he up those inferiour Truths But whence hath the Church the knowledge of those Mysteries not contained in Scripture if they say from Oral Tradition then Oral Tradition should rather be the Rule of Faith than the sentence of the infallible Judge which I doubt if the Jesuited party will admit I appeal to all the Romanists in the world to instance one Article of Faith conveyed down by Universal Tradition and not contained in the Scripture Is there any dogmatical Controversie betwixt Romanists and us for which they pretend not Scripture Is not this a practical testimony to the fulness of Scripture as comprehending all material objects of Faith which at other times they dispute against The chief difficulty that here can be moved is that Scripture cannot prove its own Original to be Divine or define the number of Canonical Books Not to insist upon many things which may be replied this alone at this time may suffice that though what is objected were true yet Scripture would not cease to be the Rule of Faith it being sufficient that the Rule of Faith doth determine all questions about the material objects of Faith whereas the Books of holy Scripture are either a part of the formal object of Faith or at least a condition belonging thereto or to speak more plainly they are the Rule of Faith it self Nay this is such a Pedantick Sophism as if to use M. Chillingworth's example in his safe way to salvation cap. 2. Sect. 27. When a Merchant shewing his own ship containing all his stock says all his substance is in such a ship one should infer that either the ship were no part of his substance or that the ship were in her self whereas the Merchants expression imports no more but that all his goods distinct from the ship were contained therein So if Scripture be able to determine all questions of Religion concerning the material objects of Faith though those which relate to its being the Rule receive Evidence another way it loses nothing of this property of the Rule of Faith And to shew that Romanists are no less concerned in this objection than we I ask if they can assign any Rule of Faith that can resolve all questions which may be moved concerning it self as whether Oral Tradition or the definition of the visible Judge be the Rule or which soever of these be pitched upon can it prove its own infallibility can it resolve what Articles of Faith are only to be learned by unwritten Tradition and not at all by Scripture or who is the subject of Infallibility whether the Pope or Council or both conjunctly Is it not like that before they produce a Rule of Faith to resolve these and such like questions they will betake themselves to our Answer that it 's not requisite that the questions which concern the being of the Rule of Faith be resolved by the Rule it self only I must mind them that these things must at least have evidence from some other head which I doubt will hardly be found concerning the questions last mentioned But the questions which they move to us concerning the Divine Original of the Scriptures and the number of Canonick Books receive a clear determination partly from the motives of Credibility as Romanists themselves confess concerning all the Books which we hold as Canonical The like cannot be said of their Apocrypha Books as shall appear Sect. 3. and Append. 1. to cap. 7. and partly by the intrinsick Characters of a Divine Original for those are inherent to all the Books of Scripture and to no other writing consequently those give evidence of their Divine Extract though not by a formal testimony I shall not here insist upon the reflex testimony which Scripture gives to its own Divine Original 2 Tim. 3. 16. All Scripture is given by inspiration of God or of the ground which is given Rom. 3. 