he is Peters successor But for the proof of this I am by the learned Romanist referred unto some passages of scripture as Thou art Peter feed my sheep c. Unto Tradition and the Testimony of Fathers and acts of Councells that have either devolved this power upon or acknowledged and confirmed it in the Bishops of Rome from whence it undeniably followes that the Popes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naked affirmation of his own Authority though delivered â—x Cathedrá and with all immaginable formalities is of no weight in it self and hath no strength nor vertue in it further then it is supported and demonstrated from such Testimonies of scripture fathers or Councells Which will further appear from this consideration That upon supposition that the Scripture had been silent as to Peters supremacy and the Fathers and Councels had said nothing concerning the succession of the Bishops of Rome in St Peters chair but had ascribed the same priviledges which they are pretended to atribute to the Pope to the Bishop of Antioch I say upon this supposition the Popes pretences would have been adjudged extremely presumptuous and wholly ridiculous From this then wee have gained thus much That the Popes Authority and Infallibility being the thing in Question and but a superstruction upon those other fore-mentioned foundations and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or credible for it self that it is not in it self a sufficient foundation for a Papists faith And so that must be quitted as impertinent to the present enquiry and we must go to the other particulars and examine whether a Papist without any reference to or dependence upon the Popes Authority or Infallibility can find a solid foundation for his faith either in Scriptures Fathers Councels tradition or the motives of Credibility And if I can shew that the Papists according to their own principles cannot have a solid and sure ground for their faith in any of the now mentioned particulars or if I can shew that all their other pretensions according to the principles of the most and learned'st Papists depend upon this Authority of the Pope and without it are no solid foundation of faith that Scriptures Fathers Councels and tradition are not conclusive nor obliging to me to believe without the Popes Authority and Interpretation which I think will be made evident in the following discourses then I may truly conclude that they have no foundation for their faith Therefore I pass on to the second head CHAP. II. Of the Authority of Scripture according to Romish Principles Prop. 2. Sect. 1. THat the Scripture in it self without the Interpretation Testimonie and Authority of thâ— Church is not a sufficient foundation oâ— Faith for private Christians according to the Doctrine the Romanists This is so plaine so often asserted bâ— them so universally owned so vehemently urged in aâ— their Treatises that if there were not an horrible perâ—versnesse and tergiversation in that sort of men whâ— indeed by the badnesse of their cause are forced to saâ— and unsay give and recall affirme and denie the samâ— things as occasion requires and the strength of an Arâ—gument forceth them I might supercede from anâ— further paine or trouble therein I shall therefore onely observe two Principles of the Popish Creed either oâ— which and much more both put together do plainly and undeniably evince that according to their Hypotheses the Scripture in it selfe is no solid ground nor foundation of a Christian Faith 1. That a Christian cannoâ— know and is not bound to believe any or all of the Books of Scripture to be the Word of God without the Churches Witnesse and Authority 2. That the sencâ— of Scripture is so obscure and ambiguous in the Article of Faith that a Christian cannot discover it without thâ— Churches interpretation § 2. For the first of these it may suffice at present tâ— mention two or three passages out of their approved Writers Baily the Jesuite in his Catechisme of Controversies made by the command of the Archbishop oâ— Burdeaux puts this Question To whom doth it belong to determine of Canonicall Books and Answers thus To the Church without whose Authority I should no more believe St Matthew then Titus Livius When Brentius alledged the saying of a Papist that if the Scriptures were destitute of the Churches Authority they would weigh no more then AEsops Fables the Cardinall Hosius replies That these words may be taken in a pious sence For in truth saith he unl esse the Authoritie of the Church did teach us that this Scripture were Canonicall it would have very little weight with us So Charron plainly tels us That the Scripture hath no Authority no weight or force towards us and our Faith but for the Churches assertion and declaration Andradius in expresse termes denies That there is any thing of Divinity in the Scripture which bindes us to believe the things therein contained but the Church which teacheth us that those Boo ks are Sacred none can resist without the highâ—st impiety One may well cry out Heu Pietas heu priscae fidâ—s To disbelieve the Scripture that is no impiety but to resist the Church that is the Highest impiety To make God a lyar that is no impiety but to mak the Church a lyar that is impiety in the highest You see now the reason why Violations of the Churches Authority are more severely punished at Rome then the grossest transgressions of Gods Laweâ— because there is more impiety in them and so more sevâ—rity should be exercised against them And Pighiâ— useth no lesse freedome telling us That the Scripturâ— have no Authority with us either from themselves or from their Authours but meerly from the Churches Testimonâ— Thus you see that according to the systeme of Popisâ— Theology the Scripture doth not discover it selfe to bâ— the Word of God nor oblige my faith unlesse it brinâ— along with it the Churches Letters of credence Anâ— whereas in St Pauls dayes neither Church nor Apostle was believed further then they brought credentials froâ— Scripture Acts 17.11 And St Austine in his dayes in hiâ— Controversies with the Donatists batters down theiâ— Church by this Argument that they could not show it in nor prove it from the Authority of Scriptures Now on the contrary the Scripture is not to be received unlesse it be confirmed by the Churches Authoritie And as Tertullian argued of old God shall not be God without mans consent It is here as in dealings between manâ— and man if I say to some unknown person recommended to me by one whom I know and trust I should not believe your professions of honesty for I know you not were it not for the Testimony which my worthy friend gives of you In this case the mans professions of honesty are not the ground of my faith or confidence in him but onely my friends Testimony Or as if a learner in Philosophy should say to his Tutor I should not believe that
they infer the necessity of the Churches authority these kind-hearted Gentlemen have helped us out of the bryars for now it seems and it is a truth and so far the argument from Tradition is really conclusive that we may know the Scripture to be the word of God without the Churches infallible authority viz. by tradition And the argument of Tradition would not at all lose its strength if the Church were wholly stript of the capacity of a Judg and retained only the qualification of a witnesse and consequently the Churches authority is not at all necessary And if the Church should boast of her authority against or above tradition it may be said to her according to these mens principles as the Apostle said to the Gentiles Rom. 11. If thou boast thou bearest not Tradition but Tradition thee for so say these Doctors Mr. White spends one entire chapter upon the proof of this Proposition That the succession of doctrine is the only rule of Faith and saith that whether we place this infallibility in the whole body of the Church or in Councels or in Scriptures in each of these their authority is resolved into and all depends upon Tradition And he spends several chapters to shew that neither the Pope nor Councels can give any solidity or certainty to our Faith but what they have from Tradition If it be said Tradition is conveyed to us by the Church and so there is still a necessity of her Authority I answer plainly no It followes onely that there is necessity of her Ministery but not of her Authority A Proclamation of the King and Councel could not come to my hands If I live at Yorke but by a Messenger and by the Scribe or Printer But if any from this necessity of his Ministery infer his Authority I may well deny the consequence but because it is unhansome to extenuate a courtesie I hold my self obliged further to acknowledge the great kindnesse of our Adversaries who not contented to assert the validity of the Protestants foundation of Faith have also overturned their own which that you may the better understand I shall briefly represent to you the sweet Harmony of those Cadmaean Brethren and how God hath confounded the language of Babels Builders so that they have little to do but to stand still and see the Salvation of God while these Midianites and Amalekites thrust their Swords in one anothers sides The opinion and language of most Papists in the world is this That Tradition is therefore only infallible because it is delivered to us by the Church which is infallible If you ask Bellarmine what it is by which I am assured that a tradition is right he answers because the whole Church which receives it cannot erre So the late Answerer of Bishop Laud. There is no means lest to believe any thing with a divine infallible Faith if the Authority of the Catholick Church be rejected as erronious and fallible for who can believe either Creed or Scripture or unwritten Tradition but upon her Authority Nay S Clara himself notwithstanding his Romantick strain That Tradition and the naked Testimony of the present Church is sufficient yet elsewhere confesseth the Churches infallibility must necessarily be supposed to make my Faith certain His words are these The Testimony of the Church by which Traditions come to us is infallible from a Divine Revelation because it is evident from the Scripture that the Church is infallible And presently after If the Church were not infallibile it could not produce in me an infallible Faith And this was the constant Doctrine of the Romish Masters in all former Ages Now come a new Generation who finding the Notion of infallibility hard beset and that Pillar shaken they support their cause with a quite coÌ„trary position That it is not the Churches infallibility that renders Tradition infallible as their former Masters held but the infallibility of Tradition that makes the Church infallible and therefore they say the Church her self is no further infallible then she followes Tradition Thus Mr White plainly tells us that Councils are not infallible because the speciall assistance of Gods spirit makes them infallible but because by irrefragable testimony they confirm the succession of their Doctrines and are such witnesses of tradition as cannot be refused Thus Holden having told us that the Popes infallibility is controverted on both sides by just godly and most learned Catholicks as well antient as modern and neither â—svde condemned by Authentick censure which by the way discourses the desparatenesse of the greatest part of the Romish Church at this day which ventures their Soules and rest their faith upon what themselves confesse to be a doubtfull foundation viz. the Popes infallibility All Divines saith he confesse it is not certain with a Divine and a Catholick Faith he comes to lay down this conclusion that the Infallibility of the Church is not from any Priviledge granted to the Romans sea or St Peters successeur but from the universall and Catholick tradition of the Church and Councels fare no better then Popes They are saith he not Founders but only Guardians and Witnesses of revealed truths so M r White allowes neither Pope nor Councels any infallibility but what they have from tradition as wee have seen and tels us in expresse termes that Tradition is overthrown if any other principle be added to it for here lies the solidity of Tradition that nothing is accepted by the Church but from Tradition § 3. Well what shall the poor unlearned Romanist do that finds his great masters at variance in the very foundation of his Faith Here are two contradictory assertions one of them must unavoidably be false A man may with probability at least assert the falshood of either of them having the suffrage of diverse of their own most learned Catholick Authors for him in either opinion but whether they be true or false their cause is lost 1. If they be true and 1. If that be true that Tradition be the foundation of the Churches Infallibility then 1. Whence hath Tradition this Infallibility From Scripture That they utterly disclaime From Tradition Then why may not Scripture give Testimony to it self as well as Tradition And whence hath that Tradition its Infallibility and so in infinitum Is it from the reason of the thing So M r White implies who attempts to prove it by a rationall and Logicall Discourse but himself hath prevented that while he saith To leane upon Logicall inferences is to place the foundation of our Faith and the Church in the sand And S. Clara gives a check to this It is more reasonable and wise even for the most learned and acute persons to rely upon the Authority of the Church then to adhere to our own reasonings how plausible soever And that is largely disproved in the following discourse Is it then from the Churches Infallibility This they deny
was impossible And so from hence forward let all Logitians take notice of it that Ab esse ad posse non valet consequentia Well some centuries after comes Moses and by Gods command delivers a Law in Writing and this law abides and the Jewes to this day retaine it in remembrance and veneration and for above 3000 years together have been thereby kept from those Pagan opinions and Idolatries which all the Scholars of Tradition almost in the whole World have fallen into and consequently writing is a sure and orall Tradition an unsafe and uncertaine way of conveyance and this principle hath had universall influence upon the actions of wise men in all ages and in all things Hence care hath been alwaies taken for the writing of Canons of Councels decrees of Courts Acts of Parliament though the importance of them were many times so great and evident that according to this new notion writing was superfluous and verball Tradition Infallible And if those wise men durst never trust unwritten Tradition with their estates and worldly concernments shall we be so mad as to venture our Souls upon it Let Papists do so who having given up their consciences to the Pope cannot say their soules are their own but let them not be displeased if we desire to make a wiser bargaine But our English Apostate hath a distinction to salve this grosse absurdity It is true saith he of Doctrines meerly speculative that the memory is not so safe a depository as VVritten records but not of such as may be made as it were visible by practise And he is pleased to give us an instance in the Doctrine of the Sacrament and Christs reall unfigurative presence in it which saith he was more securely and clearly delivered by the Churches practise then could be by books VVritten their prostrations and adorations demonstrated their assurance of his real presence where every mans saying Amen at the Priests pronouncing Corpus Domini nostri Jesu Christi expressed their confession of that presence with exclusion of all tropes and figures in the businesse Exomol § 1. c. 8. And are these the great and visible assurances of Doctrines to which all the security of Writings must strike saile Are these grounds so evident that the Doctrines could not possibly have been more securely propagated and more clearly and intelligibly delivered to posterity in Writing as Cressy daringly asserts See Exomolog Sect. 1. chap. 8. O the besotting nature of Popery O the tremendous judgment of God punishing Apostacy with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reprobate sence Dare this miserable man say these are clearer evidences of the reall presence then if it had been said in terminis This is my body in a proper and corporeall sence or this bread is converted into the very substance of this body which you now see These men may well say what they please for it appeares they can believe what they list May I with the Readers leave in few words discover the shamefull weaknesse and horrid impudence of this assertion Is it true indeed that the prostrations and adorations of Christians discover'd their assurance of the reall corporall presence And of all men living could Mr Cressy say this who had so oft seen others receive and himself received the Sacrament in England and Ireland in a posture of adoration viz. kneeling with an assurance of the falshood of that opinion of the reall corporall presence Why might not the speciall yet spirituall presence of Christ in the Sacrament occasion this prostration as well as the speciall and Spirituall presence of God in the Arke occasioned the Jewes to fall down and worship at his footstoole And must the poore Clarke come in with his Amen to help the lame priest over the stile Why there is not a Protestant but when he heares these words pronounced this is my body will say his Amen to it and acknowledge it so to be but still Christs words must be taken in Christs sence and that is though figurative yet very frequent in such cases In short since these are the practicall visible Arguments alledged as instances of the Infallible certainty of orall Tradition above all that can be said in writing I hope the Reader who concernes himselfe either in matters of credit or conscience will easily discerne and ingeniously confesse both the absurdity of their Arguments and assertion and the solidity of this second Answer and the advantage of writing above unwritten Tradition § 5. Ans. 3. If this assertion be true and solid and Tradition be an Infallible foundation of Faith as those men pretend no errour could come into the Church under pretence of Tradition from the Apostles That is evident in it selfe else an infallible Authoritie is liable to error which is a contradiction and it is granted by our Adversaries who therefore tell us that all Hereticks recede from the Tradition of their Fathers and broach new and unheard of Doctrines as we have seen But errors may come into the Church under pretence of Tradition Here all the doubt lies and therefore I shall indeavour to make it good a taske which would be wholly superfluous if the impudence of our Adversaries and the desperatenesse of their cause did not oblige them to require and us to give the proofe of the most evident verities I might insist upon the Doctrine of the Chiliasts which the Papists confesse to be false which was commended to the Church by Papias and Irenaeus too as an Apostolicall Tradition and so received by the generality of Orthodox Christians saith Iustin Martyr This Argument is renderd more considerable by the pitifull evasion wherewith M r VVhite shuffles it off saying That the Chiliasts were deceaved by Cerinthus who feigned he had this from the Apostles in private discourses not in publike Preaching For to say nothing of this that the Fathers derive its pedegree from another root whatever was the occasion and ground of this mistake in that Tradition it sufficiently proves what I intend viz. that many or most of the guides of the Church may receive false Doctrines as comming from the Apostles and so transmit them to their Posterity which is the thing now denied It was an old Observation of Irenaeus concerning the Hereticks of his time one would think the words were not onely Historicall of them but also propheticall of the Papists When Hereticks are reproved out of the Scripture they begin to accuse the Scripture as if truth could not be discovered by those that know not Tradition The Arrians pretended they had their Doctrine by Tradition from their Ancestors particularly they named Origen Dionysius Alexandrinus and Lucian the Martyr by whose hands their Doctrine had been conveyed to them as Baronius acknowledgeth Epiphanius tels us the Cajani pretended St Paul as the Author and founder of their Hereticall Doctrines The Pelagians boasted of their Doctrine That it had been alwaies celebrated by the Learning of Holy men The Doctrine of
