Num. 1 THe exceptions to the second Chapter are three ; the first concerning Heresie , the second concerning Excommunication , the third concerning Master Knots concession , which ushers in a Discourse of Infallibility .

Num. 2 The former in these words , He slightly passeth over the distinction of Heresie and Schism , as if he would not have it understood , that all Heresie is Schisme , though some Schisme be no Heresie .

Num. 3 What is here called the slight passing over the distinction of Heresie and Schisme , is one piece of injustice in him , and the cause to which it is affixt , my unwillingnesse that it should be understood that all Heresie is Schisme , will soon appear to be another .

Num. 4 For the first , It is evident that in that Sect. 3. of Chap. 2. I do not at all consider the distinction of Heresie , and Schisme , nor could , without absolute interruption and disturbance of the discourse in hand , & direct transgression of all rules of method , say any thing to that subject , in that place . The thing that I there manifest is the difference betwixt Excommunication and Schisme ( and sure that is not Heresie and Schisme , unlesse Excommunication be Heresie , and so the punishment of the Sin be the Sin it selfe ) between the passive and the active , or reciprocal division or separation , and all that I say in that Section , which can relate to Heresie , is , that where the offence , for which a man is excommunicated , is Heresie and not Schisme , there it is evident , that his Excommunication , which still is his punishment and not his sinne ( the cause of it also being not Schisme , but somewhat else , Heresie , or the like ) cannot be the guilt of Schisme in him that is so punished .

Num. 5 Now it is evident , that I cannot be said to passe over that slightly , which I doe not speak to at all , and to which I had no occasion to speake , and consequently that I was no way lyable to this exception .

Num. 6 And that being said , the second part of the same exception , that of the ground on which I doe this , must needs be as causlesse as the former . For 1. 't is certaine , that my thoughts , or wishes , or designes , are not things which can duely fall under this objecters cognizance ( he cannot upon any sure grounds , divine or affirme , what I aimed at in such or such a slight passage ) and 2. 't is yet more certaine , that no collection can justly be made from my doing that slightly , which I did not meddle with at all . But then 3. to remove all scruple or possible occasion of jealousie in this matter , 't is the designe of Chapter 8. ( the method then leading to it ) under a second sort of Schisme , to consider the departure from the Vnity of the Faith , which being but a periphrasis of Heresie , is consequently the defining all Heresie is Schisme , and so the profest avowing of that , which he suspected me unwilling to have understood . And so still there is not the least appearance of justice in this suggestion .

Num. 1 HIs second exception is perfectly of the same making with the former , thus ,

Num. 1 THe third exception inlargeth to some length , in these words ,

Num. 2 What he calls Master Knots concession , I take to be the publike profession of the Roman or Catholike Church , and that nature it selfe teacheth all rationall men , that any Congregation that can lye , and knoweth not whether it doth lye or no , in any proposition , cannot have power to binde any particular to believe what shee saith , neither can any man of understanding have an obligation to believe what shee teacheth , farther than agrees with the rules of his own reason : Out of which it followeth , that the Roman Churches binding of men to a profession of Faith ( which the Protestants and other haereticall multitudes have likewise usurped ) if shee be infallible , is evidently gentle , charitable , right , and necessary , as contrariwise in any other Church or Congregation , which pretends not to infallibility , the same is unjust , tyrannical and a selfe-condemnation to the binders : so that the state of the question will be this , whether the Catholick or Roman Church be infallible or no , for shee pretendeth not to binde any man to tenets or beliefs upon any other ground or title ▪ By this you may perceive much of his discourse — to be not onely superfluous and unnecessary , but also contrary to himselfe , for he laboureth to perswade that the Protestant may be certaine of some truth , against which the Roman Catholick Church bindeth to profession of error , which is as much as to say , as he who pretendeth to have no infallible rule by which to governe his Doctrine , shall be supposed to be infallible , and he that pretendeth to have an infallible rule , shall be supposed to be fallible ; at most because fallible objections are brought against him : now then consider what a meek and humble Son of the Church ought to doe , when of the one side is the Authority of Antiquity and Possession ( such Antiquity and Possession without dispute or contradictions from the adversary , as no King can shew for his Crowne , and much lesse any other person or persons for any other thing ) the perswasion of infallibility , all the pledges that Christ hath left to his Church for Motives of Vnion : on the other side , uncertaine reasons of a few men pretending to learning , every day contradicted by incomparable numbers of men Wise and Learned , and those few men confessing those reason and themselves uncertaine , fallible , and subject to error , certainly without a bias of interest or prejudice , it is impossible for him to leave the Church if he be in it , or not returne if he be out of it : for if infallibility be the ground of the Churches power to command beliefe , as shee pretends no other , no time , no separation within memory of History , can justifie a continuance out of the Church : You may please to consider then how solid this Doctors discourse is , who telleth us , for his great evidence , that we , ( saith he ) who doe not acknowledge the Church of Rome to be infallible , may be allowed to make certaine suppositions ( that follow there ) The question is , whether a Protestant be a Schismatick because a Protestant ? and he will prove he is not a Schismatick , because he goeth consequently to Protestant , that is Schismatical grounds : I pray you reflect , that not to acknowledge the Church to be infallible is that for which we charge the Doctor with Schisme and Heresie in Capite , and more than for all the rest he holds distinct from us , for this principle taketh away all beliefe , and all ground of beliefe , and turneth it into uncertainty and weather-cock opinion , putteth us into the condition to be circumferri omni vento Doctrinae , submitteth us to Atheisme and all sort of miscreancy , let him not then over-leap the question , but either prove this is not sufficient to make him a Schismatick and an Heretick too , or let him acknowledge he is both .