2. to disprove the Apocrypha Books as no part of the sacred Canon of the Old Testament in as much as the Scripture of the Old Testament was delivered to the Jewish Church which certainly never owned the Apocrypha Books as part of the Scriptures as is clear from Josephus lib. 1. against Appion Yet because we must first suppose the Divine Original of those testimonies before we argue from them therefore I rest on what I have said What need I more so full are the Scriptures that Basil Serm. de vera fide concludes it a manifest falling from the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a certain proof of pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to reject any thing thing that is written or to introduce any thing that is not written Fourthly Doth the Authority of the Scriptures depend upon any prior Rule if there were any should it not be either Tradition or the definition of the Church not Tradition The most that the Council of Trent dared to say for Traditions was to equal them with the Scripture to be received pari pietatis affectu but if they were a Prior Rule upon whose Authority the Authority of Scripture did depend they should be preferred to the Scripture I acknowledge Tradition to have a chief place among the motives of Credibility preparing us to believe the Scripture Tradition I say not of the Church only but also of Infidels Yea the testimony of Infidels in this case may perhaps be more convincing than the testimony of the Church for Enemies cannot be supposed to be corrupted by interest to give testimony against their own selves Nor will I hope Romanists be so impudent as to say that the testimony of Infidels is the Rule of Faith If Tradition of the Church were to be the Rule either it must be the Tradition of the Church under this Reduplication as being the Church or as the Tradition and testimony of such prudent men Not the first for the Church cannot be known as a Church but by the proper notes of the Church and these cannot be had but by the Rule of Faith this being a part of our Faith that these are the proper notes of the true Church and consequently I must first know the Rule of Faith before I know the Church under the reduplication of a Church This I suppose will be found to be demonstratively conclusive If therefore the Tradition of the Church only as the testimony of prudent men be said to be the Rule a meerly humane thing should be the principal Rule of the Christian Faith and Religion which I believe no Christian unless he be of a Socinian impression will admit I confess the concurring testimony and Tradition of so many prudent men who cannot be supposed to have colluded together upon any base design to cheat the World may be so far convincing as to shew that there is no rational ground of doubting the Divine Original of the Scriptures and so may remove those prejudices which might have impeded our discovery of those intrinsick Rays of Majesty resplendent in the holy Scriptures
Enumeration ye may find cleared by D. Cosin in his Scholastical History of the Canon of Scripture cap. 4 5 6. Is not Jerom so explicite for us in this matter in Prol. Galeat ad lib. Regum in Prol. ad lib. Solom in Praefat. ad Danielem in Epist ad Paulinum that Bell. lib. 1. de verb. Dei cap. 10. is constrained to grant him to us It 's true indeed the Apocrypha Books which the Council of Trent has Canonized were not acknowledged by the Church in those times as Canonical And this was one of the seven instances of the contradiction betwixt the present Romish Church and the Ancient Christian yea the Ancient Romish Church in my Answer to M. Demsters eighth Paper pag. 171. which this Pamphleter has not adventured to examine One thing I must confess that the Epistle to the Hebrews which both Papists and Protestants acknowledge to be truly Canonical was not received as such for a long time by the Church of Rome if we may believe Eusebius lib. 3. Hist Eccles cap. 3. or Jerom Epist 129. ad Dardanum who expresly says that Latinorum consuetudo Epistolam ad Hebrae's non recipit inter Canonicas Scripturas Yet notwithstanding this failure of the Roman Church Athanasius Nazianzen Hierom c. held it for Canonical which is a pregnant Evidence that the Authority of the Books of Scripture in those days depended not on the testimony of the Church of Rome But here the Pamphleter seems to hint at the Council of Carthage as holding the Apocryphal Books as Canonical I suppose he means Concil Carthag 3. Can. 47. but this Council is below Primitive Antiquity being celebrated either in the close of the fourth or beginning of the fifth Century And if Romanists stand to the Canons of that Council the Supremacy of the Pope is gone For Can. 26. it's expresly prohibited that the Bishop of Rome be called Summus Sacerdos princeps Sacerdotum aut aliquid ejusmodi Neither are all the Apocryphal Books included in that 47 Can. for neither in the Greek Code nor in the Collection of Canons made by Cresconius is there mention of the Books of Maccabees neither are the rest of the Apocryphal