the Infallibility of the Fathers though consenting § 7 8 9. CHAP. 4. Of the Authority and Infallibility of the Church and Councels Asserted by Papists § 1. Disproved 1. There is no Foundation for it in Tradition § 3 4. For 1. If the Fathers deliver such a Tradition they are not infallible § 5. Exc. Fathers consenting are Infallible Answ. We cannot at this distance understand their consent ibid. 2. If the antients did believe the Infallibility of Councels they might do it upon the account of Scripture not Tradition § 6. 3. It doth not appear that the Fathers believed the Infallibility of Councels Proved by answering the arguments of Bellarm. and S. Clara. Sect. 7 8 9 10. Of St Austins judgment § 10 11. 4. It appears that the Fathers believed the Fallibility of Councels § 12. 2. There is no foundation for this Infallibility in Scripture Proved in generall § 13. In particular by the examination of the Texts urged for it 1 Tim 3. 15. § 14. Mat. 18. 17. Hear the Church and Luk. 10. 16. § 15. That the Church and Ministers are not to be heard in all things with an implicit Faith 1. Christ denies this to the Apostles 2. Else people cannot sin in obeying their Pastours 3. People are allowed to examine their teachers Doctrines Iob. 16. 3. He shall guide you into all truth § 16. Acts 15. 28. § 17. Mat. 28. § 18. pag. 103. 3. The Papists themselves disown the Infallibility of Councels § 20. An examination of that evasion and pretended agreement of Papists in this that the Pope and Councell together are Infallible § 21. 4. The Infallibility of their Councels destroyed by the consideration of those things which Papists themselves require in Infallible Councels as 1. That they be generall § 23 2. That they have the consent and approbation of the whole Church § 24. 3. That they be rightly constituted and ordered and guided by honesty piety and love to Truth § 25. Exc. Pope Councels Fathers Scripture conjoyned make the Church Infallible Answered § 26. CHAP. 5. Of Oâ—all Tradition and the Testimony of the present Church This new opinion represented in the words of its Authors and abettors § 1. Refuted 1. Hereby they both settle the Protestant foundation of Faith and overthrow their own § 2 3 2. This makes Orall Tradition more certain then writing against the judgment of God and all men § 4. pag. 140. 3. Errors may come in and have come in to the Church under pretence of Tradition § 5. 4. Traditionary proofs disowned 1. By the Prophets and Jewes of old § 6. Exc. The Law of Christians is written in their hearts not Tables Answered § 7. 2. By Christ and his Apostles § 8. Exc. 2 Thes. 2. 15. ibid. 5. Scripture proofe is necessary for confirmation of Doctrines in the judgment of the Fathers § 9. â— Orall Tradition hath deceived the Romanists themselves § 10. pag. 158. Exc. They are not deceived in great points de fide Answered ibid. â— Though experience sufficiently proves the deceit of this argument yet it is particularly shewed how error might creep in this way § 11. It might creep in by degrees § 12. 1. Christians might mistake the mind of their Predecessors § 13. pag. 166. 1. There was no certaine way for the third age to know the Doctrines of the second ib. 2. Instances given of mens misunderstanding the Doctrine of the precedant Age. § 14. 3. The words of our praedecessors may be remembred and the sence perverted § 15. 4. Some ages were horribly ignorant and carelesse Exemplified in the tenth Age. Sect. 16 17 18. And few Writers § 19. 2. Christians might knowingly recede from the Doctrines of their Ancestors 1. From Gods just judgment § 21. 2. Because they did believe their praedecessors erred Sect. 22. 3. Eminent persons might corrupt the Doctrine received from their Ancestors and did so Sect. 23. Exemplified in a forgery of the Popes ib. 8. This way of Tradition disproved by the practise of the Church of Rome which introduceth Doctrines not descending by Tradition but new Sect. 24. Exemplified in two Doctrines The immaculate conception of the Blessed Virgin And the Canon of the Scripture ibid. CHAP. 6. Of Miracles and the motives of credibility The oâ—inion represented in their words Sect. 1. Refuted 1. Other Churches have a juster claime to these marks then Rome Sect. 3 4 5 6 7. 2. Diverse of them are not marks of the Church Sect. 8.9.10 The Character of miracles specially considered and their Argument thence confuted 1. Christs Miracles prove Romes Fallâ—bility Sect. 12. 2. Miracles are not simply and universally to be believed Proved by Arguments Sect. 13 14 15 16 17 18. 3. Miracles onely prove the verity of the Doctrine not the Infallibility of the person Sect. 19. 4. Miracles doe not alwayes prove the verity of a Doctrine for they may be and have been done by Heathens and Hereticks Which is acknowledged by the learned Papists Sect. 20. 5. Miracles are pleaded by the Romanists either impertinently or falsly Sect. 21 6. Protestants may plead Miracles as well as Papists Sect. 22. A briefe recapitulation of the severall pretensions and resolutions of Faith among the Romanists Sect. 23. Another plea from Gods providence and the supposed necessity of a living Infallible judge Sect. 25 26 27 28. CHAP. 7. Of the Solidity of the Proâ—â—stants Foundation of Faith The Protestants have a solid fouâ—â—dation of Faith in the Scriâ—â—tures the Papists themselves 〈◊〉 ing judges Sect. 〈◊〉 Their Learned men acknowleâ— 1. That the Scripture is 〈◊〉 may be known to be the 〈◊〉 of God without the Church Testimony and by its owâ— light Sect. 〈◊〉 2. That the Books of Scriptuâ—â— are not corrupted in essentiaâ— and necessary points Sect. 〈◊〉 3. That the sence of Scripture 〈◊〉 things necessary may be uâ—â—derstood Sect. 〈◊〉 Except Protestants 〈◊〉 upon an humane Translaâ—tion answered Se. 5 6 7 â— Protestants freed from the preâ—â—tended circle of proving Scripâ—â—ture by the spirit and the spiâ—rit by the Scripture Sect. 9â— 10 11 12â— A consideration of that pretenâ— ostered at by some Romanists That the Churches Authority 〈◊〉 a sufficient foundation foâ— faith without infallibility Sect. 13â— The APPENDIX THe occasion of it pag. 1 The occasion of Everards pretended conversion to Popery p. 5. The Argument which perverted him viz. that a Protestant cannot be infallibly assured of the truth of Christian Religion considered and examined pag. 8. to the 12. Of the Doctrine of Infallibility as stated by Mr Cressy p. 12. Papists and Protestants grant that such a Doctrine ought to have the greatest evidence that such things can beare p. 14. Whether the Doctrine of Infallibility be evidently proved The Negative defended 1. Because it is not evident to the Papists themselves p. 15. They are divided about it notwithstanding their pretended agreement p. 16. Their haltings in the point and Mr Cressy's shufflings discovered p. 18. 2. Because their reasons to
de-defend it are weak Mr Cressy's arguments examined Arg. 1. Take away Infallibility and you destroy all authority p. 21. 2. From the Anathema's of Councels p. 23. 3. From the promises of Infallibility made to the Church pag. 25 to pag. 30. 4. No unity without Infallibility pag. 30. Other considerations against infallibility 1. The Texts and arguments alledged either prove nothing or more then Mr Cressy would have pag. 33. 2. If a Pope and Councell together were Infallible yet now they have no Infallibility in the Church of Rome ib. A Character of the last Pope drawn by a Papist and the Popes confession that he never studied Divinity p. 34. The grounds of the Faith of Protestants stated and the pretended differences among Protestants reconciled pag. 36. to 45. Captain Everards arguments against the judgment of reason considered pag. 45. Everards arguments against Scriptures being a perfect rule and judg of Controversies examined answered 1 Which is the great argument of the Papists because it doth not answer its end nor reconcile the dissentâ—rs p. 47. 2. Some books of Scripture are lost p. 50. 3. A rule must be plain but Scripture is dark p. 52. 2 Pet. 3.16 Vindicated pag. 52. Severall particulars wherein the Scripture is said to be darke considered 1. About the number of Sacraments pag 54. 2. About the number of Canonicall books p. 55. 3. About the incorruption of Scripture p. 56. 4. About the sence of Scripture p. 57. 5. About fundamentall points p. 59. 4. Protestants have not the Originals but onely Translations p. 63. 5. There are contradictions in Scripture p. 65. 6. Scripture is liable to contrary Expositions p. 66. 7. Scripture was not judge in the Apostles dayes p. 68. 8. This makes every man judge p. 69. Another argument of Cressy's taken from hence that Scripture were written upon particular occasions p. 71. Rushworth's two great apâ—plauded aâ—guments in his Daâ—â—alogues refuted The first taken from the greaâ— uncertainâ—y and corruption of the Texts in our Bibles p. 75 to 82. The second from the Methods of Lawes and Lawgivers p. 82. Mr. White 's argument viz. That Scripture was not Written about the present Controversies considered and answered p. 88. The Scriptures authority and sufficiency argued onely from one Text. 2 Tim. 3.15 16. Vindicated from diverse exceptions of Captain Everard Mr Cressy and Mr. White p. 92. ad finem A Postscript to the Reader The designe of this Treatise being to destroy all pretensions of Infallibility in the Church Pope or Councels it were an unreasonable thing for the Reader to expect Infallibility in the Printer or to deny his pardon to the errors of the Presse occasioned by the Authors constant absence Such smaller errors as do not pervert the sence the Reader will easily discerne The grosser mistakes which he is intreated to Correct are such as these that follow For work pag. 4. of the Epistle Dedicatory line the last but one read neck Pag. 8. l n. 27. read decisâ—on p. 9. l. 7. r. Gretâ—â—â—â—â— p. 13. l. 31. r. rock p. 14. l. 21. r. least p. 33 l. 17. r. Melchior p. 35. l. 32. r. their after namely p. 39. l. 15. r. because for best p. â—0 l. 8. r. least p. â—5 l. 26. r. Grill. â—â—â— acquices p. 58. l. 25. r. acquiesces p. 60. l. 2. r. Gresserus p. 65. l. 26 and 27. r. â—â—d there for â—y p. 84. l. last r. of p. 87. l. 22. r. Osius p. 87. l. 26. r. adde with p. 112 l 4 r fricat â—b l. 26. r. breaths p. 116. l. 10. r. Celotius p. 117 l. 32. r. scrupulosiâ—â— p. 120. l. 29. r. affectione p. 125. l. 3. r. Dullardus p. 130. l. 1. r. student p. 137. l. 7. r. discevers p. 137. l. 14. r. Romish p. 137. l. 25 r recentieribus p. 138. l. 31. r. niti pag. 155. the signatures to the citâ—tions are misplaced p. 165. l. 29. r. answerer for thinks p. 171. l. 20. r. things p. 174. l. 33. r. Apotaâ—â—ici p. 201. l. antepenultima dele non p. 218. l. last r. protervire p. 218. l. 31 and 32. dele and to fetch in miracles that they may not want arguments p. 226. l. last r. undeniable In the Appendix Pag. 40. l. 3. after iuâ—â— read each particular p. 44. l. 30. r. it is p. 61. l. 31. r. effectuallâ— p. 62 l. 17. r. Stilling fleet ib. p. 31. r. Smiglecius p. 76. l. 20. for perfectly r. in part The Nullity of the Romish Faith The Introduction ALl Papists profess to resolve their Faith into and to ground it upon the Churches infallible Tâ—stimonie and supreme Authority But when they come to explicate what they mean by the Church and on what account they ground their Faith upon her then they sall into diverse opinions By the Church some understand the ancient Church whose Testimonie is expressed in the writings of the Fathers others the present Church whose living Testimonie and Authoritie they say is sufficient without any further inquirie and this present Churh too they cannot yet agree what it is Some say the Pope others a generall Councell and others the Pope and a Councell together Nor are they less at variance about the grounds on which they build the Churches Authoritie This some lay in the Testimonie of scripture others in the Authority of the Fathers others in universall or all tradition others in the motives of credibility as we shall see in the process of this discourse My purpose is to discover the rottenness of these severall foundations as they make use of them and to shew That they have no solid foundation for their Faith in any of these recited particulars and for more orderly proceeding I shall lay down six propositions I that a Papists faith hath no solid foundation in the authoritie and infallibilitie of the Pope 2 Nor in the scriptures according to their principles 3 Nor in the authority of Fathers 4 Nor in the infallibility of the Church and Councels 5 Nor in unwritten tradition and the authority of the present Church 6 Nor in the motives of credibility Of which in order CHAP. 1. Of the Popes Authority and Infallibility Sect. 1. Propos. 1. THe Popes infallibile authority is in it self of no validity and is a meere nullity further then it is established or corroborated by the rest This needs no great proofe For if I should ask any Papist why he rather relies upon the decisions of the Bishop of Rome then the Bishop of York the onely plea is that the Bishop of Rome is St Peters successor and established by God in those royalties and jurisdictions which St Peter is supposed to have been invested with But if I ask how this appears what proofs and evidences there are of this assertion upon which hangs the whole Mass and Fabrick of Popery There is no man so grosly absurd to believe himself or to affirm that I am bound to believe this barely upon the Popes assertion that
they are found to attribute this Infallibility not onely to all conjunctly but to the most of that smal remnant of surviving Writers as you saw from their expressions which because they are so monstrously bold as to assert I shall take the boldnesse to aske by what right shall five Fathers vid. Dionysius Clemens Ignatius Polycarpus and Hermes supposing that all the works extant under their names were genuine for these are all left us of those great numbers of the Fathers of the first Age I say by what right shall these five invest themselves with the name or priviledge of the whole Catholick Church of that Age for it is to her alone the supposed promise of Infallibility was made in what Scripture or Father or Lexicon do five Fathers make up the whole Church True it is the Pope hath a peculiar priviledge in this point and is by the Jesuites invested with the name of the Church The Church Virtuall And it must be acknowledged there is since colour for the Title for having swallowed up all the rights and priviledges of the Church he ought to have the Name into the bargain But setting aside that prodigious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would know why I might not as well say that five of the Romish Doctors viz. Salmeron Canus Costerus Stapleton and Bellarmine are the Church of Rome or that five of our English Doctors are the Church of England nay all the Protestant World as that five of the Fathers made up the whole Church of their Age Yet againe forasmuch as they ascribe infallibility not onely to all but also to the major part of the Fathers of these five then two may erre by their own confession And that all the particular Fathers have their their errors is generally acknowledged by the Papists and often urged by them to defend themselves from the force of many convincing allegations from the Fathers against their opinions Well then to keep to this particular instance It is granted that Dionysius may erre and so may Ignatius then the Infallibility is preserved in Clemens and Polycarpus and Hermes But they also or any two of them may erre in other things and then the Infallibility is preserved in Dionysius and Ignatius and Hermes Thus it seems Infallibility is banded between the Fathers like a Tennis-ball from one to another and they have it by turnes Such monsters must be in the Conclusion if Infallibility be in the premises That is enough for the second Argument § 5. The third Argument is this The Fathers professe they are not infallible either they say true or false if true then they are not infallible if false then they erred in that assertion and therefore are not Infallible So the Papists are gone by their own Argument and rule too For here we have the consent of the Fathers It were infinite to recount all passages to this purpose I shall onely suggest some few which are evident and undeniable in this particular Clemens Alexandrinus hath these words The principle of our Doctrine is the Lord who hath taught us by the Prophets by the Gospell and by the Apostles and he addes If any man think this Principle needs another Principle he doth not indeed keep that Principle But the Papists say the Scripture principle needs another principle to support it viz. the Churches Authority Ergo the Papists have forsaken the principle of the Scripture and so saved us further labour of proving their Apostacy And he addes that the standard by which things are to be examined is not the testimony of men therefore not the Testimony of Fathers Councels Popes who I thinke are all men save onely that severall of the Popes are represented by their own Authors as beasts but the Word of the Lord. And lest you should understand it of Tradition he calls it just before the Scripture and word of the Lord We do not saith he believe the assertions of men they must not onely say but prove and that too from the Scriptures What can be more expresse So Basil tels us The hearers that are instructed in the Scriptures must examine the Doctrine of their teachers they must receive those things which are agreeable to Scripture and reject those things which are contrary to it Where we plainly see S t Basils direct contrariety to the principles and practise of the Romish Church 1. St Basil allowes his heares to examine their teachers Doctrine so do not the Papists The people are so bound to be subject to their Pastours that if their Pastours shoulderre the people were bound to erre with them saith Tannerus A Christian is bound to receive the Churches Doctrine without examination saith Bellarmine Pastours are simply to be heard in all things nor are we to consider what is said but who said it i. e. if he were a lawfull Pastour as Stapleton bellowes it out for it is a speech fitter for a beast then for a man And yet these are the men who will not depart a nailes bredth from the Fathers This is the Church the principall note whereof is consent with the Fathers of which you may judge by this and what we shall adde from others 2. Basil makes the Scripture alone the rule by which all other things are to be examined not Fathers not Councels not Traditions but the Papists are of another minde S t Clara. tels us of a Popish Treatise written by a friend of his solemnly approved by the Parishian Doctors of the Sorbon so you see it is no particular fancy but a received opinion where saith he that Author expresly asserts that the Church therefore receives the Scriptures because and so far as they are conformable to Tradition not contrarily i.e. She doth not receive Tradition because and so far as it agrees with Scripture And thus far doubtlesse he was in the right saith S t Clare And consequently Basil was in the wrong That saying of Cyprians is never to be forgotten That Christ alone is to be heard the Father witnesseth from Heaven We are not therefore to regard what others before us thought but what he that was before all Christ first did for we are not to follow the custome of men but the truth of God If the Papists would say as much this controversy would be at an end And it is observable that Pamelius who is very brisk and free of his Notes and animadversions whereever Cyprian casts in a word that may seem to give countenance to their opinions passeth over this place with profound silence as well seeing it was so hot it would have burned his Fingers St Chrysostome is as fully Protestant in this particular as if he had been of Councell in our cause in two points he is positive for us 1. He presseth the people to examine things delivered to them therefore he was against the Popish implicit faith Let us not carry about the opinion of the multitude but let us examine things
