with in the Field And to speak truth N. O. seems to understand his Art better than to meddle with such heavy and Antique Armour which every one hath been foiled with that hath undertaken to combat with them only it seems a little for the credit of their Cause to point to such a Magazine which in the days of Ignorance and Credulity the Romantick Age of the Church was in great request But we must now buckle our selves to a new manner of Combat which is from the Tradition of the Church and that of the very same nature with what we have for the Canon of Scripture This I confess is bright shining Armour and may do great service if it will hold but that must be judged upon trial which I now set my self to But we shall find that no weapons formed against Truth can prosper and it hath been long observed of Rome that it could never endure a close Siege The Question now is whether they of the Roman Church have the same universal Tradition for the Infallibility of the Guides of it w ch we have for the Canon of Scripture w ch he asserts It is I suppose agreed on both sides That the Tradition on w ch we receive and believe the Scriptures to be the Word of God was universal as to all Ages and Times of the Church that from the beginning all disputes in Religion among true Christians were built upon the supposition of it That in no Age any persons were allowed to be good Christians who made doubt of it That every Age doth afford plentiful testimonies of the belief of it This is that universal Tradition we receive the Scriptures upon and let any thing like this be produced for the Infallibility of the Guides of their Church and we yield up the Cause to them Can any fairer terms than these be desired But we expect proofs and so I perceive we may do to the Worlds end I commend the Ingenuity of N. O. for endeavouring to escape out of the circle any way but I believe they think themselves as wise who still dance within it knowing the impossibility of doing any good in this other way 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 Churches Infallibility and they had no way to answer it but by saying this doth not imply their Infallibility And if it doth not in the case of Provincial Councils why should he think it doth in the case of General For the Anathema's of Provincial Councils did not relate to the acceptation of their Decrees either by the Pope or the whole Church as N. O. supposes but did proceed upon their own assurance of the truth of what they decreed otherwise their Anathema's would have been only conditional and not absolute and peremptory as we see they were But I need give no other answer to this Argument than in the words of Dr. Field whom N. O. appealed to before viz. That Councils denounce Anathema not because they think every one that disobeyeth the Decree of the Council to be accursed but because they are perswaded in particular that this is the eternal truth of God which they propose therefore they accurse them that obstinately shall resist as St. Paul willeth every Christian man to Anathematize an Angel coming from heaven if he shall teach him any other doctrine than he hath already learned yet is not every particular Christian free from possibility of erring If the Argument then were good from Anathematizing dissenters and calling them Hereticks every particular person must by it be proved Infallible who are bound to Anathematize even Angels from Heaven in case of delivering any other doctrine from the Gospel so that this which is his only Argument in stead of proving an universal Tradition would prove an universal Infallibility Let the Reader now judge in his Conscience whether here be any thing offered in the way of Tradition for the Churches Infallibility that may bear the least proportion with the Tradition on which we receive the Scriptures And yet if this had been true it had been almost impossible that any one Age should have passed without remarkable testimonies of it For no Age of the Church hath been so happy as not to have occasion for an Infallible Judge of Controversies if any such had been appointed by Christ and therefore it cannot be imagined but that Christians must in all Controversies arising have appealed to him and stood to his determinations which must have been as well known in the practice of the Church as Judges trying Causes in Westminster Hall But I challenge him to produce any one Age since the Apostles times to this day wherein the Infallibility of a standing Judge of Controversies appointed by Christ hath been received by as universal a consent as the Authority of Scripture hath been in that very Age. Nay I except not that Age which hath been since the Council of Trent for the Scriptures of the New Testament have been received of all sides but the Infallibility of a standing Judge is utterly denied by one side and vehemently disputed between several parties on the other Some making only the Essential Church infallible others the representative in Councils others again the virtual viz. the Pope And supposing any infallible Judge necessary it stands to reason it should be rather in one than in a multitude and rather in a constant succession of Bishops in one See than in an uncertain number who cannot be convened together as often as the necessities of the Church may require But this is so far from being received as an Universal Tradition in that very Age wherein we live that onely one busie Party in the Roman Church do maintain it Many others eagerly opposing it and all the Princes and States in Christendom do in their actions if not in words deny it And is not this now an Universal Tradition fit to be matched with that of the Scriptures I had once thought to have brought testimonies oâ—t of every Age of the Christian Church manifestly disproving any such Tradition of Infallibility and that not only of private persons when there were no Councils but from the most solemn Acts of Councils and the confession of their own Writers but that would swell this Answer to too great a Bulk and is not needful where so very little is offered for the proof of it And yet I shall be ready to do it when any thing more important requires it I now return to his exceptions against the latter part of the former proposition viz. That Infallibility in a Body of men is as liable to doubts and disputes as in those Books from whence only they derive their Infallibility The plain meaning of which
the following of Tyranny which we complain of are the two fairest Pleas for their Vnion I ever met with But this is not a place to examine the pretences to Unity on both sides that I have at large done in a whole Chapter in the late Book and if N. O. had intended any thing to purpose against me on this subject he ought much rather to have fallen on a just Discourse than two such lame Clauses as he makes these to be by his citation of them And when he doth that he may hear more of this Subject in the mean time Infallibility is our business And therefore I proceed to the third Argument made use of by N. O. for the proof of Infallibility in the Guides of the Church which is from parity of Reason Because I say that it is repugnant to the nature of the design and the wisdom and goodness of God to give infallible assurance to persons in writing his Will for the benefit of mankind if those Writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary to their salvation from hence he inferrs That if every Christian may become thus infallible in necessaries from 1. a clear rule 2. a due Industry used 3. and a certainty that it is so used may not the Church-Governours still much rather be allowed Infallible and so retain still their infallible Guideship and the people also the more clear the rule of Faith is proved to be the more securely be referred to their direction and have we not all reason to presume that the chief Guides of the Church even a General Council of them or if it be but a major part of this Council 't is sufficient in their consults concerning a point necessary to salvation delivered in Scripture use at least so much endeavour for more needs not as a plain Rustick doth to understand the meaning of it and also the like sincerity For what they define for others they define for themselves also and their salvation is as much concerned as any other mans is in their mistakes And next why may not these Governours upon such certainty of a sincere endeavour and clearness of the rule take upon them to define these points and enjoyn an assent to and belief of them to their subjects especially since it is affirmed that all those from whom they require such obedience if they please to use a sincere endeavour may be certain thereof as well as they And are we not here again arrived at Church-infallibility if not from extraordinary divine assistance only sincere endeavour being supposed And thus doe not his conditional Infallibility of particular persons in necessaries the condition being so easie necessarily inferr a moral impossibility of the Churches erring in them especially those necessaries being contracted to the Apostles Creed as it is by some To lay open the weakness of this Discourse which appears fair and plausible at first view I shall give an account of these two things 1. What Infallibility I attribute to private persons 2. How far the parity of reason will extend to the Infallibility of the Guides of the Church 1. As to the Infallibility by me attributed to private persons no such thing can be inferred from my words and I wish N. O. would have kept to my own expressions and not foisted in that term of Infallibility without which all his Discourse would have betrayed its own weakness For take the terms which I laid down and apply them to the Guides of the Church and see what a mighty Infallibility springs from them For if it be repugnant to the nature of the design and to the wisdom and goodness of God to give infallible assurance to persons in writing his Will for the benefit of mankind if those Writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation how doth it hence follow that the Guides of the Church must be infallible in teaching matters of Faith If I had asserted that particular persons were infallible in determining what was true and what not then I grant the Argument would have much more held for those whose office it is to guide and direct others But what he means by mens being infallible in necessaries I do not well understand for it is capable of three several meanings 1. That either men are infallible in judging of necessaries to salvation 2. or That men are infallible in teaching others what art necessaries to salvation Or 3. That men are infallible in believing such things as are necessary to salvation i. e. that such is the goodness of God and the clearness of Scriptures that no man who sincerely desires to know what is necessary to salvation shall be deceived therein and what is this any more than to assert that God will not be wanting in necessaries to mankind and although I know no reason for using the term of Infallibility thus applied yet the thing it self I assert in that sense but in neither of the other and what now can be inferred from hence by a parity of reason but that the Guides of the Church supposing the same sincerity shall enjoy the same priviledge which I know none ever denied them but what is this to their infallibility in teaching all matters of Faith which is the only thing to be proved by him If he can prove this as necessary for the salvation of mankind as the other is then he would do something to his purpose but not otherwise So that all this discourse proceeds upon a very false way of reasoning from believing to teaching and from necessaries to salvation to all matters of Faith which the Guides of the Church shall propose to men 2. But may we not inferr that if God will not be wanting to particular persons in matters necessary to their salvation much less will he be wanting to the Guides of the Church in all matters of Faith No certainly unless it be proved that their Guidance is the only means whereby men can understand what is necessary to salvation which is utterly denied by us God having otherwise provided for that by giving so clear a Rule in matters necessary that no man who sincerely endeavours to know such things shall fail therein But will not the same sincerity in the Guides of the Church extend to their knowing and declaring all matters of Faith This is a thing possible and supposing God had entrusted them with the infallible delivery of all matters of Faith were not to be questioned but that is the thing still in dispute and is not to be supposed without proving it by plain evidence from those Books which are agreed on both sides to contain the Will of God Besides that no man that is acquainted with the proceedings of the Council of Trent will see reason to be over-confident of the
Governâ—uâ—s of a Christian society the Priviledge of Commanding in things which God hath nâ—t alâ— ready determined by his own Law We plead for the respect and reverence which is due to the Lawful constitutiâ—ns oâ— the Church whereof we are members and 〈◊〉 the just Authority of the Guides it in the exercise of that power which is committed to the Governours of it as the successours of the Apostles in their care of the Christian Church although not in their Infallibility 6. We 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 We prosess a great Reverence to the Ancient Fathers of the Church but Especially when assembled in free and General Councils We reject the ancient heresies condemned in them which we the rather believe to be against the Scripture because so ancient so wise and so great persons did deliver the contrary doctrine not only to be the sense of the Church in their own time but ever since the Apostles Nay we reject nothing that can be proved by an universal Tradition from the Apostolical times downwards but we have so great an opinion of the Wisdom and Piety of those excellent Guides of the Church in the Primitive times that we see no reason to have those things forced upon us now which we offer to prove to be contrary to their doctrine and practice So 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 they contradict each other This is the true State of the Controversy between us and all the clamours of rejecting the Authority of Church Guides are vain and impertinent But we profess to yield greater reverence and submission of mind to Christ and his Apostles than to any Guides of the Church ever since we are sure they spake by an Infallible Spirit and where they have determined matters of Faith or practice we look upon it as arrogance and presumption in any others to alter what they have declared And for the Ages since we have a much gâ—eater esteem for those neaâ—est the Apostolical times and so downwards till Ignorance Ambition and private Interests sway'd too much among those who were called the Guides of the Church And that by the confession of those who were members of it at the same time which makes us not to wonder that such corruptions of doctrine and practice should then come in but we do justly wonder at the sincerity of those who would not have them reformed and taken away 7. In matters imposed upon us to believe or practise which are repugnant to plain commands of Scripture or the Evidence offense or the grounds of Christian Religion we assert that no Authority of the present Guides of a Church is to overrule our faith or practice For there are some things so plain that no Man will be guided by anothers opinion in them If any Philosopher did think his Authority ought to overrule an Ignorant Mans opinion in saying the snow which he saw to be white was not so I would fain know whether that Man did better to believe his eyes or the prudent experienc'd Philosopher I am certain if I destroy the Evidence of sense I must overthrow the grounds of Christian Religion and I am as certain if I believe that not to be bread which my senses tell me is so I must destroy the greatest Evidence of sense and which is fitter for me to reject that Evidence which assures my Christianity to me or that Authority which by its impositions on my faith overthrows the certainty of sense We do not say that we are to reject any doctrine delivered in Scripture which concerns a Being infinitely above our understanding because we cannot comprehend all things contained in it but in matters lyable to sense and the proper objects of it we must beg pardon if we prefer the grounds of our common Christianity before a novel and monstrous figment hatched in the times of Ignorance and Barbarism foster'd by faction and imposed by Tyranny We find no command so plain in Scripture that we must believe the Guides of the Church in all they deliver as there is that we must not worship Images that we must pray with understanding that we must keep to our Saviours Institution of the Lords supper but if any Guides of a Church pretend to an Authority to evacuate the force of these Laws we do not so much reject their Authority as prefer Gods above them Doth that Man destroy the authority of Parents that refuses to obey them when they Command him to commit Treason That is our case in this matter supposing such Guides of a Church which otherwise we are bound to obey if they require things contrary to a direct Command of God must we prefer their Guidance before Gods If they can prove us mistaken we yield but till then the Question is not whether the Guides of the Church must be submitted to rather than our own reason but whether Gods authority or theirs must be obeyed And I would gladly know whether there be not some Points of faith and some parts of our duty so plain that no Church-Authority determining the contrary ought to be obey'd 8. No absolute submission can be due to those Guides of a Church who have opposed and contradicted each other and condemned one anâ—ther for errour and hereâ—y For then in case of absolute submission a Man must yield his assent to contradictions and for the same reason that he is to be a Catholick at one time he must be a heretick at another I hope the Guides of the present Church pretend to no more infallibility and Authority than their predecessours in the same Capacity with themselves have had and we say they have contradicted the sense of those before them in the matters in dispute between us Yet that is not the thing I now insist upon but that these Guides of the Church have declared each other to be fallible by condemning their opinions and practices and by that means have made it necessary for men to believe those not to be infallible unless both parts of a contradiction may be infallibly true Suppose a Man living in the times of the prevalency of Arrianism when almost all the Guides of the Church declared in favour of it when several great Councils opposed and contradicted that of Nice when Pope Liberius did subscribe the Sirmian confession and Communicated with the Arrians what advice would N. O. give such a one if he must not exercise his own Judgement and compare both the doctrines by the rule of Scriptures must he follow the present Guides even the Pope himself Then he must
here is a contest of Right in the case antecedent to any duty of submission which must be better proved than ever it hath yet been before we can allow any dispute how far we are to submit to the Guides of the Roman Church 2. Not to submit to those who are Lawful Guides in all things they may require For our dispute is now about Guides supposed to be fallible and they being owned to be such may be supposed to require things to which we are bound not to yield But the great difficulty now is so to state these things as to shew that we had reason not to submit to the Guides of the Roman Church and that those of the Separation have no reason not to submit to the Guides of our Church For that is the obvious objection in this case that the same pretence which was used by our Church against the Church of Rome will serve to justify all the Separations that have been or can be made from our Church 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 In answer to which calumny I shall not fix upon the perswasion of conscience for that may equally serve for all parties but upon a great difference in the very nature of the case as will appear in these particulars 1. We appeal to the Doctrine and practice of the truly Catholick Church in the matters of difference between us and the Church of Rome we are as ready as they to stand to the unanimous consent of Fathers and to Vincentius Lerinensis his Rules of Antiquity universality and consent we declare let the things in dispute be proved to have been the practice of the Christian Church in all Ages we are ready to submit to them but those who separate from the Church of England make this their Fundamental principle as to worship wherein the difference lyes that nothing is Lawful in the worship of God but what he hath expresly commanded we say all things are Lawful which are not forbidden and upon this single point stands the whole Controversy of separation as to the Constitution of our Church We challenge those that separate from us to produce one person for 1500. years together that held Forms of prayer to be unlawful or the ceremonies which are used in our Church 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 difference 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 then lyes a very considerable difference we appeal and are ready to stand to the judgement 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 2. The Guides of our Church never challenged any Infallibility to themselves which those of the Church of Rome do and have done ever since the Controversy began Which challenge of Infallibility makes the Breach irreconcileable while that pretence continues for there can be no other way but absolute submission where men still pretend to be infallible It is to no purpose to propose terms of Accommodation between those who contend for a Reformation and such who contend that they can never be deceived on the one side errours are supposed and on the other that it is impossible there should by any Until therefore this pretence be quitted to talk of Accomodation is folly and to design it madness If the Church of Rome will allow nothing to be amiss how can she Reform any thing and how can they allow any thing to be amiss who believe they can never be deceived So that while this Arrogant pretence of Infallibility in the Roman Church continues it is impossible there should be any Reconciliation But there is no such thing in the least pretended by our Church that declares in her Articles that General Councils may err and sometimes have erred even in things partaining to God and that all the proof of things to be believed is to be taken from Holy Scripture So that as to the Ground of Faith there is no difference between our Church and those who dissent from her and none of them charge our Church with any errour in doctrine nor plead that as the reason of their separation 3. The Church of Rome not only requires the belief of her errours but makes the belief of them necessary to Salvation which is plain by the often objected Creed of Pius 4. Wherein the same necessity is expressed of believing the additional Articles which are proper to the Roman Church as of the most Fundamental Articles of Christian Faith And no Man who reads that Bull can discern the least difference therein made between the necessity of believing one and the other but that all together make up that Faith without which no man can be saved which though only required of some persons to make profession of yet that profession is to be esteemed the Faith of their Church But nothing of this nature can be objected against our Church by dissenters that excludes none from a possibility of Salvation meerly because not in her Communion as the Church of Rome expresly doth for it was not only Boniface 8. who determined as solemnly as he could that it was necessary to Salvation to be in subjection to the Bishop of Rome but the Council of Lateran under Leo 10. decreed the same thing 4. The Guides of the Roman Church pretend to as immediate authority of obliging the Consciences of men as Christ or his Apostles had but ours challenge no more than teaching men to do what Christ had Commanded them and in other things not commanded or forbidden to give rules which on the account of the General Commands of Scripture they look on the members of our Church as obliged to observe So that the Authority challenged in the Roman Church encroaches on the Prerogative of Christ being of the same nature with his but that which our Governours plead for is only that which belongs to them as Governours over a Christian Society Hence in the Church of Rome it is accounted as much a mortal sin to disobey their Guides in the most indifferent things as to disobey God in the plain Commands of Scripture but that is not all they challenge to themselves but a power likewise to dispence with the Law 's of God as in matter of marriages and with the Institution of Christ as in Communion in one kind and promise the same spiritual effects to
Baptism was only in the true Church For in the 19. Canon of the Council of Nice the Samosatenian Baptism is pronounced null and the persons who received it are to be new Baptized and the first Council of Arles decrees that in case of Heresy men are to receive new Baptism but not otherwise The second Council of Arles puts a distinction between Hereticks decreeing that the Photinians and Samosatenians should be Baptized again but not the Bonofiaci noâ— the Arians but they were to be received upon renouncing their Heresy without Baptism Which seems the harder to understand since the Bonosiaci were no other than Photinians The most probable way of solving it is that these two latter sorts did preserve the form of Baptism entire but the Photinians and Samosatenians altered it which St. Augustin saith is a thing to be believed So Gennadius reports it that those who were Baptized without invocation of the B. Trinity were to he Baptized upon their reception into the Church not rebaptized because the former was accounted null of these he reckons not only the Paulianists and Photinians but the Bonâ—sâ—â—ci too and many others But St. Basil determines the case of Baptism not from the form but from the faith which they professed a Schismatical Baptism he faith was allowed but not Heretical by which he means such as denyed the Trinity and therein he saith S. Cyprian and Firmilian were to blame because they would allow no Baptism among persons separated from the Communion of the Church The Council of Laodicea decreed that the Novatians Photinians and Quarto-decimans were to be received without new Baptism but not the Montanists or Cataphryges but Binius saith there was one Copy wherein the Photinians were left out and then these Canons may agree with the rest and Baronius asserts that the greater number of M. S. Copies leave out Photinians And withal he proves that the Church did never allow the Baptism of the Photinians though it did of the Arians by which we see that the Church afterwards did not follow that which Stephen pretended to be an Apostolical tradition viz. that no Hereticks should be rebaptized and from hence we may conclude that the Pope was far from being thought an infallible Guide or Interpreter of Scripture either by that or succeeding Ages when not only single persons that were eminent Guides of the Church such as the African and Eastern Bishops were opposed his Doctrine and slighted his excommunications but several Councils called both in the East and Africa and the most eminent Councils of the Church afterwards such as the first of Arles and Nice decreed contrary to what he declared to be an Apostolical Tradition In the same Age we meet with another great Controversy about the sense of Scripture for Paulus Samosatenus openly denyed the Divinity of Christ and asserted the Doctrine of it to be repugnant to Scripture and the ancient Apostolical tradition For this Paulus revived the heresie of Artemon whose followers as appears by the fragment of an ancient Writer against them in Eusebius supposed to be Caius pleaded that the Apostles were of their mind and that their Doctrine continued in the Church till the time of Victor and then it began to be corrupted Which saith that Writer would seem probable if the holy Scriptures did not first contradict them and the Books of several Christians before Victors time So that we see the main of the Controversie did depend upon the sense of Scripture which was pleaded on both sides But what course was taken in this important Controversie to find out the certain sense of Scripture Do they appeal to any infallible Guides Nothing like it But in the Councils of Antioch in the Writings of Dionysius of Alexandria and others since they who opposed the Samosatenian Doctrine endeavoured with all their strength to prove that to be the true sense of Scripture which asserted the Divinity of Christ. It is great pity the dispute of Malchion with Paulus is now lost which was extant in Eusebius his time but in the Questions and Answers between Paulus and Dionysius which Valesius without reason suspects since St. Hierome mentions his Epistle against Paulus the dispute was about the true sense of Scripture which both pleaded for themselves Paulus insists on those places which speak of the humane infirmities of Christ which he saith prove that he was meer Man and not God the other answers that these things were not inconsistent with the Being of the Divine nature since expressions implying humane passions are attributed to God in Scripture But he proves from multitude of Scriptures and reasons drawn from them that the divine nature is attributed to Christ and therefore the other places which seem repugnant to it are to be interpreted in a sense agreeable thereto The same course is likewise taken by Epiphanius against this heresie who saith the Christians way of answering difficulties was not from their own reasons but from the scope and consequence of Scripture and particularly adds that the Doctrine of the Trinity was carefully delivered in the Scriptures because God foresaw the many heresies which would arise about it But never any Controveâ—sie about the sense of Scripture disturbed the Church more than that which the Arians raised and if ever any had reason to think of some certain and infallible way of finding out the sense of Scripture the Catholick Christians of that Age had I shall therefore give an account of what way the best Writers of the Church in that time took to find out the sense of Scripture in the Controverted places Of all the Writers against them Athanasius hath justly the greatest esteem and Petavius saith that God inspired him with greater skill in this Controversie than any others before him The principle he goes upon in all his disputes against the Arians is this that our true faith is built upon the Scriptures so in several places of his conference with the Arian and in the beginning of his Epistle to Iovianus and elsewhere Therefore in the entrance of his Disputations against the Arians he adviseth all that would secure themselves from the impostures of Hereticks to study the Scriptures because those who are versed therein stand firm against all their assaults but they who look only at the words without understanding the meaning of them are easily seduced by them And this Counsel he gives after the Council of Nice had decreed the Arian Doctrine to be Heresie and although he saith other ways may be used to confute it yet because the Holy Scripture is more sufficient than all of them therefore those who would be better instructed in these things I would advise them to be conversant in the divine Oracles But did not the Arians plead Scripture as well as they how then could the Scripture end this Controversie which did arise about the sense of Scripture This objection which is now made so much
