â—â— 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 contrary to the Dr's 13th and 15th Principle That Gods will in Necessaries is so clearly set down in Scripture as none endeavouring to understand the meaning of them can mistake in these And N.O. contends also though such society should not be infallible that yet it is the wisest course for a private man to follow Dr Fields advice and rather to acquiesce in their judgement as more skilled c than in his own As in a suit of Law we follow the directions and rest in the
judgement of an expert Lawyer though not infallible Ibid. l. 6 A man convinced that the Church of England is a sound and good Church ought to rest in her judgment so as not to forsake her communion for any cavils that are raised about particular controversies of which he is not a capable Judge Vpon being convinced that the Church of England is a sound or orthodox Church to rest in her judgment is only to rest in her judgment where such person first knows it right or true but how then rests he thus in Controversies wherein he is no capable Judge and so doth not foreknow her soundness in them The same may be said to that he mentions afterward concerning a man's foreknowing the Church's integrity honesty skill all which sincere and good in one matter may fail in another Again where the Dr mentions resting in this Church's judgment for people who have not either leisure or capacity to understand particular controversies means he in Necessaries Then how will his 13. and 15th Principles stand good that from the clear delivery of such points in the Scriptures the diligent cannot mistake nor need for their guidance therein any infallible society of men and much less then need they a fallible But if he makes this Society Dr Field speaks of only useful for private men to submit their judgment to in non-necessaries it is clear Dr Field intends it otherwise who saith such a Society in non-necessaries may err but in Necessaries doth not and therefore in these not the other may safely be relied upon But lastly if thus private men unseen in Controversies may and ought to rest in the judgment of a particular Church so qualified why are not such much more obliged to rest in the judgment of N. O's Church contended to be infallible in all Necessaries viz. in the Definitions of a lawful General Council Or in matters not so defined to rest in the judgment of the supremest Courts of the Church Catholick that can be had which Church Catholick is but One and subordinate in its members see-before § 26 In stead therefore of some particular Church Orthodox let this be sought out and perpetually adhered to when found Pag. 109. l. 7. Do make all men impeccable if they will So far as God gives any man grace not to sin every one may be impeccable or may not sin if he will i. e if he uses his best endeavours That all are sinners I speak as to Actual Sin is from all failing in their will and endeavours Ibid. l. 14. Who can believe the Goodness of God and yet think that he will suffer those who sincerely endeavour to know what is necessary to their salvation not to understand it They are not to be supposed sincerely to endeavour to know things Necessary as they ought who do not repair to the Church to learn of her Gods Truth where this is obscure to them in the letter of Scripture Ib. l. 17. How often doth the Scripture promise a greater degree of knowledg to the meek and humble and diligent God teacheth the humble and diligent as well by his Church as by his Scriptures and one and a great duty of such persons is their seeking instructions from and the submission of their judgment to those Spiritual Guides and Pastors whom God hath set over them on purpose that they may not be carried away with every wind of doctrines Eph. 4.11 13. in matters that are otherwise to them obscure Pag. 110. l. 2. His word so clear in necessary things that no one who sincerely endeavours to know them shall ever miss of salvation Here notwithstanding what was said before by our Author p. 96 97. and 107 108. of using others directions resting in the judgment of a Church trusting the learned so and so qualifyed we are relapsed again into the 13th and 15th Principles and all the weight laid on the Clearness of Scripture as to all persons in all Necessaries for in some none deny it Annotations on his §. 6. N. O's Proofs of Infallibility examined PAg. 112. l. 12 I come to his particular Arguments which ly scattered up and down but to give them the greater strength I shall bring them nearer together N.O. writing no set Discourse on a chosen or single subject but Considerations on 30 several Principles of the Dr's and some Consequences also drawn from them his Considerations varying so as the Principles expected the Dr should in the same order have vindicated his 30 Principles as he laid them down and have discovered the Considerer's mistakes Instead of this as if loth to come to such a trial close and perspicuous to the Reader he finds the Dr adorning a new Discourse as an Answer to a former Treatise that had pitched on the same subject casting new Methods gathering together here and there his Adversary's Concessions extracting his Principles and with what fidelity the Reflections on them have shewn contracting and giving the summ and sense of what N. O. thought he had writ most compendiously and not after the manner of an Harangue or Sermon that needed to be epitomized and telling his Reader here p. 112. that he will bring nearer together N. O's arguments which ly in him scattered up and down that is are there fitted to the particular Principle that is discoursed of to give them the greater strength a kindness Controvertists use to do to one another for their own advantage and so after much pains taken in altering and transforming and transplacing N. O's Conceptions and drawing them off from the Principles they were fixed and applied to and omitting them also where he thinks fit and where they will not come within his Methods and so leaving his Principles also together with them abandoned and unguarded for of the Thirty Six the Reader will find in all this Book a very few re-confidered he in fine confutes a thing of his own making not N. O's Pag. 113. l. 14. Is it then to be imagined that if Christ had intended such an infallibility as the foundation of the faith and peace of his Church he would not have delivered his minde more plainly and clearly in this matter N. 1 Our Lord hath delivered his mind by his Apostles plainly and clearly enough concerning this matter in the Scriptures and to his Apostles before them The knowledg of which Promise of our Lord concerning such an infallible Assistance to be for ever continued to his Church and its Guides should alwaies have descended to Posterity by Tradition had there been no Scriptures Delivered this so plainly as that upon all Controversies concerning the dubious sense of Scriptures thought necessary to be decided the Church's subjects de facto have repaired to these Guides as believed infallible in all Necessaries upon the account * of our Lords assisting them with his Holy Spirit promised in and before these Scriptures * of their being left by our Lord behind him for this end amongst others to keep the
Church Catholick always in one Faith and one Body And by these unfailing Guides the Church hath ever understood the Supreme Governours and Pastors of the Church assembled in a lawful General Council or otherwise unanimously agreeing Of which Councils the first was that convened Act. 15. about stating the Controversy concerning Mosaical Ceremonies when S. Austin saith ‖ Contra Cresconinm l. 1. c. 3. Inter Apostolos de Circumcisione quaestio sicut postea de Baptismo inter Episcopos non parvâ difficultate nutabat And these Fathers of the Church also so assembled as acknowledging and owning the same their Infallibility in Necessaries from the same Divine Promises have accordingly from time to time determined and stated Controversies even in the highest and most necessary points concerning the B. Trinity and concerning the Humanity of our Lord and some of these Decisions that were thought more necessary to be of all men more explicitly known they have inserted into the common Creed and have enjoined to all the members of Christ the belief of them as matters of Faith and as themselves declaring the true and genuine Sense of the Scriptures therein Witness the points inserted by these Councils in the Athanasian Creed and that with an Haec est fides Catholica quam nisi quisque fideliter firmiterque crediderit salvus esse non poterit Nay added this also in the Creed concerning themselves and the faithful joined with them that he Catholick Church continues always Apostolica preserâ—ing the Apostles Rules Traditions and Doctrines and Vna indivisa in se divisa ab omnibus aliis viz. such Churches or Congregations as are Heretical or Schismatical As also before in the Apostles Creed it is stiled Sancta i.e. so farr as not to teach any Doctrine in Faith or Manners destructive to Sâ—lvation and therefore among others not to teach Idolatry And accordingly the doctrine of these Fathers and Councils the Church hath generally alledged as certain and infallible against Hereticks N. 2 This Use and Practice of the Church from the beginning is apparent and notoriously known And therefore this apparent also that both the Church Diffusive and these her Councils have thus understood our Lords Promises the thing we here speak of as securing for ever the Infallibility as to Necessaries of these Highest Ecclesiastical Courts and any obscurity in the letter of any of these Scriptures were there any in this matter this Tradition hath cleared to us as to the Sense of them And this Practice of Councils and the Church-Diffusive N. O. hath pressed to any who demand it as a most incontrollable Evidence both of the constant Tradition of such Church-Infallibility as evident as that of the Canon of Scriptures is or more than it for some parts of the Canon since by these Councils also hath this Canon been settled and of the true sense of our Lords Promises in the Scriptures or at least of some of them that are urged for this matter N. 3 Which Promises of our Lord Protestants also extend to the Church after the Apostles times thus far that in general the Church Diffusive shall never fail or err in Necessaries in any age Nay that some Body of Clergy or other shall never fail to teach all necessary truths in this Church in any age as we have seen but now in Dr Field ‖ See Note on p. 107. l. 9 And yet further that General Councils universally accepted have been and always shall be infallible in their Determinations concerning matters of Necessary Faith 1 Of which thus the Archbishop †p. 346. A General Council de post facto after it is ended and admitted by the whole Church is then infallible 2 And then for an universal acceptation I suppose none can be justly demanded greater or larger than that of the four first Councils was And thus Dr St. †Rat. Account p. 537. urged by N. O. That both the truth of Gods promises surely that is in the Scriptures the goodness of God to his people and his peculiar care of his Church seem highly concerned that such a Council should not be guilty of any notorious errour as an errour in any Necessary must be N. 4 Lastly The Scriptures shewing these Promises since the Dr so earnestly calls for them which are usually produced by Catholick Writers and which are the Church's old Armor as the Dr calls it †See p. 127. for this point Armor very venerable indeed for its Antiquity but well preserved from the rust he complains of by the Church's so frequent use of it against such as the Dr. are these and several others Matt. 28.19 20. Jo. 14.16 26. 16.15 c. compared with Act. 15.28 1. Jo. 5.20.27 1. Cor. 12.7 8. Mat. 18.20 compared with 17 18. Mat. 16.18 19. Lu. 23.31 1. Tim. 3.15 2. Tim. 2.19 Eph. 4.11 13. 2. Pet. 3.16 To which Texts may be added all those enjoining Vnity of Opinion as 1. Cor. 1.10 Phil. 1.27 2.2 3. 3.16 Rom. 12.16 17.17 1. Cor. 14.32 33. Which Vnity of Opinion I ask how it can be had unless there be in the Church some Persons whose Judgment Doctrine Faith Spirit all the rest are to follow and conform to Which Scriptures forementioned you may see also briefly vindicated from suâ—â— glosses as Protestants and particularly Dr St. in his Rat. Account †p. 256. c. do put upon them in the 1. Disc concerning the Guide in Controversies § 78. c. But whatever may be urged touching the sense of these Scriptures pro or con by particular Authors yet both the foresaid practice of General Councils built upon such a traditive sense of those Texts as Catholicks contend for and the Church's general approving and acceptation of such practice and submission to it is a sufficient prescription of Tradition to warranâ— and secure such a sense against all contradiction Therefore N. O. p. 57. tells the Dr that Catholicks are not necessitated in arguing against Protestants who grant the Scriptures to be Gods word to use any other Testimony than that of these Scriptures for a sufficiently clear proof of Church-infallibility For that he may safely call this a clear proof even according to the Dr's common reason of Mankind which by the most of the Christian world is taken to be so notwithstanding that a Party engaged by their Reformation in an apparent contrary interest do contradict it And indeed if we look after the fact it self and the fulfilling of such a sense of them as applied to S. Peters Successor and to the Roman other Churches united to it the Dr I think grants that these Churches or their Prelats assembled in their most General Councils from the Apostles days to the present de facto never have erred in points Necessary to the Being of a Church Of which see what is said in the former Discourse § 53. and the places cited out of him in Note on p. 75. l. 5. N. 8. And he seems
to believe it just But in matters of Religion such a Judge is required whom we should be obliged to believe to have judged right So that in civil controversies every honest understanding man is fit to be a Judge but in Religion none but he that is infallible at least in all necessary matters Thus he Ib. l. 9 Which absolute obedience we are ready to yield when we see the like absolute command for Ecclesiastical Judges of controversies of Religion as there was among the Jews for their Supreme Judges in matters of law What thinks he of our Lords Dic Ecclesiae and Si Ecclesiam non audierit sit tibi sicut Ethnicus c in the sense wherein Church-Tradition hath understood this Text as applied to the highest Courts of the Church and to their cutting off by a spiritual death the disobedient whether contradicters or dissenters Is there more injustice and tyranny in this than inflicting a corporal death on the dissenters or contradicters under Moses his law This Discourse of the Dr as also what he hath said of the same matter Rat. Account p. 239. I had occasion to examine in the former Discourse § 22. c to which I referr the Reader for what is here omitted Pag. 117. l. 7. Such a pretence implying an infallible assistance of the Spirit of God there were but two ways of proving it either 1. By such Miracles as the Apostles wrought to attest their Infallibility or 2. By those Scriptures from whence this Infallibility is derived What thinks he of a third way of proving it viz. By Tradition But then If the Church-Guides give this evidence of their being infallibly assisted by the Holy Ghost in necessaries namely the clear Testimony of the Scriptures I ask is not this sufficient for the world to credit them to be so without their doing Miracles Doth not this Author of the two ways to prove it named just before allow either of them sufficient Now see this latter proved before in Note on p. 113. l. 17. and so I hope we may peaceably take leave of Miracles Pag. 118. l. 2. When I speak of infallibility 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 Now whence learns he this that true Christians shall never faile I suppose whence other Protestants do viz. from the Promise of our Lord in Scripture that the Gates of Hell shall never prevail against his Church See Archbishop Lawd p. 140. That the whole Church saith he cannot err in doctrines absolutely fundamental seems to me to be clear by the promise of Christ Mat. 16. That the gates of hell c. And it is as clear that the Arch-bishop meant it not only of a number of true Christians as our Author doth here but of true Pastors also and Doctors of the Church If this Promise then be enough for believing of this the non-failing of Christians that shall believe all necessary truth without Miracles will it not supposing such a promise made to them be as sufficient for believing the other the indefectibility of the Church-Guides as to teaching all necessary faith without their doing Miracles Ib. l. 16. But in case any persons challenge an infallibility to themselves antecedently to the belief of Scriptures c such persons are equally bound to prove their infallibility by Miracles as the Apostles were What if they challenge this Infallibility like wise from the Scriptures as most certainly they do This latter challenge of theirs surely will supersede Miracles But let us suppose no such challenge What thinks he if they produce the evidence of Tradition for their Infallibility antecedently to Scripture as also they do Is not this we here suppose there is such a Tradition which is proved before ‖ Note on p. 113. l. 14. a sufficiently clear and self-evident proof of it If not of their Infallibility how then is the same Tradition without Miracles a sufficient proof to Protestants of the Canon or Infallibility of Scriptures Suppose the same promises made no Scriptures written would not the Catholick Church have been what it is and must it then have perpetually-shewn Miracles or no Infallibility as to Necessaries have been believed in it Ib. l. 7 The Sum of which is c. In the Dr's suming of N. O's Answers still somthing is lost as here the Reason is omitted why no such need of Miracles to be done by the Church-Governours delivering only from age to age that Doctrine which by the first Teachers was sufficiently confirmed by Miracles viz. this the Evidence of Tradition which received from the Apostles and from their Ancestors they unanimously convey unto Posterity Yet such Miracles were necessary then to more persons than those Apostles who made the very first Sermons concerning the Gospel because the bare Tradition of a few at the first was not so evidently credible as that which by many Sermons made and Miracles done in many places afterward became Vniversal Pag. 119. l. 12. The necessity of Miracles was to give a sufficient motive to believe to all those to whom the Gospel was proposed Must all then in the Apostles times who received the faith see their Miracles Or if their Miracles only related to them by a creditable Tradition would serve the turn why not the same Miracles related now Pag. 120. l. 1. Those persons ought to confirm that authority by Miracles as the Apostles did And again l. 20. See Note on p. 118. l. 11. N. 1 Ibid. l. 11. Yet he is very loth to let go the Miracles of their Church done in latter times as well as formerly N.O. ‖ See Consid p. 29. is loth to let go the Miracles of their Church i.e. of the Catholick Church East or West for both have been noted for Miracles In latter times i.e. from the Apostles daies to the present there being the same evidences in all ages of the facts I say not of all the facts that are related but of many of them which is sufficient and the same Reasons where and when the World is already Christian in all times for the doing of them N.O. loth to let them go not as to this his affirming a Necessity of them now in the Church for the believing of its Infallibility or any other part of the Christian Doctrine or also for the Conversion of the yet Infidel and Heathen Nations after such a plenitude of Tradition appearing in the greatest part of the world already subdued by the Gospel Of which non-necessity N.O. saith ‖ Princ. Consid p. 29. That Miracles having been wrought by the Apostles in confirmation of that Doctrine which their Successors deliver from them are not now alike necessary to or reasonably demanded of these their Successors N. 2 But he is very loth notwithstanding this to part with true Miracles still wrought in the Church since the Apostles times and these too of the very
