Judge leave his Seat Pag. 196. l. 18. I say the places of Scripture which are alledged for such an infallible Judge are the most doubtful and controverted of any 1. What then If I may be certain of the Infallibility of this Interpreter another way than by these Scriptures that are urged for it viz. by Tradition Is it any news to our Author that Catholicks say this 2ly I may be certain of the Infallibility of this interpreter from those Scriptures not as expounded by this Interpreter but by Tradition I say Tradition both hath declared such Judge Infallible in necessaries and hath also declared the true Sense of these Scriptures to affirm this Which Tradition hath not so clearly delivered the sense of all other doubtful Scriptures Nor if it had is the sense of Tradition in all other Scriptures so easily to be known at least to the meaner sort of Christians as this concerning the Infallibility of the Supreme Church-Guides in necessaries by reason of the Church's more evident practice herein See Note on p. 113. l. 15. Pag. 197. l. 7. I come therefore to the 2d enquiry which is about the means of attaining the certain sense of Scripture in doubtful places without the supposition of an infallible Guide N. 1 The Dr here from this p. 197. to p. 250. makes a long Digression about the means used in the Primitive times of attaining the certain sense of Scripture in doubtful places without the supposing of an Infallible Guide Of these Means he names two One means he saith ‖ See his p. 249. was by examining and comparing places of Scripture with all the care and judgment that may be Where he gathers out of the Ancients such Rules as these That the Scope and designe of Scripture chiefly be regarded and the Connexion well considered that nothing be interpreted contrary to the Coherents that the sense of no plâ—ce is to be so interpreted that it hath repugnancy with others that plain places be not interpreted by obscure nor a many by a few bat the contrary that figurative expressions are not to be understood literally nor thâ—se intended in a plain sense figuratively that examples are to be drawn from plain places to illustrate difficult and from those which are certain to clear the doubtful that in matters of doubt recourse is to be had to the Original Tongues that for understanding Scriptures we are to come with minds duly prepared to it by humility prayer purity of heart love of God and our Neighbour c. and many more N. 2 But if after all this comparing Scriptures the dispute about the sense of them still continues the other Means he saith the Ancients speak of was the examining the Tradition of the Apost lical Churches from the beginning concerning the sense of them delivered from the Apostles ‖ p. 213. For that any one's setting up other expositions of Scripture than the Christian Church hath received from the Apostles times this without any further proof discovers their imposture For as he gives us it out of Tertullian ‖ p. 212. it is unreasonable to suppose that the Apostles should not know the doctrine of Christ or that they did not deliver to the Churches planted by them the things which they knew or that the Churches misunderstood their doctrine because all the Churches were agreed in one common faith and in an exposition of Scriptures contrary to theirs and therefore there is all the reason to believe that so universal consent must arise from some common cause which can be supposed to be no other than the common delivery of it by all the Apostles Again p. 249. He speaks on this manner If after all this i.e. the examining and comparing Scriptures the dispute still continues then if it be against the ancient Rule of Faith universally received perhaps he means the Apostles Creed that is a sufficient prescription against any opinion if not against the rule of faith in express words but about the sense of it then if ancient General Councils have determined it which had greater opportunities of knowing the sense of the Apostolical Church than we it is reasonable we should yield to them but if there have been none such then the unanimous consent of Fathers is to be taken c. N. 3 For the first of these means the attaining the certain sense of Scripture by comparing Texts c. 1. First the Reader may observe that if this proves the non-necessity of an Infallible Guide so it doth the non-necessity of any Guide at all as to teaching us the meaning of the Scriptures For in this first means no repairing at all to our Spiritual Guides fallible or infallible for the sense is mentioned 2ly I grant that there is a means of attaining a sufficient certainty of the sense of some obscure places of Scripture from others more clear without the necessity of any other infallible Guide therein and that the Fathers also have laid down many excellent Rules concerning this and practised them in disputing against Hereticks 3ly The more and the more certain these means are for knowing the sense of Scripture the more they seem to inferr the Infallibility and non-erring of the Supreme Governours of the Church met in Council herein and the more security of their Subject's as to all necessary faith relying on their Judgment Nor do I see any thing that can be replied here but That these Governours well knowing the right sense of Scriptures yet by ambition interest and several other passions may be corrupted from teaching it and also may be induced to define as an Article of their Faith to all posterity the contrary falshoods and themselves also first take their Oath of their belief of the truth thereof which though a very strange charge yet might pass for a more tolerable exception if those who will judge of this swerving and erring of Councils were themselves exempt from any such passions or interests or could well know when they are biass'd with them but otherwise it seems a very poor subterfuge yet the only one they can alledge for disobedience to Councils 4ly It is here to be remembred that if this means by comparing Scriptures c. named before be not such as all men those of weaker judgments and secular emploiments void of literature can use and practise this Infallible Guide for the certain sense of Scripture will still remain necessary to such where useless to some others 5ly That If any others of more liberal education more leisure for study of better capacity after such means used shall remain still in doubt concerning any such Texts in matters necessary as suppose in the Trinity or Deity of our Lord Christ our Lords Satisfaction Justification here also will be need of an Infallible Guide or Judge to decide these things to him Or if all well capable by their parts or condition of life of using this means yet otherwise employed de facto do not use it
to the end of the world on purpose to expound the Scriptures and out of these to teach them all Necessaries for their salvation and to keep them stable and fixed from being tossed to and fro with every winde of doctrine that capricious fancies may imagine there or malicious pretend Necessary to inform them that are to learn of these Pastors the true sense of Gods Word according to former Church-Tradition and that they are to rest in their judgement as Dr Field hath and follow their faith as the Apostle ‖ Heb. 13.7 that they may not usurp their Office c. Lastly that supposing these Guides also should erre yet it is better for them still that all erre one errour which is the errour of their Guides because there will be at least some unity and peace in that and some excuse for the errour of Inferiours yea also in probability more verisimilitude than that every one should erre a several and his own errour to the utter ruine of Peace and a greater deviation from Truth But that which our Authour hath changed here and in stead of submission of judgement put only in general terms due obedience and submission and this due to be stated as I apprehend not by these Governours but those that owe it leaves all Sects still to enjoy their own tenents how absurd or impious soever and with these also to enjoy the Communion of the Church notwithstanding a due submission called for by it So that its subjects are still left to be tossed to and fro with every wind of doctrine that blowes though the Apostle saith God hath appointed Governours to prevent it nor are tied to follow the Faith of their Guides as the Apostle requires nor to learn the sense of Scripture where this is disputed from those whom our Lord hath appointed to teach it them So that notwithstanding this latter defence made here by this Author I see no reason but that I may conclude these Notes on his Reply as N.O. doth his Considerations on his Principles That since it is the Church's Authority that must rectify such diversity of Opinions for the attaining unity and peace in the points controverted this Authority is necessary in the first place to be established in stead of leaving every fancy to perspicuity of Scripture And that the prudent may consider whether the authority of a Church must not necessarily be much debilitated and brought into contempt and daily like to wane more and more where such a new way is taken up of its Defence that he thinks himself its best Advocate and Pleader of its cause who doth most endeavour to set forth the defects and failings of all Ecclesiastical Societies Prelates and Councils in which office I appeale to the candid and equal Reader whether this Author hath not in this Discourse vigorously emploied his Pen and who best proves no Scripture-Promises made to them Nay where to the end to evacuate the Infallibility of any Society or Church in Necessaries is set up a Counter-Lay-Infallibility of private men if onely sincere endeavourers for understanding Holy Writ in all the same Necessaries Where therefore such new Maxims are still spread abroad and received with applause which were first made more current and common by Mr Chillingworth forced to it as the last refuge left to shelter him from Obedience to a just Church-Authority it is no great wonder if the broachers of new Sects and extravagant fancies in Religion the Contemners of Church-Authority and of the Clergy who first contemned and vilified themselves do daily in such parts so exceedingly multiply and increase Sed Tu Pastor Bone adduc istas oves perditas in Ovile tuum ut vocem tuaem audiant fiat unum Ovile unus Pastor Amen Pag. 290 l. ult Dr St's Conclusion I have thus far considered the main Foundations upon which N.O. proceeds in opposition to my Principles there is now very little remaining which deserves any notice and that which seems to do it as about Negative Articles of Faith and the Marks of the true Church I shall have occasion to handle them at large in the following Discourse I have perused his following Discourse in Vindication of the Protestants Grounds of faith and find nothing answered to what N.O. hath objected p. 76. concerning the Protestants Negative Articles of Faith or hath urged p. 86. concerning the Marks or evidences by which among many pretenders that Church may be known from which known we are to learn Truth But I wonder not at it since in this Discourse pretending to answer N. O's Considerations no reply is returned to a greater part of them Nor the arguings in his Principles justified where they are by N.O. questioned Which perhaps may be the reason why he saith here only that he hath thus far considered the main Foundations upon which N.O. proceeds the Structure it self remains yet unconsidered and as for his digging here at the Foundation it hath been but lost labour If the Church be a sure Foundation N. O's must stand FINIS
judgement of an expert Lawyer though not infallible Ibid. l. 6 A man convinced that the Church of England is a sound and good Church ought to rest in her judgment so as not to forsake her communion for any cavils that are raised about particular controversies of which he is not a capable Judge Vpon being convinced that the Church of England is a sound or orthodox Church to rest in her judgment is only to rest in her judgment where such person first knows it right or true but how then rests he thus in Controversies wherein he is no capable Judge and so doth not foreknow her soundness in them The same may be said to that he mentions afterward concerning a man's foreknowing the Church's integrity honesty skill all which sincere and good in one matter may fail in another Again where the Dr mentions resting in this Church's judgment for people who have not either leisure or capacity to understand particular controversies means he in Necessaries Then how will his 13. and 15th Principles stand good that from the clear delivery of such points in the Scriptures the diligent cannot mistake nor need for their guidance therein any infallible society of men and much less then need they a fallible But if he makes this Society Dr Field speaks of only useful for private men to submit their judgment to in non-necessaries it is clear Dr Field intends it otherwise who saith such a Society in non-necessaries may err but in Necessaries doth not and therefore in these not the other may safely be relied upon But lastly if thus private men unseen in Controversies may and ought to rest in the judgment of a particular Church so qualified why are not such much more obliged to rest in the judgment of N. O's Church contended to be infallible in all Necessaries viz. in the Definitions of a lawful General Council Or in matters not so defined to rest in the judgment of the supremest Courts of the Church Catholick that can be had which Church Catholick is but One and subordinate in its members see-before § 26 In stead therefore of some particular Church Orthodox let this be sought out and perpetually adhered to when found Pag. 109. l. 7. Do make all men impeccable if they will So far as God gives any man grace not to sin every one may be impeccable or may not sin if he will i. e if he uses his best endeavours That all are sinners I speak as to Actual Sin is from all failing in their will and endeavours Ibid. l. 14. Who can believe the Goodness of God and yet think that he will suffer those who sincerely endeavour to know what is necessary to their salvation not to understand it They are not to be supposed sincerely to endeavour to know things Necessary as they ought who do not repair to the Church to learn of her Gods Truth where this is obscure to them in the letter of Scripture Ib. l. 17. How often doth the Scripture promise a greater degree of knowledg to the meek and humble and diligent God teacheth the humble and diligent as well by his Church as by his Scriptures and one and a great duty of such persons is their seeking instructions from and the submission of their judgment to those Spiritual Guides and Pastors whom God hath set over them on purpose that they may not be carried away with every wind of doctrines Eph. 4.11 13. in matters that are otherwise to them obscure Pag. 110. l. 2. His word so clear in necessary things that no one who sincerely endeavours to know them shall ever miss of salvation Here notwithstanding what was said before by our Author p. 96 97. and 107 108. of using others directions resting in the judgment of a Church trusting the learned so and so qualifyed we are relapsed again into the 13th and 15th Principles and all the weight laid on the Clearness of Scripture as to all persons in all Necessaries for in some none deny it Annotations on his §. 