of against the Scriptures was never so much as thought of in those days or if it were was not thought worth answering for they diâ— not in the least desert the proofs of Scripture because their Adversaries made use of it too But they endeavouâ—ed to shew that their Adversaries Doctrine had no solid Foundation in Scripture but theirs had i.e. that the Arians perverted it because they did not examine and compare places as they ought to do but run away with a few words without considering the scope and design of them or comparing them with places plainer than those were which they brought Thus when the Arians objected that place My Father is greater than I Athanasius bids them compare that with other places such as My Father and I are one and who being in the form of God thought it no robbery to be equâ—â— with God and by him all things were made c. When Arius objected to us there is but one God of whom are all things he telâ—s him he ought to consider the following words and one Lord Iesus Christ by whom are all things from whence when Arius argued that Christ was only Gods instrument in creating things Athanasius then bids him compare this place with another where it is said of whom the whole body c. Not barely 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 When the Arians objected Christs saying all things are delivered to me from my Father Athanasius opposes that place of St. Iohn to it By him all things were made Thus when they objected several other places he constantly hath recourse to Iohn 1. 1 2 3. to Phil. 2. 7. 1 Iohn 5. 20. and others which he thought the plainest places for Christs eternal Divinity and by these he proves that the other were to be interpreted with a respect to his humane nature and the State he was in upon Earth So that the greatest Defender of the Doctrine of the Trinity against the Arians saw no necessity at all of calling in the Assistance of any infalâ—ible Guides to give the certain sense of Scripture in these doubtful places but he thought the Scripture plain enough to all those who would impartially examine it and for others who wilfully shut their eyes no light could be great enough for them Indeed when the Arians called in the help of any of the Ancient Writers to justify their Doctrine then Athanasius thought himself concerneâ— to vindâ—cate them as particularly Dionysius of Alexandria But as he saith if they can produce Scripture or Reason for what they say let them do it but if not let them hold their peace Thereby implying that these were the only considerable things to be regarded yet he shews at large that they abused the Testimony of Dionysius who although in his letters against Sabellius he spake too much the other way yet in other of his writings he sufficiently cleared himself from being a savouâ—er of the Arian Heresie And although Athanasius doth else where say that the Faith which the Catholick Church then held was the faith of their Fore-fathers and descended from the Apostles yet he no where saith that without the help of that Tradition it had been impossible to have known the certain sense of Scripture much less without the infallible interpretation of the Guides of the present Church S. Hilary in his disputes against the same Hereticks professes in the beginning that his intention was to confound their rage and ignorance out of writings of the Prophets and Apostles and to that end desires of his Readers that they would conceive of God not according to the Laws of their own beings but according to the greatness of what he had declared of himself For he is the best Reader of Scripture who doth not bring his sense to the Scripture but takes it from it and doth not resolve before hand to find that there which he concluded must be the sence before he reads In things therefore which concern God we must allow him to know himself best and give due Reverence to his word For he is the best witness to himself who cannot be known but by himself In which words he plainly asserts that the Foundation of our Faith must be in the Scriptures and that a free and impartial mind is necessary to find out the true sense of Scripture And after he had said in the second Book that Heresies arise from misunderstanding the Scripture and charged in his fourth Book the Arians particularly with it he proceeds to answer all the places produced by them out of the old and new Testament by comparing several places together and the antecedents and consequents and by these means proving that they mistook the meaning of Scripture So in the beginning of his ninth Book rehearsing the Common places which were made use of by the Arians he saith they repeated the words alone without enquiring into the meaning or Contexture of them whereas the true sense of Scripture is to be taken from the antecedents and consequents their fundamental mistake being the applying those things to his Divine nature which were spoken of his humane which he makes good by a particular examination of the several places in Controversie The same course is taken by Epiphanius Phaebadius and others of the ancient Writers of the Church who asserted the Eternal Divinity of Christ against the Arians Epiphanius therefore charges them which mangling and perverting the sense of Scripture understanding figurative expressions literâ—â—ly and those which are intended in a plain sense figuratively So that it is observable in that great Controversie which disturbed the Church so many years which exercised the wits of all men in that time to find out a way to put an end to it after the Guides of the Church had in the Council of Nice declared what was the Catholick faith yet still the Controversie was managed about the sense of Scripture and no other ways made use of for finding it than such as we plead for at this day It is a most incredible thing that in a time of so violent contention so horrible confusion so scandalous divisions in the Christian Church none of the Catholick Bishops should once suggest this admirable Expedient of Infallibility But this Palladium was not then fallen down from heaven or if it were it was kept so secret that not one of the Writers of the Christian Church in that busie and disputing Age discovered the least knowledge of it Unless it be said that of all times it was then least fit to talk of Infallibility in the Guides of the Church when they so frequently in Councils contrâ—dicted each other The Synodical Book in the new Tomes of the Councils reckons up 31. several Councils of Bishops in the time of the Arian Controversie whereof near 20. were for the Arians and the rest against them If the sense of Scripture were in this time to be taken from the Guides of the
Church what security could any man have against Arianism since the Councils which favoured it were more numerous than those which opposed and condemned it Yea so mean was the opinion which some of the greatest persons of the Church at that time had of the Guides of the Church met together in Councils that St. Gregory Nazianzen declares he had not seen a good issue of any of them but they rather increased mischief than removed any because of the contention and ambition which ruled in them therefore he resolved to come no more at any of them What had St. Gregory so mean an esteem of the Guides of the Christian Church to think that ambition and contention should sway them in their Councils and not the spirit of God which certainly rules not where the other do Yet this de declares to be his mind upon consideration and experience in that time and if he had lived to those blessed days of the Councils of latter Ages with what zeal and Rhetorick would he have set them forth Never was any answer more jejune to this Testimony than that of Bellarmin viz. that forsooth there could be no lawful Councils called in his time and why so I pray was there not a good Authority to call them But if that had been the reason he did not so little understand the way of expressing himself to assign the cause of it to contention and ambition if he mean quite another thing which he doth not in the least intimate And what if he were afterwards present at the Council of Constantinople doth that shew that his mind was in the least changed but in this Epistle he declares how little good was to be exspected from a Council and yet afterwards by the Emperours command he might be present at one St. Augustin in dealing with Maximinus the Arian expresly sets aside all Authority of the Guides of the Church as to the sense of Scripture in the places controverted between them for he saith I will neither bring the Authority of the Council of Nice neither shall you that of Ariminum but we will proceed by Authorities of Scripture that are common to both of us and by the clearest Evidence of reason It seems then St. Augustin was far from thinking that there could be no certainty of the sense of Scripture if the Authority of the Guides of the Church be set aside But by what means doth he then think that men may come to any certainty about the true meaning of Scripture of that he is best able to give us an account himself having written purposely in this subject in his Books of Christian Doctrine the substance of what he there says may be comprehended in these Rules 1. That the main scope of the Scripture is to perswade men to the Love of God and our Neighbour without which he saith no man doth truly understand it but whosoever interprets Scripture to the advancing of that though he may be mistaken as to the sense of the words yet his errour is not dangerous 2. That in order to the right understanding of Scripture men must apply themselves to it with minds duly prepared for it by a fear of God humility prayer sincerity and purity of heart 3. That all those things which are necessary to Salvation are plainly laid down in Holy Scriptures This is in terms asserted by him as a fundamental principle that in those things which are plainly set down in Scripture all things are to be found which contain our faith and rule of life i.e. All things which are necessary to the Love of God and our Neighbour and consequently to the making us happy And these things men ought especially to read the Scriptures for and the more they find of them the larger their understanding of Scripture is 4. That the obscure places of Scripture are to be understood by the plain For which end he requires frequent reading and using ones self to the language of Scriptures and drawing examples from plain places to illustrate difficult and those which are certain to clear the doubtful For scarce any thing saith he is drawn out of the most difficult places but what is very plainly set down elsewhere 5. That in regard of the infinite variety of Latin Interpreters which it seems were in his time in matters of doubt it was necessary to have recourse to the Original Hebrew and Greek the knowledge of which tongues might therefore be necessary to the knowledge of Scripture because several words are preserved untranslated but those being few the necessity is not so great on their account as the diversity of Interpreters for although those who had translated the Hebrew into Greek might be reckoned up the Latin Interpreters could not Which diversity of translations doth rather help than hinder the understanding of Scripture if the Readers of it be not negligent for some doubtful places are cleared by the difference of readings 6. Where the ambiguity lyes in proper words the clearing of it depends on the circumstances of the place in so much that he determines that it is a very rare and difficult thing to find such an ambiguity in the words of Scripture which may not be cleared from the intention of the Writer or comparing places or searching the Original Language 7. Men must carefully distinguish between proper and figurative expressions for to understand figurative expressions literally is to subject our understanding to carnal conceptions of things and that is saith he a miserable slavery of mind to take signs for things such signs he tells us under the Gospel are the two Sacraments of Baptism and the Lords supper The great difficulty herein lyes in the finding out the difference between proper and figurative expressions for which he lays down this rule if the words of Scripture command what is good and forbid what is evil it is no figurative expression but if it forbids what is good or command any thing that is evil it must be figuratively understood For which he instances in those words of our Saviour unless ye eat the flesh and drink the blood of the Son of man ye shall have no life in you Which seeming to command something 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 8. There is no danger in different senses being given of the same place of Scripture if every one of those senses appear by other places to be agreeable to Truth This being supposed that the person do sincerely enquire after the sense of the Author For saith he that Divine Spirit might easily foresee how many several senses those words are capable of which being agreeable to other parts of Scripture though not the particular meaning of those words the mistake cannot be dangerous therein 9. Where such a sense is given which cannot be proved by other certain
Ancient Creeds we allow on both sides to have been universally received by the Catholick Church but now the Church of Rome adds new Articles to be believed we desire to put the whole matter upon this issue Let the Popes Supremacy the Roman Churches 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 Heresie if we reject them But we say the measure of Heresie in the Ancient Church was the rejecting the Rule of Faith universally received among Christians this Rule of Faith we stand to and say no other can be made upon any pretence whatsoever as Vincentius at large proves but what ever things are obtruded on the belief of Christians which want that Vniversal consent of Antiquity which the Rule of Faith had we are bound by Vincentius from plain Scripture to shun them as prophane novelties and corruptions of the Christian Faith These Rules therefore are not barely allowed but pleaded for by us in the test of Articles of Faith as to which Vincentius tells us if not the only yet the chief use of them is 2. But suppose the Question be not concerning the express Articles of this Rule of Faith but concerning the sense and meaning of them how then are we to find out the consent of Antiquity For they might all agree in the words and yet have a different notion of the things As Petavius at large proves that there was an ancient Tradition for the substance of the Doctrine of the Trinity and yet he confesses that most of the Writers of the ancient Church did differ in their explication of it 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 who were guilty of the same error that he was before the matter was throughly discussed Here now arises the greatest difficulty to me in this point of Tradition the usefulness of it I am told is for explaining the sense of Scripture but there begins a great Controversie 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 St. 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 Controversie 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 St. Hierome say true But since a General Council hath determined the contrary to the opinion of these Writers before which Council hath been received by the Universal Church I will not deny that they had better opportunities of knowing what the sense of the Ancient Church was when so many writings were extant which are now lost than we can have at this distance and therefore we yield all submission to a Council of that nature and proceeding in that manner which that of Nice did who did not meerly determine that Controversie by the number of Writers on their side before them but by comparing the opinions afterwards with the Rule of Scriptures and in this regard we acknowledge a great Reverence due to the decrees of such General Councils as that was Therefore next to the Rule of Faith we allow a great veneration to the determinations of lawful General Councils Universally received which Vincentius himself pleads for But supposing no general Councils or such which are not allowed or received for such we are yet to enquire into the ways of finding out Catholick tradition which may interpret Scripture For this end he proposes another means which is The gathering together the opinions of those Fathers alone who living holily wisely and constantly in the faith and communion of the Catholick Church have died in that faith or else for it But still with this reserve that what either all or many of them manifestly frequently and constantly as it were by a Council of them have confirmed by their receiving holding and delivering of it that ought to be held for undoubted certain and firm but whatsoever any one though holy and learned though a Bishop confessour or Martyr hath held against the opinion of others that ought not to be looked on as the judgement of the Church but as his own private opinion and therefore not to be followed Which words I shall not examine with all the severity that some have done for then the proving these conditions to have been observed by any one person would require more pains and be less capable of resolution than the matter it self is but I say that in most of the Controversies this day in the Christian world it may be much more satisfactory to examine the merits of the cause than the integrity of the witnesses these conditions being supposed And yet after all this we must not misunderstand him as though this way would serve to confute all heresies For he tells us yet farther 2. This course can only hold in some new and upstart heresies i.e. in case of the pretence of some new revelation when men pretend to some special grace without humane industry to discover some divine truth not known before but in case of ancient and inveterate heresies he saith we have no way to deal with them but either only by Scripture or else by plain decrees of General Councils for when heresies have been of long continuance then saith he we may have ground to suspect they have not dealt fairly with the Testimonies of ancient times And thus we see what Vincentius hath offered towards the resolution of this great Question how we may be sure of the certain sense of Scripture in controverted places wherein is nothing contained but what we are willing to stand to and very far from the least supposition of any infallibility in the present Guides of the Church for that end Thus far I have taken the pains to search into the opinion of the Primitive Church in this important Controversie which I might carry yet farther if it were at all needful The substance of what is delivered by them is this that if any Controversie arise in the Church concerning the sense of Scripture if the
Persons do not allow the Scripture then we are to proceed by the best means we can have without it viz. The tradition of Apostolical Churches from the beginning if they do allow the Scripture then we are to examine and compare places of Scripture with all the care and judgement that may be If after all this the dispute still continues then if it be against the ancient Rule of Faith universally received 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 so it be in some late and upstart heresies which men pretend to have by Revelation or some special Grace of God Now either all these means were sufficient or not to find out the sense of Scripture if not then the ancient Church was wholly defective and wanted any certain way of finding out the sense of Scripture if these were sufficient then there is no necessity of infallibility in the Guides of the Church to give us a certain sense of Scripture which was the thing to be proved But N. O. towards the conclusion of his Book produces St. Augustin for the Churches Infallibility in delivering the sense of Scripture in obscure places which being contrary to what I have already said concerning him must be examined before I conclude this discourse about the sense of Scripture The place is out of his Answer to Cresconius concerning the obscure point of Rebaptization in these words since the holy Scripture cannot deceive let whosoever is in fear of being deceived by the obscurity of this Question consult the same Church about it which Church the holy Scripture doth without all ambiguity demonstrate And before the truth of the Holy Scriptures is held by us in this matter when we do that which hath pleased the Vniversal Church which the Authority of the Scripture does commend c. All which is false and said to no purpose saith N. O. 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 that we ought to give credit to what she decides for then it would not be true what he says the truth of the same Scripture in this matter is held by us and he who is in fear of being deceived by the obscurity of this Question is no way relieved in following the sentence of the Churth To which I answer That St. Augustin doth not suppose that men cannot attain to any certainty of the the sense of Scripture in this matter without the Churches Infallibility for he saith in the Chapter preceding that in this matter we follow the most certain Authority of Canonical Scriptures but he puts the case that no certain example could be produced out of Scripture then he saith they had the truth of the Scriptures when they do that which pleased the Vniversal Church c. For the explaining St. Augustins meaning we are to consider that there were two Controversies then on foot in the Church with the Donatists the one concerning Rebaptization the other concerning the Church the former he looks upon as more intricate and obscure by reason not only of the doubtfulness of Scripture but the Authority of about seventy Bishops of Africa who had determined for it among whom St. Cyprian was chief which we see in all his disputes with the Donatisis on this subject he is very much perplexed with therefore St. Augustin finding that Controversie very troublesome was willing to bring it to that issue that what the Catholick Church after so much discussing the point had agreed upon should be received as the truth By this means the dispute would be brought to that other Question which he thought much more easie viz. Which was the true Church the Catholick or the Donatists but by no means doth St. Augustin hereby intend to make the Churches Authority to resolve all doubts concernig Scriptures but he thought it much easier to prove by Scripture which was the true Church than whether rebaptization were lawful or not And accordingly his very next words are but if you doubt whether the Vniversal Church be that which the Scripture commends I will load you with many and most manifest Testimonies of Scripture to that end Which is the design of his Book of the Vnity of the Church wherein he shews That those Testimonies of Scripture which speak of the Universality of the Church are very plain and clear and needed no interpretation at all that in this case we are not to regard what Donatus or Parmenianus or Pontius hath said for neither saith he are we to yield to Catholick Bishops themselves if they be at any time so much deceived as to hold what is contrary to Canonical Scriptures By which it is evident that he supposed no infallibility in the Guides of the Church And in terms he asserts that the Church is to be proved by nothing but plain Scriptures neither by the Authority of Optatus or St. Ambrose or innumerable Bishops nor Councils nor Miracles nor visions and Revelations whatever N. O. thinks of them now St. Augustin supposing there was much less ambiguity in Scripture in the Controversie of the Church than in that of Rebaptization he endeavours to bring them to a resolution in the other point for the clearing of this and so he only pursues the method laid down in the Books of Christian Doctrine to make use of plainer places of Scripture to give light to the darker And when they were convinced by Scripture that the Catholick Church was the true Church of Christ he doth not question but they would follow that which was the sentence of the Catholick Church But here lyes the main difficulty on what account the sentence of the Church was to be followed In order to the resolution of it we must take notice of these things 1. That all the proofs which St. Augustin brings for the Church do relate only to the extent and Vniversality of it and not to any Infallibility that is promised to it as will easily appear to any one that will read his discourses on that subject against the Donatists 2. That he asserts no infallibility in the highest Authority of the Church which in many places of his Books of Baptism against the Donatists he makes to be a Plenary or General Council whose Authority he saith was to be preferred before that of St. Cyprian or any particular Councils either in his time or before it which he calls the Authority and decrees of the Vniversal Church So that we see he resolves all the Authority of the Church in this matter into that of a General
