specially those that have written large Commentaries according to the literal sense as Salmeron Maldonat Lorinus Cornelius a Lapide Tirinus and many more should reject this foolery of H. T. concerning the expounding of Scripture not according to the literal sense which he calls the dead Letter or else at once blot out all they have written for finding it as a meer encumbrance to the World And the same may be said of not expounding by the private spirit For why do these private men take so much pains to publish Commentaries Is not their spirit as much private as Calvin's Beza's Luther's and others and these mens spirit as publick as theirs Let any man assign Reasons if he can why all the Commentaries of the Romanists should not be cashier'd under this pretence as well as the Protestants who are as learned industrious as they and far more sincere and impartial Why should not the Popes expositions be rejected as well as others Have they any more than a private spirit Do not their very Breves and Monitories and Decrees shew that it is a private spirit they act and decide by Sure the Spirit of God would not dictate such vain things as they utter and which sometimes they are fain to recall lest their nakedness appear Do not the Popes by their own confessions in correcting the vulgar Latin Translation and other things they set forth declare that they use industry and the help of learned men If they have a publick spirit why do not the Popes make us an Exposition of Scripture which all must own Is it not because they are for the most part a race of ignorant and unlearned men specially in the Scriptures and should they attempt such a thing would make themselves appear ridiculous and shew their asinine ears though now they seem terrible and to carry majesty with their Lions skin Is there any thing the Popes can do more necessary than this that they may end all controversies and guide all souls aright But the truth is the Popes have been so unhappy in alleging Scripture in their Bulls and Breves and Monitories in their dicisions of controversies that no side will acquiesce in their determinations they are so vain or so partial but as of old in the controversies between Dominicans and Franciscans about the Virgin Maries immaculate Conception so of late between the Molinists and Jansenists about Gods Decrees each party holds what they held notwithstanding the Popes decision which for the most part is so composed that each party may think it makes for him and he may loose neither And about the Edition of the vulgar Translation in Latin of the Bible how much have the two Popes Sixtus the fifth and Clemens the eighth discovered their unskilfulness when after such profession of diligence and use of learned men as the Popes make yet they have published their Editions contrary one to another The words of Tertullian are cap. 17. against those Hereticks Valentinus Marcion and such as agreed not with Christians in the Rule of Faith set down cap. 13. whom he denies to be Christians and such he thinks it would be unfit to dispute with out of Scripture but he doth not so judge concerning such as agree in the Rule of Faith though some term them Hereticks I may more truly say there is no good got by Popes interpretations of holy Scripture but to make a man sick or mad such Expositions as Alexander the third made of Psalm 91. 13 Thou shalt tread upon the Asp and Basiliâ—k when he trode on the Emperour Frederick's neck or Boniface the eighth when to prove himself above Emperours and Kings he alleged Gen. 7. 16. God made two great Lights that is the Pope and the Sun and the Emperour as the Moon with many more of the like sort are no better than sick mens dreams or mad mens freaks It is added Object All Scripture divinely inspired is profitable for teaching for arguing for reproving and for instructing in righteousness that the man of God may be perfect instructed to every good work 1 Tim. 3. 16 17. therefore Traditions are not necessary Answ St. Paul speaks onely there of the old Scripture which Timothy had known from his childhood when little of any of the new could be written as is plain by the precedent Verse which we acknowledge to be profitable for all those uses but not sufficient neither will any more follow out of that Text if understood of the new Scriptures so that your consequence is vain and of no force I reply that which is profitable to teach reprove correct instruct in righteousness so as that the man of God may be entire fitted or instructed for every good work Sure that is a sufficient Rule for Doctrine of Faith and good Works and so to salvation But such is the Scripture as the Text tells us Ergo. The Major is apparent sith no more is required to a sufficient Rule of Doctrine if there be let it be shewed that it may be known wherein this is defective Sure that which is profitable for all uses to which Doctrine serves is a sufficient Doctrine The Answer of H. T. here is so far from being a full Answer to the Objection as he vainly vaunts in the Title page of his Book that indeed it is a confirmation of the Objection For if the old Scriptures were so profitable as to make the man of God a Teacher of the Church entire that they were able to make him wise to salvation and furnish him with instruction to every good work much more when the Books of the New Testament were added of which one of the Gospels is by H. T. here pag. 104. said to have been written eight years after the Death of Christ and doubtless Timothy knew it and however he had the former Epistle to himself before the Epistle in which this passage is which is ill printed 1 Tim 3. 16 17. it being 2 Tim. 3. 15 16 17. and therefore the Scripture he had was a sufficient Rule to him a Bishop without Traditions much more to others and so Traditions unwritten are proved unnecessary and superfluous Again saith H. T. Object If any one shall add to these God shall add to him the Plagues written in this Book Apoc. 22. 18 19. Therefore it is not lawfull to add Traditions Answ It follows immediately And if any one shall diminish from the words of this Prophecy God shall take away his Part out of the Book of Life vers 19. By which St. John evidently restrains that Text to the Book of his own Prophecies onely which is not the whole Rule of Faith and therefore by that you cannot exclude either the rest of the Scriptures or Apostolical Traditions from that Rule I reply there is no reason why the same thing is not to be understood of the whole Canon and each particular Book sith there is the like Deut. 4. 2. Prov. 30. 6. Jer. 7. 31. 2 Thess 2. 1 2.
not to do so still why doth this Authour allege Scripture for the Churches Infallibility the Popes Supremacy c. and tells us here pag. 113. There is no better way to decide Controversies than by the Scripture expounded by the Church and according to the Rule of Apostolical Tradition But this is an evidence of Gods infatuating these Romanists that though they have no shew of proof for Peter's Supremacy and consequently the Popes without the Scripture and therefore allege it yet determine it not to be the Rule of Faith and so make void their own proof and the very Rule of Faith which they would fain establish SECT II. Unwritten Traditions are not proved to be the true Rule of Faith from the assurance thereby of the Doctrine and Books of Christ and his Apostles But let us view what he adds A second Argument is That is the true Rule of Faith by which we may be infallibly assured both what Doctrines Christ and his Apostles taught and what Books they wrote and without which we can never be infallibly assured of these things But by Apostolical Tradition we may infallibly be assured both what Doctrines Christ and his Apostles taught and what Books they wrote and by no other means Therefore Apostolical Tradition is the true Rule of Faith The Major is manifest because in the Doctrine which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith therefore the infallible means of knowing them is the infallible and true Rule of Faith The Minor is proved because a full report from whole worlds of fathers to whole worlds of sons of what they heard and saw is altogether infallible since sensible evidence in a world of Witnesses unanimously concurring is altogether infallible how fallible soever men may be in their particulars and such a report such an evidence is Apostolical Tradition for all the Doctrinos Christ and his Apostles taught and all the Books they wrote therefore infallible Answ THe Popish Tenet is that unwritten Traditions of other points than what are in the written Books are the Rule of Faith that so what they cannot prove out of Scripture of Peter's being at Rome being Bishop there Purgatory-fire Invocation of Saints Adoration of the Host mixing Water with Wine in the Eucharist and many more which Popes and Popish Councils obtrude on the Church of God as Apostolical Traditions may be received as Objects of Faith But here H. T. concludes Apostolical Tradition is the true Rule of Faith and proves it of no other Apostolical Tradition but that whereby the Books written are known to be the Apostles which I might grant and yet H. T. gain nothing for his purpose sith Apostolical Tradition may be the true Rule of Faith and yet not Apostolical Tradition unwritten much less that which Popes and Councils call Apostolical Tradition which is every corruption that hath been any long time received in the Roman Church and this Apostolical Tradition infallible that the Books of holy Scripture were written by the holy men whose names they bear and that the things in them related are certain and yet other Traditions of other things not so But to his Argument I say the Major is not true nor is it proved by his reason which in form is this That is the true Rule of Faith in which are contained all things that are of Faith But in the Doctrines which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith The Conclusion which followeth from these premises is not his Major that is the true Rule of Faith by which we may be infallibly assured both what Doctrines Christ and his Apostles taught and what Books they wrote and without which we can never be infallibly assured of those things nor the Conclusion set down therefore the infallible means of knowing them is the infallible and true Rule of Faith for these terms that by which we may be assured of the Doctrines or Books the infallible means of knowing them are not the same with the Books or Doctrines in which are contained all things that are of Faith and therefore the Major is not proved but indeed the very Protestant Doctrine which he gainsays is proved unawares thus That in which are contained all things that are of Faith is the true Rule of Faith