6. N. O's Proofs of Infallibility examined PAg. 112. l. 12 I come to his particular Arguments which ly scattered up and down but to give them the greater strength I shall bring them nearer together N.O. writing no set Discourse on a chosen or single subject but Considerations on 30 several Principles of the Dr's and some Consequences also drawn from them his Considerations varying so as the Principles expected the Dr should in the same order have vindicated his 30 Principles as he laid them down and have discovered the Considerer's mistakes Instead of this as if loth to come to such a trial close and perspicuous to the Reader he finds the Dr adorning a new Discourse as an Answer to a former Treatise that had pitched on the same subject casting new Methods gathering together here and there his Adversary's Concessions extracting his Principles and with what fidelity the Reflections on them have shewn contracting and giving the summ and sense of what N. O. thought he had writ most compendiously and not after the manner of an Harangue or Sermon that needed to be epitomized and telling his Reader here p. 112. that he will bring nearer together N. O's arguments which ly in him scattered up and down that is are there fitted to the particular Principle that is discoursed of to give them the greater strength a kindness Controvertists use to do to one another for their own advantage and so after much pains taken in altering and transforming and transplacing N. O's Conceptions and drawing them off from the Principles they were fixed and applied to and omitting them also where he thinks fit and where they will not come within his Methods and so leaving his Principles also together with them abandoned and unguarded for of the Thirty Six the Reader will find in all this Book a very few re-confidered he in fine confutes a thing of his own making not N. O's Pag. 113. l. 14. Is it then to be imagined that if Christ had intended such an infallibility as the foundation of the faith and peace of his Church he would not have delivered his minde more plainly and clearly in this matter N. 1 Our Lord hath delivered his mind by his Apostles plainly and clearly enough concerning this matter in the Scriptures and to his Apostles before them The knowledg of which Promise of our Lord concerning such an infallible Assistance to be for ever continued to his Church and its Guides should alwaies have descended to Posterity by Tradition had there been no Scriptures Delivered this so plainly as that upon all Controversies concerning the dubious sense of Scriptures thought necessary to be decided the Church's subjects de facto have repaired to these Guides as believed infallible in all Necessaries upon the account * of our Lords assisting them with his Holy Spirit promised in and before these Scriptures * of their being left by our Lord behind him for this end amongst others to keep the
Church where such Pleas as these are permitted to be urged in such a sense as to set men at liberty from the submission of their judgment to the Decisions and definitions of General Councils upon pretence that there shall be many seducers and a falling away and departing from the Faith and upon pretence of Force and Fraud used in the most General Counci's that could be convened for many past Generations Which falling away and departing from the Faith c. why should they not be rather applied to these New Sects and former Heresies and from them be inferred a closer adherence and Obedience to their lawful Church Governours Ib. l. 8 The Apostles told them they had no dominion over their faith What not so far as to oblige them to obey and submit to their Apostolical Doctrine What not such dominion as S. Paul urged 1. Tim. 1.20 to the blasphemers of the Gospel and as he commanded Titus to use Tit. 3.10 Consider the Acts of the Apostolical Council Act. 15. But the Text speaks here of any unjust dominion or authority to treat the faithful as he pleased in punishing or mulcting those who walk uprightly in the faith to alter change censure any thing therein for his own profit or advantage See Dr Hammond on the place Ib. l. 4. No present Guides whatever names they go by ought to usurp such an authority over the minds of men which the Apostles themselves did not challenge although there were greater reason for men to yield up their minds wholly to their guidance If to yield up their minds be to submit their judgments were not Christians obliged in this to the very Apostles and their Doctrines See before Note on p. 144. l. 11. See we not the effects here of the Dr's 13th Principle in the people 's not needing Guides for understanding necessary Scriptures but meanwhile in the Scriptures being needful to them for trying by it their Guides Pag. 147. l. 7. Where there is a Rule for them the Church-Governours or Guides to proceed by there is a rule for others to judge of their proceedings If here He means by these others those who doubting of the true sense of the Rule repair to these Guides to learn from them the true sense of it which is only to the purpose that these are again to judge by the Rule doubted of whether the Guides have given the right sense what is this but that these are finally to determine the sense of the Rule for the determining of which they consult their Teachers As if the Consulters concerning the meaning of a Law when the Judge hath given them the sense of the Law should again by this Law examine the truth of the sense of the Judge and act finally according to their own not his sentence Ib. l. 13. Where the rule by which the Guides of the Church are to proceed hath determined nothing there we say the authority of the Guides is to be submitted unto For otherwise there would be nothing left wherein their authority could be shewn Doth not he say here the Church's Authority is to be submitted to in nothing but things left indifferent by the Scriptures Then it hath no authority in determining Controversies of faith but why then saith the 20th Article of the Church of England that the Church hath authority of expounding Scriptures in Controversies of faith and by what authority hath the Council of Nice determined Consubstantiation But so often as the sense of the Scriptures to any is doubtful may not the Scriptures here be said as to such persons to have deteâ—mined nothing and then are they not in these if in a Necessary point to repair to the determination of their Ecclesiastical Guides If so all will be well still and thus all come to submit to the sentence of the Judge but those who are certain before hand of the sense of their Rule Ib. l. 11 We plead for the Church is authority in indifferent Rites and Ceremonies But suppose the Question be whether such Rites and Ceremonies are indeed indifferent As they are taken by some not to be so because God will admit nothing into his worship but what himself hath first expresly commanded and prescribed What authority is to end this I say for such who hold some Ceremonie unlawful and repugnant to Scripture are they or the Church to judge of this unlawfulness and may the Church lawfully enjoin it and oblige them under excommunication to practise it Or will it not come at last according to these Principles that the Subjects not the Church are to decide the indifferency or non-indifferency of such Ceremonies Pag. 148. l. 7. Wee allow a very great authority to the Guides of the Catholick Church in the best times of Christianity And look upon the concurrent sense of Antiquity as an excellent means to understand the mind of Scripture in places otherwise doubtful and obscure In the best times of Christianity But do not you then in all times Or is not their authority the same in all times If various who is Judge of this their Subjects As an excellent means to understand c. This will not serve the turn it must be as an authorized Expositor of the true sense of Scriptures doubtful and obscure in Necessary matters to whose definitions all ought to submit not only to make use of their advice This Church-Tradition makes good this such Protestants as our Author oppose Ib. l. 13. We reject the ancient Heresies condemned in them But doth he acknowledge and reject all that as Heresy that hath been or shall be condemned by all lawful General Councils for such Ib. l. 11 We reject nothing that can be proved by an Vniversal Tradition from the Apostolical times downwards That can be proved But who shall judge of the proof where any thing is disputed whether it be Tradition Apostolick Our selves or the present Church-Governours Ib. l. 5 We see no reason to have those things forced upon us now which we offer to prove to be contrary to their the primitive times doctrine and practice Offer to prove To whom To any whose final judgment you will stand to Name them Shall it be to a General Council But this may err you say It erring shall it be to a Second But if one err so may all And who shall judge when It doth not err Demonstration shall decide it And who judge when it is a clear demonstration if any deny it to be so Pag. 149. l. 1. The Controversy is Whether the Guides of the Apostolical and Primitive times ought not to have greater authority over us than those of the present Church in things wherein they contradict each other Here again who shall judge this difference concerning their contradiction denied by Catholicks denied by the latter Councils of the Church that plead Tradition and their agreement with the former Ib. l. 8. But we profess to yield greater reverence and submission of mind to Christ and his Apostles than
to these also this Infallible Guide is necessary to supply the effect of such studies N. 4 As for the 2d means viz. The Ancients urging the general Exposition and sense of Scriptures testified in the Apostolical Churches to be conformed to Catholicks affirm that this viz. the Apostolick Churches their unanimously delivering such a doctrine or sense of Scripture as received first from the Apostles was always held to be infallible and not liable to errour and all Chri tians held oblâ—ged to believe or embrace such a doctrine or sense of Scripture so generally consented in and the dissenters and opposers thereof always held by the same united and consenting Apostolical Churches for Hereticks in the Faith To which Traditive Doctrine I add here or any necâ—ssary and evident Deduction made by them from such a tradiâ—ive doctrine In both which the Tradition or the Deduction the Câ—urch was con tantly believed to be so preserved by God's providence over it and his Holy Spirit abiding with it as not to err in any necessaries And the unanimous consent of these Churches concerning any doctrine to be Apostolical however their minds were made known whether by Communicatory Letters or Provinciâ—l Synods for it could not be in these times of persecution by a Council General had then the self same authority as afterwards the Decrees and Definitions of Councils And thus is the Dr in urging the 2d means of knowing the true sense of Scripture fallen upon the Infallibility herein of the Church And this was the Infallible Guide in the first times whose Tradition and Ordination for matters of our faith Irenaeus saith ‖ l. 3. c. 4. Chriâ—tians muâ—t have followed and believed had the Apostles lest us no Scriptures and consequently Dissenters had been held no less Hereticks Siquibus saith he speaking of the present Churches de aliquâ modicâ quaestione how much more in greater disceptatio esset nonne oporteret in an iquissinas i.e. by succession recurrere ecclesias in quibus Apostoli conversati sunt ab eis de praesente quaestione suâ—ere quâ—d certum re liquidum est what was the certain and cleare tâ—uth to which he was to adhere Quid autem si neque Apostoli quidem Scripturas reliquissent nobis nonne oportebat ordinem sequi traditionis quam tradiderunt iis quibus committebant Ecclesias cui ordinationi assentiunt multae gentes Barbarorum corum qui in Christum creâ—unt sine charactere vel atramento scriptam habentes per spiritum in cordibus suis salutem veterem traditionem diligenter custodientes c. N. 5 Neither was this general Consent of Churches then consulted or repaired-to only concerning their conserving of the Written Rule of Faith the Canon of Scripture or the Creed that they received from the Apostles the perpetual conservation of which in the Church the Fathers urged against some grosser kind of Hereticks denying the same Creed and some part at least of this Canon but also was consulted and repaired-to concerning the sense wherein the Scriptures and this Creed were understood by these Churches so often as disputes in those times were raised about it by other Hereticks more refined and who admitted the Scriptures and the Creed but varied concerning the sense of them in several points Against both which Hereticks the Fathers urged the prescription of the present testimony of these Churches to those who would consult them concerning the Tradition descending to them from the times of the Apostles And Tertullian frequently complains as of some Hereticks not reâ—eiving the Scriptures so of others misinterpreting them ‖ De praescript adv haeres c. 17. c. Ista Haeresis non recipit quasdam Scripturas siquas recipit adjectio ibus detractionibus ad dispositionem instituti sui intervertit si recipit non recipit integras si aliquatenùs integras praestâ—t nihilâ—minùs â—iversas expositiones commentata convertit Tantum veritati obstrepit adulter sensus quantum corruptor stilus And afterward Dicunt a nobis potius adulteria Scripturarum expositionum mendâ—cia inferri And ubi apparu rit esse veritatem disciplinae fidei Coristianae illic erit veritas Scripturarum omnium traditionum Christianarum Where I note his urging the Church's consenting Exposition of Scriptures as well as reception of Scriptures as prescribing against Hereticks Ib l. 11. It will not I hope be denied that the Primitive Christian Church had a cercain way of understanding the sense of doubtful places as far as it was necessary to be understood and that they wanted nâ— means which Christ had appointed for the ending of controversies This is willingly granted and it is contended that this inerrability in Necessaries accompanied the Clergy and preserved the Church in the unity of a true faith in all even the Primitive times being annexed to the whole Body or much major part of this Clergy not only when met in a General Council but out of it also whenever and however they manifested a concurrence in their judgment and agreement in their doctrine whether it were by several Provincial Councils assembled or perhaps only by some one convened in the place more infested with some new and dangerous errour and ratified by the Apostolick See and other coordinate Churches or not opposed and censured but taciâ—ly admitted by them Or by their Communicatory and Synodical Letters Or whether in their publick Liturgies and Offices Or in a general Consent in their publick Writings and explications of Christian Doctrine In none of which as to the Doctrine Necessary the whole Body of the Clergy or that which in any dissent is to be accepted for the whole did ever erre Of which times before Constantine and the first General Council of Nice thus Mr Thorndike in his Epilogue l. 1. c. 8. The daily intercourse intelligence and correspondence between Churches without those Assemblies of Representatives we call Councils was a thing so visibly practised by the Catholick Church from the beginning that thereupon I conceive it may be called a standing Council in regard of the continual settling of troubles arising in some part and tending to question the peace of the whole by the consent of other Churches concerned which settlement was had and obtained by means of this mutual intelligence and correspondence The holding of Councils being a way of far greater dispatch but the express consent of Churches obtained upon the place being a more certain foundation of peace And afterward he affirms That the succession of Pastors alledged by Irenaeus and Tertullian to convince the Hereticks of their time by S. Augustine and Optatus to convince the Donatists to be Schismaticks proceeded wholly upon supposition of daily intercourse and correspondence between Churches as of force to conclude particular Churches by consent of the whole And this agreement in all times hath kept the Faith of the Church steady and uniform Ib. l. 4 If no such thing was then heard of as an