Council whether that of Arles or Nice is not to my purpose to enquire and we shall then see what his opinion is of the Churches infallibility by that which he delivers of General Councils as well as any other Church Authority compared with the Scriptures in these remarkable words Who knows not that the sacred Canonical Scripture is contained within its certain bounds and is so far to be preferred before all latter writings of Bishops that there can be no doubt or dispute at all made whether that be true or right which is contained therein but all latter writings of Bishops which have been or are written since the Canon of Scripture hath been confirmed may be corrected if in any thing they err from the Truth either by the wiser discourse of any more skilful person or the weightier Authority of other Bishops or the prudence of more learned men or by Councils And even Councils themselves that are Provincial yield without dispute to those which are General and called out of all the Christian World and of these General Councils the former are often amended by the latter when by some farther tryal of things that which was shut is laid open and that which was hidden is made known without any swelling of sacrilegious pride or stifness of arrogancy or contentin of envy but with holy humility Catholick peace and Christian Charity Can any one that reads this excellent Testimony of St. Augustin delivered in this same matter ever imagine he could so plainly contradict himself as to assert the Churches infallibility in one place and destroy it in another 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 A lesser person than St. Augustin would never thus directly contradict himself and that about the very same Controversie 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 and hereby he takes off the great Plea the Donatists made from the Authority of St. Cyprian and his Council which they continually urged for themselves 3. He grants that the arguments drawn from the Churches Authority are but humane and that satisfaction is to be taken from the Scriptures in this Controversie For mentioning the obscurity of this Question and the great debates that had been about it before the Donatists time among great and good men and diverse resolutions of Councils and the settlement of it at last by a plenary Council of the whole World but lest saith he I should seem to make use only of humane arguments I produce certain Testimonies out of the Gospel by which God willing I demonstrate how true and agreeable to his Will the Doctrine and practice of the Catholick Church is And else where he appeals not to the Judgement of men but to the Lords ballance viz. To his Judgement delivered in Scripture and in this same case when he was urged by the Authority of Cyprian he saith There are no Writings they have not liberty to judge of but those of Scripture and by them they are to Judge of all others and what is agreeable to them they receive what is not they reject though written by persons of never so great Authority And after all this is it possible to believe that St. Augustin should make the Churches decree in a General Council infallible No 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 spread 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 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 And so St. Augustins meaning is the same with Vincentius Lerinensis as to the Universal attestation of the Christian Church in a matter of Tradition being declared by the decree of a General Council and that decree Universally received but only by the litigant parties in Africa To which purpose it is observable that he so often appeals to the Vniversal consent of Christians in this matter after it had been so throughly discussed and considered by the most wise and disinteressed persons and that consent declared by a Plenary Council before himself was born So that if Authority were to be relyed upon in this obscure Controversie he saith the Authority of the Universal Church was to be preferred before that of several Councils in Africa of the Bishops and particularly St. Cyprian who met in them And whereas St. Cyprian had slighted Tradition in this matter Christ having called himself Truth and not custom St. Augustin replys to him That the custom of the Church having been always so and continuing after such opposition and confirmed by a General Council and after examination of the reasons and Testimonies of Scripture on both sides it may be now said that we follow what Truth hath declared Wherein we see with what modesty and upon what grounds he declares his mind which at last comes to no more than Vincentius his Rules of Antiquity Vniversality and Consent Especially in such a matter as this was which had nothing but Tradition to be pleaded for it the Apostles having determined nothing of either side in their Books as St Augustin himself at last confesses in this matter The most then that can be made of the Testimony alledged out of St. Augustin is this that in a matter of so doubtful and obscure a nature wherein the Apostles have determined nothing in their Writings we are to believe that to be the truth which the Universal Church of Christ agreed in those times when the consent of the Universal Church was so well known by frequent discussion of the case and coming at last to a resolution in a General Council In such a case as this I agree to what St. Augustin saith and think a man very much relieved by following so evident a consent of the Universal Church not by vertue of any infallibility but the unreasonableness of believing so many so wise so disinteressed persons should be deceived Let the same evidences be produced for the consent of the Vniversal Church from the Apostolical times in the matters in dispute between our Church and that of Rome and the Controversie of Infallibility may be laid aside For such an universal consent of the Christian Church I look upon as the most Authentick Interpreter of Holy Scripture in doubtful and obscure places But let them never think to
fob us off with the consent of the Roman Faction for the Vniversal Church nor of some latter ages for a Tradition from Apostolical times nor of a packed Company of Bishops for a truly General Council And thus much may now serve to clear that important Controversie about the sense of Scripture in doubtful places The last thing to be considered is whether the same arguments which overthrow infallibility do likewise destroy all Church-Authority For this is by N. O. frequently objected against me for he saith thus it happens more than once in these Principles laid down by me that in 100 forward a zeal in demolishing the one viz. Church Infallibility the other is also dangerously undermined viz. Church-Authority And therefore out of his singular regard to the good of our Church he saith it concerns my Superior to look to it whether their Churches and their own Authority suffers no detriment from my Principles and again he saith my Principles against Infallibility conclude the uselessness of any Ecclesiastical Authority to teach men as of an Infallible to assure men of the truth of those things which by using only their own sincere endeavour they may know without them And lastly he saith my Principles afford no effectual way or means of suppressing or convicting any Schism Sect or Heresie or reducing them either to submission of judgement or silence And therefore he desires the prudent to consider whether the Authority of the Church of England is not much debilitated and brought into contempt and daily like to wane more and more by this new taken up way of its Defence My Answer is that I have carefully examined and searched my Principles and find no such Gunpowder in them for blowing up Authority either of Church or State For all that I can discover they are very innocent and harmless and if all other mens had been so we had never heard so much talk of this way of undermining and blowing up But is it not a pleasant thing to see all of a sudden what zeal these men discover for the preservation of our Churches Authority Alas good men It grieves them at the very heart to see the Authority of our Church weakned and that by its own members What would not they do for the strengthening and upholding of it What pity it is such a Church should not stand whose very enemies take such care for its preservation And are so ready to discover the plâ—ts of its own children against it Bâ—t to be â—ure there is mischief intended when enemies discover it not by those whom they accuse but by the honest Informers who would be content to hold their peace if they thought they could not sow mischief by pretending to discover it It is a pretty plot to make those who design to defend our Church to be the underminers of it and the most professed Enemies its surest Friends But such plots are too fine to hold and too thin not to be seen through How is it I beseech N. O. that my principles undermine all Church Authority Have I any where made the Church a meer shadow and an insignificant Cypher a Society depending only on the pleasure of men for its subsistence and Authority This had been indeed to the purpose but not the least word tending that way can be drawn out of any Principles of mine For I verily believe that the Church is a Society instituted by Christ himself and invested with Authority necessary for its Government and preservation But though I cannot deny such an Authority I may render it wholly useless I cannot conceive any such malignant influence in any Principles of mine but if there be it must be from one of these things 1. Either because I deny Infallibility in the Guides of the Church Or 2. Because I say that the Scriptures are plain in things necessary to salvation Or 3. Because I deny the Authority of the Church of Rome Or 4. Because I am not for such an effectual way of suppressing Sects and Heresies as is in use in the Roman Church But I hope to make it appear that none of these do in the least tend to weaken or bring into contempt the Church of Englâ—nds authority nor the just Authority of any Church in the World 1. Not the denial of Infallibility This N. O. seems to suppose to be the very Faux in the Gunpowder Plot the instrument of setting all on Fire But is there any thing peculiar to my Principles herein Have not all who have written against the Church of Rome opposed the pretence of Infallibility how then come my principles to be of so mischievous a nature above others But I pray Sir are Authority and Infallibility all one in your account 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 wre infallible or that there was no ground to obey them if they were not Why may we not then allow any Authority belonging to the Governours of the Church and yet think it possible for them to be deceived Is this a sufficient reason for any man to cast off his subjection to his Prince because it 's possible he may require something unlawful or to disobey his Parents because they do not sit in an infallible chair or to slight his Master because he is not Pope These are strange ways of arguing about matters of Religion which are ridiculous in any other case If the possibility of being deceived destroys no other Authority in the world why should it do that of the Church The Magistrate does not lose his Authority though we say we are to obey God rather than men and consequently to examine whether the Laws of men are not repugnant to the Laws of God which implys that he may require what it is our duty not to do The Authority of Parents is not destroyed because in some cases we are bound to disobey them when they command men to destroy or rise up in arms against their Soveraign How comes it then to pass that all Church-Authority is immediately gone if we do but suppose a possibility of errour in those which have it But it may be said it is their office to be Guides and if we do not follow them absolutely we renounce them from being our Guides To which I answer there are two sorts of persons that stand in need of Guides the blind and the Ignorant the blind must follow their Guides because of an incapacity of seeing their way the Ignorant for want of Instruction Yet neither of these are bound to believe their Guides Infallible and to follow them at all adventures For even the blind by their own sad experience of frequent falling into ditches or knocking their heads against Posts may have reason to question if not the skill yet the sincerity of their Guides and though they must have some may seek new ones The ignorant follow
of our Church But saith T. C. the subscribing the Book of Homilies as containing a godly and wholesome Doctrine doth not evince that every particular Doctrine contained in it is such Be it so but I hope it doth evince that the Subscribers did not think the main Doctrine of any one Homily to be false Surely there is a great deal of difference between some particular passages and expressions in these Homilies and that which is the main design and Foundation of any one of them But in this case we are to observe that they who deny the Church of Rome to be guilty of Idolatry do not only look on the Charge as false but as of dangerous Consequence and therefore although men may subscribe to a Book in general as containing wholesome and godly Doctrine though they be not so certain of the Truth of every passage in it yet they can never do it with a good conscience if they believe any great and considerable part of the Doctrine therein contained to be false and dangerous Such a subscription would be as apparently shuffling and dishonest as is the evasion of this Testimony which T. G. makes use of for want of a better I shall in the next place shew the current Doctrine of the Church ever since the Reformation to have been agreeable to this Homily of the Peril of Idolatry In the Injunctions published by K. Edward VI. A. D. 1547. the extirpation of Popery is called the suppression of Idolatry and Superstition In the second year of Edward VI. Arch-bishop Cranmer published his Articles of Visitation whereof the 6. and the last are about the taking away Images Pictures and all other Monuments of feigned miracles Pilgrimages Idolatry and Superstition In the second Liturgy by Edward VI. after the Communion was a Rubrick annexed in which the Adoration of the Host is expresly called Idolatry This is that very Rubrick of which T. G. according to his excellent skill in the offices of our Church saith it is not yet more then a dozen years since it was inserted into the Communion Book which he might have found above a 100. years before in the Book of Edward VI. In the Injunctions of Queen Elizabeth A. D. 1559. Art 2. and 23. all Shrines Tables Pictures c. are commanded to be taken away and destroyed and all other Monuments of feigned miracles Idolatry and Superstition And that 〈◊〉 may not think it was only a sudden heaâ— at the first Reformation which made theâ— charge the Church of Rome with Idolatry long after in A form of Thanksgiving in the 37. of Queen Elizabeth A. D. 1594. Popery is called that Idolatrous Religion as it was in the Beginning of her Reign in the excellenâ— Apology for the Church of England And I desire him or any one else 〈◊〉 produce any one Bishop or Divine of notâ— in the Church of England who during all hâ—r Reign did deny the Church of Rome to be guilty of Idolatry But why then was it not inserted in the 39. Articles in which T. G. observes the Adoration of Images is not rejected as Idolatry but only as a fond thing vainly invented nor as repugnant to the plain words of Scripture but as being rather repugnant to the word of God which plainly gives us to understand that they had done their endeavours to find a command but could not A most ingenious Criticism when himself and all others of their Divines yield that adoration of images which our Church charges them with Art 22. viz. not barely worshipping but adoration of images to be Idolatry and plainly repugnant to Scripture Were the composers of our Articles so sensless as not to think Idolatry repugnant to Scripture or not to think adoration of images to be Idolatry or not to think the Church of Rome guilty of it when the Article saith The Romish Doctrine concerning worshipping and adoration as well of Images as of Reliques c It is not meerly the practice used in the Church of Rome but their very Doctrine concerning adoration of images which is here charged and can any Church teach adoration of images and not be guilty of Idolatry And for his Criticism about being rather repugnant it had been utterly lost if he had looked into the Latin Articles where the words are immo verbo Dei contradicit whereby it appears that rather is not used as a term of diminution but of a more vehement affirmation I now come to the exceptions he takes to the particular Testimonies I produced of the most eminent Bishops and Divines of our Church ever since the Reformation who have all concurred in this charge of Idolatry Two parts in three he excepts against as incompetent witnesses in the case how few of the Iury would any Malefactor allow if such frivolous exceptions might serve his turn The two first he excepts against are the two Arch-Bishops Whitgift and Abbot as Puritanically inclined But as it unhappily falls out one of them was never mentioned by me and the other never till now suspected for a Puritan The Abbot I mentioned was not George Abbot Arch-Bishop of Canterbury but Robert Abbot Bishop of Salisbury and it is the first time we ever heard that a Bishop of Salisbury was suspended from his Metropolitical jurisdiction But they of the Church of Rome have a faculty of doing greater wonders with five words than Changing a Bishop into an Arch-Bishop I hope he understands the Church he is of better than that he hath left or else we are like to have a sad account of History from him But why I beseech you after all his zeal and indefatigable pains for the Church of England must Arch-Bishop Whitgift be thrown away to the Puritans If he had proved T. C. at the same time Arch-Bishop of Canterbury there might have been some reason to suspect Whitgift to have been of the Puritan side for all the world know they were greaâ— adversaries on that very account of thâ— Puritan cause But was not Whitgiâ—â— for the Lambeth Articles And whâ— then Are the Dominicans Puritans and no Papists If your Church may havâ— liberty not to determin those nice points why may not ours and so both parties remain of our Church as long as they contradict no received Articles among us But the Lambeth-Articles were neveâ— intended for any more than as Responsâ— Prudentum to silence disputes in the university And I believe none of the Puritan party after that took Arch-Bishop Whitgift to be a Patron of theiâ— cause But if these will not serve his turn 〈◊〉 have others ready whom for meer shamâ— he will not say were Puritans or Puritanically inclined And the first of these is an Arch-Bishop too and that is Arch-Bishop Bancroft and if he be cast out for a Puritan surely there never was any Bishop of the Church of England In his Sermon preached at Pauls Cross on 1 John 4. 1. he hath these words speaking of the Papists The Popish false Prophets
the argument from parity of Reason p. 137. Of the Authority of the Guides of the Church in ten Propositions p. 142. The case of Vigilius and Honorius at large discussed p. 154 159. The different case of the separation of dissenters from our Church and our separation from the Church of Rome p. 180. Of the means to attain the sense of Scripture without an infallible Guide p. 186. Of the necessity of a Iudge in controversies p. 191. The way used in the Primitive Church for finding the sense of Scripture through several Ages of the Christian Church from the most authentick Writers of them p. 198. Church Authority not destroyed by my principles p. 260. What Authority we allow to Governors of the Church p. 267. The Roman Churches way of suppressing Sects compared with ours p. 286. ERRATA PAge 20. line 13. read the Church p. 26. l. 14 for and r. that p. 49. l. â— for here r. whâ—re p 176 l 23. r. Eutychianism p. 177. l. 8. r. followed p. 17. l. 5. r. Patriarchal p. 182. l. 14. for by r. â—e p. 189. l. 22. r. Apocalypticâ— p. 209. l. 30. for Boo r. Book p. 225. marg r. Vales. not ad Eusch. p. 273. 〈◊〉 r. Euclid p. 271. l. 7. for he makes this r. this is made p. 280. l. 5. blot â— one the. The Preface WHen I Published the late Book which hath so much enraged those of the Church of Rome against me I thought I had reason to expect that a just Answer should be made to it but they have taken an effectual course to undeceive me for by this new way I perceive their utmost ambition is to have something abroad which among themselves may pass for an Answer Which put me in mind of what I have heard a great Person said when he had undertaken to manage an ill cause before a publick Audience and one of his Friends asked him what he meant by it trouble not your self said he our own side will be sure to believe me It was surely some such presumption as this which made the learned Authors of these two elaborate Pamphlets to appear in such a manner in Print as if it were no great matter what they said so their people might have this to say and if they can believe it too that my book is answered If this be all their cause will afford it deserves rather to be pittied than confuted if it will bear more they are as bad managers of it as their enemies could wish For however I was threatned before hand that such answers were coming abroad every line of which would fetch blood yet as cruel as they are when we are under their lash I found that which they designed for my punishment to give me no small pleasure and I never had so good an opinion of the mercifulness of their Church as when I saw with what feeble hands they chastised me I had heard so much of their rage that I expected their greatest strength would be employ'd upon me and I could not tell what Zamzummims they might hitherto keep in the dark whose arms were not to be made use of but upon some special occasion when an Adversary was to be dispatch'd all at once and so perfectly subdued as never to appear more While I was preparing my self for this kind of Martyrdome out come these mighty men of valour who have beaten nothing that I know of but the air and themselves for they have neither tyed my tongue nor broke my heart nor fetched one drop of blood that I can yet find all which were things I was told would be done when these answers came abroad which threatnings made so loud a noise that I heard the report of them not only nearer home but from very distant persons and places But lest I should be thought only to despise my Adversaries which I confess they have given me no small occasion to do I shall bestow a particular examination upon what they have offered by way of Answer to my Book Only I think it reasonable in the first place to take notice of their present way and method of Answering wherein they make use of as many artifices as they do in gaining Proselytes When we set our selves to Answer their Books we endeavour to state the Controversie plainly to examine their proofs to apply distinct Answers to their Arguments fairly represented in their own words and to render the whole Discourse as clear and perspicuous as may be that all persons may be capable of judging on which side the greatest strength and evidence lyes This is the mighty advantage which a good cause gives us we make use of no tricks to deceive men nor Sophistical cavils to confound and perplex things we dare appeal to the judgement of any impartial person who will take the pains to examin the matters in difference between us But in their late dealings with us they seek to avoid the main things in dispute and abhor any methodical proceeding one man picks out a sentence here and there to answer another a page or two together a third leaps from one thing to another as if resolv'd to pass by the greatest difficulties but he is a man of courage indeed that dares fall upon the reer and begin to confute a Book at the end of it so that if he lives long enough and get heart he may in time come to the beginning And if we observe them all they look for nothing so much as some cleanly way of escape and if they can but raise such a dust as to fly away without being openly discerned to do so this they hope those of their own side will be so kind and partial as to call a Victory These are no general accusations but such as are easie to observe in their dealings with me as to my former Book and that lately published But to judicious men all these little arts and shifts are either plain acknowledgements of a baffled Cause or an Argument of a weak and unskilful management If the Book it self be a little too troublesome to be medled with it is best to fall upon the Author and it is a hard case if by false and ridiculous stories or open calumnies or at least base and ugly insinuations they cannot diminish his reputation and then they hope the Book will sink with its Author But we are not Ignorant whose cause is wont to be managed by such devices as these are and from whom they have learnt this method of confuting Adversaries As for all their railing accusations against me I shall not so much as desire God to rebuke them but only pray that he would pardon them and if I must thank them for any thing it is for giving me the occasion for exercising so great a charity I have learnt of him who when he was reviled reviled not again not only to forbear reproaching them in the same manner but to return them good for evil
very mean one of the Books of Scripture and the Divine Revelations therein contained I could here earnestly intreat the wiser men of that Church for the honour of God and the Christian Religion not to suffer such inconsiderate persons to vindicate their cause who to defend the extravagant infirmities of some Enthusiastical women among them are so forward to cast dirt and reproach upon our common Religion and those Revelations from whence we derive it But I forbear only it is a shrewd sign if this way be allowed of a wretched cause that cannot be maintained without plunging those who rely upon their word into the depths of Atheism But these are not things to be so slightly passed over they deserve a fuller and severer chastisement For the present this is enough to shew what monstrous absurdities this way of vindicating their Church from Fanaticism hath brought I. W. to Yet in one respect he deserves some pardon for they are wont to write their answers upon the common Themes out of some staunch Authors who considered a little better what they writ But this was a new charge and neither Bellarmin Becanus nor any of their old beaten souldiers could give them any assistance they found not the Title of the Fanaticism of the Roman Church in any of their common-place-Books therefore plain Mother-wit must help them and so it hath bravely But before they again attempt this matter I desire them to consider these things least they should in a desperate humour utterly give up the cause of Religion finding themselves unable to defend that of their Church 1. Whether there can be any greater Fanaticism than a false pretence to immediate divine Revelation For what can more expose men to all the follies and delusions imaginable than this will do what actions can be so wild and extravagant but men may do under such a pretence of immediate Revelation from God what bounds of order and Government can be preserved some may pretend a Revelation to take up Arms against their Prince or to destroy all they meet which is no unheard of thing others may not go so far but may have revelations of the unlawfulness of Kingly Government others may pretend revelations of a new Gospel and a more spiritual dispensation than hath been yet in the World as the Mendicant Friers did 2. Whether we are bound to believe all such who say They have divine revelations or whether persons may not be deceived in thinking they have revelations when they are only delusions of their own Fancies or the Devil if not then every one is to be believed who pretends to these things and then all follies and contradictions must be fwallowed which men say they have by immediate revelation and every Fanatick must be believed to have divine revelation who believes himself though he be only deluded by his own Imagination or become Enthusiastical by the power of a disease in his head or some great heat in his blood 3. Whether there must not be some certain rules established whereby all persons and even competent authority it self must proceed in judging these pretences to revelation whether they be true or false for if they proceed without rule they must either be inspired too or else must receive all who pretend to divine revelations if there be any certain rules whereby the revelation is to be judged then if any persons receive any revelation against those rules whether are other persons bound to follow their judgement against those rules 4. Whether there can be any more certain rule of judging than that two things evidently contradictory to each other cannot both come from divine revelation For then God must contradict himself which is impossible to be supposed and would overthrow the faith of any divine revelation And this is the plain case of the revelations made to two famous Saints in the Roman Church S. Brigitt and S. Catharine to one it was revealed that the B. Virgin was conceived with Original sin to the other that she was not both these have competent Authority for they were both Canonized for Saints by the Roman Church and their Revelations approved and therefore according to I. W. neither of them were Fanaticks though it is certain that one of their Revelations was false For either God must contradict himself or one of these must be deceived or go about to deceive and what greater Fanaticism can there be than that is if one of these had only some Fanatick Enthusiasm and the other divine Revelation then competent authority and submission to the judgement of the Church is not a rule to judge Fanaticism by for those were equal in both of them 5. Whether there be an equal reason to look for revelations now as in the time of the Prophets and our Saviour and his Apostles or whether God communicates revelations to no other end but to please and gratifie some Enthusiastical tempers and what should be the reason he should do it more now than in the age wherein revelations were more necessary In those times God revealed his mind to men but it was for the benefit of others when he sent them upon particular messages as the Prophets or made known some future events to them of great importance to the Church as the coming of the Messias c. or Inspired them to deliver weighty doctrines to the world as he did both the Prophets and Apostles why should we think that God now when the revelations of these holy and inspired persons are upon record and all things necessary to his Church are contained therein should vary this method of his and entertain some melancholy and retired women or other Enthusiastical persons with visions and revelations of no use to his Church 6. Whether God doth ever Inspire persons with immediate revelations without giving sufficient evidence of such Inspiration For if he did it were to leave men under a temptation to Infidelity without means to withstand it if he doth not then we have reason to examine the evidence before we believe the revelation The evidence God gave of old was either the Prophecy of a succession of Prophets by one whose commission was attested by great miracles as Moses who told the Israelites they were to expect Prophets and laid down rules to judge of them by or else by miracles wrought by themselves as by the Apostles whom our Lord sent abroad to declare his will to the world And where these are not what reason is there to receive any new Revelations as from God especially when the main predictions of the New Testament are of false Prophets and false Miracles 7. Whether the Revelations of their pretended Saints being countenanced by the Authority of their Church be equally received among them with the Revelations contained in Scripture if they be then they ought to have equal reverence paid to them and they ought to read them as Scripture to cite their Authority as divine and to believe them as infallible