their consciences to the Pope's ambition and for them it is too much § 7. The fourth and last argument is this The Papists themselves whatever sometimes they pretend yet indeed do not make the Fathers the ground foundation of their Faith but acknowledg them fallible 1. This appears from what hath already been discoursed concerning their avowed Doctrine That Infallibility is the proper and peculiar priviledge of the Church and consequently belongs not to the Fathers in their single capacities 2. It appears from the acknowledged novelty of several Romish doctrines which their most learned men confess cannot be proved from the Fathers Such are 1. The doctrine of forbidding the reading of the Scripture to Lay-men as they are called We confess in their dayes viz. of â—erome and Augustine Lay-men were conversant in the reading of the Scripture saith Azorius And whereas many Popish Authors expound those words Ioh. 5 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicatively as if they did only acquaint us with the practice of the Jewes and not containe a command of Christ to his hearers to read the Scriptures Tolet and Maldonaete both witnesse that Chrysostome Theophylact and Augustine and all weighty authors except Cyrill do understand it imperatively for a command of Christ. 2 They acknowledg the novelty of Transubstantiation The words of Scotus are these Before the Lateran Councell the doctrine of Transubstantiation was no point of faith and the first Laeteran Councel was above 1100 years after Christ's birth And Alphonsus de Castro delivers this memorable assertion Many things are known to later Authors which the Antient writers were wholly ignorant of for these seldome make any mention of Transubstantiation 3 The doctrine of Indulgencies and Purgatory I joyn them both together as being neer of kin of which Bishop Fisher hath this remarkable passage No orthodox Christian now doubts whether there be a Purgatory though the Antients seldome or never mentioned it And a little after Considering that Purgatory was for a good while unknown and again seeing then Purgatory was known and received in the Church so lately who can wonder that Indulgencies were not used in the primitive Church So Gabriel Bi el Before the times of St. Gregory that was 600 years after Christ there was little or no use of Indulgencies but now they are used frequently because the Church without doubt hath the spirit of Christ and therefore cannot erre That sine dubio did his worke for I was about to dispute against his assertion but that phrase quite took away my courage You see it is a courtesy that the Papists will condescend to prove their doctrine from Scripture and Fathers whereas if they would stand upon their termes they might argue thus The conclusion without doubt is true that the Church cannot erre therefore a fig for the premises So Durandus Concerning Indulgencies little can be said with any certainty because the Scripture speaks not expresly of them and the holy Fathers Aug Ambrose Hilary Ierome do not at all mention them And Cajetan expresly No sacred Scripture no authority of antient Fathers either Greek or Latine hath brought the rise of Indulgencies to our knowledge And yet if you please to believe it this and all the doctrines of the Romish Church are no other then such as have been handed to them from the Apostles by all the antient Fathers in an uninterrupted succession I believe I could instance in twenty several Articles of the Romish Church for which they have no colour of authority from any of the Fathers But this may suffice for a Specimen of that respect which the Papists have for the Fathers when they do not comply with their humors The Fathers were so ignorant for a thousand years together that they did not understand or so negligent that they did not instruct their people in that great mystery of Transubstantiation then which none was more necessary to be taught because none more difficult to believe The Fathers were so hard-hearted and cruel that they would suffer souls to fry in Purgatory for hundreds of years together whom they might have certainly released by the help of Indulgencies The Fathers were so indiscreet that they allowed their hearers to read the Scriptures and have them in a vulgar tongue But now it is not fit to be granted saith Sixtus Sinensis The Church of Rome hath got a monopoly of all knowledg fidelity tender-heartedness which you will wonder at discretion and all good qualities and Infallibility into the bargain This is the excellency of the Romish faith that it is calculated for any Meridian Are any of their doctrines seemingly favoured by the Fathers why then you shall have large Harangues concerning the authority of the Fathers and their adherence to them Are there any of their points wherein the Fathers are either silent of opponent why they are furnished with another strain that the Fathers were but private Doctors and had their failings The chief of the Fathers had their falls saith Bellarmine In the books of the Antients which the Church reads as authentick sometimes are found wicked and heretical passages saith Sixtus Sinensis And so long as the Church of Rome reserves to her self alwayes a liberty of determining what passages are wicked and heretical I trow she is out of Gun-shot I do not value Origens judgment saith Pererius And that you may see the Papists do insanire cum ratione I pray you take notice that what they want in conscience and honest dealing they make up in wit and therefore have devised several ingenuous shifts whereby they can elude the most pregnant testimonies of the Fathers levied against them Sometimes they answer that the Fathers speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the present Adversary they were disputing with not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as laying down their own positive opinion thus Perron and Sixtus Senensis Sometimes they say the Fathers speak declamatorio more by perbolically and by excess thus Sixtus Senensis answers our allegations from the Fathers for reading the Scripture Thus Petavius answers a clear passage of Chrysostomes against Auricular Confession At other times they tell us the Fathers did not alwaies speak what they thought but what they saw necessary to confute their Adversaries thus Perron answers the citations from the Fathers against creature-worship If you alledge the Epistles of the Fathers they tell you the Fathers did not use fully to open their minds in those writings So Perron answers a Testimony of Austins against Transubstantiation Sometimes they plead that the Fathers speak the opinion of others not their own as Bellarmine answers a place out of Hierom. If you bring any passage out of their Poems they say the Fathers did use Poetical liberty as Bellarmine answers to Prudentius So just was the judgment of the University of Doway upon Bertram's Book of the body and
should not be admitted to the vision of God before the day of judgment So much Perron confesseth and Sixtus Senensis That the Saints should raigne with Christ a thousand years that Pamelius grants In all these and severall others it is known that the Church of Rome asserts the contrary how truly and justly I dispute not nor is it materiall to my purpose which is onely to shew how upon all occasions where need requires they do as little regard the Authority of the Fathers as any whom they most traduce for so doing But would you know the mistery of this why The Fathers are not reckoned as Fathers when they deliver any thing which they did not receive from the Church saith Duraeus In earnest that saying deserved a Cardinals Cap. And Baily the Jesuite seconds him in it where putting this question Whether the Authority of the Doctors Fathers ought to be admitted he answers Yes as fâ—r as the Church approves of them The Fathers have Authority with us as far as we please I will adde a third that you may see it is a ruled case and that is Gresserus A Father saith he is one that feeds the Church with wholesome Doctrine but if instead of corne he give chaff or tares he is not now a Father but a step-Father not a teacher but a seducer When the Fathers say any thing which seems to countenance their positions then they are Fathers uncorrupt judges infallible interpreters and Purgatory is too mild a punishment for him that shall goe one haires breadth from them But if the Fathers will once begin to take upon them if they will exceed those bounds the Pope hath set them and contradict his interest or opinion then it is time to take them a peg lower then they call them Fathers but make children of them They had better have held their Tongues for now all comes out and the Papists are the Chams as they call the Protestants who uncover their Fathers nakednesses Then Eusebius who when he is Orthodox in the Romane account passeth for a most famous Writer a most learned man and a Catholick with Lindanus Sixtus Senensis and others is all on a sudden transubstantiated into an Arrian Heretick with Costerus and Baronius Then poor Tertullian who when he speaks righteous things passeth for a most noble Author the chiefe of all the Latine Fathers with Lindanus is not so much as a man of the Church nay he is an hereticall Author an heresiarch a Montanist say Azorius and Bellarm Then Origen who when he is a good boy passeth for a witnesse beyond exception with Duraeus another master of the Churches after the Apostles as Jerome calls him saith Lindanus is a meer schismatick saith Canus the Father of the Arrians and Eunomians saith Maldonate Then Constantine himselfe that you may see the Church of Rome is not guilty of respect of persons is not much to be regarded he was a greater Emperor then Doctor saith Bellarm. Then Lactantius is better skilled in Tully then in the Scripture and Victorinus was a Martyr but wanted learning saith Bellarmine Nay I think both he and the rest of the Fathers wanted wit as well as learning for if they would but have blotted out all Anti-Romish passages which might have been done with one Blot provided it reached from the beginning to the end of their works they had all passed for Orthodox and admirable men and we had not heard one word of their infirmities or miscarriages What need I trouble my selfe and the Reader with saying that which all the World knows concerning the Papists receding from the common sence of the Fathers in expositions of Scripture and preferring new interpretations before them not fearing their own Tridentine thunderbolt That no man should dare to interpret Scripture against the common consent of the Fathers For which I shall onely referre the reader to those places where he may be more fully satisfied that this was the opinion and practise of the Learned and approved Romanists as Cajetan Pererius Maldonate and severall others § 9. In short to strike the businesse dead you shall have the positive judgment of the principall pillars of the Romish Church Sacred Doctrine saith Aquinas useth Authority of Scripture as a necessary Argument but the Authorities of other Doctors of the Church onely as a probable Argument for our faith leanes upon the revelation made to the Apostles and Prophets not to other Doctors The Authorities of the Fathers without the Scripture doth not oblige my faith saith Biel It is the property of the Holy Scriptures that there is no error in it which needs correction saith Baronius The Writings of the Fathers saith Bellarmine in totidem terminis are not a rule and have not authority to oblige me And not contented to assert he elsewhere offers proofs of the invalidity of the Fathers without and their perfect subjection to the Authority of the Church and Bishop of Rome The Fathers execute the office of Doctors but Counsels and Popes execute the office of a Iudge committed to them by God And againe The Pope hath no Fathers in the Church but all are his sonnes No wonder then that the sonnes are subject to the Father not the Fathers to the Sonnes Thus Gregory de Valentiâ cuts the knot he cannot untie If the consent of Doctors cannot be made out the Pope may use his Authority Really these Jesuites are most ingenious fellowes they are resolved never to be at a non-plus when they saw the Scripture was not for their turnes they vote that should not be judge of controversies and fled to the Fathers When they saw multitudes of notable passages cited out of the â—athers destructive to their Hierarchy then it must be consent of the Fathers Now because they know they cannot make out the consent of the Fathers for any one Article of their Faith Here is a Salvo for that the Popes Authority is evident It is but saying that is a first Principle and all controversies are at an end By this time I think I may expect the Reader that hath but a dram of ingenuity in him must needs acknowledge that the Authority of the Fathers is neither ex veritate rei in truth nor ex opinione Pontificiorum in the judgment of the Papists a solid foundation for a Papists Faith which was the Proposition to be proved I shall dismisse this with two Observations 1. How sweetly the Romish Doctors agree in that which they acknowledge to be a principall foundation of Faith viz. the Authority of the Fathers 2. I shall leave this Syllogisme taken out of their own Authors to the consideration of the prudent Reader If you take away the authority of Fathers and Councels all things in the Church are uncertaine saith Eccius as you saw before But Bâ—llarmine and
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one of their radicall mistakes 1. That which Christ denies to the Apostles is not to be ascribed to the Church but Christ denies this absolute Authority to the Apostles Matt. 23.10 Be ye not called masters for one is your Master even Christ where it is not the name but thing which is prohibited even magisterium fidei or the usurpation of an absolute authority in teachers and the exaction of an universall beliefe and blinde obedience in hearers which was the errour of the Pharisees here condemned by our Saviour for so they said You are to believe all the sayings of our Rabbines in their Homilies no lesse then the Law of Moses And again All their words are the very words of God are their expressions in the Thalmud It cannot be denied that Christ derogates that authority from the Apostles which he ascribes to himself but if the Popish opinion were true the Apostles had as great authority as Christ himselfe for the height of Christs authority is expressed in these words nor can more be said of God himself him shall ye hear in all things Act. 3.22 This indeed the Popish Doctors most blasphemously arrogate to themselves as you have seen but so did not the Apostles they had not so learned Christ they allwaies observed their Distance Be followers of us as we are of Christ. I have received of the Lord that which I delivered S t Paul denies that he had dominion over their Faith 2 Cor. 1.24 Not that we have dominion over your Faith I 'le warrant you Paul denied it to himselfe because it was Peters Prerogative for it is certaine St Peters Successors challenge it for Dominion and Subjection are Relatives And if the people owe an absolute subjection of their Faith to their teachers the Teachers have an absolute dominion over the Faith of the people In short This sottish Doctrine of an implicit Faith must needs be Apocryphal so long as the Epistle to the Galatians is Canonicall and especially Gal. 1.8 Though we or an Angel from Heaven Preach any other Gospell let him be accursed And he is not contented with a single assertion but addes as we said before so say I now againe let him be accursed Which if the Reader compare with that abominable passage of Bellarmines If the Pope should erre in commanding Vices and forbidding Vertues the Church were bound to believe vices to be good and vertues to be evill He will be able to judge whether the Faith of the present Romish Church be the same with that of the Apostles dayes or not and whether they who are so liberall in dispensing their Anathema's to all that differ from their sentiments do not justly fall under the Anathema here denounced 2. If Pastours are to be heard in all things then people cannot sin in obeying their Pastours else they should sin in doing their duty but people may sin in obeying their Pastours Methinks this should need no proofe but I finde this to be the temper of our Adversaries they who give the hardest measure to us expect the highest measure from us and they of whom we may say as Galen did of Moses multa dicunt nihil probant they say much and prove nothing will yield us nothing but what we must win by dint of Argument Therefore I shall prove it briefly The Jewes sinned in following Aarons Doctrine These be thy Gods O Israel So the Prophet Ieremy frequently condemnes them for obeying the decrees of their Priests in his time And our Saviour hath put this out of doubt speaking of the Jewish Teachers Matt. 15. If the blind lead the blind both will fall into the Ditch And S t Peter assures us if his Successors will please to give him credit that the Jewes were guilty of a great sinne in Christs death though they did it in obedience to the decrees of their Rulers Acts 3.14.17 3. If people are allowed to examine the Doctrines of their Teachers by the word ere they receive them then they are not to be heard in all things But people are allowed so to examine All the doubt lies about the Minor and yet who can doubt of that who ever read these following places Take heed that no man deceive you for many shall come in my name Math. 24.4 5. Prove all things hold fast that which is good 1 Thes. 5.21 Prove the Spirits 1 Joh. 4.1 It is true Bellarmine saith These precepts belong onely to Learned men And Gretserus gives this reason for it because the unlearned people are not able to examine very good It seemes then none but the Learned can have their sences exercised to discerne between good and evill Heb. 5.14 And it is the priviledge of shephards onely which Christ made the Character of all his sheep That they knew his voice and could distinguish it from the voice of Strangers Joh. 10.4 5. It seems Christ spoke to the learned only when he said Search the Scriptures Ioh. 5.39 It seems the learned Thessalonians only were bound to hold fast that which is good for that goes with their proving and proving was in order to holding fast It seems the Bereans whom Paul commends for examining his doctrine by the Scriptures Act. 17. were Masters of Arts and Berea was an University and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies that they had Academical education and the Apostle meant it only of the University when he writ to the city of Corinth I speak as to wise men judg ye what I say 1 Cor. 10.15 Nay the mischief is if this be granted their work is not done for if the learned may examine that is sufficient for our purpose for such are many Lay-men as they are called and diverse of the Clergy who have no share in the Churches government and therefore are as much bound to subjection as any of the people and consequently the Rulers are not simply to be obeyed nor their doctrine blindly received upon their own credit But saith Bellarmine Inde d doubtful doctrines are to be examined but the doctrine of lawful Ministers is not doubtful but openly good I see the Cardinal intended to shew his wisdome reserving the discovery of his honesty to another time Bellarmine was resolved to take a post which he might be sure to keep he knew the Hereticks would be nibling about the premises and therefore he leaves the guarding of them to others and resolves to hold the conclusion which he knew was not good manners to deny But if such doctrine as our teachers deliver be eo nomine evidently good and true then these commands of trying are both dangerous seeing they suppose and allow of doubts and frustraneous since I may safely receive them without tryal § 16. A third place alledged for the Infallibility of the Church and Councels is Joh. 16.13 When the Spirit of truth his come he will guide you into all truth Hence Bellarmine thus argues Christ speaks not of the