A DISCOURSE OF THE NECESSITY OF Church-Guides For Directing Christians in Necessary Faith WITH Some ANNOTATIONS on Dr Stillingfleet's Answer to N. O. By R. H. Matt. 18.17 Si ECCLESIAM non audiverit sit tibi sicut Ethnicus Publicanus 2 Cor. 6.8 Vt Seductores VERACES Printed in the Year MDCLXXV THE PREFACE BEfore my entrance upon the following Discourse it seems necessary to pre-acquaint the Reader with the occasion thereof § 11 Doctor Stilling fleet at the end of his Book of the Roman Idolatry upon his Adversary's importunity published Thirty Principles drawn up as he saith immediatly before them ‖ p. 557. to give an Account of the Protestants Faith in the way of Principles In the 13th of which he affirms That the Scriptures may be understood by all persons who sincerely endeavour to know the meaning of them in all such things as are necessary for their salvation Again in the 15th That these Writings contain in them the whole Will of God so plainly revealed that no sober enquirer can miss of what is necessary for salvation Again in the 19th That the assistance which God hath promised to those who sincerely desire to know his Will where I suppose he means such assistance as includes not that which God hath promised to Christians from the direction and instruction of his Ministers for this assistance here is opposed by him to that may give them greater assurance of the truth of what is contained in the Books of Scripture than it is possible for the greatest Infallibility in any other persons to do supposing they have not such assurance of their Infallibility Where you may observe that it follows much more may give them greater assurance than it is possible for the highest Church-Authority Wisdome Learning or Divine assistance short of Infallibility in any other persons to do And so in his first Consequence he saith There is no necessity at all or use of an infallible I add much less of a fallible society of men to assure men of the truth of those things of which they may be certain without them and cannot have any greater assurance than that they have already supposing such Infallibility to be in them § 2 These his Principles were considered and especially the forenamed opposed by a Roman Catholick as appearing to him not only untrue but of most dangerous consequence as being very derogative from Church-Authority as to these chief parts of their Office the Expounding of the Scriptures the Teaching and Guiding Christ's Flock in all Truth necessary to be known by them and their Defining also matters of Necessary Faith as Controversies in them do arise and Requiring from their Subjects a Belief of them and also very hazardous to mens salvation in leaving each private person to entertain in Religion especially as to points thought more necessary in which therefore the Scriptures also are affirmed by the Doctor more plain what in his own judgment after a to him-seeming sincere perusal of them he likes best even though a much major part of Christianity reading the same Scriptures assert the contrary and this without any obligation of submitting his judgment in such things to his Spiritual Superiours § 3 And indeed from some such Principle it seems to be that Luther when he had said to himself ‖ De abrogand Missâ privat praefat Tu solus sapis Totne errant universi And Quoties mihi palpitavit tremulum cor reencouraged himself to proceed in his Reformation though contradicting the whole World viz. Because the Scriptures were cleare and for him against them all often using S. Paul's Licet Angelus de Caelo c. Gal. 1. The Holy Scriptures the rest of the Christian World had read as well as himself but he meanwhile was conscious only of his own sincere endeavour and so the Principle secured him that he did not mistake if any such point were necessary wherein he opposed them From such Principle was the confidence of the Protestants then but a very few against the sacred Council of Trent i. e. all the other Church-Governours of that Age Soave Hist Couc Trid. p. 344.641 when they desired that the Authority of the Fathers might be qualified with a Fundantes se in Scripturis Of which fundantes whether it were so or no they themselves for themselves at least would be the Judges From such a Principle the Socinians departed from the whole Church of God Ancient Modern only pleading the Scriptures clear on their side See Volkelius De Vera Relig. l. 5. c. 7. Praesertim saith he si sapientiam a Deo petat quam ille nemini denegat i. e. if using their prayers and sincere endeavours though not consulting or obeying any Guides or the Church Quam in iis quoque rebus quae ad salutem sunt necessariae errare constat From such Principle it is that the Presbyterians ‖ Reasons shewing Necessity Reform p. 5. denied Subscription to the 39. Articles except this clause were added so far forth as the same Articles were agreeable to Gods Word of which how farre they make themselves the Judges And so also do the many latter Sects who for a sufficient knowledge in all necessary points and triall of the Doctrine of their Teachers therein need nothing more than a Bible and learning to read From such Principle that Mr. Chilling worth denies that any Church-Authority not excepting the first four General Councils hath just cause to oblige others to receive their Declarations in matters of Faith ‖ c. 4. §. 18. And elsewhere saith †c. 6. §. 5◠That the Bible the Bible only is the Religion of Protestants and that the belief of any thing besides Scripture and the plain irrefragable indubitable consequences of it indubitable i. e. to those on whom they are imposed cannot i. e. by Protestants with coherence to their own grounds be required of any without most high and most Schismatical presumption From such Principle that Dr Stilling fleet accuseth the whole Church Catholick Eastern and Western for so many Ages before the Reformation of so manifold an Idolatry where his own sincere endeavour to understand the Scriptures in so necessary a point he holds cannot be mistaken and therefore all that World must be so And thus what opinion may not One maintain against all if he have first a confidence concerning himself that he hath used a requisite industry which industry also must not be maintained greater than the meanest condition of life may practise and so that Scripture is clear to him in all necessary matter and Next the consequent of this if he have a perswasion concerning others how many soever whom by their differing from him he knows to be in an errour that either they have been defective in a sincere enquiry or having with him discerned the Truth yet for some secular ends falsify it § 4 From this Principle also proceeds that Assertion That there is amongst Christians no Necessity
cannot judge of their Judgment whether right by the Rule concerning the sense whereof they consulted them i.e. they cannot learn the sense of the Rule from their Guides and then know the truth of their sentence from the Rule p. 140. How or by what Marks the true Church is to be discerned from Sects from which Church first known the Enquirer may learn the true Faith p. 106. 152. 155. 209. And that In any difference or contrariety of Church-Governours the Superiour Authority is to be obeyed That Christians both prudently may and in Duty ought to subject their Judgment in Divine matters to Church-Authority though supposed fallible whereever they are not certain of the contrary to its Decisions p. 99 223. That all other Magistrates and Superiours are deficient and come short as to one branch of Authority belonging to the Church viz. the Deciding of what is Truth and errour Lawful and Vnlawful in Divine Matters for which Infallibility is necessary to them when not so to the others p. 222. That Church-Infallibility is clearly enough evidenced to Christians both from the Scriptures and from Tradition p. 109. And that Catholicks place this Infallibility in a lawful General Council p. 96 Where Concerning the Decrees of General Councils their being put in the Creeds And an Vniversal Assent required to them under Anathema p. 127. Concerning the Anathemas passed by inferiour and fallible Councils p. 127 129. Some Quotations out of Dr Field and the Text Gal. 1.8 considered p. 130 131. That Dr Field clearly maintains some Visible Church or other consisting of Prelates and Subjects and giving Laws to be infallible as to Necessaries in all Ages which Church the unlearned at least are advised by him to search out and so to follow her Directions and rest in her Judgment p. 103. The Deficiencies in his Tenent p. 105. That Miracles are not necessary in all Ages to attest the Church's Infallibility p. 116. That true Miracles for many good ends advancing the Glory of God and the Catholick Faith have been continued in the Catholick Church but not so elsewhere ever since the Apostles times p. Ibid. How Miracles signify the Infallibility of those by whom God worketh them p. 118. The Latter Times of the Church doing Miracles in all the same kinds as the Former and both as our Lord and his Apostles did p. 119. Several Controversies in Religion necessary to be decided and those respecting Manners as well as Faith p. 175. c. By what Authority General Councils assemble and decide Controversies p. 174. In what manner General Councils and the Church-Guides are an Infallible standing Judge of Controversies p. 132 238. Lawful General Councils of any Age since the Apostles times of equal Authority and Obligation p. 151 160 205. That we want a Judge for the necessary Decision of many Controversies As for instance Whether Latter Times have altered what Christ or his Apostles delivered or Have imposed things contrary to the plain Commands of Scripture Or Latter lawful General Councils contradicted former or What former Councils are to be accounted General Legal and Obligatory Whether what is pretended to be the concordant sense of Antiquity or to be contrary to it really is so Whether some things repugnant to Gods Word are not commanded by our Superiours as things Indifferent c. I say that the Christian World is destitute of a Judge to end such differences unless the Present Church be It and is in such Contests to be appealed and stood to p. 140. 141. That the present unanimous Agreement of the Apostolical Churches and especially the consent of the Prime Apostolick See joined with them was by the Ancients esteemed and urged as Infallible and to which all owed Submission of Judgment p. 180 181. Held so by those Ancient Writers cited by Dr St. By S. Jrenaeus p. 182. By Tertullian p. 185. By Clemens Alexandrinus p. 188. By S. Athanasius p. 190. 203. By S. Austin p. 194 206 By Vincentius Lerinensis p. 197. The place * in S. Gregory Nazianzen Ep. 55. concerning Councils considered p. 194. * In S. Austin Contra Maximin l. 3. c. 14. p. 194. De Vnitate Eccl. c. 19. p. 212. De Baptismo l. 2. c. 3. p. 213. Arguments used by the Fathers against Hereticks both from infallible Church-Tradition and from the Scriptures and that those from the latter notwithstanding the evidence of the former are necessary against persons not submitting to the other p. 190 191. The Places out of Petavius and S. Hierome concerning the Tradition of the Doctrine of the Trinity before the Council of Nice considered p. 201. c. Vnanimous Consent of the Fathers Primitive Times Catholick-Church in her Councils in order to Our Obedience how to be understood 159 200. And Vincentius Lerinensis his Rule Quod ubique quod semper c. Ibid not necessarily comprehending all particular Persons or Churches Vniversality understood of the Catholick Church distinct from Heretical never as to Necssaries dissenting from Antiquity p. 199. How the believing of the Determinations of General Councils is necessary to salvation p. 164. That Heretical and Schismatical Churches are no Members of the Catholick p. 154. That a Church committing and teaching Idolatry is no true Member of the Catholick Church p. 80. c. The Nicene Council to be obeyed suppose the Arian Councils more numerous as to the Bishops present in them because the Nicene more universally accepted and the Arian how numerous soever formerly declared Hereticks p. 146. 193. Of Pope Liberius and Honorius accused of Heresy p. 146. 149. That no Certainty from Sense or Reason can rationally be pleaded for any Doctrine against a General Council or Major part of Christianity having all the same means of Certainty from Reason and Sense and they maintaining the contrary Doctrine certain p. 143 145. Where Concerning Veneration of Images Communicating in One Kind p. 144. That our Senses are not to be credited where is the certainty of a Divine Revelation contrary Nor doth the Disbelieving them in such things prejudice the Certainty of their Evidence as to all other matters where no Divine Revelation opposeth p. 142. c. No Reformation lawful against the Definitions of a Superiour Church-Authority p. 236. In a Controversy Whether a National Church hath departed from the truly Catholick Church of former Ages who is to be the Judge p. 237. That National Churches and Councils are subject to Patriarchal and Generall p. 152. 226. That any particular Church may require Assent from all her Subjects to her Doctrines of Religion so far as such Church accords therein with the Church Catholick Because in these she infallible if the Catholick be so p. 222. Whether a fallible Church may require assent to her doctrines or to some of them at least as to matter of Faith where she as fallible confesseth she may err in such matters Or she not requiring such submission to them as to matters of faith Whether her Subjects are not left