Sophister one now comes forth in the habit of a grave Divine whom I shall treat with the respect due to his appearance of Modesty and Civility I pass by therefore all those unhandsome reflections in his Preface which I have not already answered in mine and come immediately to the main Controversie between us which I acknowledge to be of so great importance as to deserve a sober debate And the Controversie in short is this Whether Protestants who reject the Roman Churches Authority and Infallibility can have any sufficient Foundation to build their faith upon This we affirm and those of the Church of Rome confidently deny and on this account do charge us with the want of Principles i. e. sufficient grounds for our faith But this may be understood two ways 1. That we can have no certainty of our faith as Christians without their Infallibility 2. Or that we can have no certainty of our faith as Protestants i. e. in the matters in debate between their Church and ours These two ought carefully to be distinguished from each other and although the Principles I laid down do reach to both these yet that they were chiefly intended for the former will appear by the occasion of adding them to the end of the Answer there given The occasion was my Adversaries calling for Grounds and Principles upon which I there say that I would give an account of the faith of Protestants in the way of Principles and of the reason of our rejecting their impositions The first I undertook on two accounts 1. To shew that the Roman Churches Authority and Infallibility cannot be the Foundation of Christian faith and so we may be very good Christians without having any thing to do with the Church of Rome 2. That this might serve as a sufficient answer to a Book entituled Protestants without Principles Which being in some part of it directed against me I had reason not only to lay down those Principles bâ—t to do it in such a manner as did most directly overthrow the principles of that Book Which being only intimated there I must now to make my proceeding more clear and evident produce those assertions of E. W. for which mine were intended In the first Chapter he designs to prove That all men must be infallible in the assent they give to matters of faith For saith he If they disown such infallible believers they must joyntly deny all infallible faith and a little after an Infallible verity revealed to us forcibly requires an answerable and correspondent infallible faith in us and therefore he asserts a subjective Infallibility in true believers And from hence he proves the necessity of Infallible teachers for infallible believers and infallible teachers he saith seem neer correlatives In the second Chapter he saith he that hears an infallible teacher hath the Spirit of truth and he that hears not an infallible teacher wants this Spirit of truth by which he does not mean an infallible Revealer of the doctrine at first but the immediate teachers of the revealed doctrine for saith he no man can be a Heretick that denies the objective verities revealed in Gods word unless he be sure that his teacher reveals those verities infallibly He proposes the objection of a Simplician as he calls him that he builds his faith and Religion not on any Preachers talk but on the objective verities revealed in Scripture to which he answers that unless he first learn of some infallible Oracle the sense of Scripture in controverted places he can never arrive to the depth of Gods true meaning or derive infallible faith from those objective revealed Verities He yet farther asserts that every Catechist or Preacher that hath a lawful mission and is sent by the infallible Church to teach Christs Sacred Doctrine if he Preach that doctrine which Christ and his Church approves of is then under that notion of a member conjoyned with an Infallible Church infallible in his teaching and thence concludes that infallibility doth accompany both teachers and hearers and from denying this Infallibility he saith follows an utter ruine of Christian Religion yea and of Scripture too And afterwards he goes about to prove that no man can have any divine faith without infallibility in the proponent for faith he as long as the Infallibility of a Revelation stands remote from me for want of an undoubted application made by an infallible Proponent it can no more transfuse Certainty into Faith than Fire at a great distance warm This is the sum of the Principles of that Metaphysical wit but sure a man must have his brains well confounded by School Divinity and hard words before he can have common sense little enough to think he understands them But because I never loved to spend time in confuting a man who thinks himself the wiser for speaking things which neither he nor any one else can understand I rather chose in as short a way as I could to put together such Propositions as might give an account of Christian Faith without all this Iargon about Infallibility In order to this I first laid down the Principles wherein all parties are agreed and then such Propositions as I supposed would sufficiently give an account of our faith without any necessity of such an infallibility as he makes necessary for the foundation of it But for our clearer proceeding in an Argument of this importance it will be necessary to state and fix the notion of Infallibility before I come to particulars For as it is used it seems to be a rare word for Iugglers in Divinity to play tricks with for sometimes they apply it to the object that is believed and call that infallibly true sometimes to the subject capable of believing and say persons ought to be infallibly certain that what they believe is infallibly true and sometimes to the means of conveying that infallible truth to the faculties of men and these they say must be infallible or else there can be no infallible certainty of any thing as infallbly true But the subtilty of these things lies only in their obscurity and the School-man is spoiled when his talk is brought down out of the clouds to common sense I will therefore trie to bring these things out of their terms to a plain meaning and surely we may speak and understand each other in these matters without this doubtful term of Infallibility For if it signifies any thing we may make use of the thing it signifâ—es in stead of the word and by applying the thing signified by it to that which it is spoken of we shall soon discern how justly it is attributed to it Infallibile 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 therefore the matters revealed considered as objective verities as our schoolman speaks are not capable of
hath revealed his Will to us by any supernatural means Let this be granted saith he From whence it follows that we have sufficient certainty of the Principles of Natural Religion without any such thing as Infallibility 2. He yields That Reason is to be judge concerning divine Revelation which appears by the next Proposition Nothing ought to be admitted for Divine Revelation which overthrows the certainty of those Principles which must be antecedently supposed to all Divine Revelation for that were to overthrow the means whereby we are to judge concerning the truth of any Divine Revelation Of which he saith Let this also be granted 3. He yields That the Will of God may be sufficiently declared to men by writing for he grants the tenth Proposition which is this If the Will of God cannot be sufficiently declared to men by writing it must either be because no writing can be intelligible enough for that end or that it can never be known to be written by men infallibly assisted the former is repugnant to common sense for words are equally capable of being understood spoken or written the latter overthrows the possibility of the Scriptures being known to be the Word of God This saith he is granted 4. He yields That the written will of God doth contain all things simply necessary to salvation For in his consideration of the 14. Proposition these are his words Mean while as touching the Perfection of holy Scriptures Catholicks now as the holy Fathers anciently do grant that they contain all points which are simply necessary to be of all persons believed for attaining salvation 5. He yields That no person is infallibly certain of or in his Faith because the Proponent thereof is infallible unless he also certainly know or have infallible evidence that he is infallible only he adds That for begetting an infallible assent to the thing proposed it is sufficient if we have an infallible evidence either of the thing proposed or of the Proponent only Which is all I desire as to this matter But he quarrels with me for saying Proposition 21. It is necessary therefore in order to an infallible assent that every particular person be infallibly assisted in judging of the matters proposed to be believed Because saith he it is not necessary to have an infallible evidence of the truth of the things proposed i. e. from the internal principles that prove or demonstrate them but it is enough that he have an infallible or sufficiently certain evidence only of the infallibility of the external Proponent Where there are two things to be taken notice of 1. That by the matters proposed to be believed he would seem to understand me only of the things that are to be believed by vertue of any Proponent supposed infallible whereas I meant it of all such things to which an infallible assent is required and chiefly of that by which we are to believe the things revealed as for instance that the Church is infallible is in the first place to be believed upon their principles and either an infallible assent is required to this or not if not then infallibility is not necessary to faith if it be then this infallible assent must be built on an infallibility antecedent to that of the Church and then my consequence necessarily follows that the ground on which a necessity of some external infallible Proponent is asserted must rather make every particular person infallible if no divine Faith can be without an infallible assent and so renders any other Infallibility useless 2. That he explains infallible evidence by that which is sufficiently certain which is meer shuffling for he knows well enough that we contend for sufficiently certain evidence as much as they our only Question is about infallibility whether that be necessary or no If sufficiently certain evidence will serve for the Churches Infallibility why may it not for the Scriptures or any matters of Faith contained therein If they mean no more by Infallibility but sufficient certainty why do they make so great a noise about it as though there could be no Faith and we no Christians without Infallibility when we all say that the matters of Faith have sufficient certainty nay the highest which such things are capable of Is infallible Faith come to be sufficiently certain only for all that I know an infallible Pope may by such another explication become like one of us 6. He yields That a right and saving faith may be without any infallible assurance concerning the Churches Infallibility Which he saith is abundantly declared by Catholick Writers I only desire to know why a like right and saving faith may not be had concerning the Scriptures without their Churches infallibility For from hence it follows that an infallible assent is not requisite to saving faith directly contrary to my former Adversary E. W. for one saith it is necessary to faith and the other that it is not But above all how will he ever answer this to Mr. I. S. who hath written a whole Book purposely against this Principle as impious and atheistical Methinks this way of defending the main foundation of their Faith by Principles so directly contradicting one another looks a little scandalously and brings an odd suspition upon their Cause as if it were very hard to be made good when our Adversaries cannot agree by which of two quite contrary Principles it was best be maintained 7. He yields That the utmost assurance a man can have of the Churches Infallibility is only moral but to make it up he calls it a moral infallibility which how strangely soever it sounds yet his meaning is good for it is such an infallibility as is not infallibility Hath the dispute been thus long among us whether infallibility be necessary or no to faith and now at last one comes and tells us Yes surely a moral infallibility is necessary I have heard of a hoâ— dispute between two Gentlemen about Transubstantiation very earnest they were on both sides at last another falls into their company and asked them what it was they were about they told him Transubstantiation very well said he but I pray tell me what you mean by it one said it was standing at the Eucharist and the other kneeling Much such another explication is this here of Infallibility only this is somewhat worse for it is joyning two words together which destroy each other for if it be only moral Certainty it is not infallible if it be infallible it cannot be barely moral I expect to hear shortly of an accidental Transubstantiation a co-ordinate Supremacy as well as a moral Infallibility But we are to suppose that by Infallibility he means no more than Certainty because he explains it by the Certainty of universal Tradition this were well enough if in the precedent Page he had not said That a particular person may be infallible in the assent he gives to some matter proposed viz. to this
that the Church is infallible I would fain understand what this infallible assent is grounded upon and if the evidence be only sufficiently or morally infallible which are his own terms how the assent which is built upon it comes to be more than so It is very pleasant to observe how Mr. Cressey and some other late Writers of their Church are perplexed about this word Infallibility as if they had a Wolf by the ears they cannot tell how to hold it and they are afraid to let it go And very loth is is our N. O. to part with the sound of Infallibility although his own Concessions perfectly overthrow it as will yet further appear by this last viz. 8. That moral Certainty is a sufficient foundation for Faith This will appear by my 27. Proposition which is this The nature of certainty doth receive several names either according to the nature of the proof or the degrees of the Assent Thus Moral Certainty may be so called either as it is opposed to Mathematical evidence but implying a firm assent upon the highest evidence that Moral things can receive Or as it is opposed to a higher degree of Certainty in the same kind so Moral Certainty implies only greater Probabilities of one side than the other In the former sense we assert the certainty of Christian Faith to be Moral but not only in the latter To which he saith This Principle is granted if importing only that Christians have or may have a sufficiently certain and infallible evidence of the truth of their Christianity Whereby it is plain that though he useth the term infallible yet he means no more than I do or else he ought not to have brought that as an explication of my principle which is contrary to it as in this Controversie Moral Certainty is opposed to strict demonstration and Infallibility But if he by infallibility means only sufficient certainty I shall be content for quietness sake that he shall call it Infallibility if he pleases And that he can mean no more by it appears not only by what he hath said before but by what he saith afterwards in these words A Natural or Moral Certainty though not such a one as cannot possibly be false but which according to the Laws of Nature and the common manners and experience of Men is not false is sufficient on which to ground such a faith as God requires of us in respect of that Certainty which can be derived from humane sense or reason and which serves for an introductive to the reliance of this our faith upon such Revelation as is believed by us divine and which if divine we know is not possibly fallible In respect of its relying on which Revelation an infallible object and not for an Infallible Certainty as to the subject it is that this our Faith is denominated a Divine Faith Now this Natural or Moral Certainty is thought sufficient for the first rational Introductive and Security of our Faith not only by the Doctor in his 27. Principle but also by Catholick Divines in their Discourses of the Prudential Motives Very well said and I were a very disingenuous man if I should not heartily thank him for so free a Confession by which if I understand any thing he very fairly gives up the Cause of Infallibility as to the necessity of it in order to Faith As will easily appear by the managing of it so far as I have been concerned in it It is evident to any one that will cast an eye on the Controversie of Infallibility between the Arch-bishop and his Adversaries that it was raised on this account because those of the Church of Rome asserted that the Infallible Testimony of the Church was necessary in order to the believing the Scriptures to be the Word of God and so much is endeavoured to be defended by him who pretended to answer my Lord of Canterburies Book who goes upon this Principle That this is to be believed with a divine Faith and a divine Faith must be built upon an infallible Testimony the falsehood of which I at large shewed in the Discourse of the Resolution of Faith Since the publishing whereof the Metaphysical Gentleman before mentioned pretended to answer that part of it which concerns Infallibility and Moral Certainty Some of his assertions I have laid down already as contrary to this of N. O. as may be for he not only asserts the necessity of Infallibility for a foundation of Christian Faith but spends some Chapters in rambling talk against Moral Certainty The Title of one of which is Faith only Morally Certain is no Faith I desire N. O. and E. W. to agree better before they goe aboâ—â— to confute me and to what purpose shouldâ— trouble my self with answering a man whoâ— Principles the more ingenuous of their owâ— Party disown as well as we For not onâ—â— N. O. here makes Moral Certainty a sufficienâ— ground for Divine Faith but the Guide 1â— Controversies another of my Adversaries aâ—serts the same when he saith And indeeâ— from what is said formerly that a Divine Faith may be had by those who have had 〈◊〉 extrinsecal even morally infallible I see now from whom N. O. learnt these terms motive thereof it follows that Divine Faith doth not resolve into such motives either as the formal cause or always as the applicative introductive or condition of this divine faith And a little after That it is not necessary that such Faith always should have an external rationally infallible ground or motive thereto whether Church Authority or any other on his part that so believes By these concessions it appears that the cause of Infallibility as far as it concerns the necessity of it in order to Faith is clearly given up by these persons and if others be still of another mind among them I leave them to dispute it among themselves Thus far then we are agreed I now come to consider where the controversie still remains and why the rest of my Principles may not pass as well as these In order to this I must by taking a view of his several exceptions and answers draw together a Scheme of those Principles which he sets up in opposition to mine and if I do not very much mistake they may be reduced to these three 1. That God hath given an infallible assistance to the Guides of the Church in all Ages of it for the direction of those who live in it 2. That without this infallible assistance there can be no certainty of the sense of Scripture 3. That all the Arguments which overthrow the Churches Infallibility do destroy the Churches Authority These as far as I can perceive contain the whole force of his Considerations and in the examination of these the remaining discourse must be spent In which I shall have occasion to take notice of whatever is material in his Book 1. The main controversie is whether God hath given an
infallible assistance to the Guides of the Church in all Ages for the conduct of those who live in it For if he hath not my Adversary cannot deny but the Principles laid down by me must hold For in case there be no infallibility in the Guides of the Church every one must be left to the use of his own understanding proceeding in the best manner to find out what the Will of God is in order to salvation We do not now dispute concerning the best helps for a person to make use of in a matter of this nature but the Qâ—estion is whether a man ought to resign his own judgement to that of the Church which pretends to be infallible as to all necessaries for salvation or supposing no such infallibility whether a person using his Faculties in the best manner about the sense of Scriptures with the helps of divine Grace may not have sufficient certainty thereby what things are required of him in order to happiness Hereby I exclude nothing that may tend to the right use of a mans understanding in these things whether it be the direction of Pastors the decrees of Councils the sense of the Primitive Church or the care industry and sincerity of the Enquirer but supposing all these whether by not believing the Guides of the Church to be infallible the foundation of this persons faith can be nothing else but a trembling Quicks and as N. O. speaks in his Preface only from the supposing an errability in the Guides of Gods Church And a little after he lays down that as his fundamental Principle that the only certain way not to be misled will be the submitting our internal assent and belief to Church Authority or as he elsewhere speaks to the infallible Guideship of Church Goverâ—ors Here then two Questions necessarily arise 1. Whether there can be no certainty of Faith without this infallibility 2. What certainty there is of this infallibility 1. Whether there can be no certainty of Faith without Infallibility in the Guides of the Church and submitting our internal assent and belief to them For the clearing of this we must consider what things are agreed upon between us that by them we may proceed to the resolution of this Question 1. It is I suppose agreed That every man hath in him a faculty of discerning of truth and falshood 2. That this Faculty must be used at least in the choice of infallible Guide for otherwise a man must be abused with every pretence of Infallibility and George Fox may as well be followed as the Pope of Rome and to what purpose are all prudential motives and arguments for Infallibility if a man must not judge whether they be good or no i. e. sufficient to prove the thing 3. That God is not wanting in necessaries to the salvation of mankind 4. That the Books of Scripture received on both sides do contain in them the Will of God in order to salvation 5. That all things simply necessary to salvation are contained therein which is a concession mentioned before These things being supposed the Question now is Whether a person not relying on the infallibility of a Church may not be certain of those things which are contained in those Books in order to Salvation For of those ouâ— present enquiry is and not about the sense of the more difficult and controverted places and if we can make it appear that men may be certain as to matters of salvation without infallibility let them prove if they can the necessity of infallibility for things which are not necessary to salvation But of the sense of Scripture in those things afterwards I now enquire into the certainty men may attain to of the necessaries to salvation in Scripture and concerning this I laid down this Proposition Although we cannot argue against any particular way of Revelation from the necessary Attributes of God yet such a way as writing being made choice of by him we may justly say that it is repugnant to the nature of the design and the Wisdom and Goodness of God to give infallible assistance to persons in writing his Will for the benefit of Mankind if those Writings may not be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation This Principle he saith is unsound which if he can prove I may have more reason to question it than I yet have And I assure him I expect no mean proofs to shake my belief of a principle of so great importance to the Christian Religion For it being granted by him that all things simply necessary to salvation are contained in the Books of Scripture I desire to know whether things simply necessary ought not to be delivered with greater plainness than things which are not so Whether God appointing the Evangelists and Apostles to write these things did not intend that they should be so expressed as they might most easily be understood Whether our Saviours own Sermons vere capable of being understood by those who heard them without some infallible Interpreter Whether the Evangelists did not faithfully deliver our Saviours Doctrine If they did how that comes to be obscure now which was plain then so that either Christ himself must be charged with not speaking the Will of God plainly or the Evangelists cannot be charged with not expressing it so There are no other Books in the World that I know of that need an infallible Interpreter and we can tell certainly enough what any other Religion requires supposing it to be written in the same way that the Christian is Is it not possible for a man to be certain what the Law of Moses required of the People of Israel by reading the Books of that Law without some infallible Guides Do the ten Commandments need an Infallible Comment Or can we have now no certainty of the meaning of the Levitical Law because there is no High-priest or Sanhedrin to explain it And if it be possible to understand the necessaries of that dark dispensation in comparison with the Gospel are oâ—r eyes now blinded with too much light Is not Christianity therefore highly recommended to us in the New Testament because of the clearness and perspicuity wherein the Doctrines and Precepts thereof are delivered And yet after all this cannot the most necessary parts of it he understood by those who sincerely endeavour to understand them By which sincere endeavour we are so far from excluding any useful helps that we always suppose them The sâ—m then of what he is to confute is this that although the Apostles and Evangelists did deliver the Mind of God to the World in their Writings in order to the salvation of Mankind although they were inspired by an infinite Wisdom for this end although all things simply necessary to Salvation are contained in their Writings although a Person useth his sincere endeavour by all Moral helps and the