infallibly true Adrianus the sixth by the name of the Popes and prelates We have all turned after our own wayes there is none that doth good no not one The famous Chancellor of Paris Gerson complaines that Learned and godly Bishops were chosen no where but carnall men and ignorant of Spirituall things And so proud saith he that they do not know themselves to be men Duarenus speaks home to this purpose Most of the Bishops of our time are greater strangers to Religion and Holy things then any of the secular Nobles and they mind nothing but how to defend their possessions by right or wrong Ferus cries out Who doth not see the insatiable avarice and impostures of the Popes and religious men with these all things are vendible And Stella informs us There were few possessors of Benefices who had them otherwise then either by begging or paying for them And yet these were the good men of the Church of Rome these are they who acted in Councels sincerely from love to God and his truth not seeking their own things but the things of Christ and therefore without doubt infallible And for the state of Councels take one testimony for all of one that was an eminent part and member of them Cardinal Iulian who in his Epistle to Eugenius the fourth in the councel of Basil in plain terms tels him that all Councels since that of Chalcedon which was above a thousand years ago were instituted not for the discovery of truth but for the defence and increase of the power of the Romane Church and the liberty of Churchmen Should I descend to particulars and open the several impostures and palpable frauds which the Popes and their Partisans have successively used in the packing of councels and making voices and forging decrees and ingaging the Bishops by hopes and fears and interests to give up their votes and consciences to the advancement of the Romish power and magnificence I should engage my self to transcribe whole volumes and cut out work for the whole terme of my life The transactions of the councel of Trent are fresh in memory And he that shall peruse the words of their own Historians the Protestations of Princes the Censures of Universities relating to it c. will easily be satisfied whether Clara's non constat de opposito be true or no. And therefore notwithstanding this frivolous excuse it remaines a truth that according to the principles of Papists themselves and because of those evident defects in them acknowledged by their own Authors whatever Councels regularly called and ordered may pretend to their councels must lay down their claime to Infallibility and so their faith hath no solid foundation as not in the Pope's authority so not in Scripture nor in the testimony of the Fathers nor yet in the infallibility of general councels And therefore I may safely conclude they have no solid foundation for their Faith 26. There is only one thing which may seem to retard the passing of the sentence that is this That although each of these taken asunder may not be sufficient yet all put together make a cord which is not easily broken Quoe non prosunt fingula juncta juvant and therefore forasmuch as the Church stands upon four Pillars Authority of Scriptures Tradition of Fathers Infallibility of Councels and the Pope their Faith is like Mount Sion that cannot be removed And if it be deemed an absurd and unreasonable thing as we poor fallible creatures have thought to prove the Scriptures from the authority of the Church Councels or Pope and circularly to prove the authority of the Church Councels or Pope from the Scripture The Jesuits have found out the Quadrature of the Circle and they tell you that it is no more absurd that Scripture should lean upon the Churches authority and the Church on the authority of Scripture then that St. John the Baptist should give testimony to Christ and Christ to him again or that the Old Testament should be confirmed by the New and the New Testament by the Old This is one of their last pleas we find them now retired to their Fort-royal beat them out of this and upon the matter all is lost and truly that will be no hard matter to do if the Reader please to consider 1. The great disparity of the alledged Instances Iohn and Christ might give testimony one to another but neither of them did simply depend upon each other's testimonies supposing that Christ had given no express testimony concerning Iohn yet I say the mission of Iohn was not only true in it self but sufficiently evident to the Jews as plainly appears from hence That the Pharisees when asked by Christ whether the Baptisme of Iohn was from Heaven or of men were afraid to deny its Heavenly original as being against the common sentiment of the Jewes and Christ chargeth the Pharisees with rejecting the counsel of God against themselves being not baptized of Iohn Luk. 7. 30. And much more true is it of Christ that he did not depend upon the testimony of John but had other and better testimony Ioh. 5.36 But I have greater testimony then that of Iohn And it is enough for my purpose if either Christ or John had an authority independent upon the others evidence though the other had not And the like may be said of the Old and New Testament well may they give testimony one to another for neither of them doth totally depend upon the other The Old Testament did sufficiently evidence its authority before ever the New Testament was written and the New Testament too did carry other convincing evidences of its divine original and authority besides the testimony of the Old Testament such as the voice from Heaven This is my well beloved Son 2 Pet. 1.17 and the glorious miracles he did Ioh. 5.36 The works that I do bear witness of me that the Father hath sent me the holiness of his life power of his doctrine patience of his death But now to apply this to our present purpose it is here far otherwise for the Scripture say they doth not evidence it self any other way to us but by the Churches testimony as we have heard from their own words and Councels Fathers and the Pope we say and have proved cannot evidence their Authority and Infallibility any other way but by the Scripture which according to their principles is impossible or by their own Testimony which is ridiculous 2. Let it be considered that the Romanists do not make these four Scripture Fathers Councels and Popes coordinate and collateral foundations of their Faith as if each of them did contribute a distinct and independent support unto the Romish Faith but indeed they make one of them totally to depend upon another and at last reduce them all to one and to speak properly to none For the Fathers and Councels and the splendid name of the Church however they are pretended to put a
and allow the Church no infallibility independent upon Tradition 2. Seeing they grant the Church may erre if she receed from Tradition I can never be sure she doth not erre unlesse I be sure she keep to Tradition And therefore I must examine that and judge of it and so private men are made judges of controversies which they so much dread 3. Hereby the Authority of the Pope and generall Councels of Bishops is rendred unnecessary I prove it thus If these be necessary onely as witnesses to Tradition then their Authority is not necessary For it is not Authority but knowledge and fidelity which renders a witnesse competent A lay hearer of S t Paul may be as competent a witnesse of the Doctrine he heard S t Paul Preach as a Bishop supposing a parity in their knowledg fidelity and converse with the Apostle and another Bishop may be as competent a witnesse as the Bishop of Rome and consequently as Infallible and any congregation of discreet and pious Christians who heard S t Peter Preach are as infallible witnesses as the Church of Rome and if there were a generall assembly of lay men of equall knowledge and experience they are as infallible witnesses what the Faith of the next precedent age was and what the Faith of the present Church is as a Councell of Bishops Nay to speak truth they are more credible witnesses because lesse byassed by interest affection or prejudice These rocks the first branch throwes them upon 2. If they flie from his and make the Churches infallibility the foundation of Traditions as the most Papists do then they must demonstrate that Infallibility from Scripture Fathers or Councels which we have seen they cannot do So that if either of their positions be true their cause is lost But 2. If either of them be false they are gone too For if tradition be not Infallible in it selfe without the Churches Authority as the one side saith then the Papists have no certaine rule for the Church to steere iâ—s course by for the Scriptures they do not own as such and if the Church be not infallible but by vertue of this Tradition as the other side saith then they confesse the insufficiency of all their proofes from Scripture and from the Authority of Fathers and Councels and their Authority is no more then that of any faithfull or credible Historian and instead of a Divine the Papists have nothing but an Historicall faith I shall conclude this first Answer with one syllogisme from the words and assertions of M r White Tradition is overthrown if another principle of Faith be added to it But the most and Learnedest Doctours of the Romish Church do adde another principle to it viz. the Churches Authority and infallibility as I shewed from their own words Ergo either Tradition and all this new devise or the Authority of the Romish Church is overthrown 4. Answ. 2. This new conceit directly thwarts the designe of God in the Writing of the Scripture and indeed the common sence and experience of all mankind for hereby a verball Tradition is made a more sure way of conveyance to posterity then a Writing It hath been the Wisdome of God in formeâ— ages to take care that those things might be Written which he would have kept in remembrance Exod. 17. 14. Write this for a memoriall in a Book So little did God trust this now supposed infallible way of orall Tradition that he would not venture the Decalogue upon it though the words were but few and the importance of them so considerable both in truth and in the apprehensions of the Jewes that if M r Whites Argument have any strength in it it was impossible posterity should ever mistake it but write it with his own finger once and againe after the breaking of the first Tables And although whilest the Church was confined to a few families and divine revelations were frequently renewed a verball Tradition was sufficient yet when the Church came to be multiplyed and especially when it comes to be dispersed into all Nations and Revelations cease then Writing proves of absolute necessity How farre the first and wisest Christians were from M r Whites opinion appeares from hence that not daring to leane upon the broken reed of Orall Tradition they did earnely desire the Apostles to commit their Doctrines to Writing Eusibius reports that S t Peters hearers were not content with this way of Tradition from Peters mouth but for want of M r VVhites presence there to convince them of their folly They earnestly begged it of Marke that he would leave them that Doctrine in VVriting which they had received by word of mouth And Hierome tels us That S t John the Evangelist was almost forced to write by all the Bishops of Asia who it seems were raw novices that did not understand their Catechisme nor the first principle in it viz. The sufficiency and infallibility of orall Tradition And S t Luke gives it us under his hand not fearing either M r VVhites anger or his Argument that he wrote his Gospell ad majorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christians might have the greater certainty Luk 1 3,4 When Iob desires the perpetuall continuance of his words he wisheth O that my words were now VVritten Oh that they were Printed in a Book Job 19.23 And David in the same case would not rely upon Tradition but takes this course for assurance This shall be written for the generation to come Psal. 102.18 But because M r VVhite undoubtedly is a better Philosopher and Divine then either Luke or Iob or David were and therefore good reason they should all vaile to his more penetrating wit and deeper judgment he shall do well to remember that God himselfe was of the same judgment Go write it before them in a Table and note it in a Book that it may be for the time to come for ever Isa. 30.8 And to this agrees the common experience of mankind Vox audita perit litera scripta manet verball Traditions quickly vanish onely writings are durable Hence those famous Lawes of Lycurgus institutes of the Druides Philosophy of Pythagoras are upon the matter wholly lost and onely some few fragments reserved because not committed to writing but this will be put out of doubt by reflecting upon the History of mankind wereby the aierinesse of this phantasme will be discovered and the great difference between Tradition and writing in point of certainty demonstrated Adam and Noah the two successive heads of mankind did doubtlesse deliver the true Doctrine to their posterity with the same important circumstances which M r VVhite supposeth in the Doctrine of the Gospell as a Doctrine of everlasting consequence and they so received it and for a season transmitted it to their Children But alas how soon was all obliterated and in this sense all mankind some very few excepted did agree to murther themselves and they actually did that which M r VVhite saith
appointed by Christ as a part of that ground upon which we were to build our rule by which we were to try particular Doctrines and Articles of Faith but was necessary notâ— ex instituto Christi but ex natura rei and from the condition of humane affaires there being no other way without a new revelation possible or imaginable to convey the Gospell and Scriptures to those that were to live so many hundred years after the first publication of it Tradition being to us that which Eyes and Eares were to them that were Eye-witnesses of his convincing miracles and Eare-witnesses of his irrefragable discourses that is neither their Eyes and Eares were nor to us Tradition is the Argument and ground of our Faith but a necessary meane or instrument to convey those Arguments and grounds of Scripture which were convincing and satisfactory 2. This Tradition is no Act of Authority but onely of testimony not at all peculiar to the Church or generall Councels but common to all antient VVriters Yea let it be observed as a very materiall consideration in this point so far is the Capacity of a Church from being necessary to the validity of this Tradition and Testimony concerning the great rule of our Faith the Holy Scriptures that the Testimony and Tradition of such as neither are the Church nor any part of it but enemies to it I meane Jewes and Heathens are in some respects more considerable according to that known maxime Testimonium adversarii contra se est validissimum It being one of the best Arguments and at this day so urged both by Protestants and Papists for the truth of the Holy Scriptures and particularly of the Gospell that the truth of those Historicall relations of Christs miracles was acknowledged by the most Learned Jewes and Heathens that lived in antient times And by those considerations we may discerne the vanity of that triviall calumny of the great differences among Protestants about the rule of Faith and judge of Controversies whereas by what hath been said which is no other then the common Doctrine of the Protestant Churches and Writers however sometimes they seem to differ in modo explicandi it appeares how all these severall things concurre like so many Stones fitly compacted together to make up the building of our Faith which that I may in few words present it to the Readers review is this The Scripture is the Object the onely rule and standard of Faith by which all controversies of Faith are to be decided and judged the res creditae and the ratio credâ—ndi Tradition is the Vehicle to conveigh this rule to us and our times Reason is the instrument by which I apprehend or the eye by which I discerne or see this rule The spirit of God is the Eye-salve that anoints mine Eye and inables it to see this rule The Church is the interpreter though not infallible and authentick the witnesse the guardian of this rule and the applier of the generall rules of Scripture to particular cases and times and circumstances And things being thus stated which is really the sence of Protestants in this great point as it were easy to shew from the confessors of our Churches and the Treatises of our most and choicest Authors is it not at all difficult to blow away with a breath those pitifull cavils whereby they indeavour to perplex the mind of ignorant or prejudiced persons lest