Books which are there mentioned spoken of as strictly Canonical for proving Articles of Faith Is it probable that the Fathers in that Council would contradict the Council of Laedicea and Jerom who expresly denied those Books to be Canonical Yea did not Greg. after this Council of Carthage lib. 9. in Job cap. 13. exclude the Books of Maccabees from the Canon of Scripture therefore these Books are only termed Canonical as Books which may be read in the Church For in no other sense did the Council of Carthage own them as is insinuated in the close of that same Canon 47. where also it 's added that the passions of the Martyrs may be read in the Churches with these Books But sure it is the passions of the Martyrs are no Canonical Scripture The Council of Constantinople in Trullo Can. 2. approves both the Synod of Laodicea which excludes the Apocryphal Books from the Canon and that of Carthage which reckons them among the Canonical therefore surely this of Carthage took the word Canonical in a larger sense than that of Laodicea else the Council of Constantinople had approved contradictory Canons This same also may be confirmed from Austin who was a prime Member of that Council for lib. 2. de doct Christi cap. 8. where he had reckoned out all these Books he says they were not all of equal Authority but all Books of Scripture are of equal Authority What need I more Hear their own Cardinal Cajetan as to this thing in fin Comment ad Hist lib. v. T. Ne turberis novitie si alicubi repereris libros istos inter Canonicos supputatos vel in sacris Concilii vel in sacris doctoribus libri isti non sunt Canonici ad confirmanda ea quae sunt fidei Possunt tamen dici Canonici ad aedificationem fidelium utpote in Canone Bibliae ad hoc recepti autorisati Cum hac distinctione discernere poteris scripta Augustini scripta in Provincialibus Conciliis Carthaginensi Laodiceno and this distinction Cajetan took from Hierom Praeâ—at in Proverb and Ruffin in expos Symb. What he adds concerning Luther does not concern the Cause Were it true that Luther doubted of the Authority of the Epistle of James it would only conclude that he knew but in part and what then Non omnia vidit Bernardus Though the Scriptures be a Principle in Divinity yet some holy men may question the Divine Original of some Books of holy Scripture For there is need of spiritual illumination to discern the Scriptures of God and as the Spirit breaths where he lists so also in a more eminent measure upon one than another Do not Romanists hold Cardinal Cajetan for a Catholick who yet really did question both the Authority of the Epistle to the Hebrews and of James Yea have not some principles of Reason been questioned by learned Philosophers which are admitted by others Is it not a principle of Mathematicks that a quovis puncto ad quodvis punctum licet ducere rectam lineam Yet is it not questioned by Learned Basso if there be a right line in the world But concerning Luther in this matter I remit the Reader to Gerard the Lutheran in uberiori exiges loc de script cap. 10. Sect. 279 280. where Gerard Apologizes for Luther and evicts that Luther did not persevere in that mistake and withal acknowledges and proves the Divine Authority of that Epistle The Pamphleter in his fourth Objection pag. 68. affirms that this is common to Protestants with all Hereticks to layclaim to Scriptures To this common Cavil of Romanists as may be seen in Greg. de Val. lib. 6. de Analys fidei cap. 8. and Breerly Apol. tract 1. Sect. 10 subd 2. and tract 2. cap. 1. Sect. 1. I answer 1. That it is a manifest falsehood that all Hereticks do appeal to the Scriptures of the Old and New Testament as the adequate Rule of Faith as do the Protestant Churches What meant Tertull. lib. de Resurrectione carnis when he termed Hereticks Lucifugas Scriptur arum what meant that of Irenaeus lib. 3. cap. 2. cum ex Scripturis arguuntur in accusationem convertuntur Scriptur arum Doth not Euseb lib. 5. Hist cap. ult testifie that Artemon the Heretick did appeal to Tradition pretending that his Heresie viz. that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man had a Traditive conveyance from the Apostles and that in the Church of Rome also until Pope Victors time inclusivè Doth not Learned D Morton in his Appeal against Breerly lib. 2. cap. 25. Sect. 12. Sect. 39. shew that Learned Romanists Aquinas Bell. Sixtus Senensis Justus Barronius Delrio Rhenanus and M. Weston do confess that the most notorious aad pestilent Hereticks such as the Valentinians Gnosticks Marcionites Basilidians Encratits