Divine Grace assisting him to find out in these Writings the things necessary to Salvation yet after all he cannot certainly understand the meaning of them Which to me appears so absurd and monstrous a Doctrine so contrary to the honour of the Scriptures and the design of Christianity that if I had a mind to disparage it I would begin with this and end with Transubstantiation For in earnest Sir did not our Saviour speak intelligibly in matteâ—s of so great importance to the Salvation of Mankind Did he not declare all that was necessary for that end in his many admirable discourses Did not the Evangelists record his words and actions in writing and that as one of them saith expresly That we might believe that Iesus is the Christ the Son of God and that believing we might have life through his name And after all this cannot we understand so much as the common necessaries to salvation by the greatest and most sincere endeavour for that end But it is time now to consider his exceptions against this Principle which are these 1. That God may reveal his mind so in Scripture as that in many things it may be clear only to some persons more versed in the Scriptures and in the Churches Traditional sense of them and more assisted from above according to their imployment which persons he hath appointed to instruct the rest But what is all this to our purpose our Question is not about may be 's and possibilities of things but it is taken for granted on both sides that God hath revealed his mind in writing therefore he need not make the supposition of no writings at all as he doth afterwards the Question is Whether these Writings being allowed for divine revelations of the Will of God he hath expressed the necessaries to salvation clearly therein or not That God may delivers his mind obscurely in many things is no question nor that he may inspire persons to unfold his mind where it is obscure but our question is whether or no these Writings being acknowledged to contain the Will of God it be agreeable with the nature of the design and the Wisdom and Goodness of God for such Writings not to be capable of being understood in all things necessary to salvation by those who sincerely endeavour to understand them 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 in stead of it I do not doubt but there are many difficult places of Scripture as there must be in any ancient Writings penned in an Idiom so very different from ours But I never yet saw one difficulty removed by the pretended Infallible Guides of the Church all the help we have had hath been from meer fallible men of excellent skill in Languages History and Chronology and of a clear understanding and we should be very unthankful not to acknowledge the great helps we have had from them for understanding the difficult places of Scripture But for the Infallible Guides they have dealt by the obscurities of Scripture as the Priest and the Leviâ—e in our Saviours Parable did by the wounded man they have fairly passed them by and taken no care of them If these Guides did believe themselves infallible they have made the least use of their Talent that ever men did they have laid it up in a Napkin and buried it in the earth for nothing of it ever appeared above ground How could they have obliged the World more nay it had been necessary to have done it for the use of their Gift than to have given an Infallible sense of all controverted Places and then there had been but one dispute left whether they were infallible or not but now supposing we believe their Infallibility we are still as far to seek for the meaning of many difficult places And supposing God had once bestowed this Gift of Infallibility upon the Guides of the Church he might most justly deprive them of it because of the no use they have made of it and we might have great reason to believe so from our Saviours words To him that hath shall be given but from him that hath not shall be taken away even that which he hath So that not making use of this Talent of Infallibility gives us just reason to question whether God continues it supposing he had once given it to the Guides of the Church since the Apostles days which I see no reason to believe 2. His next exception is from a saying of Dr. Fields who he saith seems to advance a contrary Principle in his Preface to his Books of the Church But O the mischief of Common-place-Books which make men write what they find and not what is to their purpose For after all Dr. Field doth but seem to advance another Principle in his opinion and doth not so much as seem to do it in mine For that learned and judicious Writer sets himself purposely to disprove the Infallibility of the Church in the beginning of his fourth Book and is it probable that any man of common understanding would assert that in his Preface which he had disproved in his Book It is a known distinction in the Church of Rome of the Church Virtual representative and essential by the two first are meant Popes and Councils and of these two Dr. Field saith that they may erre in matters of greatest Consequence yet these are N. O's infallible Guides whose conduct he supposeth men obliged to follow and to yield their internal assent to Concerning the essential Church he saith That it either comprehends all the faithful that are and have been since Christ appeared in the flesh and then he saith it is absolutely free from all errour and ignorance of divine things that are to be known by Revelations or as it comprehends only all those Believers that are and have been since the Apostles times and in this sense he saith the whole Church may be ignorant in sundry things which are not necessary to salvation but he thinks it impossible for the whole Church to erre in anything of this nature But in things that cannot be clearly deduced from the Rule of Faith and word of divine and heavenly Truth we think it possible that all that have written of such things might erre and be deceived But if the Church be taken only as it comprehends the Believers that now are and presently live in the world he saith it is certain and agreed upon that in things necessary to be known and believed expresly and distinctly it never is ignorant much less doth erre Yea in things that are not absolutely necessary to be known and believed expresly and distinctly we constantly believe that this Church can never erre nor doubt pertinaciously but that there shall ever be some found ready to embrace the truth if it be manifested to them and such as shall not wholly neglect the
search and enquiry after it as times and means give leave But if we mean by a Church any particular Church he determines That particular men and Churches may erre damnably because notwithstanding others may worship God aright but that the whole Church at one time cannot so erre for that then the Church should cease utterly for a time and so not be Catholick being not at all times and Christ should sometimes be without a Church yet that errors not prejudicing the salvation of them that erre may be found in the Church that is at one time in the world we make no doubt only the Symbolical and Catholick which is and was being wholly free from error Which several expressions amount to no more than this that there will be always some true Christians in the World but what is this to infallible Teachers and Guides in a Church that pretends to be Catholick against all the sense and reason in the World And is it now imaginable after all this that Dr. Field should make any particular Church infallible No all that he means in his Preface is this that among all the Societies of men persons who have not leisure or capacity to examine particular Controversies ought diligently to search which is the true Church and having done this to embrace her communion follow her directions and rest in her judgment i.e. Suppose a man by that very Book of Dr. Fields should be convinced that the Church of Rome is a very corrupt and tyrannical Church and the Church of England is a sound and good Church which was the design of his writing it he being thus far satisfied ought to embrace the communion of this Church and so follow her directions and 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 And doth this make the Church of England infallible If we say that a man being first satisfied of the skill and integrity of a Lawyer ought to follow his directions and rest in his judgment doth this make that Lawyer infallible so we say here the resting in the judgment of a Church of whose integrity we have assurance before-hand implies only the supposition of so much honesty and skill in a Church as may over-rule the Judgments of persons who either have not leisure or capacity to understand particular Controversies which require skill in Languages search into the Fathers and later Writers on both sides If we say that unlearned persons ought in such things to trust the learned whose integrity they have no ground to suspect this doth not certainly make the more learned infallible But we may rest in the judgment of those whom we have no reason to suspect though we believe them not to be infallible and it was the former Dr. Field meant and by no means any infallibility unless he plainly contradict himself 3. He excepts That this brings in an inerrability of every particular Christian in all points necessary if such Christians will that is â—f only they shall sincerely endeavour to know the meaning of them The force of this Argument will be easily discerned if we put another parallel to it viz. That they who assert from Scripture the assistance of Divine Grace to the sincere endeavours of men do make all men impâ—ccable if they will as well as those who assert that God will not be wanting in necessaries to salvation to those who sincerely endeavour to know them make all such men so far infallible if they will If any one thing be plain in Scripture the goodness of God is and who can believe that and yet think that he will suffer those who sincerely endeavour to know what is necessary to their salvation not to understand it But besides how often doth the Scripture promise a greater degree of knowledge to the meek and humble to the diligent and industrious to those that ask and seek wisdom from him to those that do the will of God to whom our Saviour hath expresly promised that they shall know of his doctrine whether it be of God or no And if this be the inerrability he means he sees what grounds we have to assert it But we understand not by it that such persons cannot erre in their judgments about what things are necessary and what not nor that they cannot erre in other things which are not so necessary to salvation but that Gods goodness is so great and his promises so plain and his word so clear in necessary things that no one who sincerely endeavours to know them shall ever miss of salvation And if such an infallibility will satisfie them we do not deny it to Popes themselves or other Guides of the Church on condition they do not think themselves infallible beyond these bounds for they are only the meek and humble whom God hath promised to teach his way and not such who will be infallible whether God will or no. His other exceptions from this principle destroying Church-Authority from the parity of reason for Church Governors and the controverted places of Scripture shall be considered afterwards 2. I now come to examine what certainty there is for this Infallibility Here I shall lay down some principles of common reason by which we may better understand the force of his arguments 1. That the Proof ought always to be more evident than the thing that is to be proved by it For otherwise it is of no advantage to the proof of it if it have but the same degree of evidence but is a great prejudice to it if it have less so that if the proofs of Infallibility be equally obscure and difficult with those things which are to be believed by virtue of it this Infallibility is of no use but if they be less evident the pretence of it is both very ridiculous and prejudicial to the Christian Faith 2. The greater concernment any Law is of and the greater danger in mistaking the meaning of it the more plain and distinct ought the terms of that Law to be As a Law about the succession of the Crown ought to be framed with all the clearness and distinctness imaginable because the peace and security of a Nation depends upon it So in case Christ hath appointed any Successor in the Government of his Church or entailed Infallibility upon the Guides of it this being a matter of such infinite concernment to the whole Church it is most unreasonable to conceive that whatever other parts of his Will were obscure those which relate to the matter of Succession and Infallibility should be so but rather so plain that no one can miss of understanding them because the weight of all the rest depends upon these two and it is so horrible a presumption in any to pretend to them in case they have no right to them and the danger so great in relying upon them if there be
no such thing 3. A Law of such universal concernment to the Faith and Peace of the Christian Church being supposed the practice of the best and purestâ— Ages of the Church must be supposed agreeable thereto i. e. that in all matters of difference they did constantly own these infallible Judges by appealing to them for a final issue of all debates and resting satisfied with their decisions But if on the contrary when great differences have happened in and nearest the first times no such Authority was made use of but other ways put in practice to make an end of them if when it was pretended it was slighted and rejected nay if the persons pretending it were proceeded against and condemned and this not by a popular Faction but by just and legal Authority we may thence conclude that such Judges have arrogated that power to themselves which was not given them by the Supreme Legislator These things being premised I come to his particular Arguments which lie scatteredâ—up and down but to give them the greater strength I shall bring them nearer together And they are drawn either from Scripture or Tradition or parity of Reason 1. From Scripture And in truth the only satisfactory Argument in a matter of so great concernment to the Christian Church ought only to be drawn from thence unless we will suppose the Scripture defective in the most important things For this being pleaded as a thing necessary for the Peace of the Church by some and for the Faith of Christians by others so much greater the necessity of it is so much clearer ought the evidence of it to be in Scripture supposing that to be intended to reveal the Will of God to us in matters of the greatest necessity But it cannot be denied by our Adversaries that the places produced by them for a constant Infallibility in the Guides of the Church do not necessarily prove it because they are very capable of being understood as to the Infallibility only of the Apostles in the first Age and Foundation of the Christian Church 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 mind more plainly and clearly than he is pretended to do in this matter How easily might all the contentions of the Christian World have been prevented if Christ had caused it to be delivered in terms so clear as the nature of the thing doth require If he had said I do promise my Infallible Spirit to the Guides of the Church in all Ages to give the true sense of Scripture in all controversies which shall arise among Christians and I expect an obedience suitably to all their determinations or more particularly I appoint the Bishops of Rome in all Ages for my Successors in the Government of the Church who shall be the standing and infallible Iudges of all Controversies among Christians this dispute might never have happened among us For we assure them that we account the peace of the Church so valuable a thing and obedience to Christs Commands so necessary a duty that we are well enough inclined to embrace the doctrine of Infallibility if we could see any ground in Scripture for it But we cannot make persons infallible by believing them to be so but we may easily make our selves fools as others have done by believing it without reason The controversie then is not whether Infallibility in the Guides of the Church be a desirable thing or not for so we say impeccability is too but the question is whether there be any such thing promised by Christ to the Guides of his Church and whether all Christians on that account are bound to yield their internal assent as well as external obedience to all their decrees which we deny and desire to see it clearly proved from his words who alone could grant this Infallibility For if an infallible Judge be therefore necessary because the Scripture is not sufficiently clear for ending of Controversies and that God hath actually constituted such a Judge cannot be proved but by Scripture surely we have all the reason in the World to expect that the Scripture should be abundantly and beyond all contradiction clear in this point to make amends for its obscurity in the rest For if this Point be not clearly proved we are never the nearer an end of Controversies because the business stops at the very head and they may beg their hearts out before we shall ever be so good natured as to grant it them without proof And they who have been so bold shall I say or blasphemous as to charge our Lord with want of discretion in case he have not provided his Church with such an Infallible Judge do certainly render him much more obnoxious to this imputation in supposing him to have constituted such a Judge if he have no where plainly declared that he hath done so And let them if they can produce one clear Text of Scripture to this purpose which by the unanimous consent of the Fathers is so interpreted and which to the common sense of Mankind is more sufficiently clear for the ending this Controversie than the Scripture is said by them to be in other necessary Points of Faith And till they have done this according to their own way of arguing we have as much reason to deny their Infallibility as they have to demand our assent to it upon the presumed obscurity and insufficiency of Scripture When I came thus prepared to find what the Considerator would produce in a matter of such consequence I soon discerned how little mind he had to insist upon any proofs of that which is his only Engine to overthrow my Principles For after the most diligent search I could make the only Argument from Scripture I found produced was from the Old Testament where I confess I least looked for it but however this is thought so considerable as to be twice produced and yet is so unlucky that if I understand any thing of the force of it it pâ—oves the Judges in Westminster Hall to be infallible rather than the Pope or any Guide of the Christian Church For the force of the Argument lies in Gods appointing Iudges under the Law according to whose sentence matters were to be determined upon penalty of death in case of disobedience But what then doth this imply infallibility no that he dares not stand to but absolute obedience which we are ready to yield when we see the like absolute command for Ecclesiastical Judges of Controversies of Religion as there was among the Iews for their supreme Iudges in matters of Law But of this place I have already spoken at large and shewed how impertinently it is produced for Infallibility in the Book he often referrs to and might if he had thought fit have answered what is there said before he had urged it again without any new strength
added to it But since he produces no other proof for it I must consider how he goes about to weaken mine against it Two things I insisted upon against such a pretence of Infallibility viz. That 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 Concerning both these I laid down two Propositions 1. Concerning the Proof by miracles The Proposition was this There can be no more intollerable usurpation on the Faith of Christians than for any Person or Society of men to pretend to an Assistance as Infallible in what they propose as was in Christ or his Apostles without giving an equal degree of evidence that they are so assisted as Christ and his Apostles did viz. by miracles as great publick and convincing as theirs were by which I mean such as are wrought by those very persons who challenge this Infallibility and with a design for the conviction of those who do not believe it To this he answers 1. That I am equally obliged to produce miracles for the Churches Infallibility in Fundamentals which I had asserted in the defence of the Archbishop But this admits a very easie answer for 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 And what necessity is there now of miracles for men to believe since they receive the doctrine of the Gospel upon those miracles by which it was at first attested Neither is there any need of miracles to shew that any number of men are not guilty of an actual errour in what they believe supposing they declare to believe only on the account of that divine Revelation which is owned by Christians for in this case the trial of doctrine is to be by Scripture But in case any persons challenge an Infallibility to themselves antecedently to the belief of Scriptures and by vertue of which they say men must believe the Scriptures then I say such persons are equally bound to prove their infallibility by miracles as the Apostles were 2. Not resting in this he proceeds to another answer the sum of which is That the Infallibility of the Church not being so large or so high as the Apostles but consisting only in the Infallible delivery of the same doctrine there is no necessity of miracles in the present Church To this I answer That the doctrine of the Gospel may be said to be new two ways 1. In respect of the matter contained in it and so it was new only when it was first revealed 2. In respect of the person who is to believe it so it is new in every age to those who are first brought to believe it Now the Apostles had their infallibility attested by miracles not barely with a respect to the revelation of new matter for then none would have needed miracles but Christ himself or the Apostles that made the first Sermons for afterwards the matter was not new but the necessity of miracles was to give a sufficient motive to believe to all those to whom the Gospel was proposed and therefore miracles are said to be a a sign to unbelievers For by these Unbelievers were convinced that there was sufficient ground for receiving the doctrine of the Gospel on the Authority of those who delivered it God himself bearing them witness with divers miracles and gifts of the Holy Ghost Suppose then any of the Apostles after their first preaching continued only to inculcate the same doctrine for the conversion of more Unbelievers in this case the evidence of miracles was the reason of relying on the Authority of those persons for the truth of the Doctrine delivered by them From whence it follows that where the Christian Faith is to be received on the Authority of any persons in any Age those persons ought to confirm that Authority by miracles as the Apostles did For without this there can be no such Authority whereon to rely antecedently to the embracing the Christian Faith Now this is the case of the Church of Rome they pretend not to deliver any Doctrine wholly new but what was one way or another delivered by Christ and his Apostles although we therein charge them with fraud and falshood but yielding this yet they contend that no man can have sufficient ground for believing the Word of God but from their Churches Infallibility in this case it is plain that they make their Churches Infallibility to be as much the reason of persons believing as the Infallibility of the Apostles in their time was and therefore I say they ought to prove this Infallibility in the same way and by miracles as great publick and convincing as the Apostles did 3. Yet he is very loath to let go the miracles of their Church done in later times as well as formerly It would be too large a task in this place to examine the miracles of the Roman Church that may be better done on another occasion all that I have here to say is that all the miracles pretended among them signifie nothing to our present purpose unless those miracles give evidence of the Authority and Infallibility of those by whom they were done and they would do well to shew where ever in Scripture God did bestow a gift of miracles upon any but for this end 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 Such miracles as were wrought by Christ and his Apostles we defie all other Religions in the World to produce any like them to confirm their Doctrine but such as the Church of Rome pretends scarce any Religion in the World but hath pretended to the same And for his most credible Histories he vouches for them I hope he doth not mean the Church History written by S. C. nor any other such Legends among them if he doth I assure him they have a very easie Faith that think them credible And if all miracles that are so called by those among whom they are done be an Argument as he saith of the security of salvation in the Communion and Faith of that Church wherein they are done I hope he will be so just to allow the same to the Arrians Novatians Donatists and others who all pretend to miracles as well as the Church of Rome as any one that is versed in Church-History may easily see But of this more at large elsewhere 2. Concerning the proof of Infallibility from Scripture I said down this Proposition Nothing can be more absurd than to pretend the necessity of such an infallible commission and assistance to assure us of the truth of those Writings and to interpret them
and at the same time to prove that Commission from those Writings from which we are told nothing can be certainly deduced such an Assistance not being supposed or to pretend that Infallibility in a Body of men is not as liable to doubts and disputes as in those Books from whence only they derive their Infallibility He grants the former part of this if by it be intended to prove such Commission only or in the first place from these writings But he saith a Christians Faith may begin either at the Infallible authority of Scriptures or of the Church It seems then there may be sufficient ground for a Christians Faith as to the Scriptures without believing any thing of the Churches Infallibility and for this we have reason to thank him whatever they of his own Church think of it For by this concession we may believe the Scriptures Authority without ever believing a word of the Churches Infallibility and let them afterwards prove it from Scripture if they can Nay he goes yet farther and saith That the Infallibility of Scriptures as well as the Church may be proved from its own testimony but he first supposes that the Infallibility of one of these be first learnt from Tradition And therefore in the remainder of his discourse on this Subject he shews how the Infallibility of the Church may be proved from Tradition not shewing at all how the Infallibility of the Church can be proved from Scripture Scripture being thus deserted as to the proof of the Churches Infallibility I must pursue him to his other Hold of Tradition The method of his discourse is this That the Infallibility of the Guides of the Church was antecedent to the Scriptures That the Apostles did not lose their infallibility by committing what they preached to writing That their successors were to have this infallibility preserved in them if there had been no writings and cannot be imagined to have lost it because of them because these give testimony to it That this Infallibility is preserved by Tradition descending from Age to Age as we say the Canon of Scripture is delivered to us And lastly That the Governours of the Church always held and reputed themselves infallible appears by their Anathematizing dissenters In this Discourse there are some things supposed without reason and other things asserted without proof The Foundation of all this Discourse proceeds upon the supposition that the same Infallibility which was in the Apostles must be continued in their Successors through all Ages of the Church for which I see not the least shadow of reason produced Yes saith he supposing there had been no Writings and no Infallibility Christian Religion would have been no rational and well grounded no stable and certain Religion Two things in answer to this I desire to be informed of 1. What he thinks of the Religion of the Patriarchs who received their Religion by Tradition without any such Infallibility 2. What he thinks of those Christians who receive the Scriptures or Churches Infallibility by vertue of common and universal Tradition which is certainly the ground of the one and supposed by him to be of the other whether the Faith of such persons be rational and well-grounded stable and certain or not if it be then there is no such necessity of Infallibility for that purpose if it be not then he doth hereby declare that the Faith of Christians is irrational and ill-grounded For whatsoever is received on the account of Tradition antecedent to the belief of Infallibility cannot be received on the account of it but the belief of either Scriptures or Churches Infallibility must be first received by vertue of a principle antecedent to the Scriptures or Churches Infallibility viz. Tradition By this it appears that his very way of proving destroys the thing he would prove by it For if the Tradition may be a sufficient ground of Faith how comes Infallibility to be necessary But if this Infallibility be not necessary without the Scriptures much less certainly is it now since it is acknowledged on both sides that the Apostles were infallible in their Writings and that therein the Will of God is contained as to all things simply necessary to salvation But these successors of the Apostles were not deprived of their infallibility by the Apostles Writings No certainly for none can be deprived of what they never had but where are the reasons all this while to shew that there was the same necessity of Infallibility in the Apostles successors as was in them Two I find rather intimated than insisted upon 1. That the Church would otherwise have failed if there had been neither Writings nor Infallibility But if this Argument hold for any thing it is for the necessity of the Scriptures and not of Infallibility for we see God did furnish the Church with one and left no footsteps of the other We do not dispute how far the Church might have been preserved without the Scriptures we find it hath been hard enough to preserve it pure with them but we always acknowledge the Infinite Wisdom and Goodness of God that hath not left us in matters of Faith and Salvation to the determinations of men liable to be corrupted by Interest and Ambition but hath appointed men inspired by himself to set down whatever is necessary for us to believe and practise And upon these Writings we fix our Faith as on a firm and unmovable Rock and on the veracity of God therein contained and expressed we build all our hopes of a Blessed Eternity And one great benefit more we have by these divine Books that by them we can so easily discover the fraud and imposture of the confident Pretenders to Infallibility Which is the true reason why the Patrons of the Church of Romes Infallibility have so little kindness for the Scriptures and take all occasions to disparage them by insinuating that they are good for nothing but to breed Heresies in the Heads of the People upon pretence of which danger they hide this Candle under a Bushel lest it should give too much light to them that are in the House and discover some things which it is more convenient to keep in the dark 2. He saith The Infallibility of the Apostles successors receives a second evidence from the testimony thereof found also in these Writings I confess I have seen nothing like the first evidence yet to which this should be a second but if by the first be meant that which I mentioned before this is a proper second for it Neither of them I dare say intend any mischief to any body both first and second are forced into the Field where they stand only for dumb shews and wonder what they are brought for But whereabouts I pray doth this second Testimony stand what are its weapons I hope not Dic Ecclesiae nor Dabo tibi Claves nor any of the old rusty Armour which our modern Combatants begin to be ashamed to appear