distinguishable or diversified from those of our Lord or his Apostles were seen to be really done by false Religions as well and as usually as in the Church Catholick the End wherefore done would be a thing of the greatest uncertainty and most easily mistaken or misrelated and after the Clear evidence of such Miracles done there this end would be represented by every Religion to their own advantage as they pleased and thus all Religions would come to have an undiscernably equal Plea of their Confirmation by Miracles Therefore in the Scripture we finde not the End why the Miracle was done chiefly insisted on or proved to the people Yet the clearing of which End in such case of all Religions doing the same True Miracles were the thing the most necessary but the Fact and from it presently gathered the Catholickness and the Divine approbation of the Person See John 9.16 17 30 31 33. Such and so well attested Miracles therefore as our Lord and his Apostles did I gather never have been never shall be done by any persons in false Religion or that are no members of the Catholick Church 3. And then this granted I may hence safely conclude also that such Miracles do always evidence the Church wherein they are done to be the Catholick and so that Church to which our Lords Promises of Infallibility as to all Necessaries do belong Add to this that if any True Miracles can be shewn in the Roman Church the Dr's words following seem to make good its Infallibility For saith he ‖ p. 121. l. 1. they would do well to shew where ever in Scripture God did bestow a gift of Miracles upon any but for this end i.e. to give evidence of the Authority and Infallibility those by whom they were done and what reason there is that God should alter the method and course of his Providence in a matter of so great concernment to the Faith of Mankind So he If then God never bestows a gift of Miracles for any other end save this then if true Miracles such as our Lord 's be proved Infallibility also is proved to be in the Roman Catholick Church But to reflect on these words of his They would do well to shew c. a litle further If our Author means here by the Miracle's shewing the infallibility of the Worker such an Infallibility as the Apostles had in delivering nothing by word or writing but Gods word and the Dictates of the Holy Ghost I can shew him in Scripture many that were the Instruments of working miracles and had not this as those Corinthians and others in the Apostles times 1 Cor. 12.10 28 30. God bestowing this Gift on several others there besides the Apostles who had not an Apostolical Infallibility Of all which holy persons whom God honours thus with Miracles though it may be said that what such deliver for Gods Faith certainly is so who otherwise would never be assisted with Miracles which are alwaies a seale of truth if delivering falsityes as Divine truths Yet it cannot be said of them as of the Apostles that whatever they deliver is Gods Truth whilst in their delivering it they do not pretend it so as the Apostles did so pretend it and therefore upon doing Miracles were to be believed in such their pretension But if those whom God honours with miracles are to be believed in what they say then cannot their Miracles be urged for an infallibility in all they shall teach or hold who do themselves say and professe the contrary Their Miracles confirm and make good what they pretend to but not more I say then if the Dr means here That whoever have the gift of doing Miracles have likewise such an infallibility in all they say as was in the Apostles it holds not true For the Corinthians also had such a Gift who were not in such a manner infallible But if He means here that none have had this Gift or done any such evident and frequent Miracles but such only as have taught or held the infallible Catholick faith as to all the necessary points thereof the faith I say which being entirely delivered by the Apostles there is no further need of infallibility like to that of theirs for conveying the same as it was received from them to posterity I accord with him and contend that none to this day have had such Gift save such Orthodox persons No Pagans no Hereticks true Miracles such as our Lord and his Apostles did being distinctive signes that accompany and follow only true Believers according to our Lord's promise Mar. 16.17 for whatever Ends these Miracles happen to be bestowed as they may be for many besides the Confirmation of the Catholick Faith Therefore where a Frequency of true Miracles is seen in any Communion we may safely follow the profession of its Faith God having provided that his Catholick Church and true Miracles shall never be parted i.e. that where the latter are there is the former By True Miracles I mean such though it needs not to be all such as our Lord and his Apostles did and so clearly testified by Eye-Witnesses as their's were or might be And I exclude here all such effects though miraculous to us as evil Spirits God permitting have a power to effect by the instrumency and â—pplication of some natural Agents though this transcending any humane Art or Capacity For such miracles I willingly grant both Magicians and also Hereticks and Schismaticks may operate by the assistance of these Angelical powers therein either Voluntary or also constrained as to the inferiour sort of these Spirits compelled thereto by their Superiours But the former such as our Lord and his Apostles wrought surpassing all the power of Nature do also that of Evil Spirits or of any their Instruments are by Christians easily distinguishable from these other Pag. 121. l. 7. Such Miracles as were wrought by Christ and his Apostles we defy all other Religions in the world to produce any like them to confirm their Doctrine i.e. As one may understand him Neither Heathens neither Heretical Churches can ever do any such Miracles as were wrought by our Lord and his Apostles viz. give sight to the blind cure the sick raise again the dead c. From which it follows that whatever Church doth such Miracles must be the Catholick from this that such Miracles whereever they are found in any age do shew the Church wherein they are done to be Infallible in Necessaries for so the Catholick Church is But if here he puts in the last words to confirm their doctrine as limiting the former and carrying such a sense that other Religions beside the Catholick may also do all such Miracles as our Lord and his Apostles did for some other ends but not for this viz. to confirm their doctrine or Religion I think he will have an hard task of it either * to shew that the Historians that have related such miracles have not also applied them
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
Church where such Pleas as these are permitted to be urged in such a sense as to set men at liberty from the submission of their judgment to the Decisions and definitions of General Councils upon pretence that there shall be many seducers and a falling away and departing from the Faith and upon pretence of Force and Fraud used in the most General Counci's that could be convened for many past Generations Which falling away and departing from the Faith c. why should they not be rather applied to these New Sects and former Heresies and from them be inferred a closer adherence and Obedience to their lawful Church Governours Ib. l. 8 The Apostles told them they had no dominion over their faith What not so far as to oblige them to obey and submit to their Apostolical Doctrine What not such dominion as S. Paul urged 1. Tim. 1.20 to the blasphemers of the Gospel and as he commanded Titus to use Tit. 3.10 Consider the Acts of the Apostolical Council Act. 15. But the Text speaks here of any unjust dominion or authority to treat the faithful as he pleased in punishing or mulcting those who walk uprightly in the faith to alter change censure any thing therein for his own profit or advantage See Dr Hammond on the place Ib. l. 4. No present Guides whatever names they go by ought to usurp such an authority over the minds of men which the Apostles themselves did not challenge although there were greater reason for men to yield up their minds wholly to their guidance If to yield up their minds be to submit their judgments were not Christians obliged in this to the very Apostles and their Doctrines See before Note on p. 144. l. 11. See we not the effects here of the Dr's 13th Principle in the people 's not needing Guides for understanding necessary Scriptures but meanwhile in the Scriptures being needful to them for trying by it their Guides Pag. 147. l. 7. Where there is a Rule for them the Church-Governours or Guides to proceed by there is a rule for others to judge of their proceedings If here He means by these others those who doubting of the true sense of the Rule repair to these Guides to learn from them the true sense of it which is only to the purpose that these are again to judge by the Rule doubted of whether the Guides have given the right sense what is this but that these are finally to determine the sense of the Rule for the determining of which they consult their Teachers As if the Consulters concerning the meaning of a Law when the Judge hath given them the sense of the Law should again by this Law examine the truth of the sense of the Judge and act finally according to their own not his sentence Ib. l. 13. Where the rule by which the Guides of the Church are to proceed hath determined nothing there we say the authority of the Guides is to be submitted unto For otherwise there would be nothing left wherein their authority could be shewn Doth not he say here the Church's Authority is to be submitted to in nothing but things left indifferent by the Scriptures Then it hath no authority in determining Controversies of faith but why then saith the 20th Article of the Church of England that the Church hath authority of expounding Scriptures in Controversies of faith and by what authority hath the Council of Nice determined Consubstantiation But so often as the sense of the Scriptures to any is doubtful may not the Scriptures here be said as to such persons to have deteâ—mined nothing and then are they not in these if in a Necessary point to repair to the determination of their Ecclesiastical Guides If so all will be well still and thus all come to submit to the sentence of the Judge but those who are certain before hand of the sense of their Rule Ib. l. 11 We plead for the Church is authority in indifferent Rites and Ceremonies But suppose the Question be whether such Rites and Ceremonies are indeed indifferent As they are taken by some not to be so because God will admit nothing into his worship but what himself hath first expresly commanded and prescribed What authority is to end this I say for such who hold some Ceremonie unlawful and repugnant to Scripture are they or the Church to judge of this unlawfulness and may the Church lawfully enjoin it and oblige them under excommunication to practise it Or will it not come at last according to these Principles that the Subjects not the Church are to decide the indifferency or non-indifferency of such Ceremonies Pag. 148. l. 7. Wee allow a very great authority to the Guides of the Catholick Church in the best times of Christianity And look upon the concurrent sense of Antiquity as an excellent means to understand the mind of Scripture in places otherwise doubtful and obscure In the best times of Christianity But do not you then in all times Or is not their authority the same in all times If various who is Judge of this their Subjects As an excellent means to understand c. This will not serve the turn it must be as an authorized Expositor of the true sense of Scriptures doubtful and obscure in Necessary matters to whose definitions all ought to submit not only to make use of their advice This Church-Tradition makes good this such Protestants as our Author oppose Ib. l. 13. We reject the ancient Heresies condemned in them But doth he acknowledge and reject all that as Heresy that hath been or shall be condemned by all lawful General Councils for such Ib. l. 11 We reject nothing that can be proved by an Vniversal Tradition from the Apostolical times downwards That can be proved But who shall judge of the proof where any thing is disputed whether it be Tradition Apostolick Our selves or the present Church-Governours Ib. l. 5 We see no reason to have those things forced upon us now which we offer to prove to be contrary to their the primitive times doctrine and practice Offer to prove To whom To any whose final judgment you will stand to Name them Shall it be to a General Council But this may err you say It erring shall it be to a Second But if one err so may all And who shall judge when It doth not err Demonstration shall decide it And who judge when it is a clear demonstration if any deny it to be so Pag. 149. l. 1. The Controversy is Whether the Guides of the Apostolical and Primitive times ought not to have greater authority over us than those of the present Church in things wherein they contradict each other Here again who shall judge this difference concerning their contradiction denied by Catholicks denied by the latter Councils of the Church that plead Tradition and their agreement with the former Ib. l. 8. But we profess to yield greater reverence and submission of mind to Christ and his Apostles than
different from his his fault seems hereby much extenuated as that of some Catholick Bishops doing the like after the Council of Ariminum was by S. Jerome See his Dialog adversus Luciferianos But however Liberius might miscarry no prudent Catholicks could then deliberate Whether they were to follow the judgment of him a single Pope rather than of a preceding Pope and a lawful General Council I mean that of Nice N. 2 Meanwhile by the following discourse in this Author here for twenty pages together we see notwithstanding what he had said before p. 148. That Protestants profess a great reverence c. to General Councils and reject the ancient heresies condemned in them And that the controversy between us is not about the authority of the Guides of the Church but whether the Guides of the Apostolical and Primitive times ought not to have greater authority over us than those of the present Church in things wherein these contradict them we see I say what way his Interest chiefly carries him in raking into the same Antiquity he so commends with great diligence even in the times of the first four or five General Councils to expose any Contradictions he can find in these times so to the common view as to reduce men drawn off from obedience to their Guides to the use and direction of their own Judgments perusing the Scriptures as the Socinians do for what tenent they shall rather hold in our Lords Consubstantiality with the Father after the Decision of Nice and. in the Two Natures and One Person of our Lord after the Definitions of Ephesus and Chalcedon telling us that neither 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was settled by the one nor the Two Natures and One Person by the other so but that the Guides of the Church after these Councils contradicted one another And meanwhile What advice saith he speaking of the times after the Council of Nice †p. 152. would N.O. give to a private man if he must not exercise his own judgment and compare both the doctrines by the Rule of Scriptures And ‖ p. 153. What remedy saith he can be supposed in such a case but that every person must search and examine the several doctrines according to his best ability and judge what is best for him to believe and practise Thus he after the setling of such doctrines by these General Councils Which if he speaks of persons suspending their judgments only during such time till there is a sufficient evidence of the supremacy and Legality of such a Council is not denied him But if he speaks of all times after the legal authority of such a Council is cleared as that of Nice immediatly was which only makes to his purpose all then are to yield submission of judgment to its decrees See Note on page 144. l. 9. and 11. And this eager agitating and pressing the differences and contradictions in Antiquity disclosing their infirmities and oppositions whilst Catholicks endeavour to unite and to reconcile them doth it not argue a party that is much pinched if I say not the Decrees and sanctions of the present but of the Ancient Church-Authority be maintained N. 3 An exact Review hereof our Authors Stories wherein he knows several Roman Writers much differ from him freeing both Liberius and Honorius from Heresy and wherein it is very difficult for any from his or my relations without examining many other Authors to discern the truth sutes not well with these short Notes and would be in discussing so many particularities very tedious to the Reader and lastly seems a needless task For 1 for the Infallibility of Popes the great Common place of Protestants and which he brings here into the dispute as one would think but that more may be expected from his Ingenuity that so in the great dust he raiseth about it he might run away from the direct matter of the Considerations it is a thing wholy declined by N. O nor is there a word of it in all his Considerations nor is he necessitated by any Position of his to defend it and I think Bellarmine in the discussion of it grants that if no Pope ever yet hath been a Pope possibly may be an Heretick N. 4 2 Next for the Question When Councils and Popes oppose and contradict one another which of these Guides Christians are to obey It is answered That submission of judgment is only required to such Decrees when these two are first united and agreed and I think our Author will not be offended at it if till such time Christians as to those points that are in debate between these two are lest to their liberty if Protestants will submit to the Decisions of such former Councils wherein there hath been no such opposition more is not required And in any contradiction that may happen between a General Council already confirmed by the See Apostolick and any succeeding Pope if any such difference should be the former Decree of a Pope joined with a General Council will doubtless prescribe to any contrary one of a Pope single Lastly If the Councils of Ephesus and Chalcedon were not generally submitted to and so as to some Party were ineffectual for the suppression of the heresies they condemned yet ought they to have been so admitted and obeyed by all after that their Decrees have received a sufficient validity from their being accepted by a much major part of the Church and confirmed by the Bishop of Rome and I hope our Author will not deny this lest Christians totter still in some of the Articles of the Athanasian Crâ—ied This said here I hope may save me some labour in respect of that which follows trusting the ingenuous Reader with the application P. 156. l. 6 I now desire to know what a person in that time should do who was bound to yield an internal assent to the Guides of the Church He is obliged to follow the judgment of the Church-Guides in such a Council after a sufficient Acceptation of it by the Church Catholick diffusive and confirmation of the See Apostolick As this Fifth Council had after some time by Vigilius and his Successors and by the Sixth Council Act. 17. and 18. and in after times both by the Greek and Latin Church in the Council of Florence Sess 5. at Ferrara And till such Confirmation or Acceptation appeared a private man might suspend his judgment or hold what to him might seem most probable concerning the Tria-Capitula their agreeing or disagreeing with the Doctrine and faith of the Council of Calcedon to the Definition of which both the differing Parties willingly consented whilst one endeavoured that the errour of such particular persons here concerned might no way prejudice the doctrine of that Council the other that the persons whom after some former errours this Council had approved might not be afterward condemned Pag. 163. l. 12. And after these to anathematize Honorius as agreeing in all things with Sergius and confirming his
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.