the light of the Gospell should shine into their minds One thing is worth our Observation That diverse of the Popish arguments do wholly arise from and depend upon either some in commodious expressions of some Protestant Writers or some false exposition put upon them by the adversaries As for instance when they argue against the Scripture from the nature of a Judge that a Judge must heare parties must not be mute but passe sentence c. All these and many such cavillations are thus silenced by saying that which is true that it is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and figurative expression when we call Scripture a Judge in as much as it is the voice or writing of our Judge and indeed it is a rule So their Arguments against the judgment of reason either have no weight in them at all or else depend upon a scandalous and untrue suggestion as if the Protestants made reason the Judge in a Socinian sence So their Arguments against the Spirits being judge do proceed I doubt from a willfull mistake for in their Learned Writers it cannot be ignorance as if the Protestants submitted Scripture and reason and all to the judgment of the spirit in themselves in an Enthusiastick notion which is so farre from being true that they try and judge of the spirit by the Word according to Apostolicall prescription This being premised I come now to treat with my Captaine and weigh his Arguments that have any colour or appearance of truth in them And first he argues against reasons being the judge of Controversies Concerning which let me be bold to say thus much That the Papists themselves do make reason judge of Controversies as farre as the Protestants do though both the one and other tye up this judge to a rule If it be said the Protestants make the reason of every particular man judge which indeed they do in the sence forementioned and for their own actions so do the Papists make the reason of the Pope or a Councell the judge For when they say the Pope or Counsell is the Judge of Controversies I would know what it is in them if not their reason which is the judge as it is their reason which examineth and heareth and considereth so sure it is the same reason which concludeth and judgeth so that the question between the Papists and Protestants is not whether Reason be the judge but whether the reason of particular persons or the reason of the Pope or Councell The Arguments which he urgeth against the judgment of reason are so irrationall that it is sufficient confutation to mention them 1. Saith he Reason must submit to the Judge E. it is not the Judge Answ. It is true supreme Judge it is not but subordinate and tied to rule Protestants assert no more 2. The Judge must be Infallible but reason is Fallible Ergo Answ The Major is a pitifull petitio principii They that help'd him to make his Book will tell him what it meanes 3. If reason were Judge a man might please God without Faith for reason would teach us sufficiently how to please God Answ The same Argument will overthrow his Church If the Church be the Judge then a man may please God without faith for the Church teacheth us sufficiently how to please God 4. If Reason be Judge we must not believe what we do not understand Answ Non sequitur For this Judge is tied up to a Law and rule which commands us to believe what we do not understand But I am sick of such wofull Arguments though the
Apostles times to ours The argument is this Scriptures were not the onely rule when there were several governours of the Church acknowledged on all hands to be infallible both singly and joyntly Ergo it is not the onely rule now when there is no person nor persons in the Church but who is proved to be fallible For this is the case at this day unlesse the Captain and Mr. Cressy and the rest will change their notes and in stead of the Pope and Councel combined say that the Pope alone is infallible wherein I desire to understand their minds 2. The other Consequence hath not a Dram more of Truth in it for if the Scripture were the sole rule yet did not the Apostolical Authority cease It is no diminution to their Authority to say they had not a power superior to the Scripture or the word of God i. e. That the Servant was not above his Master the Apostles never pretended to such a power but rather carried themselves in all things as became those who professed their subjection to the word of their God and Lord. Observe the manner of their proceeding in that great Councel Act. 15. still you shall find the Scripture is the rule by which they guide the whole debate and from which they draw their conclusion as none that read that chapter can deny You may observe that an Apostle and he too of so great Authority that he durst reprove St Peter to his face Gal. 2. makes no scruple of circumscribing his own Authority within the limits of Gods Word and he repeats it in reimemoriam Though we or an Angel from Heaven preach any other Gospell unto you then that which we have Preached unto you let him be accursed Gal. 1.8 I know it is said by M r White in his Apology for Tradition that this place makes for Tradition rather then for Scripture and for what the Apostles delivered by word of mouth not what they left in Writing To which the reply is most easy that since the Doctrine delivered by the Apostles either by word or Writing is and must be confessed to be of equall Avthority the Councell of Trent goes no higher while they assert that Scripture and Tradition are to be received pari pietatis affâ—ctu ac reverentia with equall piety and reverence it consequently followes that he who renounceth all pretensions of Authority Superior or not subordinate to the one cannot be said with any colour of sence to challenge a Supremacy over the other The Apostles had not so learned Christ as they who arrogate the name of their Successors have The power they claimed was not Autocratoricall and despoticall having dominion over the peoples Faith and being Lords over Gods Heritage but onely Ministeriall not for destruction but for edification not coordinate but subject unto their Master and his Word The last reason he urgeth is that this opinion of sole Scripture makes every man Judge who take upon them to read and understand the Scripture Answ. 1. If it be meant a private Judge so farre as it concernes his own actions It is true and that Judgment as I have shewed the Scripture allowes and enjoynes to private Christians and informes us of the sad condition of those that neglecting their own judgment give up themselves to a blind obedience to their rulers an errour common to the Jewes of old and the Papists now assuring us this is no excuse nor security to them but if the blind lead the blind both will fall into the Ditch Matth. 15.14 2. The Papists themselves however they renounce this principle of every mans being Judge in words and shew yet they receive it in truth and practise upon it and whatever noise they make of Fathers and Councels and the Pope and Church yet in truth they make particular men the Judges for their own actions For instance if we examine the grounds and manner of the Conversion as they miscall it of any man to the Romish Religion take Cressy and the Captaine for instances we shall find the Papists that dealt with them made them Judges And when the Captain yields to that great Argument viz. That if he did not turne Catholick he had no infallible assurance that Christian Religion was true was not he himselfe Judge of the validity of this Argument And when Cressy or others are perverted by that great Title of the Churches Authority to which they think all should be subject what do they but make themselves Judges of this question upon which all depends whether the Churches Authority be a sufficient and safe foundation for a mans faith to rest upon So if I come to any Papist who is capable of Discourse I would aske him whether he continues in the Popish communion and beliefe with reason or without it If he say without reason I shall forbear discoursing with bruit creatures If with reason I demand what it is and here he will enter into a large harangue concerning the necessity of a living and infallible judge for the ending of Controversies and that the Pope or Councell is this Judge In this case I say the Romanist makes himself the Judge of the first and principall question upon which all the rest depend viz. whether such a Judge be necessary and whether the Pope or Councell be this Judge And certainly as St Paul argues 1 Cor. 6. They that are fit to judge the greater and weightier causes cannot be unfit to judge the smaller matters Thus I have gone over all the Arguments or appearances of reason which the Captaine or others for him have collected and what M r Cressy hath pleaded for any of them I shall in the next place proceed to answer what farther Arguments I meet with either in M r Cressy or in that famous or rather infamous piece called Rushworths Dialogues or in M r Whites Apology for Tradition For doubtlesse si Pergama dextrâ Defâ—ndi possent dextrâ hac defensa fuissent And if men of their parts and learning and study in the Controversy can say nothing to purpose against the Scriptures being a perfect rule I shall with greater security aâ—quiesce in the Truth of the Protestant Doctrine Another Argument therefore against the Scriptures is taken from the occasion of VVriting the Books of the New-Testament of which Cressy Treats Sect. 2. chap. 10. And it is observable that his Argument however it regularly ought to reach the whole Scripture yet is onely upon the matter levied against the Epistles in the New-Testament which saith he were never intended to be Written as Institutions or Catechismes containing an Abridgment of the whole Body of Christian Faith for the whole Church for they were Written onely to particular Persons or Congregations without order to communicate them to the whole Church and they were written meâ—rly occasionally because of some false Doctrines which if those Hereticks had not chanced to have broached they had never been Written And therefore surely are very improper for a
and evident yet I shall at present forbeare that answer and referre it to another place and shall here consider whether the Scriptures assert the Popes infallible Authority as it is pretended And first in generall whereas severall Texts of Scripture are pleaded by the Romanists in favour of the Popes Supremacy and Infallibility as Feed my sheep Thou art Peter I have prayed for thee and the like I demande whether these words or Texts of Scripture in and for themselves without the interpretation and testification of the Romish Church do bind me to believe the Popes Supremacy and Infallibility or no◠If they deny the validity of these Texts without the Churches Testimony and Authority as needs they must according to their Principles then it followes that there is nothing in Scripture considered in it selfe that bindes me to believe the Popes Supremacy and consequently I do not sin when I do not believe and own their Arguments drawn from these Texts and that the Scripture in it selfe is no sufficient foundation for a Papists Faith If they affirme it then let all the Papists in the World give me a reason why these Texts The Word was God Joh. 1. He thought it no robbery to be equall with God Phil. 2. This is the true God 1 Joh. 5. Should not in themselves and without the Churches Authority as solidly prove the Divinity of Christ as the other mentioned Texts are affirmed to prove the Supremacy and Infallibility of the Pope § 6. If they persist still to say that the alleadged Texts are in themselves a solid foundation for my faith although such an aspersion is contrary to their universall profession and overturnes the whole fabrick of Popery yet because I know those Proteus's will turne themselves into all shapes and indeavour to slip all knots and because I observe all their writings are stuffed with severall Texts of Scripture as if they would make their deluded Proselites believe they made them the foundation of their faith I shall therefore make some briefe remarks upon the chiefe of their Scripture allegations in pursuance of the Proposition under consideration and shew that the faith of a Papist hath no foundation at all in the sacred Scripture in the great and fundamentall point of the Popes Infallibility Onely that you may understand the diffidence which some of their own great Rabbies have in their Scripture Arguments I shall minde you of a remarkable saying of Eminent Doctor Pighius who perswading his Catholicks in their Disputations rather to argue from Tradition then Scriptures he breaks out into these memorable expressions Of which Doctrine if we had been mindfull that Hereticks are not to be convinced out of Scriptures our affaires had been in a better posture but whilest for ostentation of wit and learning men disputed with Luther from Scripture this Fire which alas we now see was kindled as if he had said You may as soon fetch water out of a stone as prove the Romish cause from the the Scripture Oh the power of truth Oh the desperatenesse of the Popish cause His Councell indeed was good but they could not follow it for having once been sumbling about some Scriptures though they saw well enough how impertinent they were to their purpose yet having once begun they were obliged to proceed and make good their attempts for of all things in the World they hate retreating and recanting left they should put an Argument into our hands against the infallibility of the Church from her actuall mistakes and errours in the exposition of Scriptures § 7. The principall places of Scripture upon which the Popes Supreme Authority and infallibility is founded are as follow The first is Matth. 16.18 Thou art Peter and upon this rock will I build my Church and the Gates of Hell shall not prevaile against it Ergo The Pope is Supreme Head and Infallibe I shall forbear actum agere and therefore shall omit severall Answers allready given and onely point at some few of those many allegations by which the ridiculousnesse of this collection may appeare and the desperatenesse of that cause that can find no better supports 1. This promise concernes onely the invisible Church of elect persons which appears thus because he speaks of that Church against which the gates of Hell do not prevaile but the gates of Hell do prevaile against all reprobates and therefore the meanest sincere Elect Christian in the World hath a juster claime to infallibility from this place then many Popes of Rome had whom their own Authors confesse to have been reprobates 2. This promise secures the Church as well from damnable sins as damnable errours I prove it The Church is here secured against the prevalency of the Gates of Hell But the Gates of Hell may prevaile as surely and do prevaile as frequently by damnable sins as by errors Ergo If therefore notwithstanding this Text Popes have fallen into damnable Sins they may consequently fall into damnable Heresies 3. The Infallibility here promised extends onely to damnable Heresies and such as lead to and leave a man under the gates of Hell and therefore if it were intended of the Pope and Church of Rome Christ promiseth no more infallibility to him then he hereby promiseth and generally giveth to all persevering Christians 4. This promise is spoken of and made to the whole Church and therefore belongs to all the parts and members of it alike So that if it prove the Infallibility of the Romish Bishop and Church it proves also the same of the Bishops and Churches of Corinth Ephesus Philippi c. which may further appeare thus That if we should grant the Papists their absurd supposition that this work was not Peters confession but his person yet since the Bishops of Corinth and Ephesus and indeed all the Bishops in the World according to this supposition were built upon Peters person as well as the Bishop of Rome and the infallibility supposed is here promised equally to all that are built upon the Rock it must either prove all of them infallible or leave the Pope fallible 5. Whatsoever Authority or Infallibility is here promised to Peter is in other places promised and given to the rest of the Apostles and therefore what is collected from this place for S t Peters Successors may be with equall truth and evidence pleaded from other places for the Successors of the rest of the Apostles The same Keyes which are here promised to Peter are actually given to all the Apostles Math. 18.18 and Ioh. 20.22 23. And if infallibility be here promised to Peter as much is promised to all the Apostles John 16.13 He will guide you into all Truth And if St Peter be here called a Rock so are the other Apostles called Pillars Gal. 2.9 and Foundations Eph. 2. Apoc. 21.14 And that 16 th of Matthew speaks not one syllable more of transmitting S t Peters Authority to his Successors then those other places do to their