is that it is a foolish thing to make use of a medium as uncertain as the thing which is to be proved by it and therefore if the Infallibility of the the Church be as liable to doubts and disputes as that of the Scriptures it is against all just Laws of reasoning to make use of the Churches Infallibility to prove the Scriptures by And to this no answer can be proper but either by saying that there is no absurdity in such a way of proving or else that the Infallibility of the Church is more certain and evident than that of the Scriptures Which I should be glad to see undertaken by any man who pretends to sense which N. O. doth too much to meddle with it and therefore fairly shuffles it off and turns my words quite to another meaning as though they had been spoken of the doubtful sense of the Decrees of Councils which although elsewhere I had sufficient reason to speak of yet that was not pertinent to this place But this was a way to escape by saying something though not at all to the purpose and yet he gives no sufficient answer to that sense he puts upon my words by bringing a Commentary upon them out of words used by me in another Discourse Wherein I did at large argue against the Infallibility of General Councils and after disproving it in general I undertook to prove that no man can have any certainty of Faith as to the Decrees of any Council because men can have no certainty of Faith that this was a General Council that it passed such Decrees that it proceeded lawfully in passing them and that this is the certain meaning of them all which are necessary in order to the believing those Decrees to be infallible with such a Faith as they call divine The words produced by him do speak of the doubtful sense and meaning of the Decrees of Councils by which I shew that men can have no more certainty of the meaning of them than of doubtful places of Scripture not as though I supposed it impossible for Councils to give a clear decision in matters of controversie so as that men might understand their meaning but I expresly mention such Decrees as are purposely framed in general terms and with ambiguous expressions pressions to give satisfaction to the several dissenting Parties for which I instanced in some of the Council of Trent whose ambiguity is most manifest by the disputes about their meaning raised by some who were present at the making of them I am far enough from denying that a Commentary may make a Text plainer or that a Iudges sentence can be clearer than the Law or that any Council can or hath decided any thing clearer than the thing that is in controversie which are his exceptions but I say if Councils pretend to do more than the Scriptures and to decide controversies for the satisfaction of the World and that men ought to have that certainty of Faith by them which they cannot have by the Scriptures they ought never to be liable to the same ambiguity and obscurity upon the account of which the Scripture is rejected from being a certain rule of Faith For as he saith well Infallibility alone ends not Controversies but clearness clearness in the point controverted which if Councils want they are as unfit to end Controversies as the Scriptures can be pretended to be But this is not the thing intended by me in this Proposition and therefore it needs no farther answer for the only subject of that Proposition is the Infallibility of the Church and not the clearness of the Decrees of Councils But I cannot admire the ingenuity of this way of answering me by putting another sense upon my words than they will bear and by drawing words out of another Discourse without shewing the purpose for which they are there used and leaving out the most material passages which tended to the clearing of them If N. O. thinks fit to oppose that whole Discourse against the Infallibility of General Councils and set down fairly the several Arguments I should be then too blame not to return a just answer but I am not bound to follow him in such strange excursions from the 17. Proposition of this Book to a single passage in a larger Book and from that back to another at a mighty distance in the same Book which being dismembred from the Body of the Discourse must needs lose much of their strength Yet with all the disadvantage he takes them which is such that the best Book in the World may be confuted in that manner he hath no great cause to glory in the execution he hath done upon them In answer to my Lord of Canterburies Adversary who boasted of the Unity of the Roman Church because whatever the private opinions of men are they are ready to submit their judgments to the censure and determination of the Church I had said that this will hold as well or better for our Unity as theirs because all men are willing to submit their judgments to Scripture which is agreed on all sides to be infallible Against these words thus taken alone N. O. spends two or three Pages which might have been spared if he had but fairly expressed what immediately follows them in these words If you say it cannot be known what Scripture determines but it may be easily what the Church defines it is easily answered that the event shews it to be far otherwise for how many disputes are there concerning the power of determining matters of Faith to whom it belongs in what way it must be managed whether Parties ought to be heard in matters of Doctrine what the meaning of the Decrees are when they are made which raise as many divisions as were before them as appears by the Decrees of the Council of Trent and the later of Pope Innocent relating to the five Propositions so that upon the whole it appears setting aside force and fraud which are excellent Principles of Christian Unity we are upon as fair terms of Union as they are among themselves I do not therefore say that the Church of Rome hath no advantage at all in point of Unity but that all the advantage it hath comes from force and fraud and setting these aside we are upon as good terms of Union as they and we do not envy them the effects of Tyranny and Deceit It is the Union of Christians we contend for and not of Slaves or Fools we leave the Turk and the Pope to vie with each other in this kind of Unity although I believe the Turk hath much the advantage in it and I freely yield to N. O. that they have a juster pretence to Vnity without Truth than we Which is agreeable to what he pleads for that they are more united in opinion than we united in opinion I say true or false saith he here matters not we speak here of Vnion not of Truth This and
sincerity of Councils so palpably influenced by the Court of Rome as that was But however is it not fit in these matters that particular persons should rather yield to the guidance of others than to the conduct of their own reason Which is N. O's farther Argument in this matter viz. That a Fallibility being supposed it is more fitting to follow prudent and experienced though fallible persons direction rather than our own To this I answer in these following particulars 1. That God hath entrusted every man with a faculty of discerning Truth and Falshood supposing that there were no persons in the World to direct or guide him For without this there were no capacity in mankind to be instructed in matters of Religion and it were to no purpose to offer any thing to men to be believed or to perswade them to embrace any Religion To make this plain I will suppose a Person come to years of understanding not yet professing any particular Religion to whom the several Religions in the world are proposed by men perswaded of the truth of them viz. the Christian the Jewish and the Mahumetan He hears the several arguments brought for each of them and hath no greater opinion of the teachers of one than of another I desire to know whether this person may not see so much of the truth and excellency of Christian Religion above the rest as to choose that and reject all the rest I hope no one will deny this now if a man does here upon his own judgment and reason choose the Christian Religion so as firmly to believe it then God hath given to men such a faculty of judging that upon the proposal of truth and falshood he may embrace the true Religion and reject the false and such a Faith is acceptable and pleasing to God Otherwise no man could embrace Christianity at first upon good grounds 2. This faculty is not taken away nor men forbidden the exercise of it in the choice of their Religion by any principle of the Christian Religion for our Saviour himself appealed to the Judgement of the persons he endeavored to convince he made use of many arguments to perswade them he directed them in the way of finding out of truth he reproved those who would not search into the things delivered to them All which were to no purpose at all if men were not to continue the exercise of their own Judgements about these matters Accordingly we find the Apostles appealing to the Judgements of private and fallible persons concerning what they said to them although themselves were infallible and had the greatest Authority over them we find them not bidding the Guides of the Church pâ—ove all things and the people held fast that which they delivered them but Commanding them indifferently to prove all things and hold fast that which is good i. e. what upon examination they found to be so we find those commended who searched the Scriptures daily whether the things proposed to them were so or no. So that we see the Christian Religion dâ—th not forbid men the exercise of that faculty of judging which God hath given to mankind 3. The exercise of this faculty was not to cease asâ—oon as men had embraced the Christian Doctrine For the precepts given by the Apostles do belong to those who are already Christians and that concerning the matters proposed by their Guides nay they are expressly commended to try and examin all pretences to Infallibility and Revelation upon this great reason because there should be many false pretenders to them Beloved believe not every Spirit but try the Spirits whether they be of God for many false Prophets are gone out into the world They are commanded not to believe any other Gospel though Apostles or an Angel from Heaven should preach it and how should they know whether it were another or the same if they were not to examin and compare them They are bid to contend earnestly for the faith once delivered to the Saints it might be a new Faith for any thing they could know if they were not competent Judges of what was once delivered They are frequently charged to beware of Seducers and false Guides that should come in the name of Christ and his Apostles they are told that there should come a falling away and departing from the Faith and that the time will come when men will not endure sound Doctrine and shall turn away their ears from 〈◊〉 truth and believe fables that such shall come with all deceivableness of unrighteousness with powers and signs and lying wonders To what end or purpose are all these things said if men being once Christians are no longer to exercise their own Judgements but deliver them up into the hands of their Guides What is this but to put them under a necessity of being deluded when their Guides please and as our Saviour saith When the blind lead the blind both shall fall into the ditch 4. The Authority of Guides in the Church is not absolute and unlimited but confined within certain bounds Which if they transgress they are no longer to be followed So St. Paul saith if we or an Angel from Heaven teach any other Gospel let him be accursed so that the Apostles themselves though giving the greatest Evidence of Infallibility were no longer to be followed than they held to the Gospel of Christ. And they desired no more of their greatest Disciples whom they had Converted to the Christian Faith than to be followers of them as they were of Christ they told them they had no dominion over their faith although they were far more assisted with an infallible Spirit than any other Guides of the Church could pretend to be ever since Therefore no present Guides what ever 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 We are far from denying all reasonable and just authority to be given to the Guides of the Church but we say that their Authority not being absolute is conâ—ined to some known rule And where there is a rule for them to proceed by there is a rule for others to Judge of their proceedings and consequently men must exercise their Judgements about the matters they determin whether they be agreeable to that râ—le or nâ—t 5. 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 leâ—t wherein their Authority could be shewn and others pay obedience to them on the account of it Therefore we plead for the Churches Authority in all matters of meer order and decency in indifferent rites and ceremonies and think it an unreasonable thing to 〈◊〉 the
their own Institutions as to those of Christ as in the 5. Sacraments they have added to the two of Christ and to other ceremonies in use among them 5. Setting aside these considerations we dare appeal to the judgement of any person of what perswasion soever whether the reasons we plead for separation from the Church of Rome be not in themselves far more considerable than those which are pleaded by such who separate from our Church i.e. Whether our Churches imposing of three Ceremonies declared to be indifferent by those who require them can be thought by any men of common sense so great a burden to their Consciences as all the load of superstitious fopperies in the Roman Church whether praying by a prescribed form of words be as contrary to Scripture as praying in an unknown tongue Whether there be no difference between kneeling at the Sacrament upon Protestants Principles and the Papists adoration of the Hâ—st Whether Transubstantiation Image worship Invocation of Saints Indulgences Purgatory the Popes supremacy be not somewhat harder things to swallow than the Churches power to appoint matters of order and decency Which particulars make the difference so apparent between the separation of our Church from the Church of Rome and that of dissenters from our Church that it seems a very strange thing to me that this should be objected by our Enemies on either side And thus much may suffice to clear this point of submission to the Guides of a Church of which I have the more largely discoursed not for any difficulty objected by N. O. but because the thing it self did deserve to be more amply considered But some other things relating to Church-Authority I must handle afterwards and therefore now return to my Adversary The next thing to be debated is what assurance we can have of the sense of Scripture in doubtful places if we allow no Infallible Guides to interpret them For that is the second main principle of N. O. that without this Infallible Assistance of the Guides of the Church there can be no certainty of the sense of Scripture And it is chiefely oâ— this Account that N. O. doth assert the necessity of Infallible Guides of the Church For as appears by his concessions he yields that the Churches Infallibility is not necessary to the foundation of faith for men faith he saith may begin at the Infallible Authority of Scriptures but the main grounâ— on which he contends for the necessity of Infallible Guides is for the interpretation of controverted places and giving the true sense of Scripture for which he often pleads fâ—â— necessity of an external Infallible Guide Because God hath referred all in the dubioâ— sense of Scripture to the direction of his Ministers their spiritual Guides whom he 〈◊〉 over them to bring them in the Vnity of the Faith to a perfect man and that they may not be tossed to and fro and carried about with every wind of Doctrine by the sleight of those who lye in wait to deceive And without which Guide St. Peter observes that in his time some persons for any thing we know diligent enough yet through want of learning and the instability of adhering to their Guides being unlearned saith he and unstable wrested some places of Scripture hard to be understood to their own destruction Therefore these Scriptures are also in some great and important points hard to be understood And afterwards he saith that Christians who have sufficient certainty of the truth of Christianity may be deficient in a right belief of several necessary Articles of this Christian Faith if destitute of that external infallible Guide therein without which he determines that men must fluctuate and totter and vary one from another whilst the Scriptures are ambiguous in their sense and drawn with much art to several Interests The force of all which comes to this that we can arrive at no certainty of the sense of Scripture in Controverted places without an external Infallible Guide and therefore we are bound to submit to him Here are two things to be discussed 1. What necessity there is for the Salvation of persons to have an infallible interpretation of controverted places of Scripture 2. Whether the denying such an Infallible Interpreter makes men uncapable of attaining any certain sense of doubtful places For if either it be not necessary that men should have an infallible interpretation or men may attain at a certain sense without it then there can be no colour of an argument drawn from hence to prove the necessity of an infallible Guide 1. We are to enquire into the necessity oâ— such an infallible interpretation of doubtfâ—â— places of Scripture There are but three grounds on which it can be thought necessary either that no man should mistake in the sense of Scripture or that the Peace of the Church cannot be preserved or that mens Souls cannot be saved without it If iâ— were necessary on the first account then every particular person must be infallible which being not pleaded for we must consider the other two grounds of it But here we are 〈◊〉 take notice that the matter of our preseâ—â— enquiry is concerning the clearness of Scripture in order to the Salvation of particulâ—â— persons of which the Proposition laid dowâ— by me expresly speaks If therefore N. O. do any thing to overthrow this he muâ—â— prove not that there are doubtful and controverted places which no one denies but that the sense of Scripture is so doubtful and obscure in the things which are necessary to mens Salvation that persons without an Infallible Guide cannot know the meaning of them If he prove not this he doth not come near that which he ought to prove We do not therefore deny that there are places of great difficulty in the Books of Scripture but we assert that the necessaries to Salvation do not lye therein but those being plain and clear men may be saved without knowing the other As a Seaman may safely direct his compass by the Stars although he cannot solve all the difficulties of Astronomy Can any man in his senses Imagine that Christs coming into the world to dye for sinners and the precepts of a holy life which he hath given and the motives thereto from his second coming to Judge the World are not more plain than the Apocalyphical visions or the proofs for the Church of Romes Infallibility If a person then by reading and considering those things which are plain may do what Christ requires for his Salvation what necessity hath such a one to trouble himself about an Infallible Guide For either he may go to heaven without him or not if he may let them shew the necessity he is of to that end which may be attained without him if not then the things necessary to Salvation cannot be known without him Let this be proved and I will immediately yield the whole cause and till it be proved my Principles
remain unshaken But saith N. O. the Scripture is obscure in some great and important points because S. Peter saith that men unlearned and unstable though it may be diligent enough wrested some places of Scriptures hard to be understood to their own destruction But doth S. Peter say that the Scriptures are so hard to be understood that sober and devout minds cannot learn therein what is necessary to their Salvation This had been indeed to their purpose but it is far enough from St. Peters He only saith that in St. Pauls Epistles there are some difficult passages which men that wanted judgement and constancy and it may be diligence too were ready to pervert to their own mischief But if there be such difficulties is there nothing plain and easy if bad men may pervert them may noâ— good men make a good use of them If some may destroy themselves by their own weakness and folly may not others be saved by their diligence and care If it were proved by N. O. that St. Peter charged all this upoâ— them for want of adhering to their Guides that would approach nearer his business but if St. Peter had intended any such thing as N. O. insinuates what fairer opportunity had there been of preventing this Instability in others by telling them that God had appointed infallible Guides in his Church to prevent such abuses of Scripture and that so long as they adhered to them they were safe but there is not the least word in St. Peter to this purpose when it had been most necessâ—ry to have given such advice but he only bids them have a care of imitating the inconstancy of such wicked men and grow in the grace and knowledge of Iesus Christ. If on so fair and just an occasion offered St. 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 infer but that St. Peter knew of no such appointment of Christ or thought no such thing of necessity for his Church For if he had such was his care and faithfulness he would never have omitted so necessary a thing if the Salvation of mens souls had depended upon it If it be not then necessary to mens Salvation to have an infallible interpretation of doubtful places for what other end can it become necessary Is it that without this the Churches peace cannot be preserved because Controversies arising in the Church no issue can be put to them unless there be an infallible Iudge to determine which is the true sence of Scripture For it is impossible That Scripture it self should be judge because the Controversy is about the sense of Scripture So that either there is no way left to determine Controversies or there must be an infallible judge to deliver the sense of Scripture in â—oubtful places This is the force of all that I know can be said in this matter to which I answer 1. The strength of this argument depends upon the supposition of the necessity of determining Controversies in Religion by a living Judge who must pronounce sentence between the parties in 〈◊〉 Which supposition how plausible soever it seems is not built on any sufficient foâ—ndation of Scripture or Reason For the weakness of humane understanding the power of Interest and passion and the ambiâ—â—ity of words are as apt to beget disputes in Religion as in any other things so that we have 〈◊〉 caâ—se at all to wonder that there should happen to be Controversies among men about there 〈◊〉 when we see them daily happen about the Laws of every Country The only Question now is whether as the necessities of people have made it necessary that there should not only be Laws but Judges who should be as the most equal Arbitrators to put an end to such differences as may happen among men about matters of Right and Law it be thus in Religion too And 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 And in this case we think it is all the reason in the World that they who Affirm should Prove especially when they Affirm a matter of their own Right and challenge a submission from others on the Account of it We desire them who challenge to be our infallible Guides that they would shew their Commission and produce their Patent For as we are ready to yield obedience if they crave it so we think it Treason and Tyranny in them to usurp it if they have it not And it is to no purpose to talk of the Benefits that would come to the world by an infallible Judge of Controversies unless they first prove that there is one But we must not allow men to prove things to be meerly because they think it fitting they should be for that is to make themselves Wiser than Christ and rather to tell him what he should have done than prove what he hath done 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 What if he thought it sufficient to oblige men to the greatest honesty and Integrity in knowing and doing the Will of God and hath promised to pass by the errours and failings men are subject to barely as men What if he foresaw this matter of ending Controversies would be an occasion of raising one of the greatest in the Christian World and become a pretence of the most intolerable Tyranny over the minds of men And therefore what if he 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 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 and all the pretended infallibility in the World can never satisfy my mind unless I be first assured of that infallibility In all civil causes it is agreed on both sides that such Judges are appointed to determine cases of Law and on the supposition of this men proceed to tryal before them but in our case this is the main thing in dispute and he that pretends to be the Judge is the most accused partie and what reason can there be that only on the pretence of greater
peace if Controversies were referred to an infallible Judge we must therefore allow every one that pretends to it to be such an infallible Guide And we must on the same ground allow every one if we must not first be satisfied of the grounds on which it is challenged by any one And withal since Christ is the best Judge of what is fittest for his Church we must see by his Laws whether he hath made it necessary for all Controversies to be ended by a standing Judge that should arise about the sense of Scripture If he hath not done it it is to no puâ—pose to say it is fit he should have done it for that is to upbraid Christ with weakness and not to end differences in his Church 2. Supposing it necessary that Controversies should be ended it may as well be done without an infallible Judge of the sense of Scripture as with one for all that is pretended to be done by an infallible Judge is to give a certain sense of controverted places so that men are either bound to look on that which they give as the certain sense on the account of the infallibility of the Interpreter or that such an infallible interpretation being set aside there is no way to know the certain sense of Scripture If the first then no man can be more certain of the sense of any doubtful place than he is of the infallibility of his Interpreter I desire therefore to be resolved in this case I am told I can arrive at no certainty of the sense of doubtful places of Scripture without an infallible Interpreter I say the places of Scripture which are alledged for such an infallible Judge are the most doubtful and controverted of any I would fain understand by what means I may come to be certain of the meaning of these places and to find out the sense of them Must I do it only by an infallible Guide but that is the thing I am now seeking for and I must not suppose that which I am to prove If I may be certain without supposing such an infallible Guide of the meaning of these very doubtful and controverted places than why may I not by the same way of proceeding arrive at the certainty of any other less doubtful and obscure places unless there be some private way to come at the sense of those places which will hold for none else besides them which is not so easy to understand 2. I come theâ—efore to the second enquiry which is about the means of attaining the certain sense of Scripture in doubtful places without the supposition of an infallible Guide It will not I hope be denyed that the Primitive Christian Church had a certain way of understanding the sense of doubtful places as far as it was necessary to be understood and that they wanted no means which Christ had appointed for the ending of Controversies But I shall now shew that they proceeded by no other means than what we use so that if they had any means to come to a certain sense of Scripture we have the same and it would be a veâ—y hard case if by the use of the same means we cannot attain the same end I shall therefore give an account of the proceeding of the Primitive Church in this weighty Controversy concerning the sense of Scripture in doubtful places and if no such thing was then heard off as an infallible Judge it is a plain demonstration they thought there was none appointed because the disputes that happened then required as much the Authority of such a Judge as any that are at this day in the Christian Church In the first Ages of Christianity there were two sorts of Controversies which disturbed the Church one was concerning the Authority of the Books of the new Testament and the other concerning the sense of them For there was no one Book of the New Testament whose Authority was not called in Question by some Hereticks in those first Ages The Gnosticks by whom I understand the followers of Simon Magus Menander Saturninus and Basilides haâ— framed a new Religion of their own under the name of Christian and had no regard to the Writings either of the old or new Testament but had a Book of their own which they called the Gospel of Perfection But as Epiphanius well observes no man that hath understanding needs Scripture to refute such a Religion as theirs was for right reason alone was sufficient to discover the folly and filthyness of it The followers of Cerinthus and Ebion acknowledged no other Gospel but that of St. Matthew and that not entire but with diverse corruptions and interpolations according to their several fancies Cerdon and Marcion allowed no Gospel but that of St. Luke which they altered according to their pleasure cutting off the Genealogy and other places and inserting many things as it served most to their purpose as may be seen at large in Epiphanius Some say the Valentinians received no other Gospel but that of St. Iohn as the Alogi in Epiphanius rejected that alone but I do not find that Valentinus did reject any but added more for Irenaeus chargeth the Valentinians only with adding another Gospel which they called the Gospel of Truth and Tertullian expresly saith that Valentinus therein differed from Marcion that Marcion cut off what he pleased with his sword but Valentinus corrupted it with his pen for although he allowed all the Books of the New Testament yet he perverted the meaning of them Eusebius tells us that the followers of Severus rejected the Epistles of S. Paul and the Acts of the Apostles and interpreted the Law and the Prophets and the Gospels after a peculiar sense of their own So that we see those who undertook to confute these Hereticks were not only to vindicate the true sense of Scripture but to dispute with such who did not own the same Books which they did and therefore were forced to use such ways of arguing as were proper to them as may be seen at large by the proceedings of Irenaeus and Tertullian against them But because the Valentinians and Marcionites did endeavour to suit their extravagant fancies to the Scriptures allowed by them it will be necessary for us to enquire by what means they went about to clear the true sense of Scripture from their false Glosses and Interpretations Irenaeus in the beginning of his Book relating at large the Doctrines of the Valâ—ntinians saith that by the perverse interpretations and corrupt expositions of the Scripture they drew away unstable minds from the true faith for they pretended to find out deeper and more mysterious things in the Scripture than others were acquainted with viz. That Christ intimated the 30. Aeöns by not appearing till the 30. year of his Age. That the parable of men called at the first the third the sixth the ninth the eleventh hour referred to the same thing for those hours make up