But in the Doctrines which Christ and his Apostles taught and the Books which they wrote are contained all things that are of Faith therefore the Doctrines which Christ and his Apostles taught and the Books which they wrote are the true Rule of Faith Which proves directly what H. T. denies that the Scripture is the true Rule of Faith and shews that he mistook the means of Faith for the Rule of Faith between which there is manifest difference the means of Faith being any outward or inward efficient principal or instrumental by which a person comes to believe the Rule is that by which we know what we are to believe the same means may be the means of believing contrary things Caiaphas and Balaam may prophesie right things of Israel and be a means of expectation of the Messiab and yet also be a means of laying a stumbling-block to overthrow them A messenger that brings a grant wherein a Prince grants a thing is the means of belief and so is the Seal but the Rule of believing is the words of the grant Thomas his seeing and feeling were the means of his believing Christ's Resurrection but the Rule was Christ's words 2. I deny his Minor For though I grant such a full report as he speaks of is infallible nor do I deny that there is such a a report or such an evidence for all the Doctrines Christ and his Apostles taught and all the Books they wrote yet I say 1. That this is not the Apostolical Tradition which Papists assert for with them any thing used in their Church a long time and approved by a Pope or a Council confirmed by him is an Apostolical Tradition though it have not such report or evidence 2. That there are other means by which we may be assured what Doctrines Christ and his Apostles taught and what Books they wrote besides this full report as 1. The inward testimony of the holy Spirit 2. The innate characters of the Doctrine and Books themselves foretelling things to come opening the Mysteries of God advancing Gods glory enlightning and converting the soul with many more which shew whos 's the Doctrine and Books were Yet by the way I observe 1. That notwithstanding he makes here such an Infallibility in the report and evidence of sense yet pag. 205. he denies evidence of sense infallible in the Sacrament and thereby overthrows his Position here 2. From his words here I argue against his opinion of Transubstantiation thus A full report from whole worlds of fathers to whole worlds of sons of what they heard and saw is altogether
when Athanasius and others were not And he might have so interpreted the Speeches he allegeth of Hospinian and the rest I have not all the Books he citeth but some of their words I finde not as this Author would have them Bishop Jewel having said pag. 208. And to be short all the World this day crieth and groaneth after the Gospel adds And all these things are come to pass at such time as to any mans reason it might seem impossible when all the World the People Priests and Princes were overwhelmed with ignorance when all Schools Priests Bishops and Kings of the World were sworn to him that whatsoever he took in hand they would uphold it Which Speeches are to be understood onely of the Western Empire as when it is said Luke 2. 1. A Decree went out that all the World should be taxed it is meant onely of the Roman Empire and when John 12. 19. The World is gone after him it is meant by an Hyperbole of a great part so the words of Bishop Jewel are to be understood as is usual in such rhetorical expressions though the words are not as this Authour sets them down that the whole World Princes Priests and People were bound by Oath to the Pope Jewel Serm. on Luke 11. In like manner when Calvin saith lib. 4. instit c. 18. sect 18. that the abominations of the Mass presented to drink in a golden Cup hath so made drunk all the Kings and People of the Earth from the first to the last he alluding to the words Revel 18. 3. is to be conceived as in that Scripture and many more to be understood by an excess of Speech a great part in comparison of whom the rest are as if they were not To the same purpose were the words of Perkins Exposition of the Creed vol. 1. pag. 260. col 2. c. as the whole period recited shews which is this And during the space of nine hundred years from the time of Boniface the Popish Heresie to wit of the Popes Supremacy spread it self over the whole Earth and the faithfull Servants of God were but as an Handfull of Wheat in a Mountain of Chaff which can scarce be discerned The next words of Dr. White himself in the same period shews his meaning to be of freedom wholly and of appearing conspicuously and to the World visibly to be seen by all and separated from the rest For thus it follows And whether any company at all known or unknown were free from it wholly or not I neither determine nor greatly care Nor do I question but that the same is the meaning of the rest if their words were rightly cited and the Reader might perceive how they are wrested by H. T. against their meaning and they wrote those expressions in like meaning with those passages of holy Scripture which complain of corruption as universal when the greatest or most conspicuous part are so as Psalm 12. 1. Micah 7. 2. Phil. 2. 21. SECT II. The Argument of H. T. to prove the nullity of the Protestant Churches for want of Succession is turned against the Roman Church H. T. further argues thus Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Protestants have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the nine and thirty Articles or any other set number of Tenets expresly holding and denying all the same points Therefore Protestants have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Protestants have never yet been able nor ever will to assign any such number of men whom they have succeeded in their nine and thirty Articles or Luther in his Augustan Confession when he revolted from the Catholick Church no nor yet any one single Diocese or Biscop Answ 1. THis Argument is thus justly retorted Without a continued number of Bishops Priests and Laicks succeeding one another in the profession of the same Faith from Christ and his Apostles to this time a continued Succession cannot be had But Papists have no continued number of Bishops Priests and Laicks succeeding one another from Christ and his Apostles to this time in the profession of the same Faith or Tenets the Canons of the Trent Council the Articles in the Bull of Pope Pius the fourth or any other set number of Tenets expresly holding and denying all the same points therefore Papists have no continued Succession from Christ and his Apostles to this time The Major is manifest because it proceeds from the Definition to the thing defined The Minor is proved because Papists have never yet been able nor ever will to assign any such number of men whom they have succeeded in their Trent Canons and the Articles of the Creed injoyned to be professed and sworn to in the Bull of Pope Pius the fourth If any man pretend to such a Catalogue let him name none but such as held explicitely the Doctrine of the Tridentin Canons the Roman Catechism the Articles of the Creed injoyned by Pope Pius the fourth his Bull all granting and denying the same points that the late Faction of Romanists or Italian popish Sectaries granted and denied or that our new Reformers the Jesuites deny and grant for if they differ from them in any one material point they cannot be esteemed Catholiks Let him not name Christ John Baptist Peter Paul or any the Apostles or the Roman Church in their days For they did not admit and embrace the now called Apostolick Ecclesiastick traditions unwritten and other observances and constitutions of the Roman Church nor held it the right of the Roman Church to define the true sense and interpretation of holy Scripture to be received by all nor truly and properly seven Sacraments of the new Law instituted by our Lord Jesus Christ and necessary to the salvation of mankinde nor allowed the received Rites of the Roman Church used in solemn administration of all the Sacraments nor all the things which concerning original sin and justification were defined and declared in the Council of Trent nor did acknowledge that in the Mass is offered to God a true proper and propitiatory Sacrifice for the quick and the dead and that in the holy Eucharist is truly really and substantially the body and blood with the soul and Divinity of our Lord Jesus Christ and that there is made a conversion of the whole substance of the bread into his body and of the whole substance of the wine into his blood which conversion the Roman Church calleth Transubstantiation nor that under one kinde onely all and whole Christ and the true Sacrament is received nor that there is a Purgatory
I make a pillar in the Temple of my God and he shall go no more out And so 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 is used 1 Cor. 7. 37. for stedfast and 1 Cor. 15. 58. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 stedfast unmoveable are made synonymous and Col. 1. 13. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 grounded and setled in the faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not moved away from the hope So that the meaning is no more but this the Church of the living God is not a tile which is often shaken and blown down with the winde but a pillar that abides unshaken and the seat or ground or basis of truth where it abides being received and embraced by it Which is to be understood of the invisible Church of true believers and though not of every truth yet of the main truth of the Gospel as it is termed Gal. 1. 5. the Word of truth James 1. 18. the truth John 17. 17. which is expressed in the next words 1 Tim. 3. 16. from which he foretels an Apostasie 1 Tim. 4. 1. and cannot be meant of any truth whatsoever which may be in controversie For it is certain no meer mortal man nor all men were ever so infallible Which being rightly understood makes nothing for infallibility in all points which the Catholick Roman Church Oecumenical council or Pope or all together shall define as H. T. would have it The next text Matth. 16. 18. is as little to his purpose For it is not said against the Roman Church much lesse it is said against an Oecumenical council or the Pope of Rome the gates of hell shall not prevail but against my Church that is Christs wheresoever 2. Nor is it proved that by the gates of hell are meant heresies as this Author supposeth The truth is however by the modern use the term hell is appropriated almost to the place of the damned and the tormented there yet the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 translated hell is either never or not many times used in the bible for that place or those persons nor was of old the word hell appropriated to that place of torment but meant of the grave or the state of the dead in which sense it was meant of old that Christ went into hell that is for a time to abide among the dead as the learned Usher proves in his answer to the Jesuits challenge ch 8. and the gates of hell are no more than the gates of death or the grave as Isa 38. 