evidence of our Senses then is to be preferred before that of Tradition concerning the Revelation hence it follows that so often as Tradition delivers God to have done any thing contrary to the evidence of our Senses as in the former Instance God's sending Angels that appeared to Lot and the men of Sodom to be Men so often the Tradition or Revelation is not to be credited for Divine or any Text in God's Word concerning this not to be taken in its literal as that Gen. 19 1. implying them to be Angels but in some figurative sense And is not this cum ratione or sensu if you will insanire And §. 62. n. 2. here may we not use the same words as this Author doth in his Roman Idolatry p. 540 against Transubstantiation against such a sense of the 19th chapter of Gen. that these to-Sense-appearing Men should be really Angels I desire to know saith he there how the Sense he means in the Eucharist concerning the Bread suppose we of Lot and the men of Sodom here concerning the Angels comes to be deceived supposing a Revelation contrary to it Viz. that those whom they saw to be Men were indeed Angels Doth God impose upon their senses at that time then he plainly deceives them Is it by telling them they ought to believe more than they see that they deny not but they desire only to believe according to their senses in what they do see as saith he in what they see to be bread that that is Bread so I in what they see to be Men that those are Men. c. Besides if this Revelation is to be believed by them against sense then either that revelation is conveyed immediately to their minds c or mediately by their senses which we affirm as in those words This is my Body saith he and I as in those words Gen. 19.1 And there came two Angels to Sodom If so then they are to believe this revelation by their senses and believing this revelation they are not to believe their senses which is an excellent way of making faith certain Try we the same arguing again §. 62. n. 3. in his Dispute against Transubstantiation Rat. Account p. 117 by this Instance That these Persons being seen to be Men the Divine Revelation was not to be so understood as that they were Angels There he pleads thus If this Principle be true here that the judgment of the senses suppose here of the men of Sodom that those persons they saw were really Men which he speaks of the Eucharist being really Bread was not to be relied â—n in matters which sense is capable of judging of it will be impossible for any one to give any satisfactory account of the grand foundations of Christian Faith For if we carefully examine the grounds of Christianity in Christian Religion we find the great appeal made to the judgment of Sense That which we have seen and heard and handled If then the judgment of Sense must not be taken in a proper object at due distance and in such a thing whorein all mens Senses are equally judges I pray tell me what assurance the Apostles could have or any from them of any Miracles which Christ wrought c. In things which are the continual objects of Sense if men are not bound to rely on the judgment of Sense you must say that our faculties are so made that they may be imposed upon in the proper objects of them and if so farewell all certainty not only in Religion but in all things else in the world And so all the rest of his discourse there if any please to view that place will pass as currently against understanding the Text in Genesis literally that those persons were Angels whom Lot and all the inhabitants of Sodom saw to be Men as against the General sense of Hoc est Corpus meun that that is Christs Body we see to be Bread or rather collect from the Accidents we see that it is so To what is said by N. O. in this matter §. 62. n. 3. I find no answer returned by him Nor can I imagine how he can shape any but by removing the Controversy from what is the evidence of Sense concerning the thing to what is the evidence of Tradition concerning the Revelation till which cleared against the truth of any such Revelation any evidence of or from Sense or seeming-Reason must be laid aside Several of the other things that are here pressed by N.O. for Infallibility are also by the Dr in his Answer passed-over in silence whether neglected by him for the slightness of them or avoided for the difficulty is left to the Reader 's judgment and some others spoken to with what successe is now to be weighed § 63 To that mentioned before § 51. of the necessity of a perpetuall Infallibility in the Church-Governors for preserving a stability and Certainty in the Christian faith especially supposing there had been no Scriptures as for some time there was not nor in every place the presence of an infallible Apostle or supposing the sense of them in several such points doubtfull he answers p. 124. to this purpose That mens Faith and Religion may be well grounded stable and certain either without Scriptures or Church-Infallibility viz. by vertue of common and Universal Tradition instancing in the Religion of the Patriarchs received by Tradition without any such Infallibility and in Christian's receiving the Scriptures or the Roman party maintaining Church-Infallibility upon Tradition as a sufficient ground thereof But N.O. speaks of a stability and certainty of the Christian Faith not as to some one of a few parts or points thereof which as instanced in by the Dr so are here willingly granted by N. O to receive a sufficient evidence and firmness from Tradition antecedently to any Infallibility of the Church for neither doth N.O. require Church-Infallibility for the proof or assurance of Church Infallibility but as to all the necessary parts and Credends thereof to the believing of which being not all of them especially as to all sorts of Christians delivered with the same evidence of Tradition as the Canon of Scriptures or Church-Infallibility are he affirms this Infallibility necessary for the establishing a certainty in their faith when such persons are left either without Scriptures or with Scriptures in such points of an ambiguous sense in which necessary matters surely it is necessary that all men believe aright though not that they have an infallible certainty that they do so Where as N. O. observes such an Infallibility signifies much Consid p. 54. for men's having a right and saving faith in all these matters proposed by the Church then when perhaps it may signify nothing as to their infallible assurance of that which it proposeth § 64 Again to the proof of Church-Infallibility from the practice Councils allowed and submitted to by the whole Church Catholick diffusive in their requiring assent to their
the Schisms that ordinarily follow them But in conceding such a submission Protestants well see there could have been no justifiable Reformation in Luther's time nor can be hereafter in any other against such erroneous doctrines of the former Church Again the teaching them that they ought not to become their own Guides what sense soever he will put upon it yet if not this that they ought to submit their judgments to the Doctrines of their Guides I mean as to the Decrees of their General Councils and ought to follow their faith a thing his Principles admit not it must fall short of suppressing Heresies or Sects whilst every one retains his own opinion still notwithstanding the contrary doctrine of his Guides § 95 For what he adds That his Church exacts of none a blind obedience if it be not meant a blind i.e. an obedience which there is no Reason for which obedience it is granted may never be exacted or exhibited but signifies the Church not to require of her subjects an absolute assent where all either do or ought to know they owe it though they perhaps do not yet see the Reason or grounds of those Truths wherein they give it so any less obedience than this exacted can never crush Heresies and Sects We see the Church of England made her Articles for establishing consent in judgment and for avoiding diversity of opinions Yet these Articles are not proved by her to their Reasons there where they are delivered And S. Austin writ a book De Vtilitate Credendi i. e of believing the Church upon some other grounds before men saw the Reasons of those things that were proposed by her to be believed and relates a Story of those who first doing this yielding their obedience to her proposals said a Gratias Deo afterward for their understanding the other viz. a good reason of the things she proposed Gratias Deo Qui expertos doeuit quà m vana inania de Ecclesiâ mendax fama jactaverit S. Augustin Epist 48. and when we see no Reason of the thing to be believed being not yet cleared to us we may see much to believe and rely on the judgment of the Church proposing it to be believed rather than our own § 96 These things our Authour here hath returned in his own defence In which methinks Mr Chillingworth hath dealt somewhat more plainly and openly Who seeing that a diversity of Opinions according to such Protestant Principles must be allowed and that all Judge to decide and end them or declare amongst these opinions what is Heresy must be taken away besides only the Scriptures the clearness also of which Scriptures for one side can hardly be maintained as to such places thereof though touching matters of great moment where whole Nations do understand them in a contrary sense one to another thought of another way of preserving perpetually the peace of the Church in ordering rather that diversity of opinions might be no hindrance to unity of Communion i.e. that men of all opinions should peaceably live to gether in one external communion His words to this purpose are ‖ ch 4. §. 39 40. This is most certain that to reduce Christians to unity of Communion there are but two wayes that may be conceived probable the one by taking away dâ—versity of opinions touching matters of Religion the other by shewing that the dâ—versity of opinions which is among the several Sects of Christians ought to be no hinderance to their Vnity of Communion Now the former of these is not to be hâ—ped fâ—r without a miracle that is unless it could be made evident to all men that God hath appointed some visible Judge of Controversies to whose judgment all men are to submit themselves What can be made more evident than besides the Scriptures the Laws and Practice of the Church in her General Councils have made this He goes on What then remains but that the oâ—her wâ—y must be taken and Christians must be taught to set a higher value upon these high points of faâ—th and obedience wherein they agree than upon thâ—se mâ—tâ—ers of less moment wherein they differ and understand that agreement in those ought to be more effectual to join them in one Communion then their diffâ—rence in other things of less moment to divide them But here I pray why must the matters wherein they differ be of less moment than some of those wherein they agree Or are there not some points wherein those that are involved within the General Name of Chriâ—tians do differ of the highest consequence and concernment or of much greater than some others are wherein they acâ—ord Since then this is a law that ought if in any to be observed in all times men may consider here of what great consequence some of the ancient Heresies and differences were And in some of tâ—ose points of greater moment wherein men agree now may not they differ hereafter § 97 Suppose them among these diversities of opinions there happen to be also some errour in some Fundamental or Essential as they use to stile it to the constitution or being of a Church which is Heresy in their notion surely such Errours ought not to be tolerated among the rest for example Socinianisme but suppressed and if to be suppressed how may it be discerned or by what Judge is it to be declared such for knowing it must precede suppressing it Is it to be known by clear Scripture because in all such points Scripture is affirmed clear on their side So Mr. Chillingworth saith being asked this Question by his Adversary ‖ ch 2. §. 127 For If Scripture saith he be sufficient to inform us what is the faith it must of necessity be also sufficient to teach us what is Heresy seeing Heresy is nothing but a manifest deviation from and an opposition to the faith That which is straight will plainly teach us what is crooked and one contrary cannot but manifest the other Thus he Now this is very well If all men that read the Scriptures were all agreed in the same Opinion But in our endeavouring to discover what or on which side is Heresy the Sense of Scripture is the very Ball of the contention and the Heretick suppose a Socinian will say for himself as readily as the Catholick that the Scripture the straight Rule for what he holds plainly shews him the tenent crooked which he opposeth This I say were a good Answer if Mr. Chillingworth will maintain as I think he doth and can justify it that no points are necessary or essential in the Christian Religion but what all Christians or all except a very few in their reading the Scriptures are agreed in To which purpose ‖ Answ to Pref. §. 26. in requiring the using mens best endeavour to believe the Scripture in the true sense he saith also that He hopes many on all sides I understand him in all Sects of Christians and Divisions of Opinion do perform