in the plainness of Scripture to all well endeavouring capacities and conditions he will make an amends for now in the restraining of Necessaries On whose Judgment I pray is it fit a particular person should rely in this Question which seems of great concernment What or how many points are to be called Necessary On Mr Chilling worth's or the Dr's Or on that of the Supreme Guides of the Church assembled in her General Councils who from time to time declare to Christians by their Decrees as the Apostles did in the first General Council Act. 15. what is Necessary for them to believe what to practise against all such erroneous Tenents as shall arise in the Church that may any way pervert their Faith or Manners Ib. l. 7 If a person then by reading and considering those things which are plain may do what Christ requires all that which Christ requires for his salvation what necessity hath such a one to trouble himself about an infallible Guide I add or Any Guide at all as to those For either he may go to heaven without him without having any such Guide fallible or infallible or not If he may let him the Dr shew the necessity such Guide is of to that end which may be attained without him if not then the things necessary to salvation cannot be known without him as the Dr saith before they may by ones reading and considering those things which are plain and doing all those things Christ requires for his salvation So easily may his arguing against an infallible serve as well against any Guide at all Meanwhile N.O. affirms some Persons cannot Know all Necessaries without a Judge Pag. 190. l. 12. But doth S. Peter say 2. Epist c. 3.16 that the Scriptures are so hard to be understood that sober and devout minds cannot learn therein what is necessary to their salvation Yes if the sober and devout be unlearned as they may be Cannot learn therein all that is necessary for surely where the erring therein works their destruction the right sense is necessary for their salvation Ib. l. 11 Which men that wanted-judgment were ready to pervert to their own mischief c. As some may want that are sober devout and diligent and which want of Judgment as to some no care or diligence can remove Ib. l. 9 But if there be such difficulties in S. Paul's Epistles is there nothing plain and easy Yes many things But if many things plain and easy are there no such difficulties Ib. l. 7 If bad men may pervert them may not good men make a good use of them And if learned men make good use of them may not yet the unlearned mistake them Or must all these get learning that they may not Pag. 191. l. 15. If on so fair and just an occasion offered S. Peter himself whom they believe to have been Head of the Church at that time and at Rome at the writing of this Epistle doth wholly omit referring men in the sense of obscure places to infallible Guides what can we else inferr but that S. Peter thought no such thing of necessity for his Church A Negative argument is often invalid Every thing is not every where said If we find not in S. Peter 't is sufficient if in S. Paul Whose Faith follow ‖ Heb. 13.7 1 Tim. 3.15 And The Church i.e. in its Governours is the Pillar and Ground of Truth But we read in S. Peter such things as these That they should submit it themselves to their Presbyters such Presbyters as he was that fed the flâ—ck of God i.e. with their doctrine and so that they should submit to It. 1. Pet. 5.5 compared with 1 2. We read in him 2.10 15. That God will surely punish those that are self-willed and despise Government and speak evil of Dignities which I apply in the first place to Spiritual Gevernours and Ecclesiastical Dignities And chap. 3.2 that he writ his second Epistle to them that they might be mindful of the Commandements of the or the. Apostles of our Lord and Saviour and so of their Suecessours And here in the next verse after these unstable wresters we find S. Peter advising them to take heed of being led away with the errour of these wicked ones and of falling from their stedfastness i.e. in their adhering constantly to the doctrine learnt from their Spiritual Superiours N. 2 Here then the Reader hath an account from the Dr how right let him judge of the place in S. Peter urged by N. O but what answer returns he to Eph. 4.11 13 14. and to the rest mentioned before in Note on p. 189. l. 1. that are cited by N.O. and what to his own words to make himself at least agree with himself I find none I find him often delivering the state of the Question between him and his adversary in indefinite and so ambiguous propositions and then dividing of his discourse upon it into several heads each copiously prosecuted But mean while N. O's Considerations unconsidered slip through his fingers and out of the memory also of any save a very watchful Reader thus amused with other things Annotations on his §. 12. Of the Necessity of a Judge in Controversies PAg. 192. l. 2. Is it that without this an infallible determination of doubtful places in necessaries the Church's peace cannot be preserved Add nor an Vnity of Faith which is requisite in Necessaries Eph. 4.5 11 13. One Lord one Faith one Baptism into this Faith Ib. l. 6. Vnless there be an infallible Judge to determine which is the true sense of Scripture He should say in Necessaries But then his following Answer would not sute with the Question Ib. l. 16. The strength of this argument depends upon the supposition of the necessity of determining controversies Add necessary to be determined because in Necessaries Ib. l. 8 The weakness of humane understanding the power of interest and passion and the ambiguity of words are as apt to beget disputes in Religion as in any other thing More need still of deciding some of these disputes since so many things even in the most necessary Credends beget them Pag. 193. l. 8. This Question is plainly about a matter of fact i. e whether Christ hath appointed such judges in all ages who are to determine all emergent controversies about the difficult places of his Law Here doth not He question Whether the sitting and authority of lawful General Councils is held from Christ or by his appointment By what authority these Supreme Ecclesiastical Courts make their Definitions and Decrees Upon what ground Christianity appeals to them This is the influence and fruit of his 13th Principle But if he allows here these Supreme Judges to hold their Authority and Commission from Christ for determining all emergent Controversies about the difficult places of his Law But denies their infallibility as to all necessaries to which N.O. confines it then I would know whether they are constituted such Judges as
that their sentence is to be obeyed in these matters and why else are they Judges If to be obeyed then either they must be infallible in all necessary controversies or else the people after as before their judgment are still in these liable to errour Suppose in the Controversy of the Arians or Socinians about the Deity of our Saviour Ib. l. 13. And in this case we think it is all the reason in the world that they who affirm should prove May not I here return the proving upon himself That Experience shews there is a Necessity of such an Infallible Guide since God is not wanting to his Church in Necessaries and since the Scriptures are not so cleare in all necessary points as to prevent all doubters and disputers and those that say they are clear let them prove it for they that affirm must prove But both for the Commission and Infallibility of such Guides see before Note on p. 119. l. 17. Pag. 194. l. 2. What if Christ having provided for the necessaries of salvation by a clear revelation should leave other things in the dark to exercise the wits of some and the charity of others Hath not his 13th Principle here unhappily engaged him to maintain with Mr Chillingw that since all necessaries are clear in Scripture all Controversies in religion are about non-necessaries and so no necessity of a Judge to determine them Can we think then that it is not very necessary that any of the Controversies that are between Protestants the Church of Rome about non-necessaries and so no necessity of a Judge to determine them Can we think then that it is not very necessary that any of the Controversies that are between Protestants the Church of Rome about Merit of Works Praying for the Dead and Purgatory Transubstantiation Adoration of the Eucharist Invocation of Saints Worship of Images in which is said to be Idolatry on the Roman part c. were decided Had the former Decisions touching such matters of these Judges in Controversies of Religion gone on the Protestant side surely we had not had so many What ifs for the non-necessity of them Ib. l. 11. What if Christ foresaw this matter of ending controversies i.e. by a living Judge would be an occasion of raising one of the greatest c. Doth not this grate upon General Councils Apply this to the Definitions of the Athanasian Creed and see what thanks these Fathers that composed it have returned to them for so settling the Christian Faith and not rather leaving such things in the dark to exercise mens wits and their charity one to another and obliging them to their own greater honesty and integrity in knowing and doing God's-will Are there not then too many Controversies yet on foot for the serving all these ends And may not the Sects that have departed from the Church of England make good use of the Dr's What ifs in respect of the things the Church of England requires from them Whom what if our Lord hath left in all such things to their Christian Liberty Ib. l. 16. What if Christ thought it reasonable to leave the failings of mens understandings and lives upon the same terms so as to give sufficient means to prevent either but not effectually to hinder men from falling into either of them Christ hath left both these here on the same terms i.e. hath left an Infallible Guide for Manners as well as Faith but so as we may possibly swerve from him in either He may be pleased to review the Consideration on his 30th Principle p. 82. where it is said That God hath provided by the same Church-Authority to preserve his Church in Truth and to restrain it from Sin giving an equal Commission to teach the Ignorant and to correct the Vicious And that since their Doctrine directs our Manners as well as Faith their Infallibility is as necessary for things of practice as of Speculation That Errour in opinion also may be such as may be much more dangerous to us than for the present a vicious life supposing our persistence in a right Faith because we have our Conscience still left uncorrupted to reclaim us in the latter but not so in the former And there is more hope of his recovery who as yet doth ill with a relucting judgment That some erroneous opinions or other also are the ordinary sources and springs of evil practices and that the Dr cannot but acknowledge this who hath spent a considerable part of the Book to which he hath annexed his Principles upon pretending to shew how Roman errours do induce an evil life and destroy devotion This of the special need of such a Guide for the failing of mens understandings Ib. l. 9 What if the nature of Religion will not bear such a determination of controversies as Civil matters will because civil matters concern the right and wrong of particular persons in which it is not the sentence of the Judge so much as the civil force whereby it is backed which puts an end to the dispute but in matters of Religion the ending controversies can be no effect of force and power but of Reason and conviction of conscience Doth not He argue here that an Infallible Guide or Judge sutes not with the nature of Religion because ending Controversies can be no effect of force and power but of reason and conviction of conscience But how then did the Infallibility of our Lords Apostles and their Laws their ending the Controversy about the Mosaical Ceremonies in the Council Act. 15. and S. Paul's anathematizing or excommunicating Hymenaeus and Alexander fallen away from and blaspheming the true faith sute with the Nature of Religion How the Anathemas of the four first Councils sute with it Was there no effect of Force and power here Then how is there so in the ending controversies by a Judge Or if there was such an effect was it not just As for that He saith of the necessity of reason and Conviction there needs none as to the proof of the controversy that is determined when there is once such a conviction that such are appointed to determine it and we to obey them And where this Conviction is not it ought to be and an erroneous conscience that obligeth us to follow it excuseth not our errour from being culpable Doth this Author hold all not convicted of their fault or errour to be freed from Ecclesiastical Censures What thinks he of the 4th and 5th Canons of the English Synod under King James Pag 195. l. 9. But in our case this who is the Judge is the main thing in dispute But it ought not to be Ib. l. 14. We must therefore allow every one that pretends to it to be such an infallible Guide No but General Councils we must upon the grounds mentioned before Note on p. 113. l. 15. Ib. l. 17. If we must not first be satisfied c. You may be rationally satisfied And if you are not so must the
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
to these also this Infallible Guide is necessary to supply the effect of such studies N. 4 As for the 2d means viz. The Ancients urging the general Exposition and sense of Scriptures testified in the Apostolical Churches to be conformed to Catholicks affirm that this viz. the Apostolick Churches their unanimously delivering such a doctrine or sense of Scripture as received first from the Apostles was always held to be infallible and not liable to errour and all Chri tians held oblâ—ged to believe or embrace such a doctrine or sense of Scripture so generally consented in and the dissenters and opposers thereof always held by the same united and consenting Apostolical Churches for Hereticks in the Faith To which Traditive Doctrine I add here or any necâ—ssary and evident Deduction made by them from such a tradiâ—ive doctrine In both which the Tradition or the Deduction the Câ—urch was con tantly believed to be so preserved by God's providence over it and his Holy Spirit abiding with it as not to err in any necessaries And the unanimous consent of these Churches concerning any doctrine to be Apostolical however their minds were made known whether by Communicatory Letters or Provinciâ—l Synods for it could not be in these times of persecution by a Council General had then the self same authority as afterwards the Decrees and Definitions of Councils And thus is the Dr in urging the 2d means of knowing the true sense of Scripture fallen upon the Infallibility herein of the Church And this was the Infallible Guide in the first times whose Tradition and Ordination for matters of our faith Irenaeus saith ‖ l. 3. c. 4. Chriâ—tians muâ—t have followed and believed had the Apostles lest us no Scriptures and consequently Dissenters had been held no less Hereticks Siquibus saith he speaking of the present Churches de aliquâ modicâ quaestione how much more in greater disceptatio esset nonne oporteret in an iquissinas i.e. by succession recurrere ecclesias in quibus Apostoli conversati sunt ab eis de praesente quaestione suâ—ere quâ—d certum re liquidum est what was the certain and cleare tâ—uth to which he was to adhere Quid autem si neque Apostoli quidem Scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iis quibus committebant Ecclesias cui ordinationi assentiunt multae gentes Barbarorum corum qui in Christum creâ—unt sine charactere vel atramento scriptam habentes per spiritum in cordibus suis salutem veterem traditionem diligenter custodientes c. N. 5 Neither was this general Consent of Churches then consulted or repaired-to only concerning their conserving of the Written Rule of Faith the Canon of Scripture or the Creed that they received from the Apostles the perpetual conservation of which in the Church the Fathers urged against some grosser kind of Hereticks denying the same Creed and some part at least of this Canon but also was consulted and repaired-to concerning the sense wherein the Scriptures and this Creed were understood by these Churches so often as disputes in those times were raised about it by other Hereticks more refined and who admitted the Scriptures and the Creed but varied concerning the sense of them in several points Against both which Hereticks the Fathers urged the prescription of the present testimony of these Churches to those who would consult them concerning the Tradition descending to them from the times of the Apostles And Tertullian frequently complains as of some Hereticks not reâ—eiving the Scriptures so of others misinterpreting them ‖ De praescript adv haeres c. 17. c. Ista Haeresis non recipit quasdam Scripturas siquas recipit adjectio ibus detractionibus ad dispositionem instituti sui intervertit si recipit non recipit integras si aliquatenùs integras praestâ—t nihilâ—minùs â—iversas expositiones commentata convertit Tantum veritati obstrepit adulter sensus quantum corruptor stilus And afterward Dicunt a nobis potius adulteria Scripturarum expositionum mendâ—cia inferri And ubi apparu rit esse veritatem disciplinae fidei Coristianae illic erit veritas Scripturarum omnium traditionum Christianarum Where I note his urging the Church's consenting Exposition of Scriptures as well as reception of Scriptures as prescribing against Hereticks Ib l. 11. It will not I hope be denied that the Primitive Christian Church had a cercain way of understanding the sense of doubtful places as far as it was necessary to be understood and that they wanted nâ— means which Christ had appointed for the ending of controversies This is willingly granted and it is contended that this inerrability in Necessaries accompanied the Clergy and preserved the Church in the unity of a true faith in all even the Primitive times being annexed to the whole Body or much major part of this Clergy not only when met in a General Council but out of it also whenever and however they manifested a concurrence in their judgment and agreement in their doctrine whether it were by several Provincial Councils assembled or perhaps only by some one convened in the place more infested with some new and dangerous errour and ratified by the Apostolick See and other coordinate Churches or not opposed and censured but taciâ—ly admitted by them Or by their Communicatory and Synodical Letters Or whether in their publick Liturgies and Offices Or in a general Consent in their publick Writings and explications of Christian Doctrine In none of which as to the Doctrine Necessary the whole Body of the Clergy or that which in any dissent is to be accepted for the whole did ever erre Of which times before Constantine and the first General Council of Nice thus Mr Thorndike in his Epilogue l. 1. c. 8. The daily intercourse intelligence and correspondence between Churches without those Assemblies of Representatives we call Councils was a thing so visibly practised by the Catholick Church from the beginning that thereupon I conceive it may be called a standing Council in regard of the continual settling of troubles arising in some part and tending to question the peace of the whole by the consent of other Churches concerned which settlement was had and obtained by means of this mutual intelligence and correspondence The holding of Councils being a way of far greater dispatch but the express consent of Churches obtained upon the place being a more certain foundation of peace And afterward he affirms That the succession of Pastors alledged by Irenaeus and Tertullian to convince the Hereticks of their time by S. Augustine and Optatus to convince the Donatists to be Schismaticks proceeded wholly upon supposition of daily intercourse and correspondence between Churches as of force to conclude particular Churches by consent of the whole And this agreement in all times hath kept the Faith of the Church steady and uniform Ib. l. 4 If no such thing was then heard of as an