the number of 30. That St. Paul often mentions these Aeöns and the proâ—uctions of them that the duodecade of Aeöns was implyed in our Saviours â—isputing with the Doctors at 12. years of Age and in the choice of the 12. Apostles and the remaining 18. By his abiding 18. months as they said with his Disciples after his resurrection and where ever in Scripture they met with words suitable to the description of their Aeöns they pretended that they did refer to their notions but were obscurely expressed on purpose for which end they made use of Parables and the first of St. John and many passages in St. Pauls Epistles What course now doth Irenaeus take to clear the sense of Scripture in these controverted places Doth he till them that God had appointed Infallible Guides in his Church to whom appeal was to be made in all such cases Nothing like it through his whole Book but he argues with very good reason that no such thing as they imagined could be intended by the Scripture 1. From the scope and design of the Scripture which ought chiefly to be regarded whereas they only took some particular passages which served most to their purpose without looking to the series of the discourse wherein they were Therefore saith he they make only a rope of sand when they apply the Parables of our Saviour or the sayings of the Prophets or Apostles to their opinions for they pass over the order and connexion of the Scriptures and as much as in them lyes loose the members of truth from each other and then transform and change them from one thing to another thereby deceiving men As if saith he a man should take an excellent Image of a Prince done with a great deal of art in pretious stones and remove those stones out of their proper places and turn them into the shape of a Dog or a Fox ill put together and should then affirm that because the stones are the same that this Image of a Dog or a Fox was the Image of the Prince made by such an excellent Artist after the very same way saith he do they use the Scriptures Or as he afterwards expresseth it they take several words and names here and there and put them together much after the way of those who would apply the words of Homer to any argument proposed to them which some have done so artificially that unskilful men have been perswaded that Homer did mean that very thing when he wrote his Poem As one did the going of Hercules to Cerberus so exactly in the words of Homer put together in the Greek fragments of Irenaeus that those who did not consider upon what different occasions those words were used by him some being spoken of Vlisses some of Priamus some of Maenelaus and Agamemnon and some of Hercules might Imagine that the Poet intended to describe what the other expressed by him But he that will examine the several places will find that the words indeed are Homers but the sense his that so applyed them So it is in this case the words are the Scriptures but applyed quite in another way than they were intended the stones are the same but yet the Image of the Fox is not to be taken for that of the Prince and when he hath taken the pains to put every thing in its proper and due place he will then easily find out the deceit And by the help of this rule Irenaeus vindicates the places of Scripture which the Valentinians made use of and makes it evident that could not be the sense of them which they put upon them As he doth particularly prove that St. Iohn by the beginning of his Gospel could not mean the first Ogdoad of the Valentinians To the very same purpose doth Tertullian argue against their way of interpreting Scripture That although it seems to have wit and easiness in it yet it is no more than is often practised on Virgil and Homer as well as the Scriptures For we have seen Virgil saith he with the same words turned quite to another sense as Hosidius Get a made the Tragoedy of Medea out of Virgil some fragments whereof are still extant and one had explained Cebes his Table in Virgils words and many had applyed the words of Homer in their Cento's to different purposes and not only some of late but Isidore saith that Probâ— and Pomponius before his time had madâ— Virgil Evangelize Therefore it is nâ— wonder saith Tertullian that the Scripture should be so abused it being much more fruitful and applicable to several purposes than other Writings are Nay saith he I am not afraid to say that the Scriptures were so framed by the Will of God that they might afford matter for Hereticks to work upon since I read that there must be heresies which cannot be without the Scripture 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 2. From the repugnancy of the sence they gave to other places of Scripture Irenaeus observes that the Hereticks delighted most in dark places and left the plain ones whereas we ought most to rely upon the plain places and by them interpret the obscure For such who loved God and the truth would study most those things which God put under our command and knowledge and those are things which are plain before our eyes and are open and without ambiguity laid down in Scriptures and to these Parables and dark places ought to be fitted and by this means they may be interpreted without danger and of all alike and the body of truth remains entire with a suitableness of all its parts But without this every man interprets as he pleases and there will be no certain rule of Truth but every interpretation will be according to the opinion of the Interpreter and mâ—n will contradict each other as the Philosophers did And by this means men will be always seeking and never finding because they cast away the means of finding Seeing therefore saith he that all the Scriptures both Prophetical and Evangelical are plain and clear and may be heard alike of all they must be very blind that will not see in so great light but darken themselves in Parables wherein every one of them thinks he hath found a God of his own And from hence he very much blames the Hereticks since they could not so much as pretend that any thing was plainly said for them in Scripture but only intimated in dark sayings and parables that they would leave that which is certain and undoubted and true for that which was uncertain and obscure Which he saith is not to build the house upon the firm and strong roâ—k but upon the uncertainty of the sand on which it may be easily overturned This excellent rule for interpreting Scripture Irenaeus makes great use of in his following discourse and in the
very next Chapter urges this as the Consequence of it that having truth for our Rule and so plain Testimony of God men ought not to perplex themselves with doubtful Questions concerning God but grow in the love of him who hath done and doth so great things for us and never fall off from that knowledge which is most clearly revealed And we ought to be content with what is clearly made known in the Scriptures because they are perfect as coming from the wâ—rd and Spirit of God And we need 〈◊〉 â—onder if there be many things in Religion above our understandings since there are so in natural things which are daily seen by us as in the nature of Birds Water Air Meteors c. of which we may talk much but only God knows what the truth is Therefore why should we think much if it be so in Religion too wherein are some things we may understand and others we must leave to God and if we do so we shall keep our faith without danger And all Scripture being agreeable to it self the dark places must be understood in a way most suitable to the sense of the plain 3. The sense they gave of Scripture was contrary to the Doctrine of faith received by all true Christians from the beginning which he calls the unmoveable rule of faith received in Baptism and which the Church dispersed over the Earth did equally receive in all places with a wonderful consent For although the places and languages be never so distant or different from each other yet the faith is the very same as there is one Sun which inlightens the whole World which faith none did enlarge or diminish And after having shewn the great absurdities of the Doctrines of the Enemies of this faith in his first and second Books in the beginning of the third he shews that the Apostles did fully understand the mind of Christ that they preached the same Doctrine which the Church received and which after their preaching it was committed to writing by the Will of God in the Scriptures to be the pillar and ground of Faith Which was the true reason why the Hereticks did go about to disparage the Scriptures because they were condemned by them therefore they would not allow them sufficient Authority and charged them with contradictions and so great obscurity that the truth could not be found in them without the help of Tradition which they accounted the key to unlock all the difficulties of Scripture And was not to be sought for in Writings but was delivered down from hand to hand for which cause St. Paul said we speak wisdom among them that are perfect Which wisdom they pretended to be among themselves On this account the matter of Tradition came first into dispute in the Christian Church And Irenaeus appeals to the most eminent Churches and Especially that of Rome because of the great resort of Christians thither whether any such tradition was ever received among them and all the Churches of Asia received the same faith from the Apostles and knew of no such Tradition as the Valentinians pretended to and there was no reason to think that so many Churches founded by the Apostles or Christ should be ignorant of such a tradition and supposing no Scriptures at all had been written by the Apostles we must then have followed the Tradition of the most ancient and Apostolical Churches and even the most Barbarous nations that had embraced Christianity without any Writings yet fully agreed with other Churches in the Doctrine of Faith for that is it he means by the rule of faith viz. a summary comprehension of the Doctrine received among Christians such as the Creed is mentioned by Irenaeus and afterwards he speaks of the Rule of the Valentinians in opposition to that of the sound Christians From hence Irenaeus proceeds to confute the Doctrine of the Valentinians by Scripture and Reason in the third fourth and fifth Books All which ways of finding out the sense of Scripture in doubtful places we allow of and approve and are always ready to appeal to them in any of the matters controverted between us and the Church of Rome But Irenaeus knew nothing of any Infallible Judge to determine the sense of Scripture for if he had it would have been very strange he should have gone so much the farthest way about when he might so easily have told the Valentinians that God had entrusted the Guides of his Church especially at Rome with the faculty of interpreting Scripture and that all men were bound to believe that to be the sense of it which they declared and no other But men must be pardoned if they do not write that which never entred into their Heads After Irenaeus Tertullian sets himself the most to dispute against those who opposed the Faith of the Church and the method he takes in his Boo of Praescription of Hereticks is this 1. That there must be a certain unalterable Rule of Faith For he that believes doth not only suppose sufficient grounds for his faith but bounds that are set to it and therefore there is no need of further search since the Gospel is revealed This he speaks to take away the pretence of the Seekers of those days who were always crying seek and ye shall find to which he replys that we are to consider not the bare words but the reason of them And in the first place we are to suppose this that there is one certain and fixed Doctrine delivered by Christ which all nations are bound to believe and therefore to seek that when they have found they may believe it Therefore all our enquiries are to be confined within that compass what that Doctrine was which Christ delivered for otherwise there will be no end of seeking 2. He shews what this Rule of Faith is by repeating the Articles of the Ancient Creed which he saith was universally received among true Christians and disputed by none but Hereticks Which Rule of Faith being embraced then he saith a liberty is allowed for other enquiries in doubtful or obscure matters For faith lyes in the Rule but other things were matters of skill and curiosity and it is faith which saves men and not their skill in expounding Scriptures and while men keep themselves within that Rule they are safe enough for to know nothing beyond it is to know all 3. But they pretend Scripture for what they deliver and by that means unsettle the minds of many To this he answers several ways 1. That such persons as those were ought not to be admitted to a dispute concerning the sense of Scripture because they rather deserved to be censured than disputed for bringing such new heresies into the Church but chiefly because it was to no purpose to dispute with them about the sense of Scripture who received what Scriptures they pleased themselves and added and took away as they
thought fit And what can the most skilful men in the Scripture do with such men who deny or affirm what they please therefore such kind of disputes tended to no good at all where either side charged the other with forging and perverting the Scriptures and so the Controversy with them was not to be managed by the Scriptures by which either none or an uncertain Victory was to be obtained 2. In this dispute about the sense of Scripture the true Ancient faith is first to be enquired after for among whom that was there would appear to be the true meaning of Scripture And for finding out the true faith we are to remember that Christ sent abroad his Apostles to plant Churches in every City from whence other Churches did derive the faith which are called Apostolical from their agreement in this common faith at first delivered by the Apostles that the way to understand this Apostolical faith is to have recourse to the Apostolical Churches for it is unreasonable to suppose that the Apostles should not know the Doctrine of Christ which he at large proves 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 Christian Churches were agreed in one Common faith 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 But the Doctrines of the Hereticks were novel and upstart and we must say all the former Christians were baptized into a false faith as not knowing the true God or the true Christ if Marcion and Valentinus did deliver the true Doctrine but that which is first is true and from God that which comes after is foraign and false If Marcion and Valentinus Nigidius or Hermogenes broach new opinions and set up other expositions of Scripture than the Christian Church hath received from the Apostles times that without any farther proof discovers their imposture 3. Two senses directly contrary to each other cannot proceed from the same Apostolical persons This Tertullian likewise insists upon to shew that although they might pretend Antiquity and that as far as the Apostolical times yet the contrariety of their Doctrine to that of the Apostles would sufficiently manifest the falshood of it For saith he the Apostles would never contradict each other or themselves and if the Apostolical persons had contradicted them they had not been joyned together in the Communion of the same faith which all the Apostolical Churches were But the Doctrines broached by these men were in their seeds condemned by the Apostles themselves so Marcion Apelles and Valentinus were confuted in the Sadducees and first corrupters of Christianity But the true Christians could not be charged by their Adversaries with holding any thing contrary to what the Church received from the Apostles the Apostles from Christ and Christ from God For the succession of the Churches was so evident and the Chairs of the Apostles so well known that any one might satisfy his curiosity about their Doctrine especially since their authentick Epistles are still preserved therein But where a diversity of Doctrine was found from the Apostles that was sufficient evidence of a false sense that was put upon the Scriptures Thus Tertullian lays down the rules of finding out the sense of controverted places of Scripture without the least insinuation of any infallibility placed in the Guides of the Church for determining the certain sense of them But lest by this way of Prescribing against Hereticks he should seem to decline the merits of the cause out of distrust of being able to manage it against them he tells us therefore elsewhere he would set aside the ground of prescription or just exception against their pleading for so prescription signifies in him as against Marcion and Hermogenes and Praxeas and refute their opinions upon other grounds In his Books against Marcion he first lays down Marcions rule as he calls it i.e. the sum of his opinion which was making the Creator of the World and the Father of our Lord Jesus Christ two distinct Gods the one nothing but goodness and the other the Author of evil which opinion he overthrows from principles of reason because there cannot be two infinitely great and on the same grounds he makes two he may make many more and because God must be known by his works and he could not be God that did not create the World and so continues arguing against Marcion to the end of the first Book In the second he vindicates God the Creator from all the objections which Marcion had mustered against his goodness In the third he proves that Christ was the Son of God the Creator first by reason and then by Scripture and lays down two rules for understanding the Prophetical predictions relating to the manner of expressing future things as past and the aenigmatical way of representing plain things afterwards he proves in the same manner from Scripture and Reason that Christ did truly assume our nature and not meerly in appearance which he demonstrates from the death and resurrection of Christ and from the evidence of sense 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 if Marcion had been so subtle to have used the Evasions those do in the Roman Church he might have defended the putative body of Christ in the very same manner that they do the being of accidents without a substance In the fourth Book he asserts against Marcion the Authority of the Gospel received in the Christian Church above that which Marcion allowed by the greater Antiquity and the universal reception of the true Gospels and after refutes the supposition of a twofold Christ one for the Jews and another for the Gentiles from the comparing of Scriptures together which he doth with great diligence and answers all the arguments from thence brought by Marcion to prove that Christ was an enemy to the Law of Moses In his fifth and last Book he proves out of the Epistles of St. Paul allowed by Marcion that he preached no other God than the Creator and that Christ was the Son of God the Creator which he doth from the scope and circumstances of the places without apprehending the least necessity of calling in any Infallible Guides to give the certain sense and meaning of them Against Hermogenes he disputes about the eternity of matter the Controversy between them he tells us was concerning the sense of some places of Scripture which relate to the Creation of things Tertullian proves that all things were made of nothing
because it is not mentioned out of what they were made Hermogenes proves they were made out of matter because it is not said they were made of nothing To determine therefore the sense of these places Tertullian shews from reason the repugnancy of the eternity of matter to the attributes of God he compares several places of Scripture together he reasons from the manner of the expressions and the Idiom of Scripture I adore saith he the fulness of the Scripture which shews me both the maker and the thing made but the Gospel likewise discovers by whom all things were made But the Scripture no where saith that all things were made out of matter Let the shop of Hermogenes shew where it is written and if it be not written let him fear the wo denounced to those who add or take from what is written He examins the several places in dispute and by proving that sense which Hermogenes put upon them to be repugnant to reason as he shews to the end of that Book he concludes his sense of Scripture to be false and erroneous Against Praxeas he disputes whether God the Father took our nature upon him and the arguments on both sides are drawn from the Scriptures but Tertullian well observes that they insisted upon two or three places of Scripture and would make all the rest though far more to yield to them Whereas the fewer places ought to be understood according to the sense of the greater number But this saith he is the property of all Hereticks because they can find but few places for them they defend the smaller number against the greater which is against the nature of a rule wherein the first and the most ought to oversway the latter and the fewer And therefore he sets himself throughout that Book to produce the far greater number of places of Scripture which do assert the distinction between the Father and the Son and consequently that it could not be the Father who suffered for us Hitherto we find nothing said of an infallible Guide to give the certain sense of Scripture when the fairest occasion was offered by those who disputed the most concerning the sense of Scripture in the Age wherein they lived viz. by Irenaeus and Tertullian I now proceed to Clemens of Alexandria who in his learned Collections proposes that objection against Christianity that there were many Heresies among Christians and therefore men could believe nothing To which he answers That there were Heresies among the Jews and Philosophers and that objection was not thought sufficient against Iudaism or Philosophy and therefore ought not to be against Christianity Besides the coming of Heresies was foretold and what ever is foretold must come to pass The Physitians saith he differ in their opinions yet men do not neglect to make use of them when they are sick Heresies should only make men more careful what they choose Men ought thereby to endeavour the more to find out truth from falshood as if two sorts of fruit be offered to a man real and waxen will a man abstain from both because one is Counterfeit or rather find out the true from the apparent When several ways offer themselves for a man to go in he ought not therefore to sit down and not stir a step further but he uses the best means to find out the true way and then walks in it So that they are justly condemned who do not discern the true from the false for they who will saith he may find out the truth For either there is demonstration or not all grant demonstration or evidence who do not destroy our senses If there be demonstration there must be search and enquiry made and by the Scriptures we may demonstratively learn how Heresies fell of and that the exactest knowledge was to be found in the truth and the ancient Church Now the true searchers will not leave till they find Evidence from the Scriptures To this end he commends the exercise of mens reason and understanding impartiality or laying aside opinion a right disposition of Soul for when men are given over to their lusts they endeavour to wrest the Scriptures to them But he establishes the Scripture as the only principle of certainty to Christians and more credible than any demonstration which who so have tasted are called faithful but those who are versed in them are the truly knowing men The great objection now is that Hereticks make use of Scripture too I but they saith he reject what they please and do not follow the Body and Contexture of Prophecy but take ambiguous expressions and apply them to their own opinions and a few scattered phrases without regarding the sense and importance of them For in the Scriptures produced by them you may find them either making use of meer names and changing the significations of them never attending to the scope and intention of them But truth saith he doth not lye in the change of the signification of words for by that means all Truth may be overthrown but in considering what is proper and perfectly agreeable to our Lord and Almighty God and in confirming every thing which is demonstrated by the Scripture out of the same Scriptures Wherein Clemens Alexandrinus lays down such rules as he thought necessary to find out the certain sense of Scripture viz. by considering the scope and coherence of the words the proper sense and importance of them the comparing of Scripture with Scripture and the Doctrine drawn from it with the nature and properties of God all which are excellent Rules without the least intimation of the necessity of any Infallible Interpreter to give the certain sense of doubtful places After this time a great dispute arose in the Church about the rebaptizing Hereticks managed by the Eastern and African Bishops against Stephen Bishop of Rome Here the Question was about the sense of several places of Scripture and the practice of the Apostles as appears by the Epistles of Cyprian and Firmilian both parties pleading Scripture and Tradition for themselves But no such thing as an infallibility in judgement was pleaded by the Pope nor any thing like it in the least acknowledged by his Adversaries who charge him without any respect to his Infallible guideship with pride error rashness impertinency and contradicting himself Which makes Baronius very Tragically exclaim and although he makes use of this as a great argument of the prevalency of Tradition because the opinion of Stephen obtained in the Church yet there is no Evidence at all that any Churches did submit to the opinion of Stephen when he declared himself but as appears by Dionystus of Alexandria's Epistles the Controversy continued after his time and if we look into the judgement of the Church in following Ages we shall find that neither Stephens opinion nor his Adversaries were followed for Stephen was against rebaptizing any Hereticks and the others were for rebaptizing all because one