Num. 3 This discourse thus inlarged to the consideration of fallibility and infallibility in a Church , is certainly a digression in this place , and taking the occasion from some words of mine , Sect. 6. of a concession of Master Knots , it is a little necessary to recount , what concession that was , and the use that I there made of it , that so it may appeare , whether there were any thing blameable in my procedure .

Num. 4 The subject I was upon , Sect. 5. was the undoubted lawfulnesse of being and continuing excluded from any such Church , the conditions of whose communion containe Sin in them . To this head of discourse I mentioned a concession of Master Knots , that it is perfectly unlawful to dissemble , aequivocate , or lye in matters of Faith , and this as a confirmation of my then present assertion , that when I am not permitted by the Romanists to have external communion with them , unlesse I doe thus dissemble , equivocate and lye , affirme my selfe to believe what I doe not believe , I may lawfully continue thus excluded from their communion . But then I could not justly conceale what Master Knot there added as his conclusion from hence ( together with the acknowledged unlawfulnesse of forsaking the externall communion of Gods visible Church ) that therefore the Church of Rome is infallible , because otherwise men might forsake her communion .

Num. 5 Here indeed I thought it very strange , that this conclusion should be thus deduced from such praemisses , that it should be deemed lawful to separate from a Church for every error , or for no more but being subject to error , being fallible , though it were actually guilty of no errour , which I conceived to be the same in effect , as to affirme it lawfull , to forsake the communion of all but Saints , and Angels , and God in Heaven , because all others were peccable and fallible . But yet I thought not fit to goe farther out of my way to presse the unreasonablenesse of it , but contented my selfe with that , which was for my present turne , his confession that it was lawful to separate or continue in separation from the Church of Christ , in case we could not without lying , &c. be permitted to communicate with it .

Num. 6 This being the whole businesse , as it lyes visible to any in that 5. and 6. Sect. Let us now see what a confusion is made to gaine some small advantage from hence , or excuse for a long digression .

Num. 7 First it is the conclusion , viz. [ that any Congregation that can lye , &c. cannot have power to binde any to believe what shee saith ] which he saith is called by me Master Knots concession . But this is a great mistake , I never lookt on this as his concession , never called it by that title , but as a conclusion that he made a strange shift to deduce from another concession .

Num. 8 A concession , this Gentleman should in reason have understood to be somewhat which the Adversary yeilds , and which the disputer gaines advantage by his yeilding it , such was his assertion , that all lying and dissembling was unlawful , and that rather than that should be admitted , it were lawful to forsake the external communion of the Church of Christ . And that , and nothing but that , was by me cited as his concession .

Num. 9 Secondly , That conclusion it self , that the Congregation that is fallible cannot have power to binde to believe , — is not so much as considered by me in that place or else where ; I said not one word against it , which might provoke this objector to take it up , and confirme it , neither was it in the least needfull , or pertinent to the matter then in hand , to enter into the consideration of it . All that was by me taken notice of ( and that but in passing ) was the consequence or coherence betwixt the praemisses and that conclusion , which naturally inferred a third thing , that it was in Mr. Knots opinion , lawful to forsake the Communion of any fallible Church , which I thought by the way , would be sure to excuse us ( though we should be granted to have forsaken and continued wilfully in Separation from the Roman Church ) if it might but appeare , that either that were guilty of any one error , or lyable to fal into any one . And this being intirely all that was there said by me , there is no reason I should so far attend this Gentleman in his digression , as to consider what here he proceeds to say , upon his new-sprung subject of discourse , very distant from that of Schisme , to which I indeavoured to adhere , having elsewhere pursued at large , the Romanists other hypothesis concerning their Churches Infallibility .