10 Psal 9. 13. c. is meant So that the meaning of Matth. 16. 18. is no more but this the gates of hell or the grave that is death shall not so prevail against my Church but that I will raise it up at the last day to life eternal as our Lord Christ speaks John 6. 39. Which being the genuine meaning it is true onely of the church of the elect not of the meer visible nor of that is such a prevalency denied but that they may erre in faith however it be assured that it shall not erre in faith finally to perdition The next Text John 14. 26. is ill translated shall suggest to you all things whatsoever I shall say to you the words being 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is he shall minde you of all things which I have said to you nor is this meant onely in points of faith as this Authour adds without any reason in the Text that he might restrain it to them in which he would have the church to be accounted infallible but also in matters of practise and this is meant onely of the Apostles as the words which I have said to you and particularities expressed vers 25 28 29. chap. 15. 27. chap. 16 4 6 12 13. shew And in like manner is the next Text John 16. 13. appropriate to the Apostles to whom the words were spoken Nor are the words restrained to matters of faith but extended also to points of practise and there is a promise of shewing them also things to come Which argues plainly that it is not a promise to the whole Church or Pope or Council or every particular believer sith it is certain that to none of these it is verified they have not things to come shewed to them according to that promise and therefore it must needs be impertinently alleged by H. T. to prove his Minor The last Text Acts 15. 28. H. T. himself confesseth was said by the Apostles in council not by Peter onely nor by a council without the Apostles much less by any Bishop of one City as Rome is and therefore proves not any unerringness in any but the Apostles nor in them at all times in all points of faith but onely their not erring in their determination at that time So that his Texts do none of them prove his Minor SECT V. There may be good assurance of the Word of God and its meaning and of our salvation without supposing the churches infallibility H. T. adds The consequence is confirmed because were not the Church infallible in things of faith we could have no infallible assurance at this distance what were the Word of God what not or what is the true sense and meaning of any one Book or Chapter in the whole Bible nor consequently of our salvation since without faith it is impossible to please God Heb. 11. 6. Answ H. T. Hath here vented a most poysonous and impious speech which tends to ruine the Foundation of Christian Faith and to promote Atheism yea in seeking to promote the arrogant claim of the Roman Bishop he doth by his arguing quite pull it down For if there be no infallible assurance without the churches infallibility in things of faith what is the Word of God what not nor what is the meaning of one Book or Chapter in the whole Bible then there is no certainty but from the Churches testimony of the truth of Christian Religion and that being questioned we have no way to convince an Atheist or Jew or Maâ—omâ—tan who deny such inâ—allibility nor hath the Pope any way to prove his Supremacy or Transubstantiation to be certain points of Faith but by the Churches infallibility that is indeed his own saying in which he that believes him upon no better ground is departed from faith in God to faith in a confesâ—edly sinfull and oft times notoriously wicked man and so makes not God's authority the formal moâ—ive and object of his faith as H. T. said pag. 58. falsly the Romanists do Besides how injurious is it to God to make him to have delivered his minde so as none can understand it without the Pope or a Council approved by him of whom according to H. T. his Doctrine who saith pag. 202. that sense cannot judge at all of substance though it be under sensible accidents there is no certainty whether they be men or not if we cannot judge of substance by sense Surely Christ did very ill to direct Infidels to search the Scriptures John 5.
39 and never to repair to the Church to be resolved in points of faith if H. T. say true How much doth he abase the credit of the Scripture who makes it to depend on mens for such is the Churches pretended infallibility report and ascribes it to Popes and Councils who do oft contradict themselves and one another which is onely to be had from God and his Word What is this but as in another case Tertullian said of the Roman Senates decreeing who should be worshipped as God God shall not be God unless man will so Gods Word shall not be his Word unless man will Which is so much the worse in H. T. who Art 8. ascribes that assurance to unwritten tradition of which there is no assurance but from men confessedly fallible as shall be shewed Art 8. which he denies to be from Scripture as if the obscure tradition of unknown persons from Age to Age were more certain than the great written tradition received from Apostles by the whole Church Besides how doth he reckon of all other besides Popes and Councils as if they were all idiots and fools that they can understand no Chapter of the Bible without the Pope who hath been sometimes altogether unlearned What Blockheads would he have men think themselves after all their study of Languages and Arts and of the Scripture that yet they cannot be certain what is the true sense and meaning of Matth. 4. Acts 8. or any other Chapter in the Bible unless the Church that is the Pope tell them Why do not all their Commentators and Preachers first ask the Pope of the meâ—ning of the Scripture afore they by writing or preaching take on them to expound it Why doth not the Pope forbid them to expound till they have consulted him Will â—e permiâ— them to teach that of which they have no infallible assurance Why doth he tie men to follow the consent of Fathers as Pope Pius the fourth in his Bull did if the Fathers yield no infallible assurance of the true meaning of any Chapter in the Bible without the Churches that is the Popes or his Councells infallibility How did it come to pass that the Fathers Chrysostome Hiâ—rome c. did so well expound the Scriptures as that their consent must be the Rule of modern Exposition Did they first consult the Church or the Church them Pope Damasus I believe had more help from Hierome to expound Scripture by than Hierome from Dâ—mâ—sus Have the Popes any better means to expound Scripture by than the Fathers or the Fathers than other learned men in these days Wherein did any of the Fathers exceed Cajetan Arias Montaâ—us and such learned Romanists or any of all the Popes after the Apostles days in ability to open Scripture Would not such men as these secretly disdain and smile in scorn if any should prefer any of the best Expoâ—itions of Popes before their own Will the Jansenians or Moliniâ—â—s think either the late Pope Innocent or the present Pope Alexander more infallible in their Eâ—positions than themselves I trow not so little is the pretended infallibility of the Church esteemed when it toucheth themselves however they make a great noise of it against Protestants yea some Papists have well preferred the Expositions of later Writers before the Fathers and Councils and Popes giving this for a Reason that later Writers have had more help in that they have had their own abilities and diligence to boot for finding the meaning of Scripture besides the Fathers Writings and may see farther than they did as a Childe set on a Giants shoulder as Banner did fitly express it Do not at this day the learned Expositors reject the Expositions of Fathers and Popes and Councils Doth not Maldonat the Jesuit expresly reject in his Commentâ—ry on John 6. 53. the Exposition of that Verse by which Pope Innocent Augustine and many of the Fathers following held the giving the Eucharist to Infants necessary to their salvation which the Council of Trenâ— it self doth condemn So sottish a conceit hath H. T. here vented that doubtless none but the ignorant sort of Popish Proselytes can believe him in if they do not resolve not to seem to see what they do see But were it granted that the Church were infallible I would fain know how H. T. can demonstrate who or which is that Church which is infallible or give assurance at this distance from Rome that this or that point of faith is thus determined by that infallible Church Will he make every Priest or Legate or Register of the Pope to be infallible If not let him tell me how he is infallibly assured that Pope Innocent the third or the Latâ—ran Council did define Transubstantiation or Pope Leo the tenth and the last Lateran Council the Popes Supremacy If he say by universal tradition or the Records which are kept and are to be seen and the agreement of opposite parties though in the points named there are none of these means which do give such assurance of those determinations as is given by them of the Scriptures sure me thinks H. T. who makes such determinations to be assuredly theirs upon such or the like Reasons of their credibility should yield that there is more assurance from these without the infallibility of the Church of the holy Scriptures being Gods Word and the true sense and meaning of it Will H. T. be more unbelieving than a Jew who acknowledgeth the Books of Moses the Psalms and Prophets to be Gods Word Will he not allow that to a Christian which the Jew had to wit assurâ—nce infallible from Micah 5. 2. that the Messiasâ—hould â—hould be born at Beâ—hlehem without the Churches infallibility Will H. T. think he can make such men as Arias Montanus or Cardinal Cajâ—tan and other learned Romanists believe that they are not certain of the Gospel of Matthew to be Gods Word or of the true sense and meaning of the third fourth fifth sixth seventh Chapters thereof without the Churches declaration Did they gather their Expositions out of Popes Decrees Canons of Councils or examine them by them Does not he know that in many places those and other learned men have interpreted Texts otherwise than Popes and Councils approved by him have expounded them Do not they know that such an attempt would be but an exposing of Popes and Councils to contempt and make their Canon Law appear â—idiculous What unmercifulness and carelesness of mens souls is there in Popes Councils Churches if they are infallible that in the space of sixteen hundred years they have not given us such a Commentary on the Bible as may take away all doubts from inquiring Christians about the true meaning of the Scripture and determine all controversies in points of faith Sure it 's fitter work than to enrich their kindred advance base sons give audience to Embassadours over-aw Princes and Emperours subdue the holy Land About which Popes and Councils have wasted a world of