Testimonies of Scripture it must be made manifest to be the sense by clear Evidence of Reason But he rather approves the way of proving the sense of Scripture by other places of Scripture where the interpretation is doubtful So that the way in doubtful places which he prescribes is this either to draw such a sense from them as hath no dispute concerning its being a true Proposition or if it have that it be confirmed by other places of Scripture Besides these he lays down the 7. rules of Ticonius the Donatist which are not of that consequence to be here repeated that which I take notice of is that St. Augustin thought the rules he gave sufficient for understanding the meaning of Scripture in doubtful places but he doth not in the least mention the Infallibility of the Guides of the Church as a necessary means for that end But he doth assert in as plain terms as I have done that Scripture is plain in all necessaries to Salvation to any sober enquirer and what ever consequences are charged upon me for making that a Fundamental principle must reflect as much upon St. Augustin as me and I do not fear all the objections can be made against a principle so evident to reason and so agreeable not only to St. Augustin but the Doctrine of the Catholick Church both before and after him The next after St. Augustin who hath purposely writ of this argument about the sense of Scripture is Vincentius Lerinensis about 4. years after St. Augustins death and 3. after the Council of Ephesus who seems to attribute more to the Guides of the Church than St. Augustin doth yet far enough short of Infallibility He saith that every man ought to strengthen his faith against Heresie by two things first by the Authoriry of the divine Law and then by the Tradition of the Catholick Church which tradition he makes necessary not by way of addition to the Scripture for he allows the perfection and sufficiency of that for all things but only to interpret Scripture by giving a certain sense of it there being such different opinions among men about it For all the Hereticks whom he there names had different senses of Scripture as Novatianus Sabellius Donatus Arius Macedonius Photinus c. But then he bounds this tradition within the compass of the universal consent of Antiquity as well as the present Church or as he expresseth it within those things which were believed every where always and by all persons That we may therefore consider how far these rules of Vincentius will serve for explaining the sense of Scripture we are to take notice of the restrictions he lays upon them 1. That they are to be taken together and not one of them separate from the rest As for instance that of Vniversality in any one Age of the Church being taken without the consent of Antiquity is no sufficient rule to interpret Scripture by For Vincentius doth suppose that any one Age of the Church may be so overrun with Heresie that there is no way to confute it but by recourse to Antiquity For in the case of the Arian heresie he grants that almost the whole Church was overspread with it and there was then no way left but to prefer the consent of Antiquity before a prevailing novelty In some cases the Universal consent of the present Church is to be relyed upon against the attempts of particular persons as in that of the Donatists but then we are to consider that Antiquity was still pleaded on the same side that Vniversality was and supposing that all the Ancient Church from the Apostles times had been of the same mind with the Donatists the greater number of the same Age opposing them would have been no more cogent against them than it was afterwards for the Arians It is unreasonable to believe that in a thing universally believed by all Christians from the Apostles times the Christian Church should be deceived but it is quite another thing to say that the Church in any one or more Ages since the Apostles times may be deceived especially if the Church be confined to one certain Communion excluding all others and the persons in that Church have not liberty to deliver their opinions for then it is impossible to know what the Judgement of the whole Church is And so universality is not thought by Vincentius himself to be alone sufficient to determine the sense of Scripture supposing that universality to be understood according to the honesty of the Primitive times for a free and general consent of the Christians of that Age in which a man lives but since the great divisions of the Christian world it is both a very hard matter to know the consent of Christendom in most of the Controverted places of Scripture and withal the notion of Vniversality is debauched and corrupted and made only to signifie the consent of one great Faction which is called by the name of the Catholick Church but truly known by the name of Roman 2. That great care and Judgement must be used in the applying those Rules for 1. The consent of Antiquity is not equally evident in all matters in dispute and therefore cannot be of equal use 1. There are some things wherein we may be certain of such a consent and that was in the Rule of Faith as Vincentius and most of the ancient Writers call it i.e. the summary comprehension of a Christians duty as to matters of faith which was not so often called the Symbol as the Rule of Faith that I mean which was delivered to persons who were to be baptized and received into the Church this the ancient Church Universally agreed in as to the substance of it And as to this Vincentius tells us his Rule is especially to be understood For saith he this consent of Antiquity is not to be sought for in all questions that may arise about the sense of Scripture but only or at least chiefly in the Rule of Faith or as he elsewhere explains himself alone or chiefly in those Questions which concern the Fundamentals of the Catholick Doctrine which were those contained in the Rule of Faith delivered to all that were to be baptized Suppose men now should stretch this Rule beyond the limits assigned it by Vincentius what security can there be from him that it shall be a certain rule who confined it within such narrow bounds Not that I think his Rules of no use at all now no I think them to be of admirable use and great importance to Christianity if truly understood and applyed i.e. When any Persons take upon them to impose any thing upon others as a necessary matter of faith to be believed by them we can have no better rules of Judgement in this case than those of Vincentius are viz. Antiquity Vniversality and Consent and whatsoever cannot be proved by these Rules ought to be rejected by all Christians To make this plain the
their Guides only upon the opinion of their skill and integrity and when they see reason to Question these they know of no obligation to follow their conduct over rocks and precipices if they are so careless of their own welfare others are not bound to follow them therein But we are not to presume persons so wholly Ignorant but they have some general Rules by which to Judge of the skill and fidelity of their Guides If a Person commits himself to the care of a Pilot to carry him to Constantinople because of his ignorance of the Sea should this man still rely upon his Authority if he carried him to find out the North West passage No though he may not know the particular Coasts so well yet he knows the East and West the North and South from each other If a stranger should take a Guide to conduct him from London to York although he may not think fit to dispute with him at every doubtful turning yet is he bound to follow him when he travels all day with the Sun in his face for although he doth not know the direct road yet he knows that he is to go Northward The meaning of all this is that the supposition of Guides in Religion doth depend upon some common principles of Religion that are or may be known to all and some precepts so plain that every Christian without any help may know them to be his duty within the compass of these plain and known duties lyes the capacity of persons judging of their Guides if they carry them out of this beaten way they have no reason to rely upon them in other things if they keep themselves carefully within those bounds and shew great integrity therein then in doubtful and obscure things they may with more safety rely upon them But if they tell them they must put out their eyes to follow them the better or if they kindly allow them to keep their eyes in their heads yet they must believe them against their eye-sight if they perswade them to break plain Commands of God and to alter the Institutions of Christ what reason can there be that any should commit themselves to the absolute Conduct of such unfaithful Guides And this is not to destroy all Authority of faithful Guides for they may be of great use for the direction of unskilful persons in matters that are doubtful and require skill to resolve them but it is only to suppose that their Authority is not absolute nor their direction infallible But if we take away this Infallible direction from the Guides of the Church what Authority is there left them As much as ever God gave them and if they will not be contented with that we cannot help it and that it may appear how vain and frivolous these exceptions are I shall now shew what real Authority is still left in the Governours of the Church though Infallibility be taken away And that lyes in three things 1. An Authority of inflicting censures upon offenders which is commonly called the Power of the keys or of receiving into and excluding out of the Communion of the Church This the Church was invested with by Christ himself and is the necessary consequence of the being and institution of a Christian Society which cannot be preserved in its purity and peace without it Which Authority 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 of which 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 2. An Authority 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 imply a natural indecency but in continuing and 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 Which Authority of the Church hath been not only asserted in the Articles of our Church but strenuously defended against the trifling objections of her Enemies from Scripture Antiquity and Reason And I freely grant not only that such an Authority is in it self reasonable and just but that in such matters required by a Lawful Authority such as that of our Church is there is an advantage on the side of Authority against a scrupulous Conscience which ought to over-rule the practice of such who are the members of that Church 3. An Authority of proposing matters of faith and directing men in Religion Which is the proper Authority of Teachers and Guides and Instructers of others which may be done several ways as by particular instruction of doubtful persons who are bound to make use of the best helps they can among which that of their Guides is the most ready and useful and who are obliged to take care of their Souls and therefore to give the most faithful advice and Counsel to them Besides this there is a publick way of instructing by discourses grounded upon Scripture to particular congregations assembled together for the worship of God in places set apart for that end and therefore called Churches And those who are duly appointed for this work and ordained by those whose office is to ordain viz. the Bishops have an Authority to declare what the mind and Will of God is contained in Scripture in order to the Salvation and edification of the Souls of men But besides this we may consider the Bishops and representative Clergy of a Church as met together for reforming any abuses crept into the practice of Religion or errours in Doctrine and in this case we assert that such a Synod or Convocation hath the power and Authority within it self especially having all the ancient rights of a Patriarchal Church when a more general consent cannot be obtained to publish and declare what those errours abuses are 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 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 design of such a Reformation And this is now that Authority we attribute to the Governours of our Church although we allow no Infallibility to them And herein we proceed in a due mean between the extremes of robbing the Church of all Authority of one side and advancing it to Infallibility on the other But 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 2. Not the making Scriptures plain to all sober enquirers in matters necessary to Salvation This is that principle which N. O. makes such horrible out-crys about as though it were the Foundation of all the heresies and Sects in the World This he saith makes all Ecclesiastical Authority useless for what need is there of Bishops Presbyters or any Ecclesiastical Pastors among Protestants as to the office of teaching or expounding these writings if these in all necessaries are clear to all persons who desire to know the meaning of them But not content with this modest charge in comparison in another Treatise he makes this the very heighth of Fanaticism in spight of Mother Iuliana and their Legendary Saints because forsooth this is to ground all our Religion upon our own fancies enquiring into the true sense of divine Revelation and therefore good man seems troubled at it that he can by no means in the world absolve me from being not only a Fanatick but a Teacher of Fanaticism In earnest it was happily found out to return this heavy charge back upon my self with so much rage and violence for although N. O. be a modest man yet S. C. is a meer fury for not meerly Fanaticism pure putid Fanaticism follows from this principle Fanaticism without vizard or disguise and all this demonstratively proved from this Principle But all our Church is immediately gone with it Men may talk of dangerous plots for undermining and blowing up of Towns and Forts and Parliaments but what are all those to the blowing up a whole Church at once For since that Train of my Principles hath been laid nothing like the old Church of Englâ—nd hath been seen It is true there are the same Bishops the same Authority the same Liturgy and Ceremonies the same â—â—â—achers and Officers that were but what are all these to the Church of England For from hence it follows if we believe S. C. that the â—overnours of our Church have no Authority to teach truth or to condemn erâ—â—urs and aâ—l the people are become Prophets and all their Articles Constitutions and Ordinances have been composed and enjoyned by an usurped Authority Very sad consequences truly but like deep plots they lye very far out of sight For to my understanding not one of these dismal things follows any more from my Principles than from proving that S. C. and N. O. both stand for the same Person Which will easily appear to any one â—â—e that will but consider 1. The intention of those Principles 2. The just consequence of them 1. The intention of those Principles which was plainly to lay down the Foundations of a Christians faith living in the Communion of our Church which is expressed in as perspicuous terms before them as may be and to shew that the Roman Churches Infallibility is no necessary Foundation of Faith Now this being the design of those Principles to what purpose should I have gone about therein to have stated the nature and bounds of the Authority of particular Churches I no where in the least exclude the use of all means and due helps of Guides and others for the understanding the sense of Scripture and I no where mention them because my business was only about the Foundation of Faith and whether Infallibility was necessary for that or no If I have proved it was not I have gained my design for then those who deny the Church of Romes Infallibility may never the less have a sure Foundation or solid Principles to build their Faith upon Now to what purpose in an account of the Principles of Faith should I mention those things which we do not build our faith upon I mean the Authority of our Guides for although we allow them all the usefulness of helps yet those are no more to be mentioned in the Principles of resolving Faith than Eulids Master was to be mentioned in his Demonstrations For although he might learn his skill from him yet the force of his Demonstrations did not depend upon his Authority I hope it now appears how far I am from making Church-Authority useless but I still say our Faith is not to be resolved into it and therefore is not to be reckoned as a Principle or Foundation of Faith To that end it is sufficient to prove that men in the due use of means whom I call sober enquirers may without any Infallible Church believe the Scriptures and understand what is necessary to their Salvation herein If this may be then I say it follows Princ. 15. that there can be no necessity supposed of any infallible Society of men either to attest or explain these Writings among Christians Not one word that takes away the use of Authority in the Church but only of Infallibility but it may be said that although it might not be my intention yet it may be the just consequence of the Principles themselves 2. Therefore I shall now prove that no consequence drawn from them can infer this For what if all those things which are necessary to Salvation are plain in Scripture to all that sincerely endeavour to understand them doth it hence follow that there can be no just Authority in a Church no use of Persons to instruct others must all the people become Prophets and no bounds be set to the liberty of Prophesying These are bad consequences but the comfort is they are not true If I should say that the necessary Rules for a mans health are so plainly laid down by Hippocrates that every one that will take the pains may understand them doth this make the whole profession of Physick useless or license every man to practise Physick that will or make it needless to have any Professours in that faculty When the Philosophers of old did so frequently inculcate that the necessaries for life were few and easie did this make all Political Government useless and give every man power to do what he pleased Men of any common understanding would distinguish between the necessaries of life and civil Society so would any one but S. C. or N. O. of the necessaries to Salvation and to the Government of the Church For men must be considered first as Christians and then as Christians united together as in civil Societies they are to be considered first as men and then as Cives to say that a man hath all that is necessary to preserve his life as a man doth not overthrow the Constitution of a Society although it implys that he might live without it so when men are considered barely as Christians no more ought to be thought necessary for them as such but what makes them capable of Salvation but if we consider them as joyning together in a Christian Society then many other things are necessary for that end For then there must be Authority in some and subjection in others
l. 8. c. 4. n. 27. La Morale de Iesuits â—â—v 2. ch 2. â— 253. Layman Theol. Moral l. 5. tract 6. c. 2. sect 2. Tolet. Summ Cas. l. 3. c 4. Morinus de Poenit. l. 8. c. 4. n. 1. Lugo de Poenit. disp 5. sect 9. n. 130 135. O. N. p. 45. Lugo disp 7. sect 11. n. 201. Sect. 13. n. 263. Greg. de Valent. Tom. 4. disp 7. q. 8. puaâ— 4. sect Secundo potest Morin de poenit l. 8. c. 4. n. 15. Id. ib. n. 26. Sacramentorum Evangelicorum supra legaliaa praestantiam praerogativam in hoc potissimum fulgere quod Evangelica gravissimo Contritionis Dilectionis Dei jugo nos liberaverint Morin de Poenit. l. 8. c. 4. n. 26. Index Expâ—rg Alex. 7. n. 87. 88. Ribadin 〈…〉 l. 5. c. â— P. 38. P. 39. P. 50. P. 40. P. 21. P. 13. Sanctissiâ—â—â— Domini N. D. Innocentiâ— Divina Providentia Papâ— 10. Declaratio nullitatis Articulorum Nuperae Pacis Germaniae Religioni Catholicae Sedi Apostolicae Ecclesiis aliisque lâ—â—is piis ac Personis Iuribus Ecclesiasticis quomodo libet praejudicialium Romae ex Typographiâ Reverend Canâ—â—â— Apostolicae A. D. 1651. P. 312. Book of Hom. second Tome p. 46. P. 214. P. 19â— P. 30. Appeal p. 263. Answer to the Gagg p. 319. P. 110. Concil Trident sess 7. can 9. sess 23. can 4. V. Vasquez in 3. p. Thom. disp 137. c. 3. n. 20. Vasquez in 3. p Th. disp 243. c. 1. Est. in Senteâ—t l. 4. disti 25. sect 3. Aug. â—l 2. c. Epist. Paâ—â—ca c. 13. 17. c. Donat. l 1. c. 1. l. 3 c. 1â— Aug. Eâ—ist 50. Epist. 162. c. câ—ss l. 2. c. 11. 12. Coâ—ex Caâ— Eccles. Aâ—ic c. 63. Apud Baâ—samon Et Zonar â— 71. Hallier de ordiâ— sacris p. 2. Sect. 4. c. 5. ss 1. n. 4. P. 2. sect 3. c. 2. sect 5. 6 7. Sect. 4. c. 5. sâ—ct 1. To. Aquin. suppl q. 38. art 2. 〈…〉 l. 4. â—â—ist 25. q. 2. Moriâ— dâ— Sacris Ordiâ—at paâ— 3. Exercit 5. c. 1. n. 12 Exerâ—it 5. c. 8. n. 7. Extraâ— de temp 〈◊〉 C. quod Trasl Morin de sacris ordinat part 1. c. 3. 4. 5. Leo Allatius de aetat Et inteâ—st in collat Ordin p. 5. 14. Isaaac Habert Poâ—tifical Graec. in praef Morin de Sacris Ordin p. 1. c. 4. §. 1â— Of the Nature of these Answers §. 2. Of their common way of Answering our Books §. 3. Of their Caâ—â—mnies against me Mat. 26. 65. 1 Jâ—h 4. 1. §. 4. Expoâ—ing Fanaticism no disservice to Christianity Dr. 〈◊〉 against Dr. Stillingâ—â—â—t p. 11. Mâ—â—â—h Caâ— loc Tâ—col l. 11. p. 534. Lud. Viv. aâ—trad 〈◊〉 l. 5. Dr. 〈◊〉 Princip conâ—id 〈◊〉 §. 1. The insufficiency of his way of Answering P. 14. St. against St. p. 14. §. 2. No contratradiction about the charge of Idolatry Rational Account p. 596 606. §. 2. The Sophistical cavils in this argument Tit. 1. 16. §. 3. A distinct answer to his propositions §. 4. In what sense the Church of Rome is owned by us as a true Church Rational Account p. 47. §. 5. His Appendix considered Dr. St. against Dr. St. p. 21. Roman Idolatry p. 55. 2. ediâ— Isa. 40 19 22. Deut. 4. 15 16. 〈◊〉 20. § 6. The second contradiction Examined 〈…〉 p. 293. P. 295. Arch B. Laâ—ds Conference p. 280. P. 282. P. 285. P. 299. Rational Account p. 622. St. against St. p. 7. P. 8. §. 7. The charge of Fanaticism deâ—ended P. 8. Fanaticism of Rom. Church s. 16. p. 299. 2. â—d St. against St. p. 9. 1 King 19. 18. Rom. 11. 3. §. 8. No contradiction in the charge 〈◊〉 divisions Rational 〈◊〉 p. 56. Divis. of the Rom. Church s. 15. â— 397. 2. ed. §. 9. The Conclusion P. 14. P. 14. §. 1. The occasion of annexing the Principles P. 483. â— 2. ed. Protestants without Principles Chap. 1. P. 17. P. 18. P. 19. P. 20. P. 21. P. 22. P. 23. P. 24. P. 25. P. 42 43. §. 2 Or the notion of infallibility §. 3. N. Oâ— concessions Prop. 2. Prop. 3. Prop. 4. Prop. 10. P. 22. S. 15. P. 52. P. 54. P. 56. P. 55. Proâ— 27. P. 67. P. 94. â—rot without Princip Chap. 6. Guide in Controv. disc 5. chap. 10. S. 134. Sect. 135. § 4. N. O's Principles laid down P. 1◠§. 5. N. O's exceptions answered Prop. 13. P. 13. Ioh. 20 31. P. 13. P. 14. Luke 10. 31 32. Mat. 25. 29. P. 14. Field of the Church l 4. ch 5. p. 350. Ch. 2 Ch. 5. P. 15. Psal. 25. 9. James 1. 5. Luke 11. 13. John 7. 17. §. 6. N. O's Proofs of Infallibility examined § 7. Of the Arguments from Scripture for Infallibility 〈◊〉 25. 26. 〈◊〉 17. 10. 11 12. 〈…〉 Ration Account p. 1. ch 8. Sect. 2. p. 239. Prop. 16 P. 27. P. 28 29. 1 Cor. 14. 22. Heb. 2. 4. P. 29. P 30. Prop. 17. P. 37. §. 8. Of the Argument from Tradition for Infallibility P. 38 39. Bâ—ll de Concil l. 2. c. 10. Field of the Church l. 4 c 4. Rat. Account part 3. ch 1. Sect. 4. p. 510. Rat. Accâ—unt p. 1. ch 4. p. 101 P 43. P. 44. § 9. Of the Argument for Infallibility from Parity of Reason Prop. 13. § 10. Of the Authority of the Guides of the Church John 5. 36 9. 1 Cor. 10. 15 1 Thess. 5. 21. Acts 7 11. 1 John 4. â— Gal. 1. 8. Jude v. 4. Mat. 24. 4 5. 23 24. Acts. 20. 29 30. 1 Tâ—m 4. 1 2 Thess. 2. 3. 2 Tim. 4. 3 4. 2 Tâ—ess 2. 9 â—0 Matt. 15. 14. 〈◊〉 1. 8. â— Cor. 11. 1. 2 Cor. 1. 14. 〈…〉 Baâ—oâ— A. D. 546. 547 55â— Petav dogmat Theolog. Tom. 4. l 1. c. 18 Petr. de Marca disâ—rt de Vigilii decrâ—to Bell. de Rom. Ponâ—it l. 4. c. 3. Bâ—llaâ—m de Concil Auctor 2. c. 12. Concil Constat 3. Act. 13. Can. loâ— Theol. l. 6. c. 8. Francise Toaâ—â—ens de 6. 7. 8. Synod Flor. A. D. 1551. P. 11. 12. P. 14. P. 24. 〈◊〉 Allocutio 3. Hadriani 2. ad Coâ—c Ro. Tom 8. Conc. Gen. â—d Luâ— Par. 1671. P. 1â— 91. Baron A. D. 681. n. 29. Francis Combesis Historia hâ—res Monotheliâ—â—r c. 2. Alex 7. Index Expuâ—gâ—tor p. 277. Bellarm. de Rom. Pontifice l. 4. c. 11. Petav dogmat Theol. l. 1. c. 21. s. 11 Balâ—zius de vi â Petri Marcae p. 28. 29. Petav. ib. â—ect 13. Combesis c. 2. sect 3. Tabâ—lae suâ—â—rag p. 130. Iacob de Vitriaco hist. Orient Cap. 77. Bellonii Obser l. 1. c. 35. Article 21. Articl 3. Concil Lateran A. D. 15 16. sâ—ct 11. §. 11. Of the sâ—nse of Scripture P. 37. P. 6. 14. P. 47. Ephes. 4. 11 13 14. 2 Pet. 3. 16. P. 67. 2 Pet 3. 17 18. § 12. Of a Judge of Controverâ—â—es §13 The way used in the Primitive Church fâ—r finding the sense of Scripture 〈…〉 â—6 sect 2. 3. 〈…〉 〈…〉 C. 29. L. 3. c. 11.
joyn with the the Arrians Must he adhere to the Nicene Council but there were more numerous Councils which condemned it What remedy 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 No answer can be more absurd in this case than that which some give that Liberius only erred in his External profession of faith and not in the belief of it for we are now speaking of such as are to be Guides to others and on whose direction they are to rely which must be something which may be known to them Supposing then that Liberius when he subscribed and joyned with the Arrians was a Catholick in his heart this takes as much off from the Authority of a Guide as Errour would do For who dare rely upon him who acts against his conscience and believes one way and does another Would any in the Church of Rome think it fit to submit themselves to the direction of such persons whom they were assured did not believe one word of what they professed but joyned in communion with that Church only for some temporal ends But in truth Liberius went so far that Hilary denounces an Anathema against him and all that joyned with him Neither was this the only case of this nature to be supposed for the Councils of Ephesus and Chalcedon proving ineffectual for the suppression of the Nestorian and Eutychian heresies and rather greater disturbances arising in the Church after the later of these because the writings of Theodorus of Mopsuestia and Theodoret against Cyril and of Ibas to Maris the Pâ—rsian not being therein condemned which were suppoâ—ed to favour the Nestoâ—ian heresy the Nestorians increasing their faction under the Authority of those writings and the Eutychians making that their plea for rejecting that Council because it seemed to favour Nestorianism the Emperour Justinian by the perswasion of Theodorus of Caesarea resolves to have those three Chapters as they were called condemned hoping by this means to perswade the Eutychian faction to accept the Council of Chalcedon and thereby to settle peace in the Church which was then miserably rent and divided To this end by the consent of the four Eastern Patriarchs he publishes an Edict wherein he condemns the three Chapters and Anathematizes those who should defend them to this Edict the Guides of the Eastern Church subscribed But Vigilius then Pope although Victor â—ununensis a Writer of that Age saith that he had given it under his hand to Theodora the Empress that if he might be made Pope he would condemn the three Chapters yet now being by violent hands thrust into the chair he changes his mind and declares against the Edict and threatens excommunication to those who approved it as being contrary to the Catholick faith established in the Council of Chalcedon and accordingly Stephanus his Legat withdrew from the communion of the Patriarch of Constantinople Upon this the Emperour sends for Vigilius to Constantinople who being come thither excommunicates the Patriarch of Constantinople and all who condemned the three Chapters or joyned with those who condemned them and the Patriarch of Constantinople again excommunicates him but after 4. or 5. months time these excommunications were taken off and Pope Vigilius after that publishes a decree wherein the three Chapters were condemned by him with a Salvo to the authority of the Council of Chalcedon Which made the Bishops of Africa Illyricum and Dalmatia to fall off from him and Rusticus and Sebâ—stianus tâ—o Deacons of his own Church whom the Pope excommunicated for so doing Yet the Emperouâ— himself was not satisfied with that Saâ—vo and the Pope not yielding without it a General Council was called at Constantinâ—pâ—e to put an end to this Controversy to which the Pope being solemnly invited refused to come the Council however proceeds in the examination of the three Chapters during their session Vigilius publishes his Apostolical decree or Constitution to the whole Catholick Church with the assistance of 16. Bishops of Italy Africa and Illyricum and three Roman Deacons wherein the Pope defends the three Chapters and defines in the conclusion of it That it should be lawful for none to write or teach any thing about these matters contrary to his present Definition or to move any farther question about them Notwithstanding which Definition of the Popes the Council proceeds to the condemning the three Chapters and to the Anathematizing those who did not condemn them That this is the true matter of fact I am content to appeal to the Acts of the Council the Edict of Iustinian the Popes own Decree or the Writers of that Age or the most learned persons of the Roman Church such as â—aronius Petavius and Petrus de Marca who have all given an account of this Controversy 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 must he believe the Pope He not only contradicts the Council but himself too for it now appears by a Greek Epistle first published by Petrus de Marcâ out of the King of Frances Library that Vigilius being banished by Iustinian did afterwards retract his own decree so solemnly made and confirmed the Council Would not a man now be in a pretty condition that were bound to believe one in all he said that so often contradicted himself Must he believe the Council what then becomes of the Popes infallibility when they were so far from receiving the Popes definition though done in such a manner in which Bellarmin saith the Pope cannot err viz. When he teaches the whole Church that they reject his decree and determin the quite contrary I know but one way of evading this which is that commonly insisted on by those of the Roman Church viz. that all this was not a Controversy about 〈◊〉 but persons So indeed some of the 〈◊〉 ours of Vigilius said when they endeavoâ—red to extenuate the matter as much as they could finding that the Bishops of Africa and many in Italy broke off from the Communion of the Roman Church on the account of this quarrel But I desire any one in this matter to look to their Judgement who were conâ—erned in this quarrel and if men are boâ—nd to believe their Guides they ought to believe them when they tell them what is a matter of faith And from the beginning of this controversy it was accounted a matter of faith not only by the Emperour but by the Pope by the Council and by the Bishops who opposed the Council and must we trust them in other things and not in this Besides the very proceedings of the Council manifest it according to Beâ—larmins own rules for saith he we then know a thing to be matter of faith when the Council declares it to be so or them to be hereticks