and not contented to deliver the assertion he addes a reason Is it not absurd that when you are to receive mâ—ny you do not trust other men but examine it your selves and when you are to judge of things then to be drawn away by other mens opinions And this saith he is the worse fault in you because you have the Scriptures That brings in the second Herely of Chrysostomes The rule by which he commands them to try all things is the Scripture and the mischiefe too is he cals it a perfect rule you have saith he an exact standard and rule of all things and he concludes thus I beseech you do not regard what this or that man thinks but enquire all things of the Scriptures I know no way to avoid this evident testimony but one if I might advise them the next Jesuite that Writes shall swear these words were foisted into Chrysostomes works by the Protestants and that they are not to be found in an old Manuscript Copy of Chrysostome in the Vatican What Protestant can deliver our Doctrine more fully then Origen It is necessary saith he that we should alledge the Testimony of Scriptures without which our expositions do not command faith Or then Cyrill Do not believe me saying these things unlesse I prove them out of the Scriptures Or then Ambrose thus speaking to the Emperour Gratian I would not you should believe our Argument or disputation let us aske the Scriptures aske the Prophets the Apostles S t Austin had none of the Fathers in greater veneration then Cyprian and Ambrose yet heare how he speaks of them of Cyprian thus I am not obliged by his Authority I do not look on his Epistles as Canonicall but I examine them by the Scriptures and what is repugnant thereunto with his good leave I reject it Would the Papists give us but this liberty we should desire no more and of Ambrose he saith the like Peradventure it will be said in this point as it is in the generall That although it is confessed by the Fathers that particular Doctors are liable to error yet in such things wherein the Fathers do unanimously agree they have an infallible Authority and are a sufficient foundation of Faith To this I answer 1 If this were granted it doth not in the least secure the Romists concernments because there is not one of all those points controverted between them and us wherein such unanimous consent can be produced but in every one of them there are pregnant allegations out of some of the Fathers repugnant to their opinions and assertions This their learned men cannot but know and if they have any ingenuity in them they cannot deny 2 I answer with Witaker against urging this very Plea What a silly thing is it to deny that that which happen'd to each of them cannot possibly happen to all of them And with Gerhard the Testimonies of the Fathers collectively taken cannot bee of another kind and nature then they are distributively Nor can any man deny the truth of the proposition if he apprehends the meaning of it for how can the same persons being onely considered under a double notion be both fallible and infallible at the same time And if Austin Ambrose Cyprian supposing these were all the Fathers be each of them fallible how can a meer collective consideration of them render them infallible 3. I Answer with Learned Dr Holdsworth That the Fathers deny this Infallibility not onely to one or two of them dispersedly but to all the Antients collectively considered and this I shall prove onely by one Argument They that make Infallibility the peculiar property of the Canonicall Writer deny the Infallibility of the Fathers eitheir collectively or distributively considered But the Fathers make Infallibility the peculiar property of the Canonicall Writers and abjudicate it from all other Writers S t Ierome is expresse Except the Apostles whatsoever else is afterward said let it be cut off for it hath no Authority And againe I make a difference between the Apostles and other Writers those alwaies said Truth but these in somethings as men did erre St Austin makes this difference between the Holy Scriptures and all other Writings That those are to be read with a necessity of believing but these with a liberty of judging What living man can expresse the Protestant Doctrine in more evident termes then the same Father elsewhere doth That which is confirmed by the Authority of the Holy Scriptures is without doubt to be believed but for other witnesses and testimonies whether more or fewer agreed or divided all is one to S t Austin you may receive them or reject them as you shall judge they have more or lesse weight And again when he was pressed by Ierom with the Authority of six or seven of the Greek Fathers he thus Answers I have learned to give this honour and reverence to the Books of Scripture to believe there is no error in them But as for others how Learned or Godly soever they be I so read them that I do not believe any thing to be true because they thought so but because they proved it so to be by the Scriptures To conclude so evident is St. Austin's judgment in that point that it forced this ingenuous confession from a learned and acute Papist Occam by name who speaking of a passage of St. Austins about this point hath these words It is to be noted that Austin in that authority speaking of other writers beside the pen-men of the Scripture makâ—s no difference among these Non-Canonical Writers and therefore whether they be Popes or others whether they writ in Council or out of Council the same judgment is to be passed upon them You see St. Austin's mind is plain and doth our Adversaries themselves being judges directly overturne that great fundamental point of the Infallibility of Councels and Popes which if you will believe them is not only true but necessary to salvation and yet these are the men that walk in the good old paths These are they that maintaine no doctrine but what hath been conveyed to them by the Fathers I know no Salvo but that which they use in the great article of Transubstantiation viz. to tell us we must not believe our selves when we read such passages in the Fathers and that together with the eyes of our mind our Reasons and Consciences we must give up the eyes of our body to the Pope's disposal And this doctrine of Austins if you will believe the Romanists when delivered by the Protestants is a new and upstart doctrine never heard of in the world till Luther's dayes and by this you may judge of the justice of that charge when the like is said of our other doctrines I might fill up a Treatise with pertinent citations out of the Fathers to this purpose but this is enough for any but those who are resolved to sacrifice
others have here taken away the Authority of the Fathers And in the next Chapter you shall see they take away the Authority of Councels Ergo There is nothing certaine in the Romish Church Thus I have shewed that the Faith of the Papists hath no sure ground or foundation in the Authority of the Pope Scriptures or Fathers Now I come to the fourth particular the Authority and Infallibility of the Church and Councels which is the sacra anchora the principall refuge of a languishing cause CHAP. IV. Of the Authority and Infallibility of the Church and Councels Sect. 1. LEt us therefore examine in the next place whether the Councels will stand them in better stead Whether the splendid name and Authority of the Church be a solid and sufficient foundation of Faith In order to which I shall lay down this proposition That the Authority of the Church and Councels is no sufficient foundation for a Papists faith This I shall more fully discusse because here it is that very many of the Popish Doctors do build their hopes and lay the foundation of their faith And here indeed they have greatest appearance of probability A general Councel rightly congregated cannot erre in the faith saith Alphonsus de Castro Councels represent the Catholick Church which cannot erre and therefore they cannot erre saies Eccius and Tapperus The decrees of general Councels have as much weight as the Holy Gospels saith Costerus Councels approved and confirmed by the Pope cannot erre say Canus and Bellar Councels being the highest Ecclesiasticall Iudicatories cannot erre saith â—annerus The decrees of Councels are the Oracles of the Holy Ghost saith Stapleton Surely now I may cry out 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Here is the ground and pillar of truth and at least spes altera Romae § 2. 1. Then I would know whence comes this Infallibility of Councels It must be from Gods promise for they do not pretend it is any natural inhaerent property of any man or men single or conjunct And this promise must be made known to us by divine Revelation i.e. either by Scripture or Tradition for other revelation they do not pretend to Thus farre they and wee are agreed Now I assume That the Infallibility of Councels is not revealed to us neither in the one nor in the other § 3. 1. Not in the Traditions of the Fathers for among all the Traditions mentioned by them you shall not find this concerning the Infallibility of Councels Nor have our Adversaries that I know of alledged one considerable antient Father asserting that such a Tradition was conveyed to them from the Apostles though there had been such a Tradition they who were so carefull to enumerate all the Traditions of far lesse consequence which pretended to an Apostolicall Original neither should nor would have omitted to acquaint the Church with so important a Tradition as this is now supposed to be And this might suffice for Answer till our Adversaries give us an instance of some such Tradition § 4. But because Tradition and the testimony of the Fathers is their chiefe Pillar of the Infallibility of Councels the wiser sort of them being sensible of the impertinency of their Scripture allegations I shall consider this a little more largely then at first I intended and shall indeavour to make good foure things which if proved will give a deadly stroke at the root of infallibility 1. If there were such a Tradition among the Fathers as is pretended it is no solid and sufficient foundation for our Faith 2. If the antients did believe the infallibility of Councels yet it doth not follow they believed it upon the account of such a Tradition 3. It doth not appear that the Antiens did believe the Infallibility of Councels 4. It doth appeare that the Antients did believe the fallibility of Councels § 5. The first proposition is this That if some of the Fathers did tell us they had such a Tradition among them as is pretended concerning the Infallibility of Councels it is no solid and sufficient foundation for our Faith because the Fathers were subject to errours and mistakes as we have now proved and as the Papists confesse at least they might erre in matters of fact for in such things they acknowledge the Pope himselfe to be fallible And this was purely a question of fact whether such a Tradition were delivered to them And that the fathers were ofttimes deceived in the point of Traditions and in matters of fact is acknowledged by severall of the most learned Papists and Baronius gives us diverse examples of their mistakes in sundry parts of his Annals and that too amongst the first Fathers who had farre greater opportunities to know the truth then their followers and greater integrity to deliver nothing contrary to their knowledge and much more there might mistakes be committed by those that came after them If it be said That although some particular Fathers might mistake in the matters of Tradition yet the Fathers consenting therein are infallible This is already answered in the former Chapter to which I shall here adde that it is impossible for us at this distance to understand the consent of the Fathers e.g. of the first or second Age there being such a small and inconsiderable remnant left of them like two or three planks after a common shipwrack Gregory de Valentia confesseth even of the Doctours of the age we live in that it seldome happens that we can sufficiently understand the opinion of all the Doctors that live in one Age How much more hard nay impossible must it needs be to understand the minde of that Age which is gone 1500 years agoe And Melchior Canus confesseth That the Authority of most of the Holy Fathers if a few did contradict them will not afford a Divine a solid Argument So that if such a tradition had been delivered by some yea the major part of the Fathers if some others though fewer had contradicted it Faith hath lost its foundation and this might be done and such things in all probability were oft done though no footsteps of it are come to the memory of Posterity As Austin speaks of Cyprian when he was pressed with his Authority he answers Happily he did recant though we know it not For neither were all things doneâ—among the Bishops at that time committed to writing nor do we know all things that were committed to Writing And if this was considerable in Austins dayes who lived within two hundred years of those times how much more weighty must it be to us that come twelve hundred years after him Now then to put a case because this consideration shakes the very pillars of Popery and overthrowes almost all their pretensions from Tradition and the Authority of the Fathers Suppose the Major part of the Antient Fathers had said in terminis that the Bishop of Rome was supreme head and infallible governour of the Church though
though they be either of Apostolicall or Angelicall originall Gal. 1.18.9 2. The Argument I confesse is right of the Romish stamp viz. The Thessalonians were bound to receive what they heard immediately from St Pauls mouth in such things as for the substance of them were contained in the Scripture Therefore we are now bound to receive all those Traditions which the Church of Rome tell us they had from those that had them from those that had them from those that told them their Ancestors were told by their Ancestors that some of their Ancestors had it from Paul 1600 years agoe risum teneatis amici This may serve for the fourth Answer § 9. Ans. 5. If this Doctrine be true Scripture proof is not necessary for any point in Religion for it asserts the sufficiency of Tradition in it self and without the Scripture But Scripture proof is necessary for confirmation of points in Religion This I might prove from Scripture but that hath been done allready in the former Answer therefore I shall here confute this Argument of Tradition by Tradition and the testimony of the Fathers To pick up all they have to this purpose would fill Volumes I shall therefore single out some few Illustrious Testimonies Nothing can more evidently overthrow this goodly structure then those forementioned words of Cyprian We ought not to regard what others have done before us but what Christ who was before all thought fit to be done For we must follow Gods Truth not mens custome What Protestant can say more in few words then Clemens Alexandrinus in few words We assert nothing without Scripture Therefore he thought not Tradition a sure evidence though so near the Fountaine much lesse can it now give us any certainty having conflicted with hazards and been exposed to the infection of 1300 years S t Basil is expresse It is necessary that every word or thing be confirmed by the Holy Scriptures And else where he tells you It is a manifest defection from the Faith and token of Pride either to rejâ—ct any thing that is written or to introduce any thing that is not written And Constantine speaking of the rule by which all things were to be examined and judged confines it to the Scripture The Books of the Prophets and Apostles saith he do plainly instruct us what to think of Divine things therefore laying aside hostile discord from the words which were divinely inspired let us take our expositions of quoestions e It is a pitiful shift of Bellarmines to say that Constantine was a better Emperor then Doctor whereas in this particular Theodoret assures us that the whole Synod did highly approve of this saying nor did any of the Antients ever condemne him for it And indeed the practise of the Synod shewes their approbation of the Speech and consequently gives us another Argument for they determined the controversy according to the Scriptures saith Ambrose and Athanasius too whose words are these The Bishops congregated at Nice collecting togâ—ther all things they could out of Scripture to defend their opinion they affirmed that the Son was consubstantiall to the Father And Bellarmine himself confesseth it The Councell of Nice when they defined the Son to be consubstantiall to the Father they drew their Conclusion out of the Scriptures Notable is that place of Chrysostomes because it acquaints us with his own judgment and the judgment of the Christians of that age If any thing be asserted saith he without Scripture the minde of the hearer wavers But when Scripture comes that confirmes the speakers words and settles the hearers mind Tertullian thus confutes the opinion of Hermogenes that things were made of prae existent matter with I never read it let Hermogenes shew where it is written or else let him fear the woe denounced against those those that adde to the Scripture e And againe I do not receive what thou bringest of thy own without the Scripture And againe Take away from Hereticks the things they have in common with Heathens that they may referre their questions to Scripture alone and they can never stand But the Papists are of another mind for if you will believe them if Scripture alone must judge Controversies Heresies will never fall Theodoret professeth he was not so bold as to assert any thing wherein the Scripture was silent Thus Origen It is necessary that we call in the Testimony of Scripture for without this our expositions have no credit Austin is most full and plaine I will mention but one place Whether they have the Church they cannot shew but from the Canonicall Books of Scripture And yet there is no question wherein Tradition seems more pertinent and where the Papists urge it with more vehemency I might adde a thousand pregnant places more but either these or none will suffice to prove that the Antients did judge Scripture proofe necessary for the confirmation of any Doctrine in Religion which the Romanists now judge not necessary The Fathers pretended Tradition for their opinion and the Papists pretend it now Either Tradition deceived the Fathers then or it deceives the Papists now Either will serve our turne to shew the Fallibility of Tradition If it be said there are no lesâ—e expresse Testimonies alledged by the Papists on the behalfe of Tradition and why should not they be received as well as those on the behalfe of the Scripture I Answer 1. If the Fathers do in some places assert the sufficiency of proof from Tradition and in other places the necessity of Scripture proofe these assertions being directly contrary one to another it invalidates their Authority in matters of Religion For so say the Lawyers most justly and truly Testis pugnantia diceus fidem non facit 2. But upon enquiry it will be found in the places cited for Tradition especially if you compare them with those alledged for Scripture that they do plead Tradition onely as a secondary Argument to confirme that Faith which is grounded upon Scripture but it is as clear as the Sunne that they ever made Tradition strike faile to the Scripture and made no scruple of deserting Tradition when the evidence of Scripture Arguments stood on the other side Answ. 6. The Romanists themselves are undeniable instances of the vanity of their own Argument They tell us Tradition cannot deceive us Why Tradition hath deceived them There are diverse contradictory opinions maintained in the Church of Rome about 300 are reckoned out of Bellarmine The dissenters though never so implacably divided amongst themselves do agree in this That they believe nothing but what hath come to them by Tradition from their Fathers and so from the Apostles Then certainly either Tradition hath deceived some of them or both the parts of a contradiction may be true I shall not launch forth into the Sea of Romish contradictions nor take notice of pettie differences amongst obscure Authors but shall instance in two materiall