Severians Manichees Arrians Carpocratians Montanists Donatists Anabaptists c. refused to be tryed only by Canonical Scripture and did shelter themselves under the pretext either of Philosophical principles or feigned Gospels Traditions or fancied Revelations The testimonies of Authors for proving this I remit to be gathered from D. Morton Have not some Hereticks denied many of the Books of the holy Scripture whereof a large Catalogue may be had from Bell. lib. 1. de verb. Dei cap. 5. 6. yea doth not Bell. loc cit charge the Manichees as denying the whole Scriptures both of Old and New Testament did ever Protestant Churches so Doth not the same Bell. lib. 1. cap. 1. charge Gaspar Swenkfeldius and the Libertines as declining the Scriptures and only flying to the inward dictates of the Spirit Were there ingenuity among Romanists would they be so impudent in their accusations of Protestants In appealing to Scripture we imitate the ancient Fathers Hence Austin de Gra. lib. arb cap. 18. Sedeat inter nos judex Apostolus Joannes lib. 2. de nupt concupisc cap 33. ista controversia judicem requirit judicet ergo Christus judicet cum illo Apâ—stolus quia in Apostolo ipse loquitur Christus And to the like purpose Optatus lib. 5. cont Parmen de caelo quaerendus est judex sed quid â—pulsamus caelum quum habemus in Evangelio testamentum I deny not but Hereticks have perverted Scriptures for the Patrociny of their errours But excellently did one describe the nature of Hereticks in this Si videant petitis è Scriptura demonstrationibus stultitiam suam constringi tum Scripturae recusant scopum usum si quando vero putant sibi favere nudum aliquod effatum à genuina recisum orationis serie ad suum propâ—situm accommodant suis confirmandis And this is all which Vincentius Gennadius and Austin in the places cited by the Pamphleter and other Romanists do insinuate Excellently said the old Jewish Rabbins In quocunque Scripturae loco invenis objectionem pro Haereticis â—nvenis quoque medicamentum in latere ejus 2. Therefore I deny the sequel Though Hereticks do appeal to Scripture yet it doth not follow that the Scriptures are not the Rule of Faith and Ground of the Religion of Protestants Do not the most Paradoxal Philosophers appeal to the Principles of Reason in confirmation of their absurd Theorems Shall therefore Principles of Reason not be the Rule by which to discern betwixt true and false Conclusions in Philosophy Will not a Litigious Caviller appeal to the Law for justifying his most injurious actions shall therefore the Law cease to be the Rule to distinguish betwixt just and unjust This Pamphleter argues against us as if I should argue thus against him Jansenists whom he holds for Hereticks appeal to the sentence of an infallible visible Judge as well as Jesuits therefore the sentence of the infallible visible Judge cannot be the Rule of Faith Or thus Quakers pretend to an infallible direction of the Spirit as well as the Pope or General Council therefore they are deceivers as well as these To shut up this Answer it 's not the claiming of conformity with Scriptures that proves a true Religion but the having of it and in evidence that we do not barely claim it but have it we are content to undergo the most accurate scrutiny The more Romanists have contended with us these 150 years the more the truth of the Protestant Religion hath shined forth SECT IV. Some Reflections on the rest of the Pamphleters Rapsodick Discourse concerning the Rule of Faith FRom Pag. 61. to the end of his Sect. 4. he hath a long Rapsodick and incoherent Discourse wherein he endeavours to abuse an unwary Reader by bold Assertions empty Rhetorications and mis-stating of Questions Were these frothy flourishes reduced to an accurate way of arguing they would vanish into smoak and nonsence yet I shall touch what may seem most material therein First then he brings me in asserting that Scriptures are either clear in terminis or are made clear by conferring of places But he cites no place where I affirm this nor I believe will he find such an Assertion in so many words in all my Papers against Mâ— Demster However I acknowledge I have said that Articles of Faith are contained either in terminis in Scripture or