infallible Judge it is a plain demonstration they thought there was none appointed Such thing was then heard of viz. the consenting Testimony however had of the present Apostolical Churches concerning former Traditive Doctrines or necessary Deductions from them was accepted and submitted-to by all save Hereticks as infallible And after the Church's liberty obtained of assembling General Councils that of Nice was in those times repaired to as an Infallible Judge by the whole Body of Christianity for deciding that great Controversy concerning our Lord's Divinity and the Decision thereof afterward accepted by the whole Church Catholick as Infallible Annotations on §. 13. Of the way used in the Primitive Church for finding the sense of Scripture PAg. 201. l. 5. What course now doth Irenaeus take to clear the sense of Scripture in these controverted places Doth he tell them that God hath appointed infallible Guides in his Church to whom appeal was to be made in all such cases Nothing like it through his whole Book Though the Dr here only urgeth a Negative Argument which often fails and though as to Hereticks utterly denying Church-Infallibility the Fathers had their liberty to chuse rather to convince them upon some other Principles by both sides agreed on Yet Irenaus we find against these Hereticks frequently pleaded this Church-Infallibility as not reasonably rejectible by them viz. Urged the consenting Testimony of the present Apostolical Churches as no way fallible in relating and delivering to posterity the former Apostolical Tradition For which see his l. 1. c. 3. Hanc praedicationem hanc fidem Ecclesia velut dixi adepta quanquam per totum mundum dispersa diligenter conservat quasi unam domum inhabitans similiter his credit velut unan animan idem cor habens consonè haec praedicat docet ac tradit velut uno ore praedita Nam linguae in mundo dissimiles sunt verùm virtus Traditionis una eadem est Praedicatio veritatis ubique lucet illuminat omnes homines ad cognitionem veritatis venire volentes And see the four first Chapters of lib. 3. where he hath much to this purpose There he saith in the Preface Resistens eis pro solâ vivifica fide quam ab Apostolis Ecclesia percepit distribuâ—t filiâ—s suis Ecclesia i.e. Patres ecclesiae that instruct the others And Ibid. c. 2. he saith Ad eam Traditionem quae est ab Apostolis quae per successiones Presbyterorum in Eccleseis cust ditur provocamus eos i.e. Haereticos And afterward accuseth them Neque Scripturis neque Traditioni of the sense the Church gives to the Scriptures consentire eos c. 3. Traditionem itaque saith he Apostolorum in toto mundo manifestatam in Ecclesiâ i.e. in the unanimous consent of the present Church adest perspicere omnibus qui vera velint audire And then appealing to the preeminent authority of the Roman Church he thus goes on Maximae antiquissimae omnibus cognitae a gloriosissimis Apostolis Petro Paulo Romae fundatae constitutae Ecclesiae eam quam habet ab Apostolis traditionem annunciatam hominibus fidem per successiones Episcoporum pervenientem usque ad nos indicantes confundimis omnes cos qui quoquo modo vel per sui placentiam malam vel vanam gloriam vel per coecitatem malam sententiam praeterquam oportet colligunt Ad hanc enim Ecclesiam propter poteâ—tiorem principalitatem because a Petro Paulo fundata hence frequent Appeals from thither all parts necesse est omnibus convenire ecclesiam bee est eos qui sunt undique fideles in quâ senper ab his qui sunt undique conservata est ea quae est ab Apostolis Traditio somwhat like that of S. Cyprian Ep. 55. Post ista adhue saith he speaking of two Schismaticks navigare andent ad Petri Cathedram atque ad Ecclesiam principalem unde unitas Sacerdotalis exorta est a Schismaticis profanis literas ferre nec cogitare cos esse Romanos quorum fides Apostolo praedicante laudata est ad quos perfidia habere non potest accessum And c. 4. Tantae igitur ostensiones cùm sint haec non oportet adhuc quaerere apud alios veritatem quam facile est ab Ecclesiâ sumere And see what was quoted before Note on p. 197. l. 7. Quid enim si quibus de aliquâ modicâ quaestione disceptatio esset c. In which places suppose a fallibility of the consenting-Testimony of the present Church-Governours when consulting concerning the Traditive faith that hath descended to them and all this Father saith falls to the ground Pag. 204. l. 13. And surely then he did not imagine that God had appointed an infallible Judge on purpose to prevent the being of Heresies by giving an infallible sense of Scripture Yes such an infallible Judge hence the more necessary to cure and remedy the Heresies which Tertullian saith the Scriptures were so framed as not to prevent Neither hath God in providing such a Judge constrained also all mens free wills to believe his Infallibility and acquiesce in his judgment And so the Oportet esse Haereses may be verified still Pag. 207. l. 4. The sense they the Hereticks gave of Scripture was contrary to the Doctrine of faith c. Which he Irenaeus calls the unmoveable rule of faith received in B. pt sm and which the Church dispersed over the earth did equally receive in all places with a wonderful consent If the Dr here would restrain the Father's urging the Testimony of the Apostolical Churches against Hereticks only to the Tradition of the Canon of Scriptures or the Rule of Faith the Creed Prosessed in their Baptisme we must know that they urged not the concurrent Testimony of the present Churches only for those against some gross Hereticks that denied the Text and Letter of them but also against others more subtile perverting such a sense of them as these consenting Churches pretend d was Apostolical See Jrenaeus l. 3. c. 2. Cùm ex Scripturis arguuntur in accusationem convertuntur ipsarum Scripturarum where amongst other their accusations he alledgeth this quia variè sint dictae ambiguous in their sense quia non possit ex his inventri veritas ab his qui nesciant traditionem Cùm autem ad eam iterùm traditionem i.e. concerning the right sense of these Scriptures quae est ab Apostolis quae per successiones presbyterorum in Ecclestis custoditur provocamus eos qui adversantur traditioni i e. Ecclesiae dicent se c. Evenit itaque neque Scripturis jam neque tradiâ—â—oni consentire eos And the words c. 4. cited before Quid enim 〈…〉 si quibus de aliquâ modicâ quaestione c. shew he holds such concurrent Testimony valid concerning any such Tradition though there had been no Scriptures and indeed there seems no reason why these Churches should be more credited in
their testimony when pretending one thing Tradition Apostolical than when another though these things perhaps be not of an equal importance Pag. 208. l. 1. Which Tradition they the Hereticks accounted the key to unlock all the difficulties of Scripture Hereticks indeed so accounted their false tradition but so the Churches also their true Tradition Ib. l. 12. Irenaeus appeals to the most eminent Churches And especially that of Rome because of the great resort of Christians thither where he omits the Necesse est No. Propter potentiorem principalitatem saith the Father which Pricipalitas potentior a Petro Paulo fundata caused the great resort of Christians thither propter quam ad hanc necesse est omnem convenire ecclesiam c see the words at large cited before Annot. on p. 201. l. 5. Ib. l. 17. And knew of no such tradition as the Valentinians pretended to But this was not all the Fathers pleaded also in the Churches an Anti-tradition true and Apostolical witnessed by the unanimous testimony of the present Apostolical Churches as the others did a false and untestifyed Ib. l. 9 And supposing no Scriptures we must then have followed the Traditien of the most ancient and Apostolical Churches Thus said Irenaeus I add and this Tradition witnessed by the present Churches must be in necessaries infallible else Christian Religion would be liable to errour in such necessaries Pag. 209. l. 14. But Irenaeus knew nothing of any infallible Judge to determine the sense of Scripture For the contraty see Note on p. 197. l. 7. and l. 11. Pag. 210. l. 2. There must be a certain unalterable Rule of faith c. Now this Author removes his discourse from Irenaeus to Tertullian Who also as Irenaeus speaks not only of the Creed professed in Baptism nor of some chief Articles but of the whole doctrine of faith and manners necessary to salvation as also of the right sense of Scriptures controverted that it was delivered to and deposited in the Christian Churches by our Lord and his Apostles and from the unanimous agreement of the same Churches therein in any controversy made concerning it might be certainly learnt and known What hath been said of Irenaeus needs not be repeated concerning him both do tread in the same steps and Tertullian had perused the works of Irenaeus ‖ See contra Valentin c. 5. both referr Christians to the consentient Testimony of the Apostolical Churches in any doubting in matters of faith or disputed sense of Scripture a these Churches firmly conserving and rightly delivering the Tradition Apostolical and as not liable to errour herein Of these Churches thus he De praescript c. 19. Vbi or apud quos apparuerit esse veritatem disciplinae fidei Christianae delivered to them by the Apostles illic erit veritas Scripturarum expositionum omnium traditionum Christianarum And how this if these consentient Churches not held infallible in rightly delivering such Tradition c. 21. And Quid Apostolis Christus revelaverit hic praescribam non aliter probari debere nisi per easdem Ecclesias Proinde constare omnem doctrinam quae cum illis Ecclesiis Apostolicis matricsbus originalibus fidei conspiret veritati deputandam id sine dubio tenentem quod ecclesiae ab Apostolis Apostoli a Christo Christus a Deo suscepit These Churches therefore in no age are errable in conserving or delivering such such doctrine for else how any certain that not in Tertnllian's Superest ergo uti demonstremus an haec nostra doctrina cujus regulam supra edidimus de Apostolorum traditione censeatur Which he demonstrates thus Communicamus cum Ecclesiis Apostolicis quod nulla doctrina diversa facit hoc est testimonium veritatis And after c. 36. speaking of the Apostolical Churches in any diversity of doctrine to be consulted he goes on thus Proxima est tibi Achaia habes Corinthum Si non longè es a Macedoniâ habes Philippos c. Si autem Italiae adjaces habes Roman unde nobis Affricanis authoritas praesto est where he advanceth this Church above the rest as also Irenaeus Faelix ecclesia saith he cui totam doctrinam Apostoli cum sanguine suo profuderunt Videamus quid didicerit i.e. haec ecclesia quid docuerit cùm Affricanis quoque ecclesiis contesserarit Then naming some part of Its Faith and doctrine against the contrary of the Hereticks of those days adversus hanc institutionem saith he neminem recipit into its communion Then concludes Si haec ita se habent ut veritas nobis adjudicetur c non esse admittendos haereticos ad candem de Scripturis provocationem quos sine Scripturis i.e. by the infallible Testimony of the Church discovering their faith not right Probamus ad Scripturas non pertinere And Illic or apud cos igitur Scripturarum expositionum adulteratio deputanda est ubi diversitas invenitur doctrinae from the consentient Churches This occurrs in his Book of Prescriptions against Hereticks In his Books against Marcion are found like things From which authority also of the Apostolical Churches he saith there ‖ l. 4. c. 5. we receive the Canon of Scripture Eadem authoritas ecclesiâ—rum Apostolicarum cateris quoque patrocinabitur Evangeliis quae Evangelia proinde per illas secundum illas habemus Ib. l. 9 He Tertullian shews this Rule of Faith is by repeating the Articles of the Ancient Creed See Note on p. 207. l. 4. I hope He will not confine the consentient Church's authority and testimony only to the express Articles of the Creed used in Tertullian's time for then its testimony will not or may not have the same verity in those of the Athanasian Pag. 213. l. 11. Discovers their imposture Let the Reader well consider whether the Dr's translation in this and the precedent page doth not also make Tertullian clearly enough affirm Church-infallibility and whether he brings not witnesses against himself Pag. 214. l. 14. Thus Tertullian lays down the rules of finding out the sense of controverted places of Scripture without the least insinuation of an infallibility placed in the Guides of the Church for determining the certain sense of them Contrary If we Review what hath been said Tertullian lays down a certain Rule of finding out the sense of controverted places of Scripture viz. a general Consent of the Apostolical Churches touching such sense traditional and descending from the Apostles which Consent ought to determine such sense unto them Ib. l. 5 Prescription or just exception against their pleading for so prescription signifies in him The Plea Tertullian useth against the novelty of ancient Hereticks as also Roman-Catholicks do still against the Protestants namely this Mea est possessio olim possideo prior possideo c. 38. And this ‖ c. 31. Id est dominicum verum quod est prius tradtum id autem extraneum falsum quod est posteriùs immissum I say
this plea seems to imply more iucluded in the word Prescription than the Dr allows viz. includes not only a just exception against their pleadings but a just plea against their exeeptions But this shall make no contention between us Pag 215. l. ult And makes that sufficient evidence of the truth of a body that it is the object of three senses of sight and touch and hearing Which is the same way of arguing we make use of against Transubstantiation And it is granted a sufficient evidence where no Divine Revelation intervenes declaring such arguing mistaken Which in the matter of our Lord's Resurrection there doth not And in vain had Marcion made any such pretence herein against these senses where he could produce no Divine Revelation for it Pag. 216. l. 14. And the universal reception i.e. by the Churches of the true Gospels Vniversal Reception Which Tertullian urgeth as an infallible proof of the truth of these Gospels See his words Contra Marcion l. 4. before in Note on p. 210. l 2. As also Ibid. contrary to what the Dr saith below his calling in an infallible Guide the same Churches for giving a certain sense of Scripture Pag 218. l. 6. Hitherto we find nothing c. Concerning this let the former places ‖ Note on p. 201. produced out of them bear witness Though this hath the infirmity of a Negative argument Pag. 219. l. 1. I now proceed to Clemens of Alexandria And therefore so must I though methinks he hath led his Reader and me a great way from the Consideration of his Principles He that reads the 7th Book of his Stromata here cited as he will find much of studying the Scriptures and learning Demonstrations from thence against Hereticks so will he of the Vnity of the Church contradistinct to Heresies and of the verity of its Traditions Of which he saith there Num ergo si quis pacta conventa non obseâ—vaverit i.e. adhaerendo Regulae Ecclesiasticae transgressus fuerit eam quae fit apud nos confessionem propter eum qui non stetâ—t suae professioni abstinebimus nos quoque a veritate i.e. hujus confessionis And he cals this afterward via regia trita Non dubit averit quispiam viam ingreâ—i propter dissensionem of some others strayin sed utetur viâ regiâ tritâ sejuncta a periculo ita cùm alii alia dicant de veritate hujus Confessionis Regulae Ecclesiasticae non est discedendum sed est exactiùs diligentiùs inquirenda ejus exactissima accuratissima cognitio Ibid. he saith In solâ veritate antiquâ Ecclesiâ i.e. Ecclesiâ deriving its doctrine from Antiquity est perfectissima cognitio ea quae estreverâ optima haeresis id est electio And Homo Dei esse Domino fidelis esse perdidit qui adversus Ecclesiasticam recalcitravit traditionem in humanarum haeresum desiluit â—piniones There he saith Qui in ignoratione quidem versantur sunt gentes qui autem in scientiâ vera ecclesia qui verò in opinione ti qui sectantur haereses And afterward Exciso ostio muro Ecclesiae jam perfosso veritatem transgredientes efficiuntur principes ac duces mystâ—riorum animae impiorum and then shewing as also Irenaeus and Tertullian the Doctrine of the Church ancienter that of Hereticks later he goes on Exiis quae dicto sunt manifestum esse exâ—stimo unam esse veram Ecclesiam eam quae verè est antiqua quam conantur haereses in multas discindere Et substantiâ ergo cogitatione principio excellentiâ solam esse dicimus quam etiam dicimus antiquam Catholicam Ecclesiam in unitatem unius fidei quae est ex proprus testamentis i.e. contained in the Scriptures in quibus Dei voluntate per unum hominem congregat eos qui jam sunt ordinati ‖ Act. 13.48 quos praedestinavit Deus c. saith he Ecclesiae quoque eminentia sicut principium constructionis est ex unitate omnia alia superans nihil habens sibi simile vel aequale And that Fuit una omnium Apostolorum sicut doctrina ita etiam traditio Ex haere sibus autem aliae quidem appellantur ex nomine aliae ex loco aliae ex gente aliae ex propriis dogmatibus c. A parallel to which both in his description of the Church and Heresies may be observed in our present times These things then he hath of the Church there where he hath those things our Authour brings of the Scriptures And in all these things he seems to own and remit us to this Church antiqua sola una eminens omnia alia superans as a Guide that cannot sail us in necessary truth And as he presseth the studying of the Scriptures to the contemplative so he leaves the unity of the Church and the verity of its doctrine as a secure refuge for all the rest that cannot intend such studies Pag. 222. l. 10 Stephen was against rebaptizing any Hereticks and the others the Eastern and Affrican Bisho were for rebaptizing all Any Hereticks i.e. such whose former Baptisme was not for want of a right Forme nulled the baptizing of whom when returning to the Church was indeed no Rebaptization and thus S. Stephen and latter Councils well accord Of whose sanctity and orthodoxness thus Vincentius Lerinensis ‖ c. 9. after these Councils Quo quisque floreret religiosior eo promptiùs novellis adinventionibus coâ—trairet Exemplis talibus plena sunt omnia Sed ne longum siat unum aliquod hoc ab Apostolicâ potissimùm Sede sumemus ut omnes luce clariùs videant beatorum Apostolorum beata successi qu nâ—â vi semper quanto studio quantâ contentione defenderit susceptae semel relâ—gionis integritatem speaking of this Stephen Mâ—an wâ—â—le the affection Reverence this Author pretends to Antiquity and the Holy Fathers is not unliable to suspition when he upon every or rather no occasion given endeavours to uncover their nakedness and lay open their deficiencies and divisions Those that defend their departure from the novelties of the Roman Church by their retreat to Antiquity and the doctrine of the Fathers methinks should have a greater tenderness of Their Reputation But here meanwhile the more He aggravates the dissentings about this point the more he confirms the necessity of the Infallibility of General Councils for fetling such Truths and allaying such Contests to which Councils we owe the present peace that the Church in latter times enjoys in this matter once so much agitated Pag. 225 l. 13 What course was taken in this important Controversy with Samosatenus concerning the divinity of Christ to find out the certain sense of Scripture Do they appeale to any infallible Guides Nothing like it But in the Councils of Antioch c. The sense of Scripture may be cleared either by comparing Scriptures c. or by examining Church-Tradition for confuting
Heresies both ways are used but not necessary therefore that all writings against them use both Or that Councils condemning them register the reason of their condemnation But so it is that this Council of Antioch in their Epistle to Paulus Samosatenus do use both as they urge the Scriptures so also the Church's consentient Tradition in these words Decrevimus fidem scripto edere exponere quam a principio aceepimus habemus traditam servatam in Catholicâ Sanctâ Ecclesitâ usque in hodiernum diem And Qui Filium Dei non esse Deum praedicat hunc alienum esse ab Ecclesiastica regula arbitramur omnes Ecclesiae Catholicae nobiscum consentiunt Pag. 228. l. 1. I would advise them to be conversant in the Divine Oracles ‖ Athanas cont Arian S. Athanasius in all th gives very good advice for in the Father's confuting Heresies by Scriptures and by Councils Scriptures have the prime place with Athanasius's limitation there writing to Bishops and those quibus gratia data est ut discernant spiritualia whilst he saith there Contra Arian Orat. 1. simplex non firmiter institutus dum solummodo verba Scripturae considerat statim illorum astutiis seducitur Especially these Scripture-proofs are necessary to Bishops when dealing with Adversaries that contemn Councils as now also Scriptures are urged by Catholicks to Protestants declining Church-Authority Ib. l. 7. But did not the Arians plead Scripture as well as they how then could the Scripture end this Controversy which did arise about the sense of Scripture This Objection was never so much as thought of in those days What thinks He of Tertullian's Prescription against Hereticks quoting Scriptures from Church-authority declaring Apostolical Tradition concerning the sense of such Scriptures c. 15. Scripturas saith he obtendunt hac suâ audacià statim quosdam movent in ipso verò congressu firmos quidem fatigant infirmos capiunt medios cum scrupulo dimittunt And Quid promovebis exercitatissime Scripturarum cùm si quid defenderis negetur ex diverso si quid negaveris defendatur Hunc igitur potissimum gradum obstruimus non admittendi eos ad ullam de Scripturis disputationem i.e. by transferring the Controversy to be tried by the consentient Doctrine and Tradition of the Church Catholick Or what thinks he of the words of Athanasius in the same Oration that is here quoted advising those he writ to thus Zelum Domino zelate retentâ Patrum fide quam Fatres qui Nicaeae convenerant scripto professi sunt Ne sustinueritis eos qui contra eam novis rebus student etiamsi dictiones ex sacris literis scribant Ib. l. 9. They did not in the least desert the proofs of Scripture because their adversaries made use of it too No why should they the true sense of which was on their side and this also evident enough to some mens reason But to those not by this way convinced they pressed also the universal Tradition of the Church and the Definitions of its General Councils as infallible and to be submitted to by all private judgments For which to view this Author he speaks of Athanasius See the beginning of his Epistle to Epictetus Bishop of Corinth Ego arbitrabar saith he omnium quotquot unquam fucre haereticorum inanem garrulitatem Nicaeno Concilio sedatam esse Nam Fides quae inibi a Patribus secundum sacras Scripturas tradita confessionibus confirmata est sat is mihi idonea efficaxque videbatur ad omnem impictatem evertendam c. And therefore he saith the Bishops thereof afterward divesis Conciliis istos lucifugas quae Arii sunt sapientes communi calculo unius spiritus incitatu anaethemate percusserunt Quâ igitur audaciâ fit ut post tanti Concilii authoritatem disceptationes aut quaestiones instituantur And Quae ita manifestò prava pervâ—rsaque sunt ea euriosiùs tractare non oportet ne contentiosis hominibus ambigua videantur sed tantummodò ad ea respondendum est quod ipsum per se sufficit ea orthodoxae Ecclesiae non esse neque majores nostros ita senfisse And Si vultis filii Patrum esse non debetis sentire diversa ab iis quae Patres ipsi conscritserunt Again in the beginning of his Epistle to the Affrican Bishops Sufficiunt ea quae Niceae confessa fuere satisque per se virium habent quemadmodum superiùs diximus tum ad subversionem impii dogmatis tum ad tutelam utilitatemque Ecclesiasticae doctrinae And Neque Deum metuerunt ita dicentem Ne transmoveas terminos aeternos quos posuerunt Patres tuiâ— Qâ—â—accusat Patrem aut Matrem morte moriatur neque patres nostros quicquam reveriti sunt denunciantes anathema si quis contraria suae ipsorum confessioni sentiret Plusquam decem Synodos jam instituerant c. Verbum autem illud Domini per Occumenicam Niceae Synodum in aeternum manet And in the close of that Epstile after citing the Apostle 1 Cor. 11.2 Laudo vos quod quemadmodum tradidi vobis traditiones ita eas servatis he goes on Ipsa enim Nicaena Synodus reverâ trophaeum columnaque est ubi omnes haereses inscriptae ostentui sunt alluding to Col. 2. 15. then declaring how this Council established the Faith he saith Quam Patres statuissent de fide in Filium id statim adjectum voluere Credimus in Spiritum Sanctum And in his Epistle de Synodis he saith of these Fathers shewing their just authority in matters of faith that In negotio Paschatis placuit ut adderetur Visum est ut omnes obtemperarent De fide verò non scripserunt Visum est sed Ad istum modum credit Catholica Ecclesia statim confessio ipsa credendi adjuncta est ut ostenderent eam non novam esse sententiam sed Apostolicam quae ipsi scripsissent non esse sua inventaâ— sed Apostolorum documenta Pag 223. l. 11 So Athanasius saw no necessity at all of calling in the assistance of any infallible Guides to give the certain sense of Scripture in these doubtful places Of any infallible Guides or of any Guides at all he may say for here are none mentioned fallible or infallible No necessity then of the Council of Nice in Athanasius's judgment Review the places but now mentioned and see more in Note on p. 245. l. 1. This Author hath need of very credulous Readers Pag. 230. l. 15. Yet he no where saith that without the help of that Tradition it had been impossible to have known the certain sense of Scripture Nor do Catholicks say so They say only that the Church Governours met in a General Council are infallible in their decisions of necessary faith by reason of an evident Tradition of such an Apostolical Doctrine or sense of Scripture descending to them Or by some necessary Deduction of theirs made from such traditive doctrine in the same
in the places controverted between thâ—◠〈…〉 Story in brief is this Maximinus an Arian in the beginning of their dispute hath these words Si quid de divinis Scripturis protuleris quod commune est cum omnibus necesse est ut audiamus Hae verò voces quae extra Scripturam sunt homousion nullo casu a nobis suscipiuntur alluding to the definition of homousion by the Nicene Council S. Augustine takes his challenge and as he waved the Council of Nice so did S. Augustine that of Ariminum Upon which here lib. 3. c. 14. after he had said Hoc est illud Homousion quod in Concilio Nicaeno adversus Haereticos Arrianos a Catholicis Patribus veritatis i. e of the Scriptures authoritate authoritatis i.e. by the just authority of a lawfull free General Counci veritate firmatum est quod postea in Concilio Ariminensi c. multis paucorum fraude deceptis Haeretica impietas labefâ—ctare tentavit He condescends thus I say after this uttered in Justification of Nice Sed nunc nec ego Nicaenum nec tu debes Ariminense tanquam praejudicaturus proferre Concilium Nec ego hujus authoritate nec tu illius detineris he saith not tu non teneris but nunc non detineris Scripturarum authoritatibus non quorumque propriis as the two Councils were sed utrisque communibus testibus res cum re causa cum causâ— ratio cum ratione concenset That is this our conference or dispute shall only be as you desire from Authorities of Scripture Of the sense of which Scripture it is willingly granted that in many things many persons may be sufficiently certain without the directions of a Guide but not therefore all persons in all points necessary See before Note on p. 230. l. 15. Mean while none more than S. Austin pleads or vindicates the Authority of the Council of Nice needless to be further proved one would think to Dr St. Pag. 236. l. 1. This is in terms asserted by him ‖ De Doctrin Christian l. 2. c. 9 as a fuundamental principle that in those things which are plainly set down in Scripture all things are to be found which concern our faith and rule of life S. Austin doth not meane that all things containing our faith or manners are so plainly set down in Scripture as to all capacities that many do not need the direction of an infallible Church-authority for settling a certainty of their faith in them a thing affirmed by the Dr To which infallible Authority that this Father referrs such persons for learning the true Faith see that excellent Treatise of his De Vtilitate Credendi i.e. of believing Church-authority Where he saith Cûm res tanta sit ut Dens tibi ratione cognoscendus sit omnes ne putas idoneos c. And Tu in cos libros qui Sancti divinarumque rerum pleni c. sine duce irruis And Omnesne putas idoneos esse percipiendis rationibus quibus ad divinam intelligentiam mens ducitur humana an plures an pnucos paucos ais existimo Quid caeteris ergò hominibus qui ingenio tam screno praediti non sunt negandum Religionem putas Whom therefore he refers to this security of believing Church authority For In religione quid iniquius fieri potest saith he ‖ Ibid quà m ut Dei Antistites nebis non fictum animum pollicentibus credant nos eis praecipientibus nolimus credere And c. 16. that for such persons non esse desperandum ab eodem ipso Deo authoritatem aliquam constitutam quâ velut gradu certo innitetes aâ—â—ollamur in Deum Hanc autem authoritatem seposu â rationc quam sinceram intelligere ut diximus difficillimum stultis est dupliciter nos movere parâ—â—â— miraculis partim sequentium multitudine And ‖ Ib. c. 17. Quid est aliud ingratum esse opi atque auxilio divino quà m tanto labâ—re nost praedictae authoritati velle resistere And De Baptismo l. 3. c. 14. Fieri potest ut integra teneat verba Symboli I may say or of Scripture tamen non rectè credat sive de ipsâ Trinitate sive de Resurrectione vel aliquid aliud Neque enim parva res in ipsâ intus Catholicâ tenere integram fidem ita ut omnino non de aliquà creaturâ sed de ipso Deo nihil aliud credat quà m veritas hâ—bâ—t And in this book de Doctrinâ Christianâ l. 3. c. 2. he joines these two the clearer places of Scripture and the authority of the Church for our learning the Rule of Faith Cùm adhibita imentio saith he incertum esse providerit quomâ—do distinguendum aut pronunciâ—ndum sit consulat Regulam fiaci quam 1 de Scripturarum planioribus locis 2 Ecclesiae authoritate percepit More of this needs not Many excellent Rules this Father gives by which to understand the Scriptures i.e. for the more prudent and learned but not this exclusively to those person 's submitting their Judgments to the Church's authority who have no leisure or parts by these Rules to study the Scriptures or else to other's repairing to it where any thing in the Scriptures after their study still seems to them obscure Pag. 238. l. 12. ‖ S. Austin de Doctrin Christian l. 3. c. 16. Which words ‖ Jo. 6.53 seeming to command somthing evil must be figuratively understood of communicating in the Passion of Christ and calling to mind that his flesh was crucified and wounded for us And not imagining as the words strictly taken sound that our Lords Body and Bloud in a carnal or natural and sensible manner as other flesh is to be eaten and drunk by us as some of our Lords Auditors grossly mis-understood him and so forsook him in which sense Dominus flagitium videtur jubere saith S. Austin Not imagining thus I say but yet believing that his flesh and bloud is there really exhibited to us and fed on by us This Real so as also ineffable Presence of Christs Body and Blood though not to the Symbols yet in the Eucharist and so a reall participation thereof the Church of England and her learnedst Writers have much spoken of and contended for heretofore as well as Catholicks before that the Rubrick or Declaration about kneeling in receiving the Communion was by the importunity of some later Sects admitted a second time into the Common-Prayer Book A.D. 1660. Which Rubrick contrary to the Real Presence in that it denies that Christs substance can be both in Heaven where certainly it is and on earth at the same time was first contrived and published in the 5th year of the Reign of King Edward 6. in the new-moulding and correcting of the former Common Prayer Book published in the first yeare upon the Exceptions and complaints of some forraign Reformed Divines made against it and was then backed also with the 28th Article of Religion under the same King in