points viz. The Doctrine of Gods grace and mans will and the appurtenances as they are controverted between the French and Italian Papists In both of them it is clear as the Sun that both parties pretend Tradition Now the Trumpet of Tradition gives an uncertaine found for Tradition tels the Jesuites this is truth That the will is determined to good actions not by Gods grace but by its own inclination and agency Tradition tels the Dominicans and Jansenists that this is a grosse falsity So for the Church if you enquire in whom Supreme Authority and Infallibility resides for that is the great question Tradition tels the Jesuites it is in the Pope Tradition not long since told the Councels of Basil and Constance that it was in a Councell not in the Pope and so it tells many of the French Doctors at this day And I will tell you a thing in your eare both these are Apostolicall Traditions though you and I think they are directly contrary It is true that S t Iames saith No Fountaine can yield both Salt-water and Fresh Chap. 3. 8.12 But that is to be understood onely of the Fountaine of the Scripture but the Fountain of Tradition can yield both Salt and Fresh both bitter and sweet You may well allow Tradition to be Infallible for you see it can work wonders and reconcile contradictions If this seem strange to you you may expect the proof of it in an Appendix to the next Edition of M r VVhites Apology for Tradition demonstrating that Contradictoria possunt esse simul vera to be dedicated to the Defenders of Transubstantiation but to returne What say our masters to this difficulty why I will faithfully acquaint you where their strength lies and what their pretences are I find three things which are or may with some colour be said for them to safeguard the Infallibility of Tradition against this dreadfull shock 1. They say these are onely Doctrines ventilated in Schooles not of any great consequence to Christians Thus the controversies between the Jesuites and Dominicans about Gods free grace and mans free-will they say are but Scholasticall niceties wherein the substance of Religion is not at all concerned So for that point of Supremacy and Infallibility it is no great matter The dissenters onely seek out the decider of Points of Doctrine that is by whose mouth we are to know which be our Articles of Faith whether by the Popes or Councels or both which is not much materiall saith Rushworth's second Edition Dial. 3. § 9. to our purpose whatever the truth be supposing we acknowledge no Articles of Faith but such as have descendâ—d to us from Christ and his Apostles For Answer I would know whether a private Christian can Infallibly know what are those Articles of Faith which came from Christ and his Apostles without the decision of Pope or Councell or not If they say he can know it then it followes that private Christians may be Infallible of themselves and consequently there is no necessity of Pope or Councels for what need any more then Infallibility If they say he cannot then an Infallible guide judge and interpreter is necessary to Tradition as well as to Scripture and without this Tradition cannot make us Infallible and consequently if it be doubtfull and disputable who this Judge is it must be also doubtfull whether the Tradition be right and therefore Tradition cannot make me Infallible It is an audacity beyond parallel that they who make it so materiall as that they assert we have no certainty in our Faith for want of a decider of points of Doctrine and make no scruple of sending us to Hell for want of such a Decider should say this amongst themselves is not materiall for as to use and benefit it is all one to have no decider of controversies and not to be agreed who it is according to that known maxime of the Lawyers Idem est non apparere non esse As for the other points between the Jesuites and Dominicans how materiall they are we will take their own judgments If we may believe either one or other of them the points are of great moment If you aske the Jansenists or Dominicans their opinion of the Jesuiticall Doctrine they tell you that it is the very poison of the Pelagian Heresy yea it is worse then Pelagianisme that they are contemners of Grace such as rob God of his honour taking halfe of it to themselves that it is here disputed Whether God alone be God or whether the will of man be a kind of inferiour yet in part an Independent Deity These are M r Whites words in his Sonus Buccinae quaest Theolog. in Epis in parag 7. And for the Jesuites they are not one jot behind hand with them in their censure of the Dominican Doctrine which say the Jesuites brings back the stoicall paradox robs God of the Glory of his goodnesse makes God a lyer and the Author of sinne and yet when we tell them of these divisions the breach is presently healed these savages are grown tame their differences triviall and onely some School niceties wherein Faith is not concerned And now both Stoicks and Pelagians are grown Orthodox and the grace glory soveraignty and holinesse of God are matters but of small concernment and so it seems they are to them else they durst not so shamelesly dally with them But it is usuall with them to make the greatest points of Faith like Counters which in computation sometimes stand for pounds sometimes for pence as interest and occasion require And it is worth Observation These very points of difference when they fall out among Protestants between Calvin and Arminius they are represented by our Adversaries as very materiall and weighty differences but when they come to their share they are of no moment 2. It may be said Tradition may deceive some of the Romanists but not all Now it is the Church which is said to be Infallible not particular Doctors For Answer let it be remembred that I am not now speaking of the deception of some few private Doctors but the points alledged are controverted amongst as learned and devout men as they call Devotion as ever the Church of Rome had here is Order against Order University against University Nation against Nation all of them pretending Tradition for their contrary opinions with greatest confidence and eagernesse Premising this I Answer That Tradition which hath deceived thousands of the best and Learnedst Romanists may deceive ten thousand That which deceives the Jesuites in some points may deceive the Dominicans in others the Franciscans in others If it deceive the French Papists in some points it may deceive the Italians in others and so is not Infallible in any Or else what bounds will these men set to the Infallibility of Tradition Will they say Tradition is only Infallible in France and those of the same perswasion who plead Tradition for the Supremacy of the Councell above
the Pope Or will they say the Infallibility of Tradition is kept beyond the Alpes among the Italian Doctors who urge Tradition for the Popes Supremacy above Councels But what security will they give us That the Fallibility of Tradition cannot passe over the Alpes and get from one side to the other Indeed Infallibility may happily be a tender piece not able to get over those snowy Mountains But Fallibility can travell to all parts and at all times In short it being certaine that Tradition doth deceive thousands of them it may deceive the the rest Nor can this be any way prevented but by pretending the promise of Infallibility but this is Heterogeneous to the present enquiry and they are now pleading for another Infallibility from the nature of Tradition and that is hereby disproved and for the fiction of a promise I have discovered that before But the third and last pretence is most frequent That however in lesser points they may be mistaken and divided yet they are agreed in all that is de fide in all points of Faith that is in such things as have been decided by Pope or Councell I answer in few words and thus I reinforce my Discourse If Tradition might deceive them before such a Decision it might deceive them afterwards because the Decision of a Councell doth not alter the nature and property of Tradition It is true according to the opinion of some Papists such a decision of a point may cause him to believe a Doctrine which before he doubted of or denied because he may judge the Churches Authority so infallible and obliging to him that Tradition with Scripture and all other things must strike saile to it But the decision of a Councell cannot make that a Tradition which was no Tradition nor can it hinder but that Tradition did deceive me before and consequently might deceive me afterwards For instance If the Pope determine the controversie between the Jansenists and Jesuites about Predestination Grace Frewill c. his determination in favour of the Jesuits possibly may change some of the Jansenists judgments because peradventure it is their principle that the Pope is the Infallible Judge of Controversies to whom they must all submit But supposing that the Popes decides according to the verity of Tradition and that must alwaies be supposed a thousand of his decisions cannot hinder but that all the Jansenists and Dominicans had untill that time been deceived by Tradition So it seemes Tradition in that point was Fallible for above 1600 yeâ—rs together after Christ and now upon the Popes determination An. 1653. it is momento turbinis grown Infallible but neither will this do their work for the nature of Tradition being the same either it must be infallible in the foregoing ages or else it must now be acknowledged Fallible § 11. Answ. 7. Although this one Answer might suffice to all their perplexing Arguments tending to shew the impossibility of any mutation or corruption where Tradition is pretended viz. that it is apparent there have been severall mutations and corruptions where Tradition is owned As it was a sufficient confutation of that Philosophers knotty Arguments alledged to prove that there was no motion when his Adversary walked before him though happily the other brought some Arguments that might puzzle an able disputant to Answer which in that point is not hard to doe Or if any man should urge a subtile Argument to prove the impossibility of Sins comming into the World because neither could the understanding be first deceived nor the will corrupted without the deception of the understanding it were sufficient to alledge the universall experience of mankind to the contrary So the undoubted experience of manifest corruptions in the Church so called which no man that hath the use of his Eyes and exercise of his reason or conscience can be ignorant of might justly silence all the cavils of wanton wits pretending to prove the impossibility of it yet because I will use all possible means to convince them if God peradventure may give some of them repentance that they may recover themselves from the snare of the Divell I shall proceed farther and easily evince the possibility of corruption in that case and point at some of those many fountaines of corruption from whence the streames of errour might flow into the Church notwithstanding the pretence of and adherence to the Doctrine of Tradition And because the answer of the Lord Falkland reduceth all to two branches If saith he a company of Christians pretending Tradition for all they teach could teach falshoods then some age must either have erred in understanding their Ancestors or have joyned to deceive their posterity but neither of these are credible I shall apply my Answer to him first in generall and then to the severall branches of his Argument § 12. In generall the whole Argument is built upon a false supposition as if the misunderstanding or deceit must needs come in as it were in one spring tide as if it were impossible that the Tares of Errour should be sowne in the Church while men slept and never dreamed of it The basis of this Argument lies in an assertion of the impossibility of that which the nature of it shewes to be most rationall and probable and the experience of all ages shewes to be most usuall i. e. that corruption of Doctrines and manners for in this both are alike should creep in by degrees As Iasons ship was wasted so Truth was lost one piece after another Nemo repente fit turpissimus Who knowes not that errours crept into the Jewish Church gradually and why might it not be so in the Christian Church We know very well Posito uno absurdo sequuntur multa One error will breed an hundred yet all its Children are not borne in one day S t Paul tels us the mystery of iniquity began to worke in his daiâ—s but was not brought to perfection till many ages after The Apostle hath sufficiently coâ—suted this sencelesse fancy whilest he tels us that Heresy eats like a cankâ—r or a gangreen i. e. by degrees and is not worst at first but encreaseth to more ungodlinesse 2 Tim. 2. 16 17. As that cloud which at first appearance was no bigger then a mans hand did gradually overspread the whole face of the Heavens so those opinions which at first were onely the sentiments of the lesser part might by degrees improve and become the greater or at least by the favour of Princes or power learning of their advocates become the stronger untill at last like Moses's Rod they devoured the other Rods monopolizing to themselves the liberty of writing professing their Doctrines and suppressing all contrary Discourses Treatises their Doctrine being proposed by them as Catholick Doctrines and the Doctrines of their own and former ages which was frequently pretended by severall Hereticks and this proposition not contradicted by considerable persons which in some Ages were few and those easily
see it is argued on both sides by many most godly and learned Catholicks both antient and modern and neither part hath yet been censured or prohibited and therefore it is evident no Catholick is bound to this or that side By which one instance you may see how much reason we have to bespeak them as Christ did the Pharisees Math. 7.5 Thou Hypocrite first cast out the Beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Thus we see when their pretended signs come to be examined they are lighter then vanity as we have seen by this short and transient consideration of the most and weightiest of them § 11. But although other evidences are pleaded yet the rest of them come in onely as handmaids to the principal Character of miracles for here it is that they set up their rest and so must I too for a season So the Answerer of Bishop Land The Church is proved to be infallible the same way that Moses Christ and his Apostles were proved to be infallible and that was by the sanctity of their life and the glory of their miracles The works of Christ did of themselves without Scripture prove Christ to be infallible Ioh. 5.36 and 10 25 38. and 14 11. and the Apostles confirmed their words by signes Mark 14.19 And consequently the miracles done by the Church of Rome do without Scripture prove her infallibility This is their last plea they are now brought to their last legs if this fail them they are lost § 12. Ans. 1. If the miracles of Christ and his Apostles did prove their infallibility in the doctrine they delivered then they prove the fallibility of the Church of Rome and their actual error because they are visibly departed from that doctrine and if they prove any infallibility they prove theirs who adhere to the doctrine of the Scriptures And so we thank them for this argument § 13. Ans. 2. Although where miracles are true and many and evident and uncontrolled they give a great stroke to the proof of that doctrine which is confirmed by them yet it is false to say that Christ or his Apostles did require an absolute submission to and belief of every doctrine upon the bare account of miracles without any reference to Scripture And it is most certain that Christ and his Apostles notwithstanding their miracles did prove their doctrines from and allow their hearers to examine their doctrines by the Scripture This strikes at the foundation of their argument plea and therefore I shall endeavour thoroughly to prove it § 14. 1. This appears from the expresse commands of Christ and the Apostles to that purpose In the same place where Christ bids them believe him for his works sake he commands them to believe him for the Scriptures sake Joh. 5.39 Search the Scriptures And if the former prove the sufficiency of their argument from miracles why should not the latter prove the sufficiency of the Protestants argument from Scripture especially if you consider that Christ apparently prefers Scripture arguments before that of miracles for in that 5. of John where he ascends gradually from the weakest to the strongest testimonies he placeth them in this order First he urgeth Iohn's testimony vers 32. next the testimony of his miracles vers 36. and last the testimony of Scriptures v. 39. And this more fully appears from Luke 16.29 If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead Upon which words Chrysostome's glosse is full and cogent at least to them who pretend to rely upon the Fathers authority and exactly to maintain their doctrines his words are these That you may see that the doctrine of the Prophets and consequently of the Apostles is more to be believed then the preaching of one raised from the dead consider this that every one that is dead is a servant but what the Scripture speaks those things the Lord speaks Whence I thus argue The authority of the Lord is not onely greater in se but more credible quoad nos then the authority of the Servant This no man living will deny But the authority of Scriptures is the authority of the Lord and the authority of the Pope adde a Councel to him if you please is the authority of a Servant yea if you take that in earnest which is intended onely for a complement a Servant of Servants Ergo the Scripture is more to be credited then the Pope or Church It was a good turn for the Pope that Greg. de Valentia hath assured him that if the Fathers do at any time talke sawcily Sua tum constat authoritas Romano Pontifici i.e. The Pope will keep his authority and infallibility in spight of them else I am afraid this passage of S. Chrysostomes might have done his Holinesse a discourtesy And this farther appears from 2 Pet. 1. where you have the question expresly decided for after the Apostle had confirmed his doctrine from that miraculous appearance of God in the Mount and that voice from Heaven he addes ver 19. We have a more sure word of Prophecy The Bereans did not believe S. Paul's inâ—allibility barely upon the account of his miracles nor are they therefore blamed but did examine his doctrines by the Scriptures and for that they are commended Act. 17.11 § 15. 2. It was not the will of Christ that all miracles should be believed but he would have some miracles rejected therefore he would not have all miracles in themselves and for themselves credited and owned The Assumption I prove by three arguments § 16. 1. Christ's will was compliant with his Fathers will and he came to fulfill Gods word not to destroy it But this was the express will of God that all miracles should not be credited This no man can doubt of that reads Deut. 13. If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or wonder come to passe whereof he spake unto thee saying Let us go after other Gods and let us serve them thou shalt not hearken unto the words of that Prophet for the Lord your God proveth you Whence it irrefragably follows that if it could without blasphemy be imagined that Jesus Christ had delivered such a doctrine as this Let us go after other Gods his miracles should have been disowned and rejected and therefore miracles of themselves are not to be credited § 17. 2. Christ and his Apostles have foretold us that miracles should be done by the teachers of false doctrines Therefore miracles in themselves are no sufficient evidence of the truth of a doctrine The Consequence none can deny The Antecedent which alone can admit of doubt is so evident from plain Scriptures that I need onely recite them I will mention onely two places 2 Thes. 2 9. The coming of Antichrist is said to be after