to believe it just But in matters of Religion such a Judge is required whom we should be obliged to believe to have judged right So that in civil controversies every honest understanding man is fit to be a Judge but in Religion none but he that is infallible at least in all necessary matters Thus he Ib. l. 9 Which absolute obedience we are ready to yield when we see the like absolute command for Ecclesiastical Judges of controversies of Religion as there was among the Jews for their Supreme Judges in matters of law What thinks he of our Lords Dic Ecclesiae and Si Ecclesiam non audierit sit tibi sicut Ethnicus c in the sense wherein Church-Tradition hath understood this Text as applied to the highest Courts of the Church and to their cutting off by a spiritual death the disobedient whether contradicters or dissenters Is there more injustice and tyranny in this than inflicting a corporal death on the dissenters or contradicters under Moses his law This Discourse of the Dr as also what he hath said of the same matter Rat. Account p. 239. I had occasion to examine in the former Discourse § 22. c to which I referr the Reader for what is here omitted Pag. 117. l. 7. Such a pretence implying an infallible assistance of the Spirit of God there were but two ways of proving it either 1. By such Miracles as the Apostles wrought to attest their Infallibility or 2. By those Scriptures from whence this Infallibility is derived What thinks he of a third way of proving it viz. By Tradition But then If the Church-Guides give this evidence of their being infallibly assisted by the Holy Ghost in necessaries namely the clear Testimony of the Scriptures I ask is not this sufficient for the world to credit them to be so without their doing Miracles Doth not this Author of the two ways to prove it named just before allow either of them sufficient Now see this latter proved before in Note on p. 113. l. 17. and so I hope we may peaceably take leave of Miracles Pag. 118. l. 2. When I speak of infallibility in fundamentals I there declare that I mean no more by it than that there shall be always a number of true Christians in the world Now whence learns he this that true Christians shall never faile I suppose whence other Protestants do viz. from the Promise of our Lord in Scripture that the Gates of Hell shall never prevail against his Church See Archbishop Lawd p. 140. That the whole Church saith he cannot err in doctrines absolutely fundamental seems to me to be clear by the promise of Christ Mat. 16. That the gates of hell c. And it is as clear that the Arch-bishop meant it not only of a number of true Christians as our Author doth here but of true Pastors also and Doctors of the Church If this Promise then be enough for believing of this the non-failing of Christians that shall believe all necessary truth without Miracles will it not supposing such a promise made to them be as sufficient for believing the other the indefectibility of the Church-Guides as to teaching all necessary faith without their doing Miracles Ib. l. 16. But in case any persons challenge an infallibility to themselves antecedently to the belief of Scriptures c such persons are equally bound to prove their infallibility by Miracles as the Apostles were What if they challenge this Infallibility like wise from the Scriptures as most certainly they do This latter challenge of theirs surely will supersede Miracles But let us suppose no such challenge What thinks he if they produce the evidence of Tradition for their Infallibility antecedently to Scripture as also they do Is not this we here suppose there is such a Tradition which is proved before ‖ Note on p. 113. l. 14. a sufficiently clear and self-evident proof of it If not of their Infallibility how then is the same Tradition without Miracles a sufficient proof to Protestants of the Canon or Infallibility of Scriptures Suppose the same promises made no Scriptures written would not the Catholick Church have been what it is and must it then have perpetually-shewn Miracles or no Infallibility as to Necessaries have been believed in it Ib. l. 7 The Sum of which is c. In the Dr's suming of N. O's Answers still somthing is lost as here the Reason is omitted why no such need of Miracles to be done by the Church-Governours delivering only from age to age that Doctrine which by the first Teachers was sufficiently confirmed by Miracles viz. this the Evidence of Tradition which received from the Apostles and from their Ancestors they unanimously convey unto Posterity Yet such Miracles were necessary then to more persons than those Apostles who made the very first Sermons concerning the Gospel because the bare Tradition of a few at the first was not so evidently credible as that which by many Sermons made and Miracles done in many places afterward became Vniversal Pag. 119. l. 12. The necessity of Miracles was to give a sufficient motive to believe to all those to whom the Gospel was proposed Must all then in the Apostles times who received the faith see their Miracles Or if their Miracles only related to them by a creditable Tradition would serve the turn why not the same Miracles related now Pag. 120. l. 1. Those persons ought to confirm that authority by Miracles as the Apostles did And again l. 20. See Note on p. 118. l. 11. N. 1 Ibid. l. 11. Yet he is very loth to let go the Miracles of their Church done in latter times as well as formerly N.O. ‖ See Consid p. 29. is loth to let go the Miracles of their Church i.e. of the Catholick Church East or West for both have been noted for Miracles In latter times i.e. from the Apostles daies to the present there being the same evidences in all ages of the facts I say not of all the facts that are related but of many of them which is sufficient and the same Reasons where and when the World is already Christian in all times for the doing of them N.O. loth to let them go not as to this his affirming a Necessity of them now in the Church for the believing of its Infallibility or any other part of the Christian Doctrine or also for the Conversion of the yet Infidel and Heathen Nations after such a plenitude of Tradition appearing in the greatest part of the world already subdued by the Gospel Of which non-necessity N.O. saith ‖ Princ. Consid p. 29. That Miracles having been wrought by the Apostles in confirmation of that Doctrine which their Successors deliver from them are not now alike necessary to or reasonably demanded of these their Successors N. 2 But he is very loth notwithstanding this to part with true Miracles still wrought in the Church since the Apostles times and these too of the very
distinguishable or diversified from those of our Lord or his Apostles were seen to be really done by false Religions as well and as usually as in the Church Catholick the End wherefore done would be a thing of the greatest uncertainty and most easily mistaken or misrelated and after the Clear evidence of such Miracles done there this end would be represented by every Religion to their own advantage as they pleased and thus all Religions would come to have an undiscernably equal Plea of their Confirmation by Miracles Therefore in the Scripture we finde not the End why the Miracle was done chiefly insisted on or proved to the people Yet the clearing of which End in such case of all Religions doing the same True Miracles were the thing the most necessary but the Fact and from it presently gathered the Catholickness and the Divine approbation of the Person See John 9.16 17 30 31 33. Such and so well attested Miracles therefore as our Lord and his Apostles did I gather never have been never shall be done by any persons in false Religion or that are no members of the Catholick Church 3. And then this granted I may hence safely conclude also that such Miracles do always evidence the Church wherein they are done to be the Catholick and so that Church to which our Lords Promises of Infallibility as to all Necessaries do belong Add to this that if any True Miracles can be shewn in the Roman Church the Dr's words following seem to make good its Infallibility For saith he ‖ p. 121. l. 1. they would do well to shew where ever in Scripture God did bestow a gift of Miracles upon any but for this end i.e. to give evidence of the Authority and Infallibility those by whom they were done and what reason there is that God should alter the method and course of his Providence in a matter of so great concernment to the Faith of Mankind So he If then God never bestows a gift of Miracles for any other end save this then if true Miracles such as our Lord 's be proved Infallibility also is proved to be in the Roman Catholick Church But to reflect on these words of his They would do well to shew c. a litle further If our Author means here by the Miracle's shewing the infallibility of the Worker such an Infallibility as the Apostles had in delivering nothing by word or writing but Gods word and the Dictates of the Holy Ghost I can shew him in Scripture many that were the Instruments of working miracles and had not this as those Corinthians and others in the Apostles times 1 Cor. 12.10 28 30. God bestowing this Gift on several others there besides the Apostles who had not an Apostolical Infallibility Of all which holy persons whom God honours thus with Miracles though it may be said that what such deliver for Gods Faith certainly is so who otherwise would never be assisted with Miracles which are alwaies a seale of truth if delivering falsityes as Divine truths Yet it cannot be said of them as of the Apostles that whatever they deliver is Gods Truth whilst in their delivering it they do not pretend it so as the Apostles did so pretend it and therefore upon doing Miracles were to be believed in such their pretension But if those whom God honours with miracles are to be believed in what they say then cannot their Miracles be urged for an infallibility in all they shall teach or hold who do themselves say and professe the contrary Their Miracles confirm and make good what they pretend to but not more I say then if the Dr means here That whoever have the gift of doing Miracles have likewise such an infallibility in all they say as was in the Apostles it holds not true For the Corinthians also had such a Gift who were not in such a manner infallible But if He means here that none have had this Gift or done any such evident and frequent Miracles but such only as have taught or held the infallible Catholick faith as to all the necessary points thereof the faith I say which being entirely delivered by the Apostles there is no further need of infallibility like to that of theirs for conveying the same as it was received from them to posterity I accord with him and contend that none to this day have had such Gift save such Orthodox persons No Pagans no Hereticks true Miracles such as our Lord and his Apostles did being distinctive signes that accompany and follow only true Believers according to our Lord's promise Mar. 16.17 for whatever Ends these Miracles happen to be bestowed as they may be for many besides the Confirmation of the Catholick Faith Therefore where a Frequency of true Miracles is seen in any Communion we may safely follow the profession of its Faith God having provided that his Catholick Church and true Miracles shall never be parted i.e. that where the latter are there is the former By True Miracles I mean such though it needs not to be all such as our Lord and his Apostles did and so clearly testified by Eye-Witnesses as their's were or might be And I exclude here all such effects though miraculous to us as evil Spirits God permitting have a power to effect by the instrumency and â—pplication of some natural Agents though this transcending any humane Art or Capacity For such miracles I willingly grant both Magicians and also Hereticks and Schismaticks may operate by the assistance of these Angelical powers therein either Voluntary or also constrained as to the inferiour sort of these Spirits compelled thereto by their Superiours But the former such as our Lord and his Apostles wrought surpassing all the power of Nature do also that of Evil Spirits or of any their Instruments are by Christians easily distinguishable from these other Pag. 121. l. 7. Such Miracles as were wrought by Christ and his Apostles we defy all other Religions in the world to produce any like them to confirm their Doctrine i.e. As one may understand him Neither Heathens neither Heretical Churches can ever do any such Miracles as were wrought by our Lord and his Apostles viz. give sight to the blind cure the sick raise again the dead c. From which it follows that whatever Church doth such Miracles must be the Catholick from this that such Miracles whereever they are found in any age do shew the Church wherein they are done to be Infallible in Necessaries for so the Catholick Church is But if here he puts in the last words to confirm their doctrine as limiting the former and carrying such a sense that other Religions beside the Catholick may also do all such Miracles as our Lord and his Apostles did for some other ends but not for this viz. to confirm their doctrine or Religion I think he will have an hard task of it either * to shew that the Historians that have related such miracles have not also applied them