else that by firm consequences they may be deduced from that which is there expresly revealed Nor do I deny but Protestants hold that conferring of Scripture with Scripture is an useful mean for finding out the true meaning of Scripture I shall therefore examine what this Scribler can bring against it And first he says Though a place of Scripture be clear in it self yet when divers Sects take it diversly a man may justly suspect his own judgment seeing so many of a contrary mind I know not what can be inferred from this irrational Assertion but either Scepticism in Religion or down right Atheism For when a Scripture is clear in it self it carries with it sufficient evidence that this is the Mind of God therein If then notwithstanding this clearness one may justly suspect that this is not the Mind of God then he may have just ground to question what God says when he speaks clearly And if the sense of clear Scripture may be suspected may not the sense of the definitions of any visible Judge be questioned much more I confess the contradictions of rational persons ought to make us seriously consider what Scripture says but if it speak clearly no contradiction of Hereticks gives just ground to question the true sense thereof Did Athanasius question the Truth when it was contradicted by a World of Arrians though Pope Liberius also did subscribe the sentence against him Doth not the Apostle teach that the Faith of Divine Truths should be so firm that if an Angel would contradict it we should not believe him Gal. 1. 8. Next he objects That Hereticks for their Heresie alledge places of Scripture as would seem clear as Marcion justified his despising Moses by these words Joh. 10. 8. All that ever came before me are Thieves and Robbers The Manichees they fancy that Christ is the Sun by that Joh. 8. 12. I am the Light of the World The Waldenses that the Magistrate ought not to put a Criminal to death because it s said Exod. 20. Thou shalt not kill Yea says he the Devil cited clear Scripture against Christ and the Jews against his Death Did ever Beelzebub blaspheme more grosly than this Jesuit if the Devil cited clear Scripture why did not Christ hearken to him Do not their own Interpreters Jansen in concord Evang. cap. 15. Maldonat and à Lapide in Matth. 4. 6. shew that the Devil grosly perverted that Scripture Did not the Devil mutilate the Text which he cited out of Psal 91. 11. leaving out In all thy ways as is excellently noted by Bernard Serm. 14. in Psalmum qui
this was one of the Errors of the Pelagians that men in this life might keep the Law perfectly without sin as is held out by Hierom in his Dialogue betwixt Atticus and Critobulus Cont. Pelag. lib. 1 and lib. 3. and is expresly condemned by Fathers both before and after Pelagius by Justin Martyr dial cum Tâ—yph edâ—t comm pag. 252. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 by Cyprian de Orâ—t Dom. we are taught that we sin daily being commanded daily to pray for forgiveness of Sin Should I transcribe aâ—l which might be brought from Hierom. Austin c. after the stating of the â—elagian Controversy I might fill a Volumn Hence Hiâ—rom lib. 1. adver Pelag. haec est hominis vera sapientia se nosâ—e â—mperfecâ—um and in câ—p 4. ad Galat. nâ—mo potest explere legâ—m â—unctâ— facâ—re quae justa sâ—nt And August Epist 200. ad Aseâ—lâ—â—um lex dâ—cend non concupâ—sâ—eâ— hoc posuit non quod hâ—c valeamus sâ—d ad quod proficiâ—ndâ— tendamus As for that old Pâ—â—ag an objection That God commands nothing which is Impâ—ssible Answer nothing which is in it self and simply impossiâ—le it s granted Nothing which we accidentally render impossible to our selves it s denyed Are not they who are judicially obdured who sin against the Holy Ghost bound to Repent are not Devils bound not to Sin will you therefore conclude that all these have strength or grace sufficient to keep the Law of God But let Auâ—tin de Peâ—fect Justit cap. 6 ratioc 13. Answer this obâ—ection as moved of old by Celestius the Pelâ—gian Ideo esse culâ—am hâ—minis quod nâ—n est sine peccato quia sola homâ—nis voluntâ—te eâ—t â—ut ad iâ—â—am necessiâ—atem veniret Thus have I run through the Pamphleters 10. Instances and now let him reflect upon hâ—s Imaginary Triumph pag. 153. 