Num. 10 Were it not thus remote from our matter in hand , and perfectly unnecessary to the defence of our Church from Schisme , I might discover farther many infirme parts in this procedure . I shall but briefly touch on some of them .

Num. 11 1. For the truth of that proposition [ that a Congregation that can lye , i. e. a Church that is fallible , and knoweth not ( i. e. hath no infallible certainty ) whether it lye or no in any proposition , cannot have power to binde any to believe what shesaith ] I may certainly affirme , 1. That this is no infallible truth , being no where affirmed by any infallible speaker , or deduced from any infallible principle . For as to the Scripture , it is not pretended to be affirmed by that , and for Natural Reason , that cannot be an infallible Judge in this matter of defining what power may be , or is by God given to a Church , without defining it infallible . A Prince may no doubt be impowered by God to give Lawes , and those Lawes oblige Subjects to obedience , and yet that Prince never be imagined infallible in making Lawes . And natural reason cannot conclude it impossible , that a Church should have a proportionable power given it by God to binde belief , &c.

Num. 12 As for the Catholick or Roman Church , 1. that is a misprision , the Catholick is not the single Roman Church , nor the Roman the Catholick . 2. There no where appears any such definition , either of the Catholick , i. e. Vniversall Church of God , or particularly of the Roman Church , no act of Councell representative of that Church , no known affirmation of that diffused body under the Bishop of Rome's Pastorage , that all authority to oblige belief is founded in Infallibility . 3. If any such definition did appear , it could no way be foundation of belief to us , who doe not believe that Church , or any definition thereof , as such , to be infallible .

Num. 13 2. If we shall but distinguish and limit the termes , 1. what is meant by [ can lie ] 2. By knowing or not knowing whether it lie or no , 3. By power to binde , 4 By belief ( as every of these have a latitude of signification , and may be easily mistaken , till they are duly limited ) It will then soon appear that there is no unlimited truth in that which he saith is the whole Churches affirmation , nor prejudice to our pretensions from that limited truth , which shall be found in it .

Num. 14 1. The phrase [ can lie ] may denote no more than such a possibility of erring , as yet is joyned neither with actuall error , nor with any principle , whether of deficiency on one side , nor of malignity on the other , which shall be sure to betray it into error . Thus that particular Church , that is at the present in the right , in all matters of faith , and hath before it the Scripture to guide it in all its decisions , together with the traditions and doctrines of the antient and Primitive Church , and having skill in all those knowledges , which are usefull to fetch out the true meaning of Scripture , and ability to inquire into the antient path , and to compare her self with all other considerable parts of the Vniversall Church , and then is diligent and faithfull to make use of all these succours , and in uprightness of heart seeks the truth , and applies it self to God in humble , and ardent , and continuall prayer for his guidance to lead into all truth , This Church , I say , is yet fallible , may affirm and teach false , i. e. this is naturally possible that it may , but it is not strongly probable that it will , as long as it is thus assisted , and disposed to make use of these assistances , and means of true defining .

Num. 15 2. That Churches knowledge , whether it define truly or no in any proposition , may signifie no more than a full perswasion or belief ( cui non subest dubium , wherein they neither doubt nor apprehend reason of doubting ) that what they define is the very truth , though for knowledge properly so called , or assurance , cui non potest subesse falsum , which is unerrable or infallible in strictness of speech , it may not have attained , or pretend to have attained to it .

Num. 16 3. By power to binde may be meant no more than authority derived to them from the Apostles of Christ to make decisions , when difficulties arise , to prescribe rules for ceremonies or government , such as shall oblige inferiors to due observance and obedience , by force of the Apostles 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 , his precept to obey the rulers set over us in the Church , which we may doe without thinking them simply , or by any promise of God , inerrable or infallible , as the obedience which is due to civil Magistrates , which supposes in them a power of binding subjects to obey , doth yet no way suppose or imply them uncapable of erring and sinning , and giving unreasonable commands , and such as wherein it is unlawfull to yeild obedience to them .

Num. 17 Beside this , there may farther be meant by it a generall obligation that lies on all men , to believe what is with due grounds of conviction proposed to them , such as the disbelieving or doubting of it shall be in them inseparable from obstinacy ; and this obligation is again the greater , when that which is thus convincingly proposed , is proposed by our superiors , from whose mouth it is regular to seek and receive Gods will .