blood and treasure when perhaps one Protestant or Popish commentator hath profitably illustrated the whole Bible Why doth H. T. with his collegues if they believe what he saith of the infallibility of the church to be true petition the Pope to do this or call a council and at last together do it To what purpose should any else but Popes and councils study the Scripture compare copies revise Translations examine Interpretation if there be no assurance in points of faith of the meaning of the Scripture without the churches infallibility But alas how far from infallibility Popes are and of all men the unfittest to do any thing in this kinde the shamefull disagreement between Pope Sixtus the fifth and Clement the eighth their Editions of the vulgar Latin Bible doth abundantly declare as may be seen in Dr. James his Bellum Papale whereby it may be perceived how miserably and perpetually the souls of Christians must fluctuate and be tossed up and down and at last drowned if they have no assurance of the meaning of Scripture but from this pretended infallibility of the church which is no better to stay a Soul than an anchor of cork to stay a ship I abhor therefore justly this blasphemous speech of H. T. whereby the souls of men must be brought to waver in faith if they receive it and not onely sinfull but also the weakest and worst of men for such they confess many of the Popes have been idolized by ascribing that to them which is proper onely to him who cannot be deceived nor deceive And I protest that should the Pope and his Consistory or general Council and all the Churches of the World conspire together to say that the Books of Moses the Prophets the Psalms of the four Evangelists Paul James Peter Jude and John are not the Word of God yet I am assured not onely by tradition of the Jews and Christians but also by the very confessions of Adversaries and chiefly by the matter of them which shews it self to come from God the Spirit of God giving me a discerning understanding thereof that they are the Word of God and that the meaning of them is in the main points of faith as the Articles of the Creed express concerning one God and one Lord his Incarnation Preaching Crucifying Death Resurrection Ascension coming to Judgement the holy Spirit the Church of God forgiveness of sins by faith in Christ Resurrection of the body and life eternal which I know by understanding the meaning of the words and thereby am assured that neither is the Popes Supremacy nor his and his Councils infallibility nor his power of granting Absolutions and Indulgences by his Bull nor the Transubstantiation of Bread into Christ's Flesh nor the worshipping of Images nor a Purgatory fire after Death in a part of Hell nor communion under one kinde nor Invocation of dead Saints and holy Angels nor Prayer in an unknown Tongue nor Justification by Works nor good Works meriting eternal life of condignity taught in them And if I did think I were to doubt of any of these Assertions I should turn Sceptick and doubt whether there were a Moses or David or Solomon or Mahomet whether I knew the meaning of their words yea whether there be such a City as Rome or Trent such a man as the Pope such a Council as the Tridentin such Canons as are said to be theirs or such a Creed as is said to be by Pope Pius the fourth required to be confessed by Romanists or that the meaning were as H. T. conceives in a word I should begin to doubt whether I hear what I hear should affirm any thing make any Confession of Faith but think my self to be in a Dream when I write talk eat drink hear or do any acts of a living waking man As for assurance of our salvation the denial of which H. T. counts an absurdity I am glad to read it and that thereby he gives some occasion to question whether he believes the Doctrine of the Trent Council Sess 6. chap. 9. That no man can know by certainty of Faith which cannot be false that he hath obtained the grace of God But for my part as I know that the Doctrine of the Romanists is inconsistent with it self when they teach that the Priests Absolution and ministring Sacraments doth give infallibly Grace and Remission of Sins and yet that a man cannot be certain with certainty of faith that he hatâ— obtained Grace So I am infâ—llibly assured without any Popes or Councils or Churches determination of my salvation through faith in Christ Jesus by the Spirit of adoption and hope to please God by faith in Christ though I reject Popes Councils Churches Decrees or Canons which are not from the holy Scripture but unwritten tradition or invention of men many of them being most foolish and ridiculous toys and abuses of Scripture more like Mahomeâ—'s Alcoran than the Oracles of God SECT VI. Neither can the Church oblige men under pain of damnation to believe her Definitions of Faith nor is there any such judicature as H. T. asserts to be ascribed to her nor do any of the Fathers cited by H. T. say it is but the words of Irenaeus Cyprian lib. 1. epist 3. August conâ— Epist Fund cap. 5. c. are shewed not to be for it but some of them plainly against it H. T. hath one more Argument for his Delilah the Churches infallibility which is his fourth and last thus The Church hath a power from God to oblige all men under pain of Damnation to believe her in her Proposals and Definitions of Faith But she could not have such a Power from God unless she were infallible in her Proposals and Definitions of Faith Therefore she is infallible in her Proposals and Definitions of Faith The Major is proved by all those Texts above cited in the first and second Arguments as also by the Councils of all Ages which command all men under pain of Damnation to believe and subscribe to her Decrees and Definitions of Faith which hath accordingly been done by the Fathers and all true Believers The Minor is proved by reason because it were not consistent with the justice mercy or veracity of God to give a fallible and erring Judge such a power in things of that high consequence Answ 1. THe conclusion is still different from the tenet 2. The Major is denied and it is denied that the texts cited did prove it noâ— doth the practise of the councils putting anathema to their canons prove it For 1. It is not proved they did well in so doing except when their definitions agree with the holy Scriptures and when they do so they do not more then every believer may do whom they will not say to be infallible 2. Nor have all the Fathers or true believers subscribed to the decrees of councils and their definitions of faith nor do the Papists themselves subscribe to those they call general councils not to
the Chalcedon which gave the Patriarch of Constanâ—inople equal power with the Roman in his Province and ascribed the Popes dignity not to any grant of Christ to Peter but to custome out of regard to Rome as the imperial city not to the council of Basil or Constance which made the council above the Pope But H. T. adds an argument for the Churches supreme power of judicature That is the supreme Judge in every cause who hath an absolute power to oblige all dissenters to an agreement and from whom there can be no appeal in such a cause But the Catholick Church hath an absolute power to oblige all that disagree in controverted points of faith nor is there any appeal from her decision therefore the Catholick Church is supreme Judge in controverted points of faith The Major is manifest by induction in all courts of judicature the Minor hath been proved above by the first second and fourth arguments Answ It is denied that the Minor hath been proved or that there is any other Judge besides the sentence of God in holy Scripture which can so oblige dissenters in those points Nor do a great part of Papists themselves at this day namely the French Papists make such account of the Roman church oâ— Popes judgement but that they do conceive they may and sometimes have appealed from them to a general council Occham held that the Pope was haereticabilis that is might be an heretick some of them being suspected of heresie have been fain to acquit themselves to Emperours by Apologies some of them have been condemned as hereticks by general councils Fathers universitie of Paris Gerson wrote a book de auferibilitate Papae and the French churches conceive their churches may be without a Pope and well governed by a Patriarch of their own It is but a new and late invented doctrine of Jesuits and other flatterers of Popes that the Roman church or Pope or a general council approved by him are infallible nor is there a word in any of the Fathers cited by H. T. to that purpose The words of Irenaeus l. 3. c. 40. are cited maimedly by H. T. they are entirely thus For where the Church is there is also the spirit and where the spirit of God is there is the Church and all grace but the spirit is truth By which it may appear that truth is ascribed to the Church by reason of the spirit and that by the Church he means not only the Roman but any where the Spirit of God is and in the words before he sets down the truth he means to wit that if one God and salvation by Christ which he terms the constant preaching of the Church on every side and equally persevering having testimony from Prophets and from Apostles and from all Disciples By which it is manifest that he commends no other preaching of the Church then is in the Scriptures not the definitions of any now existent Church or after Church without the Scriptures The next words of Irenaeus are not as here H. T. themâ— 1. c. 49. there being not in my book so many chapters but l. 4. c. 43. and are alleged by H. T. art 4. and answered by me before art 4. sect 7. The other words of Irenaeus The Church shall be under no mans judgement for to the Church all things are known in which is perfect faith of the Father and of all the dispensation of Christ and firme knowledge of the holy Ghost who teacheth all truth I finde not any where as he cites them In l. 1. there are not sixty two chapters and in l. 4. c. 62. which I suspect by his former quotation he would have cited the words are thus After he had said ch 53. such a Disciple meaning who had read diligently the holy Scripture which is