these words The Body of Christ cannot be present at one time in many and diverse places c. and because it was taken up into heaven c. a faithful man ought not to believe the Reall and Bodily presence as they term it of Christs Body and Blood in the Sacrament of the Lords supper But not long after in the beginning of Qu. Elizabeths Reign was thought fit by her Divines reviewing this 2d Book to be ejected thence again as being prejudicial to the foresaid Reall Presence and so also was the foresaid clause cast out of the 28th Article of which Reall Presence Queen Elizabeth was a great Patronesse And such a Presence being confessed by Queen Elizabeth and her Clergy I hope this Author here will not make to be denied by S. Austin Pag 239. l. 8. Whatever consequences are charged upon me for making that a fundamentâ—l Principle must reflect as much upon S. Austin as me See the contrary Note on p. 236. l. 1. Pag. 240. l. 4. Who Vincentius Lerinensis seems to attribute more to the Guides of the Church than S. Austâ—n doth yet far enough short of Infallibility Now we must follow our Author to Vincentius Lerinensis As for this Father first he held in all ages the existence and being of a Catholick Church distinct from others if any Heretical how numerous soever they might be in which Catholick Church was preserved entire the Catholick Doctrine especially in all Necessaries and if so therefore a Church in whatever age always consentient with Antiquity So that Vniversalitas as to the consent of the Catholicks of any age and Antiquitas can never be severed 2ly He held the Decrees of the Councils of this Catholick Church in whatever times convened to be true and never to swerve from the Apostolical doctrine i.e. to be infallible and that all were to receive and obey them and all dissenters from them to be Hereticks To this purpose he saith c. 33. on that text 2. Jo. 10. Si quis venit ad vos hanc doctrinam non affert nolite recipere cuns in domum nec Ave ei dixeritis Quam doctrinam saith he nisi Catholicam universalem unam eandemque per singulas aetatum successiones incorruptâ veritatis traditione manentem usque in saecula sine fine mansuram And c. 24. Prophanas vocum novitates devita quas recipere atque sectari nunquam Catholicorum semper verò Haereticorum fuit And c. 32. he describes the Catholick Church thus i.e. the Ecclesiastical Governours and Prelates thereof Christi verò Ecclesia sedula cauta depositorum apud se dogmatum custos nihil in iis unquam permutat nihil minuit nihil addit Hoc unum studet ut quae jam expressa enucleata consâ—lidet firmet siqua jam confirmata definita custodiat Denique quid unquam aliud Concilisrum decretis enisa est nisi ut quid antea simpliciter credebatur hoc idem postea diligentiùs crederetur quod prius a majoribus solâ traditione susceperat hoc deinde posteris etiam per Scripturae chirographum consignaret He saith c. 35. that the Hereticks ancient modern urged the testimony of Scripture Propè nullam omitti paginam quae non novi aut veteris Testamenti sententiis fucata colorata sit And c. 2. Multum necesse esse propter tantos tam varii erroris anfractus ut Propheticae Apostolicae interpretationis linea secundum Ecclesiastici Catholici sensus normam dirigatur Where I ask did the Father think this fallible And c. 41. he saith Duo quaedam vehementer studioseque observanda Primùm si quid esset antiquitùs ab omnibus Ecclesiae Catholicae sacerdotibus Vniversalis Concilii auctoritate decretum Deinde siqua nova exurgeret quaestio ubi id minimè reperiretur recurrendum ad Sanctorum Patrum sententias Et quicquid uno sensu atque consensu tenuisse invenirentur id Ecclesiae verum Catholicum absque ullo scrupulo judicaretur c. 40. Descanting on 1. Cor. 12.28 He saith of the Church-Governours Hos ergo in Ecclesiâ Dei divinitùs per tempora loca dispensatos quisquis in sensu Catholici dogmatis unum aliquid in Christo sentientes contempserit non hominem contemnit sed Dâ—um a quorum veridicâ unitate nequid discrepet impensiùs obtestatur idem Apostolus dâ—cens Obscâ—ro autem vos fratres ut idipsum dicatis omnes non sint in vobis schismata sitis autem perfecti in eodem sensu in eadem sentenâ—iâ i.e. of these Church-Guides unum aliquid in Christs sentientium Quod si quis ab eorum sententiae communione desciverit audict illud ejusdem Apostoli Non est Deus dissensionis sed Pacis And c. 4â— after he had made an instance in the 3d General Council but a little before this writing this Commonitorium its settling the faith in the points then controverted he joines to it in the last place the Authority of the See Apostolical Nequid saith he deesse tantae plenitudini videretur ad postremum adjecimus geminam Apostolicae Sedis auctoritatem unam scilicet Sancti Papae Xysti qui nunc Romanam Ecclesiam venerandus illustrat alteram praedecessoris sui beatae memoriae Papae Caelestini quam hic quoque interponere necessariam judicavimus Let the Reader by this judge now whether Lerinensis hath said nothing for Church-Infallibility Pag. 241. l. 3. Vniversality in any one age of the Church being taken without the consent of Antiquity is no sufficient rule to interpret Scripture by It is true Vniversality departing from or contrary to Antiquity is no sufficient Rule to interpret Scripture by But Vincentius as I have shewed holas the Vniversality of the Catholick Church in any age never to do so especially in any Necessaries And if Arians in any time out-numbred Catholicks which they never did taking in both East and West yet still the whole Body of them was extra-Catholick being formerly condemned of Heresy by a General Council ‖ cap. 6. Tunc quisquis verus Christi amator cultor extitit antiquam fidem novellae perfidiae praeferendo nulla contagie istius pestis maculâ—tus est Here then was in all Arian times a Catholick Body suppose lesser consentient with Antiquity and safely to be relied on in its Decrees But here whenever this comes in question Whether the present Vniversality dissents from Antiquity whose judgment should be sooner taken than its own rather than that of those few who oppose it for both are Parties and if its owne when can we think it will witness its departure from the former Faith Ib. l. 15. In some cases the universal consent of the present Church is to be relied upon c. as in that of the Dona its Vniversal consent of present Churches in any age so this be limited to Churches Catholick contradistinct to Hereticks or those condemned by former Councils can never falsify former
Church-Tradition Quod ab omnibus I mean in any one age understood of the Catholick Church and in matters of faith is always quod semper too All Hereticks also at first are only a smal number and their innovation easily discerned Therefore the universality of the present age was pleaded by S. Austin in his age against the Donatists from Scriptures that prove the same as much in any age whatâ—ver Nor is this present Church's consent with Antiquity mentioned in S. Austins arguing as if it were not to be credited without this consent also of Antiquity first proved by it for the one as is said in matter of faith always involves the other Pag 242. l. 1. That the Church in any one or more ages since the Apâ—stles times may be deceived The Church means he the universality of the Catholick Church may be deceived means he in points of necessary faith or in the Tradition of them This is denied Ib. l. 1.5 But since the great divisions of the Christian world it is both a very hard matter to know the consent c 1. The name of Catholick Church now is not as he saith that of one great faction but contains in it now as always all Christian Churches that are united in obedience to all their lawful and Canonical Ecclesiastical Superiours Persons or Councils i.e. all that are not Heretical or Schismatical 2. The Notion also of Vuiversaluy is not as he saith now debauched and corrupted but taken now as anciently in the first 4. General Councils for the much major part to whom the rest ought to conform Turpis omnis pars non consentiens toti And as it is also taken in Vincentius whether applyed to the present or ancient times see c. 38. Si quando unius vel paucorum errantium dissensio contra omnium vel certe multo plurium Catholicorum consensionem rebellaverit c. And c. 4. Quod si in ipsâ vetustate duorum vel trium hominum vel certè Civitatis unius aut etiam Provinciae error deprehendatur c. For there must be no Hereticks if no dissenters The universal consent of Christendome Universality thus qualified is easily known concerning most of the modern Controversies suppose Transubstantiation Invocation of Saints Veneration of Images Prayer for the Dead c. And to them only the knowledge of this seems difficult whom it favours not Ib. l. 2 There are some things wherein we may be certain of such a consent viz. of Antiquity and that was in the Rule of Faith Vincentius restrains not that application of his Rule only to the Symbole or Rule of Faith formerly delivered in Baptisme So it would not extend to the Decrees of the Ephesine Council which he instanceth in to have followed this Rule and little use would there be of this Rule against Hereticks if extended no further But enlargeth it to all the Faith wherein General Councils have or shall make any Decrees And the evidence of Tradition may be equal in matters as of an unequal so all of some consequence Pag. 243. l. 11. For saith he this consent of Antiquity is not to be sought for in all questions It may be sought for where-ever it can be found but in many Quaestinoulâ—e as he cals them it is not to be found Pag. 244. l. 12. Let the Pope's Supremacy the Roman he should say Catholick Church's Infallibility the doctrines of Transubstantiation Purgatory c. be proved by as universal consent of Antiquity as the Articles of the Creed are and then let them charge us with Heresy if we reject them 1st The former Councils that have defined these points can also prove them by Antiquity Vniversality Consent taken in such a latitude as is necessary and sufficient Consent c either in the Tradition of the thing defined or of the Principles from which it is deduced But here it is not necessary that the same extent or latitude of Consent c should be shewed for all points of faith Not necessary that there be no more Bishops found dissenting in the Council of Chalcedon establishing Two Natures of our Lord than were in the Council of Nice establishing his Divinity And of the Ancient Creeds some points have had a more universal consent than some others 2. And next this Query when there is a sufficient universality of such Consent or such Tradition I know not whose judgment the most of Christians who are unlearned can better trust and rely on than that of the Supreme Guides of the present Church so informing them 3ly That these Councils should first prove or evidence such an universal Attestation to every one before they can require a submission of their judgment to their definitions as it is an unreasonable demand so it is rejected by several learned Protestant Divines when obedience hath been offered by other Sects to the Canons and Articles of the Church of England upon these terms of proving them to them first who think it enough if such submission be then released when private men demonstrate the contrary 4. Lastly What judgment can illiterate persons make of what is thus proved or not proved to them And if Obedience must pass only upon such proof to their subjects these also judging when this rightly made what confusion and licentiousness of Opinions and Practice must this introduce necessarily in such Churches as maintain it Ib. l. 18. We say the measure of Heresy in the ancient Church was the rejecting the Rule of faith vniversally received And such it is still all persons learning from General Councils not only from the definitions of the ancient but latter Councils what is this Rule universally received And the same Plea our Author can make against any latter definitions of Councils in matters of faith upon their not being expressed in the former Creeds Arius Nestorius or Eutyches might make as justly against those of the 4. first Councils not expressed in the former Creed or Rule of faith delivered at Baptisme Which first Rule only Vincentius therefore did not relate to since he contends this Rule is extended to the Deerees also of these Councils Pag. 245. l. 14. And yet he Petavius confesseth that most of the writers of the ancient Church did differ in their explication of the Doctrine of the Trinity from that which was only allowed by the Council of Nice and he grants that Arius did follow the Opinion of many of the Ancients in the main of his Doctrine Petavius after the words cited by this Author mulium a nobis diversa scripserunt expounds this diversa to be only in modo loquendi And the next words in him are Paucissimi illi sunt speaking of the ancient Writets before Nice qui in re dissentiunt a communi fide Dogm Theel l. 2. si sinceros purosque Catholicos quaerimus omnino nulli There among those qui in omnibus re consentientes loquendi duntaxat modo dissident he numbers Irenaeus Clemens Arexandrinus Gregory Neocaesariensis
Methodius and others and of the other qui substaatiam Dogmatis of the Trinity tenentes in consectarius quibusdam non nihil a Regulâ deflectunt he numbers only three Justin Martyr Athenagoras and Theophylus Antiochenus Praefat. c. 3. he saith also Longè plures extiterunt quibus aut scripto comprehensa aut sine scripto praedicata fidei verit as permanavit ad postâ—ros All is represented here contrary what trust may his Reader repose upon this Author's Citations Or what great regard seems he to have of the Credit of the Fathers or of the security of Tradition on which the Ancient Writers cited before lay so great weight for conviction of Hereticks even in the Delivering the Doctrine of the Trinity Whilst he writes here on this manner to weaken both The usefulness of Tradition I am told is for explaining the sense of Scripture But there begins a great Controversy in the Church about the explication of the Doctrine of the Trinity I desire to know whether Vincentius his Rules will help us here It is pleaded by S. Hierome and others That the Writers of the Church might err in this matter or speak unwarily in it before the matter came to be throughly discussed if so how comes the Testimony of erroneous or unwary Writers to be the certain means of giving the sense of Scripture And in most of the Controversies of the Church this way hath been used to take off the testimony of persons who writ before the Controversy began and spake differently of the matter in debate I do not deny the truth of the allegation in behalf of those persons but to my understanding it plainly shews the incompetency of Tradition for giving a certain sense of Scripture when that Tradition is to be taken from the Writers of the foregoing Ages and if this had been the only way of confuting Arius it is a great Question how he could ever have been condemned if Petavius or S. Hierom say true Thus this Dr. Ib. l. 2. It is pleaded by S. Hierome and others that the Writers of the Church might err in this matter or speak unwarily c. The Writers Our Author deals much in indefinite i.e. doubtfu terms S. Ierome speaks only of those few Ancients quoted by Ruffinus Of which Ancients too Origen is cited by S. Athanasius †De Synod Nicaen Decret is for the orthodox opinion and apologized for that Quae disputandi certandique gratiâ scripsit ea non quasi ipsius sint verba aut quasi ipse it a sentiat sed corum qui cum eo contentiosiùs disputarunt accipienda sunt And also the most considerable of them Dionysius Alexandrinus is amply vindicated by him writing a Treatise of it And some of the rest possibly may be defended on the same account as Dionysius who then opposing Sabellianisme a contrary Heresy to Arianisme had occasion to speak in vindication of our Lord's Humanity and might have their sense mistaken But however the errour of some may well consist with the Notion of Vniversality as taken by Vincentius and whilst some ancient Writers happen to be either unwary in their expression or also faulty in their opinion the certain sense of the Scriptures may be learnt from others more numerous and not only from the Writers which in the three first Ages were but few but from the general Doctrine of the other Church-Prelates And so it was learnt by the Council of Nice which pleaded the constant Tradition of the former times for the doctrine they defined See Athanasius in his Epistle to the Africans for the very expressions used by the Council Neque saith he hâc in parte sibi ista vocabula finxerunt sed a Patribus qui ante fuerunt ea didicerunt quemadmodum diximus and a little before mentions Eusebius Nicomediensis the ring-leader of the Arians confessing it Again Ibid Sufficit Nicaena quae cum veteribus Episcopis consentit And Si post tot documenta postque testimonia veterum Episcoporum c. Again in his Tract de Synod Nic. Decretis Est ibi saith he ut Patres tradiderunt verae disciplinae magisteriâ— urgumentum ubi eadem confitentur nec a se invicem nec a majoribus dissentiunt Qui saith he shewing the constancy of Tradition tametsi diversis temporibus vixerint aequè tamen simul eodem tendunt ut unius Dei prophetae ejusdem sermonis interpretes Quae enim Moses docuit eadem ab Abrahamo observata sunt quae porrò Abraham observavit eadem Noe Enoch agnoverunt urging Gal. 1.8 Si quis vobis evangelizaverit praeter hoc quod accopistis anathema sit And afterward contends Patres qui Nicâ—ae convenerunt non a se haec vocabula finxisse sed ab aliis olim accepisse quoting there several of the Ancients and among the rest Origen and Dionysius Alexandrinus concluding thus Ecce nos demonstramus istiusmodi sententiam a Patribus ad Patres quasi per manus traditam esse But lastly in a Tradition any way less evident as to the universality thereof in former Writers yet we are secure of these Supreme Church-Gover nours assembled their not defining an errour in Faith necessary both from the light they may have from Scriptures always principally consulted by them as the chief of Traditions and where their learning and practice therein may discern that clear which is obscure to others and from our Lords promised assistance of them with his Holy Spirit of which we have a most clear and evident Tradition Meanwhile is not Vincentius his Rule by this Authors discourse here made unserviceable in one of the chief points wherein Vincentius against the Hereticks relied on the evidence of former Tradition i.e. in the Divinity of our Lord And is not the Dr for strengthening the Protestant cause in some manner become an Advocate for the Arian Let the Reader review it Pag 246. l. 17. And if this The Tradition of foregoing ages had been the only way of confuting Arius it is a great question how he could ever have been condemned if Petavius or S. Hierome say true I think the Reader hath seen what little countenance our Author hath had from these two whilst he would here insinuate to his Reader that the former written Church Tradition was either on Arius his side or not against him What stone will not a contrary interest turn to unfix or dishonour our Holy Mother the Church Pag. 247. l. 5. And in this regard we acknowledge a great reverence due to the decrees of such General Councils as that was Acknowledge a great Reverence due But Quaere Whether yield assent and Submission of Judgment to all that all such lawful General Councils do or shall define And if so upon what account can this be save on the evidence that Scripture and Tradition yields of their perpetual assistance from our Lord in necessaries not to mistake either the sense of Scripture or truth of Tradition so as to convey