seek to pervert the Catholick doctrine and to wrest the plain places of Scripture which deliver it so far from their proper meaning that very few ordinary capacities may be able to clear themselves of such mists as are cast before their eyes the sense of the Catholick Church in succeeding ages may be a very useful way for us to embrace the true sense of Scriptures especially in the great Articles of the Christian Faith As for instance in the doctrine of the Deity of Christ or the Trinity After which N.O. adds there that the Dr instead of saying the sense of the Catholick Church in succeeding ages may be a very useful way for us might have said is very necessary for us if his cause would permit him and that the Socinian would thank him for this his mitigation Ib. l. 11. The fraud and imposture of the confident pretenders to infallibility Viz. Of lawful General Councils Ib. l. 12. Which is the reason c. They speak evil of Dignities Jude v. 8. Ib. l. 5 I confess I have seen nothing like the first evidence yet It is set down in the precedent page in these words ‖ Princ. Consid p. 38 We may learn first this supernatural divine assistance and Infallibility of these Governours which is made known by Divine Revelation to those first persons who communicate it to posterity from Tradition descending from age to age in such manner at the Protestant saith he learns his Canon of Scripture from Tradition To which Tradition also may be committed by our Lord or his Apostles whatever is to Scripture Perhaps His falling into a Fit of drollery here made him oversee it Pag. 127. l. 5. What are its weapons See before Note on p. 113. l. 14. n. 4. Pag. 128. l. 3. It is I suppose agreed on both sides that the Tradition on which we receive and believe the Scriptures to be the word of God was universal as to all ages and times No. Not so universal as to all parts of the Canon Ib. l. 14. Let any thing like this be produced for the infallibility of the Guides of their Church i.e. for the Infallibility of lawful General Councils for N.O. the Considerator treats of no other and often mentions this and we will yield up the cause to them See then what is produced concerning this before Note on p. 113. l. 14. N. 1 Ib.l. 7 The only argument c. That which our Author alledgeth here the Councils anathematizing dissenters and the Church's stiling them Hereticks upon it is only a piece divided from the rest of what N.O. pressed N. O's words are these urged by him with application to the Dr's 17. Principle and without designing any set Discourse on Church-Infallibility ‖ Prineip Consid p. 39 That the Governours of the Church who having an apparent succession from our Lord and his Commission known by Tradition their testimony must have been unquestionably believed by Christians in what they taught in case there had been no Scripture always reputed and held themselves divinely assisted and infallible for all necessaries and that this was the traditive faith of the Church grounded on our Lord's Promise in all ages sufficiently appears by their inserting from time to time as they thought fit their Decisions in the Creeds and by their anathematizing dissenters and the Church's stiling them Hereticks ever after upon it For that no authority if we believe the Dr but that which proves it self infallible and therefore which is infallible can justly require our internal assent or submission of judgment And that the Protestants their allowing only an external obedience or silence due to Councils fallible inferrs that Councils fallible can justly require no more and consequently that such Councils are infallible as do justly require more as did the four first Councils with the voluntary acknowledgment also and submission of their subjects to such an authority assumed by them N. 2 After which it follows to prevent this reply here of the Dr's We find indeed subordinate Councils also stating somtimes matteâ—s of Faith censuring Hereticks and requiring assent to their Decrees but still with relation to the same Infallibility residing in the General Body of Church-Governours and their concurrence therein They not passing such Acts without consulting the Tradition and Judgment of other Churches and especially of the Apostolick See and a general acceptation rendring such their Decisions authentick and valid To which may be added what N.O. said before Consid p. 32. where the words of the Dr mentioned here are quoted more at large We see saith N.O. what kind of Obedience it was that the first four General Councils exacted in the Athanasian Creed which contains the sum of their Decrees viz. no less than assent and belief and submission of judgment and all this upon penalty of damnation And this if justly required by them inferrs upon the Dr's arguing their Infallibility For saith he ‖ Rat. Account p. 506 where Councils challenge an internal assent by vertue of their Decrees or because their decrees are in themselves infallible there must be first proved an impossibility of errour in them before any can look on themselves as obliged to give it Here the Dr passeth by several things urged by N.O. of which see the former Disc § 69. and invades only this part General Councils their anathematizing dissenters and pronouncing them Hereticks as he expresseth it though N.O. spoke of the Church always afterwards stiling such Dissenters from the Councils Decrees Hereticks The Doctors words here are The only argument he insists upon is so weak that I wonder he had not considered how often it had been answered by their own Writers For it is certain that Provincial Councils as well as General have anathematized dissenters and pronounced them Hereticks which is his only argument to prove this Tradition of the Church's Infallibility and they the Catholicks had no way to answer it but by saying this doth not imply their Infallibility Where he quotes in the margin Bellarm de Coucil l. 2. c. 10. N. 3 To which I have replyed in the former Disc § 65. c. and I think fit here to repeat at least some part thereof to give the Reader the lesse trouble by making frequent References First in general that I do not understand what it is that our Authour would maintain here against N.O. Is it this that neither anathematizing Dissenters nor the Councils putting their Decrees in the Churches Creeds nor the Church Catholick's afterward esteeming those Hereticks that dissented from these Councils are a sufficient evidence or proof that these Councils at least and also the Church accounted themselves Infallible in these their Decrees What could the most Infallible Judge do or exact more Doth not he below †See p. 113. blame the Roman Church for assuming such an Infallibility to her self in requiring such a belief of her Additional Articles defined in Trent as of the most fundamental Articles
dissent from which he can justly anathematize Angel or Man and none may anathematize another for his dissent not receiving or for his not believing any thing of the truth whereof he himself is not certain much lesse if he doth not so much as hold himself so which latter will make the fault the greater Unless perhaps such were the supreme and unappealable Ecclesiastical Judge and knew that none other could be in such matter certain of the contrary But this I grant that who is certain and infallible in some things may not be so in all neither do I contend for an universal Infallibility even of General Councils in all things whatsoever but in all that are any way necessary to be determined See Note on p. 104. l. 15. Pag. l. 130. l. 7. Let the Reader now judge in his Conscience c. What thing is there more publick in the Church's Tradition and of which there hath been a more remarkable Testimony in all ages than of the repairing where the Ecclesiastical affaires required or times permitted it following the precedent of Acts 15. to General Councils or those some way equivalent for deciding the more important Controversies in Religion that disturbed the Church and than of these Councils when met their requiring a belief and assent from all Christians to their Definitions and this assent accordingly yielded by the Vniversal Church which inferrs also a General belief and acknowledgment of their Infallibility And Councils are as well known for thus deciding controversies in the Church as he saith the Judges are for trying causes in Westminster-Hall Ib. l. 7 I challenge him to produce any one age wherein the infallibility of a standing Judge of Controversies appointed by Christ hath been received by as universal a consent as the authority of Scripture Review the last Note 1 This standing Infallible Judge are affirmed to be Lawful General Councils Which though as being a Court consisting of many it is not at all times actually assembled and sitting Yet the Members of this supreme Ecclesiastical Court are alwaies existent and in being and retain their Authority from Christ for judging matters of Faith equally whether conjoined or distant in place from one another And when happens no conveniency of assembling such a General Council the Consent of the Body of the Catholick Clergy manifesting a concurrence in their judgment whether by several Provincial Councils or by any one that is generally approved Or whether by Communicatory and Synodical Letters or whether appearing in a general accord in their publick Writings Catechismes and Explications of the Christian Doctrine I say such Consent is equivalent to a General Council The Decrees also and Definitions of former General Councils are always standing in force and the execution of them committed to the care of the present Church-Governours This of the standing Judge 2 As for the Infallibility thereof the Vniversal consent of the Church hath admitted as the Authority and Infallibility of Scriptures so of Councils as to their defining points of necessary faith as hath been shewed before Note on p. 113. l. 14. 3 But in the 3d place it is not necessary that every point of Faith to have a sufficient Attestation or Evidence from Tradition have it as ample and Universal as some other point hath no more than it is for a just ratifying of the Canon of Scripture that all points of it be shewed to have alwaies had as General an Acceptation as any other Or that the Definitions of Chalcedon equall in this those of Nice Pag. 131. l. 5. The Infallibility of a standing Judge is utterly denied by one side and vehemently disputed between several parties on the other Not the infallibility of General Councils in all necessaries disputed save only by some Protestants agreed in by all the rest whether Eastern or Western Church And if the Common Reason or Body of Christianity were to decide this contest between N. O and Dr St Dr St. would be cast Pag. 132. l. 15. If the Infallibility of the Church be as liable to doubts and disputes as that of the Scriptures it is against all just laws of reasoning to make use of the Church's infallibility to prove the Scripture by It is true that the Infallibility of the Scripture cannot be proved from Infallibility of the Church to any that doubts as much of this as of the other till this proof is also proved to them But then it is true too that a Neophyte may first be taught from Tradition the Infallibility of the Church and from this so made known to him have the Infallibility of the Canon of Scripture proved to him as this Church hath in her Councils declared and delivered it for which Church it were to no end to define the Canon if the Canon thereby received no more certainty as to any Christian than formerly Ib. l. 3 N.O. turns my words quite to another meaning In the meaning the Dr now explains his words the sense of the latter part of this Principle which I leave the Reader to compare seems coincident with the former and so is granted to him Princip 17 as the former is And if N.O. not imagining such a reduplication mistook the Drs sense here from what he found him to say in another place ‖ Rat. Accountâ—p 512 the discourse is still pertinent if not to this to the other place and N.O. hath not lost his labour Pag. 133. l. 13. Men can have no certainty of faith that this was a General Couneil that it pâ—ssed such decrees that it proceeded lawfully in passing them and that this is the certain meaning of them all which are necessary in order to the believing those decrees to be infallible with such a faith as they call divine Christians have a sufficient certainty as to all the former particulars that the Council of Nice for example hath delivered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to be the true sense of the Scriptures which Sense of Scripture we believe with a divine faith and this divine faith relies on the word of God as thus expounded by this Council The same to which therefore may be said as to other points and other Councils Ib. l. 3 But I expresly mention such decrees as are purposely framed in general terms and with ambiguous expressions His words in Rat. Account are Suppose saith he p. 510. we should grant that you might in general be certain of the Infallibility of General Councils when we come to instance in any one of them you can have no certainty of faith as to the infallibility of the decrees of it For you can have no such certainty 1 that this waâ— a lawful General Council 2 that it passed such decrees 3 that it proceeded lawfully in passing them and 4 that this is the certain meaning of them Then examining these four particulars coming to the 4th he proceeds thus 4ly Saith he Suppose men could be assured of the proceedings of the Council yet what
Civil as Ecclesiastical Governours So that if the Catholicks seem to apply some Consciential obedience to the Ecclesiastical Judge disliked and denyed to him by Protestants so do they also to the Civil Ib. l. 10 They challenge likewise to themselves a power to dispense with the laws of God as in matter of Mariages The Church only dispenseth where antecedently no Divine Law but only a Church-law obligeth those about Marriages being many of them Levitical Judicial Laws obligatory only to the ancient Commonwealth of the Jews and not now to Christians But in impedimentis jure Divino naturali conjugium dirimentibus the Church pretends no dispensative power Ib. l. 8 And with the Institution of Christ as in Communion in one kind See this spoken to before in Note on p. 151. l. 6. Ib. l. 5 As in the five Sacraments they have added to the two of Christ As the Roman Church reckons Seven Sacraments so the Greek Sacramenta verò ritusque in hâc ipsâ Catholicâ rectè sentientium Christianorum Ecclesiâ sunt Septem saith Jeremias Patriarch of Constantinople against the Lutherans ‖ Resp. 1. c. 7. and so the Catholick Church before Luther appeared And this Author cannot be ignorant that Protestants also since that time as the Word Sacrament is taken in a more general sense have willingly admitted more than two and acknowledged this conformable to the language of Antiquity And in the short English Catechisme the Answer to the Question How many Sacraments Two only is made as Bishop Mountague observes ‖ Appeal c. 33. with this Limitation as generally necessary to salvation And on the other side the Council of Trent †Sess 7. c. 3. pronounces Anathema to those who shall make them all of an equal dignity And Baptisme and the Eucharist shall have the preeminency that Protestants desire Ib. l. 2 Setting aside these considerations we dare appeal c. For the extravagancy of the next page I referr the Reader to the Note on p. 180. l. 9. Pag. 185. l. 6. Whether our Church's Imposing of three Ceremonies declared to be indifferent by those who required them But denied to be so by those they are imposed-on who therefore complain of tyranny and of forcing the Conscience the enjoining the practice of them involving an assent also that they are lawful which they that cannot yield must sin if they practise them And in such a case who must decide this matter between these two I find him in his Irenicum c. 2. p. 63. nominating for this Judge the sense of the Primitive Church in the first four Centuries and the judgment of the other Reformed Churches There he proposeth That nothing be required nor determined by Church-Governours but what is sufficiently known to be indifferent in its own nature The only difficulty saith he is hâ—w a thing may be sufficiently known to be indifferent because one man looks upon that as indifferent which another doth not The most equal way to decide this Controversy is to make choice of such Judges as are not interested in the quarrel and those are the sense of the Primitive Church in the first four Centuries who were best able to judge whether they looked upon themselves as bound by any Command of Scripture or no and withal the judgment of the Reformed Churches So that what shal be made appear to be lefâ— indifferent by both the sense of the Primitive Church and the Churches of the