with the Presbyters in the Church with whom is the Apostolical doctrine truely spiritual receiving the Spirit of God c. judgeth indeed all men but he himself is judged of none in several following chapters sets down various hereticks whom he shall judge and ch 62. saith he shall judge also all those who are without the truth that is the Church but he himself is judged of none For all things constant are known or manifest to him both the entire faith in one God omnipotent from whom all things are and in the Son of God Christ Jesus our Lord and the dispositions of him by which the Son of God was made man the firm sentence which is in the spirit of God who causeth the acknowledging of truth who hath expounded the dispositions of the Father and Son according to which he was present with mankind as the Father willeth By which any one may perceive that H. T. if these were the words he meant hath corruptly cited them mangling them and perverting them to prove an infallibility and supreme judicature of the Roman Church or Pope for others which are meant of every true spiritual Disciple and his private judgement for himself and in the main points of faith and according to and by means of the Apostolical doctrine of the Scriptures which is the very doctrine of Protestants concerning the judgement which each Christian may have and hath in points of faith and the certainty of it according to the Scriptures which while he follows he is judged of none nor needs any ones judgement Popes or others to define what he shall believe The words of Origen That only is to be believed for truth which in nothing disagreeth from the tradition of the Church And in our understanding Scripture c. We must not believe otherwise than the Church of God hath by succession delivered to us prefat in lib. periarch Whether they be rightly cited I know not having not the book to examine them by and by his other citations as by his citation of Origen art 4. where the same words as I conceive are cited somewhat otherwise which are answered art 4. sect 7. before the words from the Apostles being here left out and his c. here I suspect fraud Yet if the words be as he cites them they prove not what he brings them for there being no restriction to the Roman Church much lesse to the Pope nor is the tradition of the Church said to be that which is unwritten and other then is in the Scriptures and the faith which by succession the Church is said to deliver is not meant of any of those points which the Pope would obtrude on the Church of God and Protestants reject but in probability the points of faith which were in the Apostles Creed professed at baptism which Irenaeus Origen Tertullian c. were wont to hold forth against the hereticks of their times and Protestants do still avouch The words of Cyprian de unitate Eccles are not meant of the Roman Church but of the Church throughout the whole world as the words precedent shew and the freedom from adultery and the uncorruptednesse and chastity of
the Church cannot be meant of every visible Church as if it were free from error but of the true Spouse of Christ nor is the true Spouse of Christ free from error of any sort but that which is in the main points of faith concerning the Father Son and holy Spirit as the words following shew nor is he said to be separated from the promises of the Father or not to have God for his Father who divides from the Church of Rome and hath not it for his mother nor are all other Churches said to be adulteresses who hold not with the now Roman church but he who divides from the Catholick church nor hath it for his mother of whom he had said Illius faetuâ—nascimur illius lacte nutrimur spiritu â—jus animamur whence it appears that he meant the church to be his mother who is born again with the same birth baptism or faith nourished by her milk that is the Word of the Gospel and animated by the same Spirit And of this it is granted that whoever is so severed from the church of Christ that is the multitude or number of believers throughout the world who professe and are baptized into the common faith and are nourished by the same Gospel and quickned by the same Spirit they are divided from God and have not him for their Father But this proves not that he that is divided from the now Roman church is divided from God But there are other words of Cyprian cited by him as found Epist 55. in mine edition at Bafil 1558. l. 1. Epist 3. as Bellar. also cites them l. 4. de Romano pontifice c. 4. which are thus set down by H. T. To Peters chair and the principal church infidelity or false faith cannot have access in which he would insinuate 1. That the Roman church is the principal church 2. That by reason of Peters chair there no error in faith could come to that church But the words being rightly and fully set down and the Epistle being read throughout it will appear that Cyprian had no such meaning as this Author would put upon him The words are these After these things which he had related before concerning the crimes of some excluded by him out of the church of Carthage as yet over and above a false Bishop being constituted for themselves by hereticks they dare saile and bring letters from Schismaticks and profane persons to Peters chair and the principal church from whence sacerdotal unity arose and not think them to be Romans whose faith the Apostle declaring is praised to whom perfidiousness cannot have accesse Iâ— which I grant the Roman church is called the principal church from whence sacerdotal unity did arise and the See of Rome Peters chair the reason of which speech is plainly set down by Cyprian himself in his book de simplicitate Prâ—latorum or de unitate Eccleâ—â—ae in these words The Lord speaketh to Peter I saith he say to thee that thou art Peter and upon this rock I will build my church and the gates of hell shall not overcome it I will give to thee the keys of the Kingdom of heaven and what things thou shalt binde upon earth shall be bound also in the heavens and what things thou shalt loose upon earth shall be also loosed in heaven And to the same after his resurrection he saith Feed my sheep And although to all the Apostles after his resurrection he bestowed equal power and saith As my Father sent me I also send you receive the holy Ghost if ye remit sins to any they shall be remitted to him if ye â—old them to any they shall be held yet that he might manifest unity he hath disposed by his authority the rise of the same unity beginning from one Verily the other Apostles were also that which Peter was endued with equal allotment of honour and power but the beginning comes from unity that the church may be shewed to be one And a little after which unity we ought firmly to hold and vindicate chiefly Bishops who are President in the church that we may prove also Bishoprick it self to be one and undivided Let no man deceive the fraternity with a lye let no man corrupt the truth of faith with perfidious prevarication Bishoprick is one of which by each entirely a part is held By which words it is manifest that Cyprian made the Roman church the principal church not because the Bishop of Rome was above any other in honour and power or that Peters chair was more infallible than other Apostles chairs or that a supremacy over the whole church did belong to the Pope of Rome for he expressely saith that the other Apostles were the same that Peter was that they were endued with equal allotment or fellowship of honour and power and that in solidum wholly and entirely that is as much one as another each Bishop held his part in the one Bishoprick but because he made the unity of Episcopacy to have its original from Christs grant to Peter Matth. 16. 18. that all Bishops might be as one none arrogating more to himself than another And that this was Cyprians minde appears 1. By the words in his Epistle to Pope Cornelius presently after the words which H. T. cites where against the practise of those that sailed to Rome to bring thither letters of complaint against Cyprian he saith But what cause is there of their going and declaring their making a false Bishop against the Bishops For either that pleaseth then which they have done and they persevere in their wickedness or if it displeaseth them and they recede they know whither they should return For sâ—â—h it is decreed by all us and it is â—qual alike and just that every ones cause should be there heard where the crime is admitted and to several Pastors a portion of the flock is ascribed which each Pastor should rule and govern being to give account to the Lord of his own act it is meet verily that thosâ— over whom we are president should not run about nor break the cohering concord of Bishops by their subdolous and fallacious rashness but there plead their cause where they may have both accusers and witnesses of their own crime unless to a few desperate and wâ—etched persons the authority of the Bishops setled in Africa seem less who have already judged of them and by the weight of their judgement have damned their conscience bound with the many snares of their sins Which words shew that Cyprian denied the authority of the Bishops of Africa to he less thâ—n the Bishop of Rome and that persons should appeal from them to Rome but asserts that they ought to stand to the judgement of their own Bishops and that a portion of the flock is given to each Pastor which he ought to rule and govern and thereof must give account to the Lord not the whole to any one no not to the Bishop of Rome and therefore he ought