of God and the same for substance with the Originals The incorruption of the Scriptures in substantial things is sufficiently evinced from the confession of its greatest Adversaries the Papists from the consent of Copies taken by persons of several ages and far distant places and contrary principles from the innumerable multitude of copies every where dispersed and the constant jealousy and watchfulnesse of so many wise and zealous Christians ready to observe the least considerable corruption and give warning of it and many other considerations All those arguments which are pleaded both by Papists and Protestants for the Divinity of the Scripture they reach to copies and Translations In these as well as in the Original is the majesty of the Style the sublimity of the doctrines the purity of the matter the excellency of the design To these as well as the Originals God hath given so many signal testimonies by the conversion of thousands by frequent and illustrious miracles by the cooperation of his Spirit with them in the hearts of his people and many other arguments which when a Papist is in a good mood and disputing with a Pagan must passe for undeniable demonstrations of the truth of Christianity and the Divinity of the Scriptures And for the differences in Translations either noted by the Papists or confessed by any of the Protestants which the Captain makes a great Flourish with and other Papists make such triumphs at they are so petite and trivial and so little concerning the substance and foundation of Religion or the Scriptures that to me it affords an unquestionable evidence That our Translations are unblameable in fundamental places because all their great wits and learned Doctors to this day could not discover any such mistakes though they have made it their businesse to find them out But I shall say no more to this argument in this place having in the former part of the Treatise spoken to it A fifth argument is taken from the seeming contradictions which are in Scripture not resolveable by the Scripture Hence saith the Captain Reason conceiveth her self to have this infallible demonstration viz. no one who speaketh two things the one contrary to the other is infallible in speaking but the Scripture so speaketh therefore saith Reason the Scripture is not infallible in speaking Nay he might and should have said the Scripture is not credible in speaking and therefore say I by the vertue of this argument the Captain must either acknowledge himselfe an unreasonable man or an Atheist I tell you it was good hap That in stead of the Catholick Gentleman he did not meet with an Atheist for the arguments which convinced him are indifferently calculated for either Meridian But for all those seeming contradictions the short Answer is this 1. That there are no such places but are capable of convenient reconciliations as hath been already made good by several learned men both Papists and Protestants who have professedly treated of those matters and discovered the vanity of this objection And if it were granted That there are some places which men have not yet hit upon the right way of reconciling them that is no evidence of the impossibility of it since we can give instances in others which in former times were thought as insoluble as any now are which the learning and diligence of after ages hath fully cleared from all semblance of contradiction 2. Those seeming contradictions are either reconciâ—eable out of Scripture or else are but historical difficulties not at all necessary to salvation The Captain should do â—ell to put the parts of his discourse together and see how they agree because he will not I will do it for him The Proposition which Protestants assert and he attempts to disprove is That the Scripture is a perfect Rule in things necessary to salvation This he disproves by instancing in some insoluble difficulties in matters unnecessary to salvation But we must pardon him it is vitium causae the cause affordes no better arguments A sixth argument is this Scripture is no sufficient rule because it is lyable to diverse and contrary expositions An invincible argument by which a man may dispute all Rules out of the world Probatur The Decalogue is no rule of life or manners for the Pharisees understood it one way Christ another Mat. 5. The Statutes of the Kingdome are no rule for learned Lawyers differ in their expositions The Decrees of Popes and Councels are no rule because lyable to diverse and contrary expositions so far that Gratian the compiler of their Canon Law hath one entire Title De Concordantia Discordantium Canonum i. e. concerning the reconciling of disagreeing Canons And there is this remarkable difference between the condition of the Romish and our affairs our differences are in the exposition and accommodation of the rule but Popish differences are in the Text and rule it self since there are amongst them not onely diverse and contrary expositions of the same Canon which yet is sufficient to take off all their glorying over us and to bring them to our levell but indeed there are contrary Texts the decrees and sentences of one Pope directly contrary to another and one Councel to another Pope Stephâ—n nulls the decrees of Formosus the three next Popes null the decrees of Stephen and re-establish those of â—ormosus Sergius the third comes after and again nulls Formosus his decrees But I will tell you of a greater matter even no lesse then the Authentical Translation of the Bible Sâ—xthe 5th sets forth one Bible An. 1590 not rashly but deliberately with the advice of his Cardinals the assistance of the most learned men of all the Christian world they are his own words corrects the errors of the Press with his own hand imposeth this upon the whole Church Within 3 years comes Clemens the 8. and he puts forth another Edition not onely diverse but in several passages directly contrary to it for which I refer the reader either to those two Bibles themselves or to Dr. Iames his Bellum Papale and the Defence of it where he shall find above a thousand differences between them yet Cleâ—ens suppresseth all other Translations and enjoynes this for the oneâ—y Authentick Translation and so it is held to this day The like I might shew of Councels as it were easy to furnish the Reader with many instances not of the seeming but real contradictions of Popes and Councels among themselves and yet forsooth the appearance of a contradiction must exauctorate the Scriptures when real contradictions shall not prejudice the Authority of Pope and Councel so true it is That some may better steal a horse then others look over the â—edge The seventh assault which the Captain makes is this If the Scripture be our sole rule and Judge then it was so in the Apostles dayes and if so the Authority of the Apostles ceased when they had done writing I Answer 1. The Consequence may very well be denied from the
would have made who can build a towring confidence upon such pittiful foundations and yet this doth not informe us of the practice of Kings but acquaints them with their duty as Interpreters agree 4. This Phrase The pillar and ground of Truth notes the necessity of the Churches ministry quoad nos but not the infallibility of her Authority those are two distinct things and the one no way consequent upon the other The utmost which can be squeezed from that phrase is this that the Church doth support the truth and Gospel of Christ in the world and so doth every sincere zealous defender of the truth and especially the Ministers and prime champions of the truth not only when met together in a general Councel but also in their single capacities which I think will be undeniably proved by this argument The Church was the pillar and ground of truth for the first three hundred years after Christ and the Apostles never did it more deserve that name nor did it ever more discharge that office but all that time there was no oecumenical Councel and that is the only Councel to whom Infallibility is ascribed by the Papists therefore either that phrase doth not evince infallibility or the several pastors of those ages were infallible 5. The consequence of the argument is false and frivolous The Church is the pillar of truth Ergo she is infallible for the same Church may be a pillar of truth and a seat of Error For what is it to be a Pillar of the Truth if we draw aside the curtain of the Metaphor but to be a Defender of the Faith And who knows not that the same persons may defend the truth and maintain errors with them unlesse he be one that never read the Bible nor Ecclesiastical History Who knows not that the same persons which defended the truth of Christianity against Jewes and Pagans did also maintain the Doctrine of Iesabel and the Heresy of the Nicolaitans Rev. 2. and that those very men that owned the foundation did build the hay and stubble of false doctrines thereupon 1 Cor. 3. and that diverse of the stoutest defenders of the truth of the Gospel among the Fathers had their errors as Bellarmine acknowledgeth Else if they will stand to the consequence it will follow by vertue of it Such a Minister preacheth the truth Ergo he is infallible and cannot preach false doctrine Such a Judg is the Pillar of Justice in the land Ergo it is impossible he should make an unjust Decree Proclamations are hanged upon such a pillar Ergo a Libell cannot be fastned there 6. Their argument proceeds from a declaration of the Churches present state for that is all that place asserts viz. that the Church then was a Church and Pillar of truth to an assurance of its perpetual continuance in that state which is quite another thing Which kind of argumentation if it might pass for currant it would work brave exploits for then it would follow The city of Sion was an habitation of righteousnesse a pillar of truth and justice Ergo the Prophet Isay was mis-informed when he said The faithfull City is become a Harlot it was full of judgment righteousnesse lodged in it but now murderers Isa 1.21 Nay then the Church of England is orthodox in the Romane sence Probatur It was the Pillar of truth viz. when it was the Pope's Asse Ergo it is so still and the Papists slander us when they say we are fallen away The Church was a Virgin in the Apostles dayes saith Egesippus Ergo she is not now corrupted nor indeed can be for I must tell you the Pope can do more then all the Apostles either pretended or did for they could not even while they lived wholly keep the Church from actual corruption but the Pope keeps her from all possibility of corruption Thus the Pope is omnipotent and it is no marvell he is infallible § 15. The Second place of principal moment alledged for the Infallibility of the Church and Councels is Mat. 18.17 where all are commanded to hear the Church and they that hear her not are to be accounted as Heathens and Publicans Ergo the Church of Rome is Infallible for this is the comfort whatever is in the premises Romes infallibility is in the conclusion and the Church of Rome that can dispence with Gods lawes may well dispense with Syllogistical rules by which there ought not to be more in the conclusion then in the premises but that Law was made for Subjects but not for our Sovereign Lord the Pope To this may be added another place they vehemently urge Luk. 10.16 He that heareth you heareth me Ergo the Church is infallible Ans. 1. Whatever these texts prove what right hath the Church of Rome to her monopoly of the priviledges here conveyed Or why may not the Greek or English Churches and their Ministers claime the benefit of them The words have an indifferent aspect to all of them 2. The consequence is false Christians must hear the Church and Ministers Ergo they are infallible which I thus prove Children must obey their Parents and if they do not they must dye for it Deut. 21. are parents therefore infallible Subjects must obey their Magistrates or dye for it Ios. 1.18 Whosoever will not hearken unto thy words he shall be put to death it seems then Magistrates are infallible For this is the argument by which the Romanists pretend to prove the Infallibility of the High-priest of the Jewes because they that would not hear him were to be put to death Deut. 17. Nay this very text Luc. 10. destroyes that sense which the Romanists would fasten upon it for seeing it is not the Apostles but seventy disciples and they too not as met in a Councel but as preaching the Gospel severally or at most by pairs whom they are under such dreadful penalties commanded to hear if it be conclusive for infallibility it proves the infallibility of every Minister or at least of every pair of them 3. It is agreed between them and us that Christ speaks of the Censures of the Church Mat. 18. and therefore surely if it prove the Churches Infallibility in any thing it must be in the matter there spoken of viz. in Church-censures But they grant the Church is Fallible in her censures as depending upon Testimony and matters of fact And therefore it is ridiculous to infer from thence her Infallibility in other things which are not spoken of in this place 4. The Church and Ministers are to be heard not simply and in all things but onely in the Lord and what they speak according to his word This is denied by the Papists who positively assert that they are to be heard in all things and without examination as we have seen from their own words It is therefore necessary to say something to overthrow this lawlesse liberty and boundlesse authority ascribed by them to the Church for this is their
fair glosse upon a foul cause yet indeed the authority of them all is as vigorously disputed against by the most and learned'st Romanists as by any Protestants in the world You remember what their great master Bellarmine told you That Infallibility and Supreme Authority is not partly in the Pope partly in the Councel but wholly in the Pope what need we trouble our selves further Those four are now reduc'd to two Scripture and the Pope and those two must mutually prove one another There is no solid and sufficient ground for me to believe the Scriptures but the testimony of the Pope say the Papists and there is no solid and sufficient ground for me to believe the Authority and Infallibility of the Pope but the testimony of the Scriptures For the Fathers and Councels receiving all their authority and infallibility from the Pope cannot give him the infallibility and authority they received from him Now how senslesse a resolution of Faith this is though most of the Papists have no better and no other you may perceive by some few instances It is as if a Sudent should say thus I should not believe such a book to be an excellent book but for my Tutor's testimony who tels me so And again I should not believe my Tutor's testimony to be of any validity but for the testimony of that book concerning him Who would not laugh at such an assertion Or as if a man should say I should not believe the honesty of Richard were it not for the testimony of Thomas And I should not believe the honesty of Thomas were it not for the testimony of Richard Where is there a man that will accept of such security in a trivial worldly bargain And yet the Papists are content to venture their souls upon it From all that hath been said I conclude that the pretended authorities we have discoursed of do neither severally nor yet jointly afford a solid foundation for a Papist's Faith nor prove that Infallibility which they pretend to and consequently there is no solid foundation for a Papists faith And here I might discharge my self from further trouble having discovered the nullity of all the pretences which have been hitherto owned by the Church of Rome CHAP. V. Of Orall Tradition and the Testimony of the present Church § 1. BUt because I am resolved to do their cause all the right that may be and give them all the favourable allowance they can desire I shall consider the singular conceits of their private Doctors where the authors are any whit considerable and their opinion hath any thing of plausibility There is then another shift which some subtle Romanists have lately invented who perceiving how their brethren have been beaten out of the field by strength of Scripture and argument in their conceit about the infallibility of the Pope or Councel come in for their succour with an Universal Tradition and the authority of the present Church This is the way of Rushworth in his Dialogues Mr. White and Holden and Sr. Kenelm Digby and S. Clara. Their defence and discourse is this for I shall give you their opinion in their own words A man may prudently believe the present Church for her self and ought so to do A man needs not nor is not obliged to enquire further there he may safely fix saith S. Clara. Thus the L. Faulkland's Adversary That society of Christians which alone pretend to teach nothing but what they have received from their Fathers and they from theirs and so from the Apostles they must needs hold the truth which first was delivered for if they could teach falsehoods then some age must either have erred in understanding their Ancestors or have joyned to deceive their posterity neither of which is credible But the Church of Rome and they only pretend to teach nothing else c. Ergo they must needs hold the truth The acute Mr. White explains the opinion more exactly and fully and the strength of his and their notion I shall give you in his words 1. The nations did understand the doctrine taught by the Apostles and practised it and highly valued it as most necessary for them and their posterity and to be preferred before all other things 2. Those first Christians even at their death both could and would and therefore doubtlesse did most vehemently commend this doctrine to their Children and the Fathers did alwaies deliver the same doctrine which they received from their Parents and under that notion because they had received it 3. If any delivered another doctrine he could be proved a lyar by the rest of the world or if all should agree against their consciences to deliver a new doctrine under that notion scil of a doctrine delivered from their Parents that whole age would be guilty of treachery and parricide and should agree to murder themselves which is impossible 4. There was a perpetual succession of Pastors who took care of Faith and manners and it is evident that the Pastors and people had the same faith 5. And there arose heresies by which the truth might be more cleared and they that maintained the antient doctrine might be distinguished from Innovators which Innovators did not publickly reject the Apostles doctrine but pleaded it was not rightly understood and the other part kept the name of the Catholick Church 6. It is necessary that that congregation which alwaies kept the antient discipline should alone profess that she received her opinions from Christ by perpetual succession and that she neither did nor could receive any thing into the Canon of their Faith under another notion 7. As certainly therefore as one may know that the congregation of believers which at this day is called Catholick is animated with a number of learned and wise men so certainly will it be known that she is not conscious of any newness of doctrine and therefore there is no new doctrine 8. Following ages cannot be ignorant what former ages believed about those things which are explained in Sermons Catechisms Prayers and Sacraments and such are all things necessary to the Catholick Faith 9. This doctrine delivered from hand to hand was confirmed by long custome diverse laws rewards and punishments both of this and the following life monuments of writers by which all would be kept in it 10. Following Rulers could not change the doctrine of their Predecessors without schisme and notorious tumult in the Church as dayly experience proveth To the same purpose also Holden discourseth in his Treatise of the resolution of Faith This is a new Plea and deserves special consideration § 2. For Answer 1. I give Mr. White and his worthy Partners humble thanks for the great favour or rather justice done by them to the Protestant cause For whereas this is the perplexing question wherewith they think to puzzle us How we can know the Scriptures to be the word of God without the Churches infallible authority and from the supposed impossibility thereof