comprehension amended by the 2d General Council of Constantinople and that at Sardica For as is said if we understand saepè here of legal plenary Councils we find none at all before his times either as to Rebaptization or any other points of faith amending one another These things then being left to the Reader 's consideration which may best fit the place I add N. 4 4. Lastly That whatever the sense be this place can never be understood of Lawful General Councils amending one another as to any matters of necessary faith that such Councils when defining any thing to be by all Christians believed and assented to when declaring Hereticks all that dissent and perhaps inserting such their Definitions into the Creed yet may be amended after this by latter For this would overthrow the old foundations of the Nicene and Athanasian Creed and whatever could be shewn of one such Council thus erring Hereticks at their pleasure would apply to any other This also would overthrow particularly S. Austin's Veritas eliquaata declarata And plenarium Concilium confirmavit consolidavit for Non-rebaptization the chief if not the only argument he useth for convincing the Donatists whilst they might here plead this was still latens and clausum till more experience in a latter Council should open and disclose it and so must all before cited out of S. Austin be also reversed and all the former Heresies revive again which pretending Scriptures for their Tenents have been quelled by the judgment of such Councils Pag. 256. l. 4. Would he assert that all Councils how General soever may be amended by following Councils and yet bind men to believe that the decrees of the former Councils do contain the unalterable will of God i.e. Supposing S. Austin here to speak of absolutely General and Legal Conncils would he assert that in some things as in matters of fact a Council may possibly erre and so may be amended by others following which Council in some other things its Definitions of faith delivers the unalterable will of God cannot be amended Yes This may well be But I conceive this Father not to speak here of absolutely General and legal Councils their being amended by others The Council of Nice preceded the Arian Councils which pretended to amend it Did not S. Austin bind men to believe the Decree of Nice which Decree he saith ‖ Contra Maximin l. 3. c. 13. In Concilio Nicaeno adversus Haereticos Arianos a Catholicis Patribus veritatis authoritate authoritatis veritate firmatum est How is that so confirmed that is still liable to amendment Or if all decrees are not how know we when they are so Or are those Decrees that are so liable universally to be believed Dissenters anathematized the Creeds enlarged with them till such time as they be amended Ib. l. 11. Which words of his cannot be understood of unlawful Councils of matters of fact or practice but do refer to the great Question then in debate about rebaptizing Hereticks If S. Austins words touching former General Councils erring and being amended by latter do reser as our Author here saith to the point of Rebaptization the Father hath destroyed his great Argument of the Donatists their certainly erring in it because a General Council had defined the contrary to it the Decree of which Council might err and be repeal'd by another And this after that his former words namely that Provincial Councils are to yield without dispute to those which are General if he had stopped there had clearly confuted them 2ly S. Austins words also as applied to this point would be false for never was any former General Council concerning this point of Rebaptization corrected by a latter the first decreeing for it the latter against it Ib. l. 11 He S. Austin grants that the arguments drawn from the Church's authority are but humane Humane authority saith Archbishop Lawd ‖ p. 124. may be infallible enough and an argument drawn from it convincing Especially from that of General Councils which are divinely assisted not to err in necessaries But this Authority meanwhile is no hindrance that S. Austin may not also urge with and rather than it but he never doth as contrary to it the Divine Authority in Scriptures where he thinks them to all Rational men cleare and manifest Pag. 257. l. 6. And elswhere he appeals not to the judgment of men but to the Lords ballance None of these instances imply any comparison or opposition made by S. Austin between the Scriptures and the judgment of a General Council as if these Scriptures might be cleare where the Judgment of the Council contrary but imply that these Scriptures where cleare may be disceded from by some private though learned mens judgments and in any such case are doubtless to be preferred before them But whither tend these quotations To the liberty of private men to judge of the definitions of General Councils That is of Donatists to judge of that of Nice made against them in Rebaptization This destroys S. Austins whole designe which was to have them to acquiesce in the Decree of a General Council Ib. l. 12 The utmost by a careful consideration of his mind in this matter that I can find is that in a question of so doubtful and obscure a nature as that was which had been so long bandied in the Churches of Africa and from thence spred over all the Churches of the Christian world it was a reasonable thing to presume that what the whole Christian world did consent in was the truth not upon the account of an infallibility but the reasonable supposition that all the Churches of the Christian world would not consent in a thing repugnant to any Apostolical doctrine or tradition Here our Author saith that in a Question of so doubtful obscure a nature and that had been first so much discussed it is a reasonable thing to presume a reasonable supposition not then a certain Position that all the Churches in the world will not consent in a thing repugnant to any Apostolical Doctrine or Tradition so Non-rebaptization put in the Creed may be a presumed Truth and the Donatist's a presumed Heresy Where I think he will not say we do presume things that we are certain of Is then S. Austin's In hac re tenetur à nobis veritas Scripturarum and Christus perhibet testimonium Ecclesiae suae Columna firmamentum veritatis And veritas eliquata consolidata come to this a reasonable supposition and a fair presumption of Truth But yet will He stand to this that whatever the Church in her General Councils shall consent to it is a reasonable supposition that she consents to nothing repugnant to any Apostolical Doctrine or Tradition and that such may be presumed a Truth If so will not this inferr a duty of Assent also to all her Decrees at least as presumed truths And if in a Question of so
the Roman Church No But because you are not for any effectual way at all Ib. l. 10 But I pray Sir are Authority and Infallibility all one in your account No. N.O. his affirming some of this Authors Principles to take away the Church's Authority as to some part of it as well as its Infallibility makes not these two one And therefore the pains here to prove these different and that one takes not away the other is lost Ib. l. 8 We suppose that Magistrates and Parents and Masters have all of them an unquestionable authority but I never heard yet of any man that said they were infallible Some part of the Church's authority is greater than that of Civil Magistrases Masters or Parents viz. the deciding of Truth and Errour lawful and unlawful in Divine matters or the defining of points Controverted in Gods Word and in matters of necessary faith and the power of obliging Subjects to belief and assent thereto and this part of their authority must also be joined with Infallibility as to Necessaries that their Subjects therein may not err For other our Superiours Civil magistrats Parents Masters c as they have no Infallibility so they are deficient in one branch of Authority whose proposals we only admit when we believe them to be truth and practise their commands when we believe them first to be lawful lawful I mean by the Divinc law but where there is any doubt herein we repair to the Ecclesiastical Count for the resolution of them and so proceed to obey or disobey the other 's commands and for this reason see before in Note on p. 116. l. 11. Mr Chillingworth candidly granting infallibility necessary to an Ecclesiastical Judge though not so to a Civil but still to save his phanomena denying such an Ecclesiastical Judge necessary Lastly I ask will this Author yield no more submission at all to the Authority of the Church defining Controversies in Religion than to his Prince or Parents defining them Ib. l. 3 Why may we not allow any Authority belonging to the Governours of the Church and yet think it possible for them to be deceived Some Authority which they I mean General Councils have claimed we cannot allow if they may be deceived viz not that of enjoining a certain Assent to their definitions in matters of necessary Faith For a Church fallible in necessaries can in nothing at all which she proposeth justly oblige her subjects to any absolute and certain belief Pag. 264. l. 7. These are strange ways of arguing c. Strange indeed but not these or any like ways of arguing to be shewed in N.O. Ib. l. 6 But it may be said c. But no such thing is said by N.O. Pag. 266. l. 6. The meaning of all this is c. I willingly grant to our Author without the demonstration of his many instances that if one using a Guide afterward by experience finds he hath guided him wrong as he may find this when he misseth of his end he hath reason for the future to desert him And thus upon this supposition may any reject N. O's Guide a lawful General Council But I hope this Author is a man of more modesty than to say * that such Councils or universal consent of the Church any other way known do misguide men in the Principles of Religion or common precepts which are so plain that every Christian may know their misguiding and meanwhile the Councils themselves either not know it or knowing yet impose such falsities and that in the profession of their own faith as well as others Or say * that they command them to believe against their eye-sight in any thing but what themselves also do believe upon the Divine Revelation more infallible than sense or to break the plain Commands of God c. Or if he will say they do so I know N.O. will say the contrary Ib. l. 2 And this is not to destroy all authority c. That a Church-Authority fallible may be of great use for its direction as it is said here by Dr St so it is granted by N.O. who also requires submission of judgment to it though fallible especially from the illiterate for many good reasons ‖ See the former Difâ—â—â— course §. 37 c but will He allow as much Pag. 267. l. 1. For they may be of great use for the direction of unskilful persons in matters that are doubtful But he will not say here in any necessaries doubtful since he contends that these are plain also to the unskilful Ibâ—l 12. I shall now shew what real authority is still left in the Governours of the Church though Infallibility be taken away That a reall authority is still left in the Governours of the Church though Infallibility be taken away is granted to him without his proof but this is also maintained as well consistent with it that these Governours united in Council have an Infallibility in all their Definitions concerning Necessaries and this given them from our Lord and that this by any other Authority he can shew given them is not taken away Ibl. 12 An authority left in the Church-Governours of receiving into and excluding out of the Communion of the Church I add and an Authority the Church hath of excluding amongst other things for Heresy against the infallible definitions of the Church Ib. l. 7 Which authority viz. of inflicting Censures upon offenders and of receiving into and excluding out of the Communion of the Church belongs to the Governours of the Church and however the Church in some respects be incorporated with the Common-Wealth in a Christian State yet its fundamental rights remain distinct from it 1 Here means he that the Church as this being a fundamental right of it may inflict such Censures and exclude from its communion such persons as justly incurr them to which I may add its declarative power of what is God's will or truth in particular doctrines of faith mentioned by him below p. 269. without or against the consent of the Civil State or the Supreme Governour thereof viz. when he prohibites the Exercise of such Censures or Declaration of such a particular Doctrine to his Subjects Which Power if our Lord hath given his Church and then hath given also to the Civil Magistrate if Christian another power of prohibiting to the Church the Exercise of this Power will not this be to use the Dr's expression ‖ Irenicum Disc of Excommunication §. 9. p. 423. to give it a power with one hand and take it away with the other And since the Church exercised this power given by our Lord before it was incorporated into the Civil State and then when the Civil State also prohibited exercise of such a power it seems most reasonable as the Dr saith elswhere †p. 446. that no accession to the Church of the Civil State can invalidate its former Title or Right But then how will all this consist with the Oath
them if the whole be so It follows Pag. 270. l. 3. Not to the end that all those propositions should be believed as articles of faith Not that all but doth the Church of England then require that some of her propositions in the 39. Articles should be believed and assented to by them as Articles of her Faith His saying not all seems to imply as much and see Art 8. which saith the three Creeds ought thorowly to be received and believed This and believed being added by Queen Elizabeths Divines to the former Article as it was penned in King Edwards dayes And several of the other Articles are required to be assented to as things contained in Scripture and so as infallible and these things such as the Church of Rome's errour in them is called erring in matter of faith See Art 19. and since the principal reformation of errours that belongs to Church-authority is of those that are contrary to the doctrine of faith the preservation of which faith is chiefly entrusted to the Church's care surely it would seem a piece of strange subtilty to ty her Clergy to assent to that which is matter of faith in which faith also the Roman Church hath erred and yet not to oblige them to assent to it as a matter of faith If then she doth require Assent to some of her Articles at least as of faith upon what ground may a fallible Authority do this and why may not other Churches do this as inculpably as that of England Or if she doth not require an assent to any of her Articles as of faith of which Bishop Bramhall ‖ Reply to Chalcedon p. 350. speaks thus diminutively We do use to subscribe to them the 39. Articles indeed not as Articles of faith but as Theological Verities for the preservation of unity among our selves then the Clergy of England as to faith receiving the words of the Creeds are as for all other things permitted to believe what or how little they please Ib. l. 17. We cannot help the weakness of those mens understanding who cannot apprehend that any such thing as authority should be left in a Church if we deny Infallibility other diseases may be cured but natural incapacity cannot Non prudentes apud vosmetipsos Rom. 12.16 See Note on p. 263. l. 10 and on p. â—60 l. 15. Ib. l. 4 As that it were the foundation of all the Heresies and Sects in the world See before Note on p. 263. l. 2. and on p. 271. l. 2 n. 2. Ib. l. 3 This Principle he saith makes all Ecclesiastical Authority useless All Ecclesiastical Authority N. O. saith not this frequently imposed upon him by the Dr See before p. 262. 267. thereby to shape a thing like an answer to him in shewing the Church's Authority usefull or necessary as to several other things And the words following here that are truly cited out of N. O. do limit this uselesness of Ecclesiastical Authority to the Office of Teaching and that in matter necessary according to Dr St's limitation in his Principle of the Scriptures being as to these necessaries clear the words are clear to all persons have a limitation also in N. O. which he is pleased to leave out and conceal from his Reader viz. this I mean exclusively to their repairing to these Pastors for the learning of the meaning of such Scriptures N. 1 Ses Fanaticism fanatically imputed p. 99. Pag. 271. l. 2. For since that Train of my Principles hath been laid nothing like the old Church of England hath been seen Mr. S. C. professeth himself to think more honourably of the Church of England than to follow or maintain these Principles of the Dr and that the regard Its Governours have both to the King 's and Kingdome 's safety and their own Character will not permit them to yield to an Anarchy first in the Church and presently after in the Kingdome He saith not that since the Dr's laying his train c. nothing like the old Church of England hath been seen but that upon his ground if received and practised in this Church all would be reduced into meer Fanaticisme for saith he § 91. To make every Christian soberly enquiring into Scripture to be his own Teacher in all necessary points of faith and it is no matter what becomes of unnecessary points and to be a competent Judge of the true sense of Scripture in them all this without any regard to all External Authority infallible or fallible either for an infallible one being unnecessary what necessity can there be of a fallible authority which none is or can be bound to believe can be nothing but Fanaticisme in the heigth of its Notion Thus he N. 2 And indeed 1st For matter of fact it is manifest that several Sects of late have much more multiplied in the Church of England than in former times 2ly Manifest also that since Chillingworth's taking this way of answering Church-Authority when much pressed on him these Principles have been more in vogue and more openly maintained viz. 1 That For points necessary and for others no matter if controversy still remains Scriptures are clear to all capacities using a due diligence therein without any expressing or explaining of themselves in this manner that they mean using a due diligence to be instructed by their Spiritual Pastor in the right sense thereof which limitation should it be added would seem to make more for Church-Infallibility than against it Again 2 That every Christian is bound to reject whatever is offered to be imposed upon his faith which hath no foundation in Scripture or is contrary thereto as Dr St. in his 29th Principle i.e. if we make any sense of it which he such persons do think hath no foundation in Scripture c. for if he means here which the Church judgeth to have no foundation in or to be contrary to Scripture so say Catholicks but when will the Church judge thus and impose the contrary Again That in the Church all men are left to judge according to the Pandects of the Divine Laws because each member of this Society is bound to take care of his soule and of all things that tend thereto ‖ Rat. Account p. 133. That men are to try the Doctrines of their Guides for that many false ones are gone out into the world c. See before the Texts urged to this purpose by the Dr p. 144. c. Manifest I say that more of late such propositions and Principles as these have been much divulged and propagated But whether such Principles or some other things have actually caused such a licentiousness in opinions as hath been of late I cannot determine only this I may affirm and do appeale to the candid Reader 's judgment therein that such Principles do much invite and encourage such a Self-guidance in Spiritual matters and diffidence in and independence on our Lord's Clergy whilst Chillingworth freely acknowledgeth ‖ c. 2. §.