the Apostles or if restrained to the church of that age it is meant of those that preâ—ched the Gospel to him 2. The words ego vero evangelio non crederem nisi me Catholicae Ecclesâ—ae commoveret authoritas are not well rendred by H. T. as if they did declare his purpose for the future or that he would not believe the Gospel or any other reason but the Roman or present universal churches authority For this had been an impious speech in this sense and unfit for a holy man much more for a Bishop and contrary to many passages of the same Author as particularly lib. confes 9. c. 5. in which he saith that God would not have given so excellent an authority to the Scripture through all lands unless he would that by it God should be believed But either he used the Imperfect tense for the Praeterperfect after the African dialect as he doth in a like speech in his book de beata vita sic exarsi ut omnes illas vellem anchoras rumpere nisi me nonnullorum â—ominum existimatio commoveret where commoveret is used for commovisset which is the same word here used and so the sense is I my self verily had not believed the Gospel unless the authority of the Catholick Church had moved me noting thereby the occasion of his first believing not the sole Reason or Motive of his present believing and to this sense the speeches Obtâ—mperavi dicentibus credite Evangelio ipsi Evangeliâ— catholicis prâ—edicantibus credidi recte credidisti catholicis laudantibus Evangelium quibus prae ipientibus Evangelio credidi per â—os illi credideram which express the means by which he believed and that was not authority of empire in the Church by reason of their infallible Function and right to define what is to be believed but the credit of their persons by reason of their holiness honesty wisdom and such other acts of Gods providence mentioned in the Chapter before which held him in the Church 3. Or else he speaks upon supposition that the Gospel is not believed by reason of its most sincere wisdom unto the knowledge of which few spiritual men come in this life then in that case nothing would move him to believe the Gospel but the authority of the catholick church unto which sense the words chap. 4. and the series of the Dispute seem to lead and Bellarmine lib. 4. de notis Eccles cap. 14. to reconcile Augustine's words in his Dispute against Donatists that the Church is not demonstrated by Miracles but by the Scriptures and yet against Manichaeus his Epistle of the Foundation that the Church is demonstrated by Miracles not by the Scriptures but the Scriptures by the Church saith that he speaks upon supposition because the Manichees did admit Miracles but deny the Scriptures which countenanceth this last sense Any of these ways which have their probabilities the speech may be right but not for H. T. his purpose Certainly they ascribe no infallibility or supreme judicature in controversies of faith to the Roman Pope or Church If the speech be not understood in the last sense of not believing the Gospel but by the Churches authority on supposition of the excluding the innate evidence of wisdom and truth therein or if the second sense hold not that he speaks of what he had not done at first conversion it it certain the first sense must be acknowledged that he means it of the Catholick Church from the Apostles commending it by the authority of their universal tradition in other sense specially that in which the Papists allege it it were an impious speech and contrary to many other places in his Works Sure he that reades his first second and third Chapters of his second Book of Baptism against Donatists will finde him after Cyprian fully against the ascribing to any Bishop on earth supreme judicature over other Bishops or making any Church or Council infallible but asserting that the former fullest general councils may be mended by the later and that there is no determination of any Pope or Council or Church to be rested on as infallible in points of faith but onely the holy Scripture After all this empty scribling of H. T. he yet adds I now resume the priâ—cipal Argument and retort it thus upon our adversaries The Catholick Church is infallible in all her Proposals and Definitions of Faiâ—h But the Protestant Church and the like of all other Sectaries is not infallible in her Proposals or Definitions of Faith therefore the Protestant Church is not the Catholick Church The Major hath been fully proved before The Minor must be granted by our Adversaries because they have no other way to excuse themselves from being Heretickâ— in the revolt from our Church but by falsly pretending the whole Church errs in Faith and taught Idolatry and Superstition for nine or ten hundred years together till they began their blessed Reformation a most blasphemous evasion as hath been proved before by which they have excluded themselves from all possible assurance of true faith or salvation and therefore to arrogate infallibility to themselves which they deny to the whole Church were a most frontless impudence And then he adds his Note whom he means by his infallible Church which is set down in the first Section of the Answer to this Article Answ 1. Understanding by the Protestant Church that Church which hath been since the year 1517. termed Protestants from the protesting against the Decree made at Spires Anno 1529. as Sleidan lib. 6. Com. reports the Conclusion is granted we yield the Protestant Church or Churches are not the Catholick Church but Members of it conceiving it would be indeed to hold the Errour of Donatists if they should appropriate the Title of the Catholick Church to themselves or count all out of it that are not of that party as the Romanists do who are in this Successours to the Donatists But if by the Protestant Church be meant the whole number of them who held the same Faith in the Fundamentals which now the Protestants hold so it is the Catholick Church 2. We deny that the Protestants are justly termed Sectaries meaning by Sectaries a party which hath departed from the primitive Christian faith or doth separate from the universal Church as it is or was at any time in its integrity 3. We deny the Major to have been proved understanding it of the universal Church of this or any Ages in which the Apostles were not and did not concur in the Proposals and Definitions of Faith 4. We grant the Minor but to the proof of it we say it is utterly false that we have no other way to acquit our selves from Heresie than by pretending the whole Church erred in Faith and taught Idolatry and Superstition for nine or ten hundred years together till the Reformation begun 1517. yea we say that the Errours in Faith the Idolatry and Superstition we now accuse the Roman Church of â— were many of
Council be not How is it an Oecumenical definition when it determins against John Hus or against Christs own expresse command for communion under one kinde and nor Oecumenical when it decrees the supremacy of the Council above the Pope This is meer jugling of hâ—â—us pocus which shews that when it likes them the Council shall be approved when not rejected and thereby take upon them to be above Pope and Council But if this be the fashion of their Councils who can tell when one decree is contrary to another if these were not or who can tell when a decree is approved by a Pope if neither of these were where 's the agreement where 's the infallibility they so vainly arrogate to their Church Martin the fifth expressely confirmed the acts of the Council of Constance in the 45. Session of which one was in the fourth Session that every one though of Papal dignity was bound to obey a general Council in the things pertaining to faith That which Bellarm. l. 2. de Concil aut c. 19. saith that he onely approved some things not others because he said sic conciliariter facta is but a shift for that expression is not set down by way of limitation and distinction but explication noting the reason of approving all because they were done conciliariter as the word sic shews which implies his acknowledgment that they were all so done Besides he not excepting it expressely could not be interpreted to except that from his confirmation more then any thing else there acted it might as well be said he excepted the decree about half communion yea if he had excepted that decree of the Councils being above the Pope he had meerly deluded the Council that decree being their principal decree and for which it was called Add hereto that the words of his Bull thereupon do more fully manifest that he did not except it and the decree of the Council of Basil called after by vertue of his Bull shews that they understood it to confirm that decree proceeding against Pope Eugenius conformably to it And for the other Council that Pope Leo the tenth did not confirm the decree of the Popes being above a Council is contrary to Bellarmin l. 2. de Concil aut c. 18. who recites the decree as a proof and c. 5. reckons it among the general Councils approved by the Pope as appears saith he in that he was president in person And for the other answer of H. T. it is ridiculous sith the Councils words are expresse that any person though of Papal dignity was to obey the general Council and the decree was made of purpose to justifie their fact in putting down a Pope And there was no question nor need be who is above other when both joyn but all the question is and so the definition must be construed when they are severed Yea it would be trifling to say the Pope should obey the Council when the Pope concurred for it 's all one as to say be should obey himself and to say the Council is above the Pope when the Council and Pope are one is frivolous for in all such comparisons the words expresse what each is severally as they stand in competition according to their several authorities and therefore the similitude of H. T. is frivolous as being not to the purpose Lastly with what face can this man say that neither Council err'd when Bellarmin saith c. 7. that in the Florentin and last Lateran the Council of Constance was rejected in respect of the first Sessions wherein it defined a Council to be above a Pope so that all the wit of man is not able to avoid this objection but that according to the suppositions of Popish Doctors either a general Council approved by a Pope may erre in a point of faith or else there is no error in a main point of their faith when one general Council approved by a Pope contradicts a former general Council approved by a former Pope of greater freedome and celebrity by reason of the Emperours presence and for other causes which was seconded by another Council not long after as appears by the next objection which is thus set down by H. T. Ob. The Council of Basil defined that a Council was above a Pope Answ The decree was not approved nor any other of that Council but onely such as concerned Church benefices See Eugenius with Terrecremata l. 2. c. 100. I reply I finde no such distinction in Pope Nicolas the fifth his Bull but that it is confirmed altogether But it seems when it pleaseth these men the Council shall be approved when not rejected So that it is not either the calling of a Council by a Pope or the universality of the Fathers or the approbation of the Pope can confirm it if another Pope reject it which they will do when it 's against their power and profit And hereby is proved that Popes are vertiginous that Popery is as mutable as the weathercock that there is so little shew of agreement unity and infallibility in Popes and Councils approved by him that scarce any states are more full of changes in matters civil then they are in matters Ecclesiastical and of faith nor in any part of the world more disagreement then among Papists Further saith H. T. Ob. The Council of Ariminum defined Arianism Answ It did not and that equivocal decree that was there made was never approved by the Pope and the Fathers themselves who were deluded by the Arians with words that bare a double sense when they perceived the fraud lamented and renounced the fact I reply H. T. his own words confirm the objection For 1. If the Fathers were deluded by the Arians then they were not infallible and so a general Council approved by the Pope may erre in a main point of faith 2. If that Council did not define Arianism how were they deluded wherein was the fraud but in that the words being of double sense yet indeed decreed Arian doctrine what need they lament or renounce the fact if it were not so why doth Austin l. 3. contra Maximinum c. 14. oppose that council to that of Nice and Maximinus allege it for himself if it did not decree Arianism why did Ruffinus Socrates Basil cited by Bellarm l. 1. de concil c. 6. reject it and Bellarmin reckon it among the reprobate councils if it were not Arian and that Pope Liberius did subscribe to it is related by Hierom in his catalogue of writers in Fortunatianus in his Chronicle by Hillary sundry times and others Yet saith H. T. Ob. The council of Trent erred by adding to the Canon of Scripture Answ It did not the third council of Carthage approved all the same books by name excepting Baruch whom they compared with the Prophet Hieremy whose Secretary he was and this twelve hundred years ago I reply if the council of Trent did not erre Pope Gregory the great did who expressely denied the books of