Reformation may be a matter determinable by Law and which all may be required to conform in Obedience to But here 1st What if when this Judge the sense of the Primitive Church is admitted by both parties yet there happen dispute What or on which side this sense is Is it not so disputed and will not the deciding of this need another Judge 2ly For the Judgment of the Reformed Churches I suppose he means those abroad concerning the Controversies about Indifferents here in England they no way seem such as he here supposeth i.e. persons not interested in the quarrel some of them as to these things intertaining the opinion of the Prclaticks others of the Presbyterian party But were it not so their judgment being fallible It is contrary I think to this Author's Principles for others to be enjoined or constrained to conform to them either in their practice where their judgment relucts or in their judgment where their 's also may err 3ly The Judge in Ecclesiastical matters is not left to any ones arbitrary nomination but is alwaies the Superiour Prelates or Councils in respect of all others subordinate to them He goes on Can be thought so great a Burden to their Consciences as all the Load of superstitious fopperies in the Roman Church Supposing here not granting the Roman Ceremonies such yet some of which at least I hope this Author will protect because borrowed from her by the Reformed Church of England to the great grief of these Sects I ask to what end is it here to compare the Degrees of Burdens imposed where the Least if imposed against conscience is unsupportable Ib. l. 17. Whether Transubstantiation Image-worship c. be not somwhat harder things to swallow Some of these at least how hard soever they seem to you are the Definitions either of the Supreme Councils or those Superiour to a Provincial or National one of England And to these Councils therefore you owe obedience either of assent or silence and cannot separate from their Communion without Schisme Ib. l. 11 Be not somwhat harder things to swallow than the Church's power to appoint matters of Order and decency Is then the appointing matters of Order and Decency all the power the Church of England doth or may assume I mean hath this Church no power in Matters and Controversies of Faith Pag. 186. l. 1. Not for any difficulty objected by N.O. Which whatever it is is omitted here by the Dr. See Note on p. 180. l. 9. Annotations on §. 11. Of the means to attaine the sense of Scripture without an infallible Guide PAg. 186. l. 11. That is the second main Principle in N.O. that without this infallible assistance of the Guides of the Church there can be no certainty of the sense of Scripture There are no such words in N.O. N.O. denies a sufficient certainty of the sense of Scripture in several points of necessary saith ‖ See the former Discourse §. 2. but not in all especially as to some persons and capacities without the Church's exposition of them Ib. l. 17. He yields that the Church's infallibility is not necessary to the foundation of faith for mens faith he saith may begin at the infallible authority of Scriptures No such words are in N. O neither doth he call that a Foundation of Faith where Faith begins Which Faith begins at that particular Article thereof which is first taught to any by their Inâ—tructer Parents or Pastor and this happens to be somtimes one Article somtimes another N. O's
words there †are As all Articles of Faith are not by all persons learnt at once so neither by all exactly in the same order as is frequently observed by Catholick Writers A Christians faith therefore may begin i.e. in the order of his learning it either at the infallible authority of Scriptures or of the Church and this infallible authority of either of these be learnt from Tradition and that of the other from it Thus N.O. Concerning the Foundation of Faith I referr the Reader to the former Note on p. 84. l. ult Ib. l. 3 He often pleads for necessity of an external infallible Guide because God hath referred all in the dubious sense of Scripture to the direction of his Ministers their Spiritual Guides This is by N.O. given for the reason of another thing not infallibility where N.O. in answer to the Dr's 18th Principle saith in the immediate words preceding ‖ p. 46. Neither can such Promise viz. that whoso useth his best endeavour for understanding Scripture if meant exclusively to his consulting and embracing the Exposition of the Church either shall not err or not be damned for it be pretended necessary since God hath referred all men c. And here the Dr omits the vindicating of his Principle and applyes N. O's words to the proving of Infallibility Pag. 187. l. 9 Whilst the Scriptures are ambiguous c. N. O's words are whilst the Scriptures in such points at least to persons unlearned or of weaker judgments which are the greatest part of Christians are ambiguous which words are here left out by our Author Ib. l. 6 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 Nay comes to this that persons unlearned and of weaker judgments can arrive to no certainty of the sense of Scripture in some matters of necessary faith without an external Infallible Guide and therefore such a Guide is necessary Pag. 188. l. 1. Point to be Discussed What necessity there is for the Salvation of persons to have an infallible interpretation of controverted places of Scripture Salvation of persons he should add persons unlearned and of weaker capacitie and doubting of the sense of such places Of controverted places of Scripture He should add in points necessary of which N.O. every where speaks see his words but now quoted by himself whose Words one would think but that the Dr surely is a man of more integrity that he on purpose to make his Answers more plausible almost every where as to both these omitteth Now the necessity of such an infallible interpretation is this that such person may not err in such Necessaries Ib. l. 8. Men may attain a certain sense without an infallible Guide Here again want words Men all men the vnlearned those of weakest judgment employed in a secular vocation c. attain to a certain sense in all places of Scripture concerning Necessaries Ib. l. 13 1st We are to enquire into the necessity of such an infallible interpretation of doubtful places of Scripture Add in necessaries Pag. 189. l. 1. N.O. Must prove not that there are doubtful and controverted places which no one denies N. 1 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 1 Why it lies more upon N.O. to prove that the sense of Scripture is not clear as to some persons in some points necessary than on the Dr to prove that the Scripture is clear to them in all points necessary I see not since he affirms these plain to all N.O. denies it and Affirmers as he saith ‖ p. 193. ought to prove 2 Here what thinks He of several of the points of the Athanasian Creed urged by N. O much controverted in Antiquity and by the first Councils inserted in this Creed as thought necessary for mens salvation to be known Are the Scriptures so clear in all these as all capacities using an endeavour sutable to their vocations cannot mistake in them Then what thinks he of his own words Ration Account p. 58. urged by N.O. p. 63. and cited before in Note on p. 126. l. 2. The Deity of Christ and the Trinity are they not points necessary to be rightly believed for attaining Salvation And Doth not the guidance of the Church-Governours set over the Church by God Eph. 4.11.13 relate to Necessaries Or where the erring of the unlearned which always many Christians must be 2. Pet. 3.16 tends to mens destruction is not the knowing of the right sense necessary to their salvation What thinks he of the sense of Hoc est Corpus meum urged by N.O. p. 20 Is it clear on the Protestants side to all using a just endeavour when the much major part of Christianity and before Luther's time the whâ—le understands it in the contrary And if none of this world of men hath used a right endeavour how shall any be secure of such a right endeavour used by him that he may be confident in such clear Scripture he is not deceived Or is the true sense of this Text not necessary to be known where such a gross Idolatry is affirmed by our Author to be the necessary consequent of an erroneous sense But if he will restrain Necessaries to the Apostles Creed or perhaps only to three or four principal Articles thereof the pure nescience of which excludes from salvation then as he contends these are clear in Scripture so why will he not allow that General Councils are in these infallible and so the Church in Necessaries an Infallible Guide But then let him consider in any such restraint of necessaries yet whether there are not many other points at least so highly beneficial to salvation as that the Divine Providence is engaged to leave the truth of them also either clear to all sober enquirers in Scripture or to Guides that shall not err in expounding such Scriptures to the people Indeed after so much clamour against the pernicious doctrine of the Church of Rome our Author seems to have a hard task of it and also very unsutable to so much choler to maintain that none of the points agitated between it and Protestants is so necessary for attaining salvation at least with less difficulty to be believed on the Protestant side that God should either leave Scripture for it clear enough to the sober enquirer or else in the sense of Scripture doubtful some living Guide unerrably to determine it Or if he shall say God hath left Scriptures clear to all capacities well-endeavouring in all such points he seems to have as hard a task again to maintain this when the major part of Christianity reading these Scriptures do think against him the contrary to be clear in them But lastly if what He over-lavisheth
to S. Austin he is far from calling his sense vox aperta against them or from not believing theirs and not his to be the true sense of this Voice of the Pastor Concerning whom united in such a Body he saith ‖ lib. de Haeres Sufficit Ecclesiam contra aliquid sentire ut illud non recipiamus in fidem But the Father evidently speaks of some Catholick Bishops holding something contrary to Scripture but also to the other Bishops as appears by the words following Sed qui custodito Vnitatis Charitatis Vinculo i.e. with the rest from whom they differ in opinion in hoc incidunt c. Nor have we any so sure Judge when some Catholick Bishops do so as this whole Body of them dissenting He proceeds Ib. l. 14. By which it is evident that he supposed no Infallibility in the Guides of the Church i.e. single or a few contradicted by the more and superiour Ib. l. 16. And in termes he asserts ‖ De Vnita Eccles c. 19. that the Church is to be proved by nothing but plain Scriptures neither by the authority of Optatus or S. Ambrose or innumcrable Bishops nor Councils nor Miracles Intermes he asserts No. These are not S. Austins words truly translated or quoted After S. Austin Ib. c. 18. had thus spoken to the Donatist Remotis omnibus talibus Ecclesiam suam demonstrent si possunt non in sermonibus rumâ—ribus Afrorum non in Conciliis Episcoporum suorum non in literis quorumlibet disputatorum non in signis prodigiis fallacibus c. sed in praescripto Legis c. And again ‖ Ecclesiam in Scripturis Canonicis debemus agnoscere non in vanis hominum rumoribus opinionibus factis dictis visis inquirere things the Donatists pleaded against him I say After this he proceeds in these words which are translated by the Dr Sed utrum ipsi Ecclesiam teneant non nisi de divinarum Scripturarum canonicis libris ostendant quia nec nos propterea dicimus nobis credi oportere quòd in Ecclesiâ Christi sumus quia ipsam quam tenemus commendavit Milevitanus Optatus vel Mediolanensis Ambrosius vel alii innumerabiles nostrae communionis Episcopi aut quia nostrorum collegarum Conciliis ipsa praedicata est aut quia per totum in locis sanctis quae frequentat nostra communio tanta mirabilia vel exauditionum vel sanitatum fiunt c. Where S. Austin saith not that the Church can be proved by nothing but plain Scripture Or denies that General Councils or true Miracles or Vniversal Tradition are no sufficient proof thereof Of which General Councils he speaks nothing here but of those of the two Parties Concilia Episcoporum suorum on one side and Concilia nostrorum Cellegarum on the other And we may see in the quotations before Note on p. 251. l. 12. S. Austin knowing the Scriptures from the Church and the Church from other marks amongst which true Miracles surely are the highest proof of any Truth and so were of the Apostles their being Gods true Church and Ministers But the Father to the Donatists allowing with him the Scriptures urgeth the Church as demonstrable by their clear testimony not as the only testimony but the chief and such as more than this needed not and exacts of them that he waving these other proofs on his side wherein he had much the advantage of them by his innumerabiles Episcopi which surely ought to carry it against theirs and vera Miracula so they would the urging of their Councils far inferior and their Miracles fallacious on their side and bring in their defence Anti-Scriptures to his Scriptures In these things I referr my self to the candid Examiner of the place Ib. l. 6. He endeavours to bring them to a resolution in the other point the Church for the clearing of this non-Rebaptization But how doth proving such a Society as defines Non-rebaptization to be the true Church clear Non-rebaptization to be the right practise which S. Austin inferrs from it if this Church proved yet may err in defining it so Pag. 255. l. 10 ‖ S. Austin de Baptisnâ— l. 2. c. 3. And of these General Councils the former are often anâ—â—nded by the latter As this place is often urged by Protestants so it is answered to by Catholicks that taking the Fathers words plenaria Concilia or General Councils as relating to the words immediatly preceding quae fiunt ex universo orbe Christiano which is not necessary N. 1 such General Councils may correct and amend one another the latter the former as to several things though never as to Dogmata Fidei For as Cardinal Bellarmine ‖ De Concil l. 2. c. 12. In Conciliis maxima pars actorum ad fidem non pertinet sed tantùm ipsa nuda decreta ea non omnia sed tantùm quae proponuntur tanquam de fide Interdum enim Concilia aliquid definiunt non ut certum sed ut probabile He grants Ibid. that Concilia in judiciis particularibus i.e. ubi non affirmatur aliquid generale toti ecclesiae commune errare possunt So he grants 2. l. 7. c. Quad aliqua praecepta morum Concilia plenaria priora emendari per posteriora upon S. Austin's reason quando experimento aliquo aperitur quod clausum erat c. If S. Austins words mean this so Catholicks grant it N. 2 But 2ly If S. Austins words must be understood of such plenary and absolutely General Councils without any remitting of the highest sense of the word whenas indeed these words Vniversale Generale Plenarium were applied to Councils of a smaller Collection of Bishops when this from several partss and a little after this quotation the Father saith concerning Rebapization that Diutiùs per orbis terrarum regiones multis hinc atque hinc disputationibuus collationibus Episcoporum pertractata est And several Synods were for it held in the East as well as in Affrick ‖ See Euseb l. 7. c. 4. thus what the Father saith here will make nothing for him as to his present Controversy with the Donatist about Rebaptization Nay more against him For there were no two such Councils that were both General whereof the latter had amended the former concerning Rebaptization at all and had there the same uncertainty of truth would have been in the decree of the latter as of the former and in this case the Donatist would not have failed to have taken the advantage of the Former General Councils N. 3 But 3ly applying S. Austins words Ipsa plenaria sapè priora posterioribus emendari as in reason we ought to the times preceding his as also considering those other words he adds sine ullo typho sacrilegae superbiae c. he seems to speak ‖ See contra Maximinum l. 3. c. 14. of the plenary but illegal Arian Councils that were not plenary in the largest