and Doctors met in Oecumenical Councils in all ages I would you could prove a truly Oecumenical Council in any age He proceeds Ib. l. 17. But we cannot endure to be abused by meer names of Titular Prtriarchs with Combinations of interested Parties instead of General Councils You do well in this But not so if you charge any such things on those former Councils whereof the more universal judgment of other Metropolitan Churches cleareth them in their accepting them for lawful and obliging and conforming in their belief and practice to their Decrees which general acknowledgment of them supplies also any defect that might have been in the management of them Ib. l. 3 If we then oppose so general a consent of the Christian Church let them charge us with not submitting to all the Authority extant of the world And what then when you are so charged Then you will say as you have said ‖ p. 241 242 That the Church in any one or more ages since the Apostles times may be deceived And That universality in any one age without the Consent of Antiquity which Consent you not It shall judge of is no sufficient Rule to interpret Scripture by nor consequently to decide the Controversies arising therein Pag. 285. l. 6. And every free Church c. See Note on p. 281. l. 1. It follows Ib. l. 9. Hath a sufficient power to reform all abuses within it self when a more general consent cannot be obtained But not to reform any thing contrary to such doctrines c to which a more general consent hath already been obtained in several Councils that before the Church was divided were generally received A Metropolitan Church may have a sufficient power to reform somthing without but nothing contrary to the Decisions or Canons of a Superiour Authority Ib. l. 14. How very pitiful an advantage can from hence be made by the dissenting parties among us For the advantages dissenting parties make hence see before Note on p. 180. l. 9. p. 263. l. 2. p. 271. l. 2 It follows Ib. l. 12 Who decry that Patriarchal and ancient Government as Antichristian which we allow as prudent and Christian But doth this Author allow it as of Divine Institution and necessary I mean the Government of the Church by Bishops Ib. l. 9 N. O. saith my Principles afford no effectual way or means in this Church of suppressing or convicting any Schisme Sect or Heresy or reducing them either to submission of judgment or silâ—nce Therefore my Principles are destructive to all Church-Authority Destructive to all authority N. O. makes no such Consequence But the immediate words following those cited by our Author are these ‖ Princip Consid p. 98. For where both sides contend Scripture clear for themselves the clearness of such Scripture how great soever on one side can be made no instrument of conviction to the other Here therefore things must be prosecuted further than Scripture to a Dic Ecclesiae And then for the convicting and suppressing such Heresies and Schismes this Church appealed and complained to must have authority and infallibility at least as to necessaries to decide truly such contests about the sense of Scripture which may happen to be in them and justly to punish with her censures as the useth to do those that are Hereticks i. e. dissenters from her definitions and so preserve the Church in the unity of the true Faith things denied to it by the Dr. Ib. l. 2 The design of my Principles was to lay down the Foundations of faith and not the means of suppressing heresies But his Principles laying down the foundations of Faith if good must be such as consist with the foundations of Peace also and with the means of suppressing Heresies And to his Instances I say Aristotle may be justly blamed for his Logick or Hippocrates for his Aphorismes if the one be found to contain any thing contrary to Civil Government or the other to the Colledge of Physicians Pag. 286. l. 2 We are sure the meer authority of their Church hath been no more effectual means of suppressing sects than that of ours hath been N. 1 I think He hath yielded the contrary before p. 136. where being pressed that the subjects of the Roman Church however their other private opinions may differ do all submit their judgments to the determinations of her Councils which takes away all Divisions in her as to such matters this being not so in the Church of England he hath these words I do not say that the Church of Rome hath no advantage at all in point of Vnity but that all the advantage it hath comes from force and fraud viz. such force as the Council of Niee used to its subjects viz. Anathemas to Dissenters And We do not envy them the effects of tyranny and deceit It is the Vnion of Christians we contend for not of Slaves or Fools And I freely yield that they have a juster pretence to Vnity without Truth than we Where this effect a greater Vnity is granted by him but that this is without Truth is denied by us But N. 2 setting this aside we contend that where it is affirmed 1. That Scriptures are so cleare in all necessaries that none of what condition soever using their right endeavour to understand them can mistake 2. And again that there is no other Infallible Judge to determine certainly any sense of Scripture in such necessaries where it is controverted nor which may require submission of judgment from their subjects to their sentence and so the people left to their own judgment one man upon using as he thinks a just endeavour being confident of one sense of Scripture plain to him another of the contrary which judgment of particulars the Church fallible hath no power to sway or correct Nor on the other hand the Scripture doth decide to them at all on which side it is clear Here we say is left no effectual way which yet always the Church must have one or other for clearing and purging itself of Heresies and Schisms by which the opinion of either of these and so of any Sect of them erring in some necessary points or by which any Heresy may be suppressed or the persons so perswaded severed from the Church's Communion and so the Principles must be unsound that inferr such Consequences N. 3 But there is such an effectual way in the Church which is maintained to have power as it is by Catholicks to determine in all Controversies about necessaries and in this amongst others concerning the Apostolicalness of a former Tradition or the legitimacy of a former Council what doctrine is true and Apostolical and to Anathematize all Dissenters whereby she either reduceth Sectarists if submitting to her judgment or separateth them from the Church if opposing it And such way accords very well with our Lords Sit tibi sicut Ethnicus Publicanus Mat. 18.17 2 Cor. 10.6 Tit. 3.10 and with S. Paul's In
to the end of the world on purpose to expound the Scriptures and out of these to teach them all Necessaries for their salvation and to keep them stable and fixed from being tossed to and fro with every winde of doctrine that capricious fancies may imagine there or malicious pretend Necessary to inform them that are to learn of these Pastors the true sense of Gods Word according to former Church-Tradition and that they are to rest in their judgement as Dr Field hath and follow their faith as the Apostle ‖ Heb. 13.7 that they may not usurp their Office c. Lastly that supposing these Guides also should erre yet it is better for them still that all erre one errour which is the errour of their Guides because there will be at least some unity and peace in that and some excuse for the errour of Inferiours yea also in probability more verisimilitude than that every one should erre a several and his own errour to the utter ruine of Peace and a greater deviation from Truth But that which our Authour hath changed here and in stead of submission of judgement put only in general terms due obedience and submission and this due to be stated as I apprehend not by these Governours but those that owe it leaves all Sects still to enjoy their own tenents how absurd or impious soever and with these also to enjoy the Communion of the Church notwithstanding a due submission called for by it So that its subjects are still left to be tossed to and fro with every wind of doctrine that blowes though the Apostle saith God hath appointed Governours to prevent it nor are tied to follow the Faith of their Guides as the Apostle requires nor to learn the sense of Scripture where this is disputed from those whom our Lord hath appointed to teach it them So that notwithstanding this latter defence made here by this Author I see no reason but that I may conclude these Notes on his Reply as N.O. doth his Considerations on his Principles That since it is the Church's Authority that must rectify such diversity of Opinions for the attaining unity and peace in the points controverted this Authority is necessary in the first place to be established in stead of leaving every fancy to perspicuity of Scripture And that the prudent may consider whether the authority of a Church must not necessarily be much debilitated and brought into contempt and daily like to wane more and more where such a new way is taken up of its Defence that he thinks himself its best Advocate and Pleader of its cause who doth most endeavour to set forth the defects and failings of all Ecclesiastical Societies Prelates and Councils in which office I appeale to the candid and equal Reader whether this Author hath not in this Discourse vigorously emploied his Pen and who best proves no Scripture-Promises made to them Nay where to the end to evacuate the Infallibility of any Society or Church in Necessaries is set up a Counter-Lay-Infallibility of private men if onely sincere endeavourers for understanding Holy Writ in all the same Necessaries Where therefore such new Maxims are still spread abroad and received with applause which were first made more current and common by Mr Chillingworth forced to it as the last refuge left to shelter him from Obedience to a just Church-Authority it is no great wonder if the broachers of new Sects and extravagant fancies in Religion the Contemners of Church-Authority and of the Clergy who first contemned and vilified themselves do daily in such parts so exceedingly multiply and increase Sed Tu Pastor Bone adduc istas oves perditas in Ovile tuum ut vocem tuaem audiant fiat unum Ovile unus Pastor Amen Pag. 290 l. ult Dr St's Conclusion I have thus far considered the main Foundations upon which N.O. proceeds in opposition to my Principles there is now very little remaining which deserves any notice and that which seems to do it as about Negative Articles of Faith and the Marks of the true Church I shall have occasion to handle them at large in the following Discourse I have perused his following Discourse in Vindication of the Protestants Grounds of faith and find nothing answered to what N.O. hath objected p. 76. concerning the Protestants Negative Articles of Faith or hath urged p. 86. concerning the Marks or evidences by which among many pretenders that Church may be known from which known we are to learn Truth But I wonder not at it since in this Discourse pretending to answer N. O's Considerations no reply is returned to a greater part of them Nor the arguings in his Principles justified where they are by N.O. questioned Which perhaps may be the reason why he saith here only that he hath thus far considered the main Foundations upon which N.O. proceeds the Structure it self remains yet unconsidered and as for his digging here at the Foundation it hath been but lost labour If the Church be a sure Foundation N. O's must stand FINIS
any Circle or Petitio principii or identical arguing that whatever be doth witness of himself is true And can the Doctor disprove this Pag. 123. l. 5. Not shewing at all how the infallibility of the Church can be proved from Scripture And the reason of this was to shew that Catholicks have no necessity for proving Church-Infallibility to return to the testimony of the Scriptures for it as the Dr and some other Protestants say they must Annotations on his 8. §. The Argument from Tradition for Infallibility PAg. l. 11. The method of his discourse is this c. Whoever learns the method of ones discourse from an Adversary is seldom rightly informed who will not be deceived must consult the Author As for example here in the Dr's giving an account of N. O's Method concerning Tradition he hath fairly left out that which N.O. most pressed viz. these Governours of the Church in their General Councils inserting from time to time as they thought fit their Decisions in the Church's Creeds which shews what opinion both General Councils and the whole Church have had of the Infallibility of their Decisions and which by N. O. was named in the first place and preceded their Anathematizing of Dissenters Pag. 124. l. 8. What thinks he of the Religion of the Patriarcht who received their Religion by Tradition without any such Infallibility 1. First he thinks it somewhat strange to see the Dr plead the certainty of Oral Tradition elsewhere by him so much decried to evade Church-Infallibility 2ly He thinks that in those first times for their Religion people were not left wholly to Tradition which as to many points of their Religion could not have afforded them especially such persons as had not much conversation abroad a sufficient Certainty therein but that then also they had Priests and Prophets endued with Gods Spirit and who as to the Office of Teaching were not only set over them for exhorting thein to a good life but for directing them also in all necessary Credends and Truths and that the traditive doctrine of these Priests so assisted must be granted much more not to be liable to errour in those points wherein the Tradition of the people is thought by the Dr sufficiently certain so that the mor◠the certainty of Tradition is established the more is confirmed their Infallibility also who were the principal Conservers of it 3ly He thinks also that the Church of God had even from the beginning many Positive Divine Laws besides that of Nature prescribing many things in the Worship of God So we find early in Genesis mention of several laws committed afterward to writing by Moses See before Note on p. 85. l. 14. Neither can he suppose Oral Tradition such a faithful and exact Guide in all these laws and to every one so well known and that so free from all controversy in necessary matters as to supersede the necessity of any Church-Infallibility in them But however it be in the Church under the Old Testament the Promises of an infallible guidance by Gods Holy Spirit to its Governours seem much more necessary in the New for the certainty and stability of Christian Religion in all its parts where is such an enlargement made of the Articles of Faith and especially if these should not have been committed to writing Ib. l. 12 No such necessity of infallibility for that purpose viz. for receiving the Scriptures or Churches infallibility by vertue of common and universal Tradition True there is no necessity of Church-Infallibility to prove or assure them of Church-Infallibility or other points of their faith such as are sufficiently evidenced to them by the forementioned Tradition But 1 there is a necessity of Church-Infallibility still that so there may be a stability and certainty in them even to the unlearned as to many other points of Necessary Faith not so clear in Tradition as Church Infallibility is nor so clear as to be thereby self-evident to all Christians As for example for this point of faith the Divinity and Consubstantiality of onr Saviour against the Arian Unless we may perhaps imagine that the same or greater Controversies in Religion that have risen notwithstanding the Scriptures would not so without them See before Note on p. 84. n. 4. a. Next Observe also That Church Infallibility as it is divinely assisted being a Divine Revelation is in its delivering to us the other Articles of our faith much more relied and rested upon in the same manner as all other Divine Revelations are than the Evidence of Tradition in its delivering to us the same Articles though the Ground and Reason that such Infallibility is believed to be a Divine Revelation be Tradition Pag. 125. l. 1. For if the Tradition may be a sufficient ground if faith how comes Infallibility to be necessary Thus Tradition may be a sufficient ground of Faith for some points clearly delivered by it and as to the persons clearly knowing such Tradition and yet Church Infallibility be necessary for many other points not cleared sufficiently to all men by Tradition For things of a sufficiently generall Tradition which Tradition is reposed presently in writings cannot be so well known to all Christians many neither having learning nor much conversation abroad as Definitions of a Council may Ib. l. 7. And that therein the will of God is contained c. Contained but not clearly And this is the reason of putting Church-Infallibility notwithstanding these Divine writings which reason holds also much more for it without them Ib. l. 17. That the Church would otherwise have failed if there had been neither Writings nor Infallibility Might have failed i.e. by erring in such Necessaries as are not as to all clearly delivered by Tradition Ib. l. 9 For we see God did furnish the Church with one the Scriptures and left no footsteps of the other Church-Infallibility Yes the Definitions of the Church contained in the Athanasian Creed are footsteps of it Ib. l. ult Not left in to the determinations of men liable to be corrupted by interest and ambition i.e. Of Lawful General Councils our pretended Infallible Church-Guides Pag. 126. l. 2. But hath appointed men inspired by himself to set down whatever is necessary for us to believe and practise Add and hath appointed others divinely-assisted also as to Necessaries to determine both in belief and practice what the former as to all capacities have not so clearly set down as that they may not be therein mistaken or also by some teachers misguided Witness Dr St.'s testimony hereof Rat. Account p. 58. pressed by N.O. p. 63. where he grants this here said and upon it allows as far as his line will let him go the sense that the Catholick Church in succeeding ages gives of the Scriptures to be a very useful way for them to embrace the true sense of the Scriptures even in Necessaries His own words are It seems reasonable that because art and subtilty may be used by such who
of Supremacy which Supremacy is therein given to the Civil Magistrate without any exception of these the Church's fundamental Rights unless the Dr with Bishop Bramhal holds the sense of this Oath to maintain only an external coactive power in such spiritual matters belonging to the Civil Magistrate which I suppose no Catholick will deny to him Or unless he will say that the Oath excludes a forreign Church-Supremacy distinct from that of the State but not so a domestick one as to some fundamental Church-Rights But then how can the Ecclesiastical Supremacy of a General Council though forreign be excluded where the Supremacy of an inferiour and subordinate Church-authority is admitted 2 Or 2ly means he that the Church hath such fundamental Rights given her by our Lord but so that she may not actually exercise them in these things whenever the Civil Power if Christian doth oppose and prohibite them But then what if such Civil Power should happen to be as possibly it may Heretical Here may the Church in such a State neither declare still such Truths nor inflict any Censures I mean of Excommunication on such as are reall Delinquents And to use the Dr's words ‖ Irenicum p. 422. Can we imagine our Blessed Saviour should institute a Society and leave it destitute of means to uphold it self unless it be sustained by the Civil Power Whenas saith he before the Church flourished in its greatest purity not only when not upheld but when most violently opposed by the Civil Power Ib. l. ult Of which Rights this is one of the chief to receive into and exclude out of the Church such persons which according to the laws of a Christian Society are fit to be taken in or shut out Then I hope that this Society may also keep Assemblies as a fundamental Right though these prohibited by the Commonwealth and that the highest Courts thereof may exercise the foresaid Jurisdiction over its members into whatever Commonwealth though opposing this Church these members be incorporated Pag. 268. l. 12. And in establishing those ancient Rites of the Christian Church which are in themselves of an indifferent nature But what if this Authority being fallible judge somthing indifferent that is not May any be forced to obedience and the practice thereof which he calls below over-ruling the practice and consequently first to assenting to the lawfulness of a thing wherein this Authority is fallible And if such Authority execute its Censures on such persons disobeying it is not this Tyranny Or if not why is that of the Roman Church so Ib. l. 5 The Church hath an authority of proposing matters of faith and directing men in Religion But so may any one more learned than others propose and direct them But what thinks he of the Church s defining or imposing any such matter of faith to be believed Surely either the Church hath by Right such an Authority or the first four General Councils usurped it And doth not such an Authority if justifiable inferr an Infallibility But then this directing and proposing is as to Necessaries needless where all is clear and plainly proposed in Scripture for every ones capacity without repairing to this Authority But if he means so plain in Scripture that men following these their Guides cannot mistake in it the plainness lies not in the Text but in their Exposition Pag. 269. l. 15. Authority to declare what the mind and will of God is contained in Scripture c. And are the people to receive what they declare as such Or have they authority to declare what they think the mind of God is and their Auditors to judge whether it be contained in Scripture every one for themselves But this latter must multiply Sects and the former includes Infallibility in Necessaries Ib. l. 6 Especially having all the ancient rights of a Patriarchal Church I suppose He here by the word Patriarchal claims no other rights or priviledges for the Church of England than those of a Primatical Church such as those of the Churches of France Spain or Affrick and that the Primate of Canterbury is no higher elevated by him than the Primate of Carthage or Toledo and that notwithstanding any such Primateship the Church of England and the Prelates thereof are subject as also those of Spain France or Africk to any Reformation of errours made by Superiour Councils whether Patriarchal of the West or General of the whole Church Catholick both which Councils also are acknowledged Superiour to National or Provincial by learned Protestants Ib. l. ult To do as much as in them lyes to reform them viz. by requiring a consent to such Propositions as are agreed upon for that end of those who are to enjoy the publick offices of teaching and instructing others N. 1 Here he allows a just authority in Anglican National Synods to agree upon declare and publish any propositions for reforming or correcting of errours in the Doctrine of Religion i.e. as I understand him only or chiefly in matters of faith though he doth not name it the care of the preservation of which faith in their several precincts is committed to the Bishops of the Church To publish and declare he saith what those errours are and to reform them it is said also in the 20th Article of the Church of England that the Church hath authority in Controversies of faith but not so as to ordain any thing contrary to God's written Word i.e. as I imagine hath authority in deciding of such Controversies For what authority else can be shewed in matters of Controversy since teaching must follow the deciding what is to be taught and the Article requiring that they do not ordain or decree any thing contrary to Gods written word or enforce the same to be believed for necessity of salvation seems to imply they may decree what they think is his Word This Author also saith such Synod may require consent to which I suppose is the same as assent or belief of the truth of such propositions as such Synod hath agreed on from those who are to enjoy the publick offices of teaching and iustructing others i.e. from all the Clergy Now to this I have these things to reply N. 2 1st In this his stating of the Church's Authority to do as much as in them lyes to reform errours in Religion or Faith here is no restraint of any who live in its Communion save only of the Clergy from erring their former errours No consent to its Decrees required of the rest but that they may be Arian Socinian Nestorian and what not yet enjoy her Communion may be partly compounded of Orthodox partly Hereticks as to the Laicks in whom all opinions are tolerated This I say follows according to his stating this Authority here for the Canons of this Church seem contrary and to require assent from all and according to what this Dr hath said also elsewhere Ration Account p. 133. where he describes the Church a Society of