Faith or Catholick Church but not any longer And this Authour may as some in case of Marriage conceive he is obliged to keep faith with Inâ—idels and yet not with Hereticks And for the determination of the Council of Trent Sess 15. 18. neither durst Protestants then trust to the safe conduct then given and before and since sad instances of Papists perfidiousness have given too much occasion to Protestants to suspect the lurking of a Snake under the grass I mean some hidden deceit under a covert of fair words especially when we consider this Authour a little before counted the definition of the Council of Constance to be of faith Sess 15. 18. In which Sess 19. that Council as it is in Binius hath these words The present holy Synod doth declare that no prejudice to the Catholick faith or to Ecclesiastick Jurisdiction is generated or impediment can be or ought to be made by any safe conduct granted by the Emperour Kings and other secular Princes to Hereticks or defamed of Hereâ—ie thinking so to recall the same from their Errours with whatsoever Bond they have bound themselves but that the said safe conduct notwithstanding it may be lawfull for a competent Judge and Ecclesiastick to inquire of the Errours of such persons and otherwise duly to proceed against them and to punish them as much as justice shall perswade if they shall refuse stifly to revoke their Errours although trusting to their safe conduct they have come to the place of judgement who otherwise would not have come nor doth he that so promiseth when he hath done what lies in him remain obliged by this in any thing Which surely amounted then to as much as this and hath been thousands of times objected by Princes and others that publick faith is not to be kept with Hereticks And how little reason Protestants have to trust Papists not onely the actions of former Papists for a thousand years past but also of late their actings in Ireland Poland Piedmont shew Whom he means by the Popes flatterers or particular Doctors I do not well understand should he call Bellarmine Baronius or such like men so perhaps he may be served as Francis a St. Clara and others were I judge H. T. to be a gross Flatterer in maintaining the Popes Supremacy and Infallibility there being in this tenet no better than blasphemous Antichristian flattery ascribing to some of the worst and oftentimes most ignorant men that which is due to the Son of God And for his Corollary I deny the Major and Minor both sith that may be a true Church which hath neither local personal Succession nor conspicuous Visibility nor such Unity Universality Infallibility Sanctity Power of Miracles Universal Bishop as H. T. requires as necessary to a true Church nor hath he made it plain that these marks do agree to the present Roman Church or Bishop and no other but his mistakes in these are shewed I follow him in the rest ARTIC VIII Unwritten Tradition now no Rule of Faith The unwritten Tradition which H. T. terms Apostolical is not the true Rule of Christian Faith SECT I. The Argument for Apostolical Tradition unwritten as the Rule of Faith from the means of planting and conserving Faith at first is answered H. T. intitles his eighth Article of Apostolical Tradition and saith Our Tenet is That the true Rule of Christian Faith is Apostolical Tradition or a delivery of Doctrine from father to son by hand to hand from Christ and his Apostles and nothing ought to be received as Faith but what is proved to have been so delivered which we prove thus The first Argument That is now the true Rule of Faith which was the essential means of planting and conserving it at first But oral and Apostolical Tradition not written Books was the essential means of planting and conserving it at first therefore oral and Apostolical Tradition not written Books is the true Rule of Faith The Major is proved because the Rule of Faith must be immutable and the same in all Ages as the Faith it self is The Minor is proved because the first Gospel was not written till eight years after the Death of Christ or thereabouts in which space the Apostles had preached and planted the Faith of Christ in many Nations over almost all the World Add to this that many Ages were passed before all the Books of Scripture were dispersed and accepted for Canonical by the whole Church so that when any difference arose in points of Faith among the Christians of the first Age they were not to inquire what had been written but whether the Apostles so taught Answ THis Doctor whether it be by reason of his ignorance or heedlesness or malignity to the holy Scriptures determines worse than his fellows yea against the Doctrine of the Trent Council and Pope Pius the fourths Bull. For whereas in the Trent Council Sess 4. it is said that the truth and Discipline of Christ and his Apostles is contained in written Books and Traditions without writing and would have both to be received with equal affection and reverence of piety and Pope Pius the fourth his Bull requires the admission of the sacred Scripture and Apostolical Tradition H. T. concludes that written Books are not the true Rule of Faith but oral and Apostolical Tradition If he had said they had not been the entire Rule of Faith he had agreed with the Trent Council and the Popes Bull but now he contradicts them as well as the Protestants and his Argument doth as well conclude that the holy Scripture is no part of the Rule of Faith as that it is not the whole But leaving him to be corrected by his fellows let 's view his Dispute Setting aside his non-sense speech of being received as Faith in stead of being received as the object of Faith and taking Apostolical Tradition to be meant of that which is truly so called I grant his Tenet and say with him that the true Rule of Christian Faith is Apostolical Tradition that is the Doctrine which the Apostles delivered or that delivery of Doctrine from father to son by hand to hand from Christ and his Apostles and that nothing ought to be received as Faith that is a thing to be believed with a Christian divine Faith which all Christians are bound to believe but what is proved to have been so delivered For though in general any divine revelation is to be the object of Christian Faith by whom or what way soever it be delivered and God hath delivered divers revelations in the Books of the Old Testament which are objects of Faith yet sith now Christ and his Apostles have delivered those divine revelations as the oracles of God and what the Apostles preached and thought needfull for us to know and believe to salvation is written and these Writings are conveyed from father to son by hand to hand we grant the Tenet being meant of them and yield further that if they can
wherein are general Warnings of not receiving additions to the Scripture yea though the names of Moses and Paul were pretended especially when the Traditions do adulterate the written Word as Popish traditions about Images Fasting single life of the Clergy Monastick Vows and others of their Traditions do Yet he adds Object We may have a certain knowledge of all things necessary to salvation by the Bible or written Word onely Answ No we cannot for there have been are and will be infinite Disputes about that to the worlds end as well what Books are Canonical as what the true sense and meaning is of every Verse and Chapter Nor can we ever be infallibly assured of either but by means of Apostolical tradition so that if this be interrupted and failed for any one whole Age together as Protestants defend it for many the whole Bible for ought we know might in that space be changed and corrupted nor can the contrary ever be evinced without new revelation from God the dead Letter cannot speak for it self I reply this profane Wretch it seems takes delight in this blasphemous Title which he gives to the holy Scripture often in reproach terming it the dead Letter which he hath no Warrant to do For though it is true that Ro. 7. 3 6. 2 Cor. 3. 6. the Law or old Covenant be termed the Letter and is said to be dead and killing yet this is not meant of the holy Scripture of the Law because it is written but because it was abrogated in the Gospel as killing by its Sentence Sinners that continued not in all things written in it Gal. 3. 