Num. 18 Lastly , Believing may signifie not an implicite , irrational , blinde , but a well-grounded , rationall , explicite belief of that which , as the truth of God , is duely proposed to us ; or again , where there is not that degree of manifestation , yet a consent to that which is proposed as most probable , on the grounds afforded to judge by , or when the person is not competent to search grounds , a bare yeilding to the judgment of superiours , and deeming it better to adhere to them , than to attribute any thing to their own judgment , a believing so farre as not to disbelieve . And this again may rationally be yeilded to a Church , or the Rulers and Governors of it , without deeming them inerrable or infallible .

Num. 19 Nay , where the proposition defined is such , that every member of that Church cannot without violence to his understanding yeild any such degree of belief unto it , yet he that believes it not , may behave himself peaceably and reverently , either duely representing his grounds , why he cannot consent to it , or if his subscription or consent be neither formally nor interpretatively required of him , quietly enjoy his contrary opinion . And this may tend as much to the peace and unity of a Church , as the perswasion of the inerrability thereof can be supposed to doe .

Num. 20 By this view of the latitude of these terms , and the limitations they are capable of , it is now not so difficult to discern , in what sense the proposition under consideration is false , and in what sense it is true , and by us acknowledged to be so .

Num. 21 A congregation that is fallible , and hath no knowledge or assurance ( cui non potest subesse falsum ) that it is not deceived in any particular proposition , may yet have authority to make decisions , &c. and to require inferiors so farre to acquiesce to their determinations , as not to disquiet the peace of that Church with their contrary opinions .

Num. 22 But for any absolute infallible belief or consent , that no Church , which is not it self absolutely infallible , and which doth not infallibly know that it is infallible , hath power to require of any .

Num. 23 By this it appears in the next place , in what sense it is true , which in the following words is suggested of Protestants , that they binde men to a Profession of Faith , and how injustly it is added , that , supposing them not to be infallibe , it is unjust , tyrannical , and self-condemnation to the binders . The contrary whereto is most evident , understanding the obligation with that temper , and the infallibity in that notion , wherein it is evident we understand it . For what injustice or tyranny &c. can it be in any lawful superior , having defined what verily he believes to be the truth of God , and no way doubts of his having deduced it rightly from the Scripture , but yet knows that he , as a man , is fallible , and that it is possible he may have some way failed in this , as in any other his most circumspect action , what injustice , I say , can it be , authoritatively to direct this definition to those , who are committed to his charge , and expect their due submission to it ? meaning by submission , what I have here exprest to mean by it .

Num. 24 So again it appears of the Roman Church , how far it is from gentle or charitable in them to bind men to profess , as matter of faith , whatsoever is by that Church defined , upon this one account , that the Church is infallible & can't erre ; when this very thing , that it is infallible , is not at all made probable , much lesse infallibly deduced from any reason or testimony that is infallible .

Num. 25 Next then , when he saith , that the state of the question will be this , whether the Roman Church be infallible or no , I am not sure I know what question he means , whether the main Question on which the Tract of Schisme was written , i. e. whether the Church of England be schismaticall or no , or whether the particular question , which this Gentlemans haste hath framed to himself in this place , Whether a fallible Church may have power to binde any to believe what she saith ? But I suppose by some indications , that the latter is it , and then , as from hence I learn what he means by infallible , a Church that cannot possibly erre , all whose definitions are such , quibus nequit subesse falsum , so untill this be proved of that Church , I must be allowed to speak like one who think not my self obliged to the belief of it , and being sure of this , that a Protestant is or may be verily perswaded of some truth , against which the Roman Church bindeth to profession of error ( meaning by verily perswaded , such a certainty only , cui non subest dubium , he hath no doubt nor reason to induce doubting of it ) I cannot imagine how that part of my discourse , wherein I have supposed or asserted this , can be either superfluous , unnecessary , or ( whatever other weakness it be guilty of ) contrary to my self . For certainly I that think I am fallible , may yet verily believe , without all doubt , the truth of many propositions , which if I should affirm my self not to believe , I must doubtlesse lie , and then sin , by Mr. Knot 's former concession . And 't is as certain on the other side , that he that pretendeth to have an infallible rule , may yet foully mistake , both in that generall , originall , and in many other particular , derivative pretensions ; His supposed infallibility , if it be not rightly supposed ( and till it be proved , it will not be so ) will be so farre from an amulet to keep him safe from all error , that it is the likeliest way to deliver him up to it , as the premature perswasion of his particular election may be the ingulsing any , through security and presumption , in the most certain ruine .