the just authority of Bishops To this nothing to N. O's Considerations I say Let him perform his duty to Superiour Councils and to the Pope so far as he is obliged by the Church-Canons and concerning any Controversy of other usurped Authority let him acquiesce as a regular Son of the Church in the Council's Decisions those as well of any of its latter Councils so lawful as of the former and all is well Ib. l. 14. N. O's words Which more Comprehensive Body in any dissent and division of the Clergy according to the Church Canons ought to be obeyed It follows in N. O. and which hath hitherto in her supremest and most generally accepted Councils in all ages from the beginning required such submission under penalty of Anathema Which words expressing more plainly what N. O. means by the more comprehensive or universal Body of the Church's Hierarchy the Dr omits here And it seems was willing to mistake his meaning by what he saith below p. 283. That by the more universal Church N. O. fairly understands no more but the Church of Rome Ib. l. 8 I answer that the Church of England in reforming herself did not oppose any just authority then extant in the world Yes The Church of England then reformed and changed several matters of Doctrine against the Definitions of many former Superiour Councils which were accepted and unanimously obeyed by the whole Body of the other Churches viz. by all those that were free from the Mahometan yoke and among those by the Church of England also till Luthers appearance to which Definition and unanimous consent of these Churches in them she stood obliged as a part to the judgment of the Whole But many of which Doctrines also reformed by her were and are still to this day believed and practised by the Eastern Churches also under the Mahometan servitude which he who is curious to inform himself may see sufficiently cleared in the 3d Discourse Concerning the Guide in Controversies ch 8. This then the departing in their doctrine of the two Metropolitan Churches of England from the greater Body of these many Co-Metropolitan Churches all accepting and submittingto the Decisions and Determinations of many former superiour Councils even all those from the 2d Nicene called the 7th General Council to that of Trent to which Councils the Church of England was and still is obliged as well as the rest and did also submit till the times of Luther is the Discession from the more Comprehensive and universal Authority and from the Holy Catholick Apostolick Church if any then extant which Catholicks charge upon them And perhaps it is the consciousness of the truth of this discession that makes this Author in several places before maintain ‖ p. 242. That the Church he means Catholick in any one or more ages since the Apostles times may be deceived and †p. 241. that Vniversality in any one age of the Church being taken without the consent of Antiquity is no sufficient Rule to interpret Scripture by and that when he speaks of standing to the judgment of the Church he declines that of the present Catholick Church unless joined with the judgment of the Catholick Church of all ages past till that of the Apostles to the constant doctrine of all which first proved to him he is content to yield See for this what he saith by and by ‖ p. 282. But the Church thought otherwise of them What Church I pray The Primitive and Apostolical that we have always appealed to and offered to be tried by The truly Catholick Church of all ages that we utterly deny to have agreed in any one thing against the Church of England And before p. 244. Let saith he the Popes Supremacy c be proved by as universal consent of Antiquity as the Articles of the Creed are and then let them charge us with Heresy if we reject them And p. 259. Let the same evidences be produced for the consent of the Vniversul Church from the Apostolicat times in the matters in dispute between our Church and that of Rome and that controversy of Infallibility may be laid aside Where still a proof not of the decision of the Catholick Church in some latter age but of the Consent of the Vniversal Church from the Apostolical times is demanded for his yielding a submission to it Nor will the Judgment of the present Church be current with him for deciding what was the Consent of the former the judgment of this he reserves to himself Pag. 281. l. 1. The dispute was then concerning the Pope's Supremacy over our Church The reforming Articles of the Church of England not only opposed this but many other Definitions of the former Church But neither could they justly reject this Supremacy so far as it was by the Canons of former superiour Councils established That only could be ejected that was unjustly usurped Ib. l. 11. Which is sufficiently known to have been the beginning of the breach between the two Churches The breach of the Church of England in the Reformation was not only from the Communion of the Roman concerning the Popes supremacy but of the Gallican Spanish and all the other Occidental or Oriental Churches in matters wherein they were united in the Resolutions and Decrees of several former Councils Where or at what point the Breach began matters not so much as where it ended Or the full charge that the whole breach contains Ib. l. 15. What should hinder our Church from proceeding in the best way it could for the Reformation of it self The Canons and Definitions of former Superiour Councils should hinder the Church from reforming any thing contrary to them as this Church did It follows Ib. l. 17. For the Pope's Supremacy being cast out as an usurpation our Church was thereby declared to be a free Church The Pope's Supremacy established by the Canons of the Church in Superiour Councils cast off by whom It can by none lawfully unless by Church-Councils of equal authority to those that allowed it The Church of England was thereby declared to be free Free what from the authority of superiour Councils and the Bishop of the Prime Apostolick See presiding in them By whom so freed 1 By Itself or by the Governours of this particular Church i.e. by one member declaring against the whole or 2 by the Secular Magistrate abrogating Church-Canons and Constitutions and Decisions made in Ecclesiastical and spiritual affairs Neither valid Ib. l. 6 Authority to publish Rules and Articles But not contrary to the Rules and Articles of Superiour Councils Pag. 282. l. 3. His unjust power was cast off and that first by Bishops who in other things adhered to the Roman Church Their adhering in other things justifyes not the Catholick Bishops for their breach in this This Author well knows the first casting off the Pope's power began not at the Bishops and he hath heard I suppose of their great Reluctance and Cromwel's negociations with
and Doctors met in Oecumenical Councils in all ages I would you could prove a truly Oecumenical Council in any age He proceeds Ib. l. 17. But we cannot endure to be abused by meer names of Titular Prtriarchs with Combinations of interested Parties instead of General Councils You do well in this But not so if you charge any such things on those former Councils whereof the more universal judgment of other Metropolitan Churches cleareth them in their accepting them for lawful and obliging and conforming in their belief and practice to their Decrees which general acknowledgment of them supplies also any defect that might have been in the management of them Ib. l. 3 If we then oppose so general a consent of the Christian Church let them charge us with not submitting to all the Authority extant of the world And what then when you are so charged Then you will say as you have said ‖ p. 241 242 That the Church in any one or more ages since the Apostles times may be deceived And That universality in any one age without the Consent of Antiquity which Consent you not It shall judge of is no sufficient Rule to interpret Scripture by nor consequently to decide the Controversies arising therein Pag. 285. l. 6. And every free Church c. See Note on p. 281. l. 1. It follows Ib. l. 9. Hath a sufficient power to reform all abuses within it self when a more general consent cannot be obtained But not to reform any thing contrary to such doctrines c to which a more general consent hath already been obtained in several Councils that before the Church was divided were generally received A Metropolitan Church may have a sufficient power to reform somthing without but nothing contrary to the Decisions or Canons of a Superiour Authority Ib. l. 14. How very pitiful an advantage can from hence be made by the dissenting parties among us For the advantages dissenting parties make hence see before Note on p. 180. l. 9. p. 263. l. 2. p. 271. l. 2 It follows Ib. l. 12 Who decry that Patriarchal and ancient Government as Antichristian which we allow as prudent and Christian But doth this Author allow it as of Divine Institution and necessary I mean the Government of the Church by Bishops Ib. l. 9 N. O. saith my Principles afford no effectual way or means in this Church of suppressing or convicting any Schisme Sect or Heresy or reducing them either to submission of judgment or silâ—nce Therefore my Principles are destructive to all Church-Authority Destructive to all authority N. O. makes no such Consequence But the immediate words following those cited by our Author are these ‖ Princip Consid p. 98. For where both sides contend Scripture clear for themselves the clearness of such Scripture how great soever on one side can be made no instrument of conviction to the other Here therefore things must be prosecuted further than Scripture to a Dic Ecclesiae And then for the convicting and suppressing such Heresies and Schismes this Church appealed and complained to must have authority and infallibility at least as to necessaries to decide truly such contests about the sense of Scripture which may happen to be in them and justly to punish with her censures as the useth to do those that are Hereticks i. e. dissenters from her definitions and so preserve the Church in the unity of the true Faith things denied to it by the Dr. Ib. l. 2 The design of my Principles was to lay down the Foundations of faith and not the means of suppressing heresies But his Principles laying down the foundations of Faith if good must be such as consist with the foundations of Peace also and with the means of suppressing Heresies And to his Instances I say Aristotle may be justly blamed for his Logick or Hippocrates for his Aphorismes if the one be found to contain any thing contrary to Civil Government or the other to the Colledge of Physicians Pag. 286. l. 2 We are sure the meer authority of their Church hath been no more effectual means of suppressing sects than that of ours hath been N. 1 I think He hath yielded the contrary before p. 136. where being pressed that the subjects of the Roman Church however their other private opinions may differ do all submit their judgments to the determinations of her Councils which takes away all Divisions in her as to such matters this being not so in the Church of England he hath these words I do not say that the Church of Rome hath no advantage at all in point of Vnity but that all the advantage it hath comes from force and fraud viz. such force as the Council of Niee used to its subjects viz. Anathemas to Dissenters And We do not envy them the effects of tyranny and deceit It is the Vnion of Christians we contend for not of Slaves or Fools And I freely yield that they have a juster pretence to Vnity without Truth than we Where this effect a greater Vnity is granted by him but that this is without Truth is denied by us But N. 2 setting this aside we contend that where it is affirmed 1. That Scriptures are so cleare in all necessaries that none of what condition soever using their right endeavour to understand them can mistake 2. And again that there is no other Infallible Judge to determine certainly any sense of Scripture in such necessaries where it is controverted nor which may require submission of judgment from their subjects to their sentence and so the people left to their own judgment one man upon using as he thinks a just endeavour being confident of one sense of Scripture plain to him another of the contrary which judgment of particulars the Church fallible hath no power to sway or correct Nor on the other hand the Scripture doth decide to them at all on which side it is clear Here we say is left no effectual way which yet always the Church must have one or other for clearing and purging itself of Heresies and Schisms by which the opinion of either of these and so of any Sect of them erring in some necessary points or by which any Heresy may be suppressed or the persons so perswaded severed from the Church's Communion and so the Principles must be unsound that inferr such Consequences N. 3 But there is such an effectual way in the Church which is maintained to have power as it is by Catholicks to determine in all Controversies about necessaries and in this amongst others concerning the Apostolicalness of a former Tradition or the legitimacy of a former Council what doctrine is true and Apostolical and to Anathematize all Dissenters whereby she either reduceth Sectarists if submitting to her judgment or separateth them from the Church if opposing it And such way accords very well with our Lords Sit tibi sicut Ethnicus Publicanus Mat. 18.17 2 Cor. 10.6 Tit. 3.10 and with S. Paul's In