10. And yet it can speak for it self as well yea incomparably better than any Writings of Popes Councils or Fathers from whence he hath his Traditions which are as dead a Letter as the Scripture And in this his expression there is so much the more iniquity in that he prefers before the holy Scripture the uncertain reports of credulous superstitious men and the Decrees of doating Popes as more lively than the holy Scripture inspired of God And for this man who but the next Page before confessed that the words of the Apostle which tell us that 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the holy written Letters were able to make Timothy wise to salvation 2 Tim. 3 15. to be meant of the old Scripture and yet here to say that we cannot have a certain knowledge of all things necessary to salvation by the Bible or written Word onely what is it but flatly to gainsay the Apostle which is the more impiously and impudently done in that he ascribes that to uncertain unwritten Tradition which neither he nor any of his Fellows are able to shew where it is or how it may be certainly known which he denies to holy Scripture As for his Reason it is frivolous For a man may have a certain knowledge of that of which there will be infinite Disputes to the Worlds end else hath he no certain knowledge of the Popes Supremacy Infallibility power in Temporals superiority to a Council of which yet there have been and are likely to be infinite Disputes As there have been Disputes about the Canonical Books so there have been about unwritten Traditions as about the time of keeping Easter Rebaptization c. Nor is it true that there are infinite Disputes about the true sense and meaning of every Verse and Chapter of the Bible Sure among Christians there is no dispute of many fundamental truths which every Christian acknowledgeth and yet if there were it is no other thing than what is incident not onely to Philosophers Writings but also to the Popes Decrees about which there are infinite Disputes among the Canonists to the Canons and Decrees of the Council of Trent about which there were Disputes between Catharinus Soto Vega Andradius and others to the Popes Breves as to Pope Paul the fifth his Breves about the Oath of Allegeance which were not onely disputed by King James and other Protestants but also by Widrington and other Popish Priests and to his Monitory and Interdict of Venice disputed by Frier Paul of Venice and others against Bellarmine Baronius and others And if we can never be infallibly assured of either the Canonical Books or their sense but by Apostolical tradition unwritten then can H. T. never be assured of the Popes Infallibility or Supremacy but by it and if so then the Scripture is not his ground of it and so he cannot demonstrate the truth of his Catholick Religion by Texts of holy Scripture as he pretends in his Title-page and therefore they are impertinently alleged by him he should onely allege Tradition which whether it be Fathers Councils or Popes sayings it cannot assure better than the Scripture they being more controverted than it and therefore by his reasoning there can be no certainty in his Faith and then he is mad if he suffer for it as he is who suffers for any mans saying who may be deceived But we are assured both of the Books of Canonical Scripture not onely by Apostolical tradition unwritten but also by universal tradition and the evidence of their authour by their matter and of the meaning without Popish tradition not onely by common helps of understanding and arts gotten by study and the benefit of later and elder Expositours but also by the Spirit of God assisting us when we seek it duly And for the interruption of this Tradition the Protestants do not pretend it to have been one whole age or day though it have been sometimes more full than at other times and we have infallible assurance that the whole Bible hath not been changed or corrupted so but that by reason of the multitude of copies and special providence of God the chiefest points are free from change and what is corrupted may be amended so far as is necessary for our salvation And considering Gods providence for the keeping of the Law we assure our selves the Lord will preserve the Scripture which me thinks to H. T. should give good assurance sith pag. 119 he saith The Church is by Christ the Depository of all divinely revealed veritie necessary to be known by all and hath the promise of divine assistance to all whereby and by other arguments it may be evinced without new revelation from God that though H. T. his apostolical tradition unwritten should have failed for any one whole age together yet the whole Bible should not in that space be changed or corrupted And this is Reply enough to his venemous Answer to that Objection which tends to depress the Scriptures authority which confessedly comes from God to exalt the authority of the worst of men the Popes of Rome as the stories of their Lives proves sufficiently It is further urged Object Many other signs also did Jesus in the sight of his Disciples which are not written in this Book but these are written that you may believe that Jesus is the Son of God and that
believing you may have Life in his Name St. John 20. 30 31. Therefore St. John's Gospel contains all things necessary to salvation Answ I deny your Consequence for St. John omitted many things of great moment as our Lord's Prayer and his last Supper which are both necessary to be believed And though he say These things are written that we may believe and have life he says not that these things onely were written or are sufficient for that purpose which is the thing in question so that he excludes not the rest of the Gospels nor Apostolical traditions And it is no unusual thing in Scripture to ascribe the whole effect to that which is but the cause in part thus Christ promiseth beatitude to every single Christian virtue St. Matthew 5. and St. Paul Salvation to every one that shall call on the Name of our Lord or confess with his mouth the Lord Jesus and believe that God hath raised him from the dead Rom. 10. 4 9 10. Yet more than this is requisite to salvation I reply He that saith These things are written that you may believe and believing have life doth inculcate that these are sufficient so far as writing or revealing is requisite to these ends or else he should make a vain attempt Frustra sit quod non assequitur finem That is done in vain which attains not the end and that is vainly done even deliberately which is attempted to be done by that means which is foreknown to be insufficient And therefore H. T. must either yield St. John's Gospel sufficient to beget saith and procure life or else John to have been imprudent to intend and attempt it by writing it And therefore he doth ill to deny the Consequence till he can avoid these absurdities As for his Reason it is insufficient For though the Lord's Prayer and the Lord's Supper omitted by John be necessary to be believed yet they are not so necessary but that we may believe that Jesus is the Son of God and have life in his Name without them And though he say not that these things onely were written yet he saith These things onely which were written were for belief and life and therefore sufficient thereto And though he excludes not the rest of the Gospels nor Apostolical Traditions yet he determines that they might believe and have life without them As for the ascribing beatitude and salvation to each single Christian virtue it is either because the beatitude is meant of a beatitude in part or in some respect as Matth. 5. 5. the reason doth import or else because all other Christian virtues and duties necessary to salvation are connex or comprehended in that one which is named And thus this Objection is vindicated The next is Object St. Luke tells us he hath written of all those things which Jesus did and taught Act. 1. 1. Therefore all things necessary to salvation are contained in his Gospel Answ He writ of all the principal passages of his Life and Death I grant and that was the whole scope and intent of the Evangelists of all absolutely which he did and taught I deny for in the same Chapter he tells us that during the fourty days which Christ remained with them after his Resurrection he often appeared to them instructing them in the things concerning the Kingdom of God very few of which instructions are mentioned by St. Luke nor does he or any other of the Evangelists say any thing in their Gospels of the coming of the Holy Ghost or of the things by him revealed to the Church which were great and many according to that I have many things to say to you but you cannot now bear them but when the Spirit of Truth cometh he shall teach you all Truth and the things which are to come he shall shew you St. John 16. 12 13 14. Add to this that if all things which Jesus taught and did should be written the whole World would not contain the Books St. John cap. 21. vers last Therefore your Consequence is false and that saying of St. Luke is to be limited I reply I grant the saying of Luke is to be limited and yet the consequence is not false It is true that St. Luke did not write all absolutely without limitation which Jesus did and taught neither doth he say it nor is the argument so framed as if he did but thus Luke wrote of all the things which Jesus began to do and teach untill the day that he was taken up and these were all things necessary to salvation therefore Luke's Gospel contains all things necessary to salvation The Romanists say that things of meer belief necessary to salvation are contained in the holy-days Creeds and Service of their Church and H. T. himself in the next leaf pag. 118. says The whole frame of necessary points of Christian Doctrine was in a manner made sensible and visible by external and uniform practise of the Church Now these are onely the principal passages of Christ's Life and Death besides which many more practical points and all fundamental Gospel-truths are delivered therein therefore even by their own grant all necessary points of Christian Doctrine are taught in the Gospel of Luke It is certain their intent especially of John was to write of his divine nature and such Sermons as tend to rectifie the Errours of the Pharisees and Sadduces and predictions of his Death Resurrection and state of the Church after his Ascension It is true he did instruct them for fourty days after his Resurrection in the things concerning the Kingdom of God but whether they are mentioned by Luke or not it is uncertain that they are delivered by Tradition oral unwritten or necessary to salvation so as that without an explicit knowledge of then it cannot be had is not proved The same may be said of the things mentioned John 16. 12 13 14. 21. vers last and therefore the consequence is not infringed by these Exceptions I add that H. T. says not true that Luke says not any thing in his Gospel of the coming of the Holy Ghost For Luke 2. 33. the Prediction of Christ of sending the Promise of the Father which Acts 2. 33. is expresly termed the Promise of the Holy Ghost is set down SECT VIII H. T. solves not the Objections from Reason for the Scriptures sufficiency without unwritten Traditions H. T. proceeds Object At least the whole Bible contains all things necessary to salvation either for belief or practise for all sorts of men whatsoever and that explicitly and plainly Therefore the Bible is the Rule of Faith Answ I deny both Antecedent and Consequence The three Creeds are not there the four first Councils are not there there is nothing expresly prohibiting Polygamy or Rebaptization nor expresly affirming three distinct Persons in one divine nature or the Sons consubstantiality to the Father or the Procession of the Holy Ghost from both or that the Holy Ghost is God or for the