154. wherein the insults over Protestants as if they lay prostrate at the feet of this Conquerour and exposes them to the ludibry of the world as disowning Fathers charging them with Errors and maintaining a Religion flatly opposite to the Doctrin of Fathers but I hope this may be a document to him henceforth to study so much sobriety as not to sound the Triumph before the Victory The First APPENDIX to CHAP. VII Containing another Decad of Romish Novelties in Religion BEfore I desist from this enquiry after Romish Novelties the Adversary must be advertised that though he had acquainted the Church of Rome in the Ten foregoing Instances in which I hope his failour by this time may be manifest yet had he not done his work For she hath Innovated grosly in many other particulars whereof I shall present here another Decad which the Catholick Church of the first Three Ages did never approve Instance First the present Romish Church holds the Books of Maccabees Ecclesiasticus Tobit Judith Baruch Wisdom for Canonical Scriptures and Anathematizes them who do otherwise So the Council of Trent Sess 4. Decret 1. But the Church in the first three Ages held no such thing as is evident from the Catalogues of Melito in Euseb Hist lib. 5. cap. 24. Of Origen in Euseb lib. 6. c. 25. Of Athan in Sinopsi and of the Council of Laodicea Can. 59. Of Hierom in Prol. gal or praefat ad lib. reg and Prol. in lib. Solom ad Paul Eustoch and Prol. in lib. Sol. ad Cyromat Heliod yea Bell. lib. 1. de verb. Dei cap. 10. Is not only constrained to yield us Hierom but also cap. 20. grants that Melito Epiph. Ruffinus and Hilary do follow the Jewish Church in the Canon of Scripture Now sure it is that the Jewish Church did never acknowledge the forecited Books for Authentick Scriptures I appeal all the Antiquaries of Rome to bring me one evidence from the first three Centuries of their Trent Canon of Scriptures This was objected by me to Mr. Dempster pag. 8. pag. 171. but yet I am waiting a Reply The greatest Pretext for the Ancient Pedigree of the Trent Canon including the forecited Apocriphal Books is that of Becan the Jesuite In Compend Manual Controv. lib. 1. cap. 1. qu. 1. Sect. 2. That the Council of Trent received is from Pope Eugenius 4. in the Council of Florence and Eugenius from Pope Gelasius in a Roman Council of his time Gelasius from Augustine Augustine from the Third Council of Carthage and the Council of Carthage from Innocent the First who saith Becan lived Anno 402. But this is such a Fallacious Story as ambitious men of base Extract are apt to forge to make their descent to be esteemed honourable For first it 's so noturly evident and proven by so many that these late meetings at Trent and Florence were no legitimate General Councils that I should hold it lost time to insist in probation thereof Secondly that Canon of Scripture attributed to the Council of Florence seems to be supposititious seeing there is no mention of it either in the History of that Council written by Silvester Sguropulus who was present thereat or in the Tomes of the Councils set forth by the Authority of Pope Paul 5. Anno 1612. or in the Edition of Binnius Anno 1618. Yea Dr. Cosin in his Scholastical History cap. 16. Num. 159. and 160. observes that it is not to be found in any of the Editions of the large Tomes of the Councils by Pet. Crab c. The first mention we have thereof being in Caranza's Epitome of the Councils It is a strong suspition of Forgery when more is in the Epitome then in the large Volums of the Councils Nay further that whole instruction to the Armenians which is said to be given by Pope Eugenius 4. in the Council of Florence whereof Caranza makes his Catalogue of the Books of Scripture to be one Article is likewise questioned seeing it is dated in the Year 1439. 10. Kal. December five months after the dissolution of the Council for it had been dissolved in the Month of July proceeding Thirdly it s a large leap which Becan makes from Eugenius and the Council of Florence unto Gelasius the first and his Roman Council near about a 1000. years this is a great hiatus and gape in the Pedegree Fourthly that Decree of Gelasius with his Roman Council of Seventy Bishops as also Innocent the first his Decretal to Exuperius looks to be supposititious and the rather seeing there was no mention of them till Isidorus Mercator began to vent his Sophistical wares 300. years after the Death of Gelasius and 400 after the Death of Innocentius Who would see more to prove the Forgery of both may peruse Dr. Cosins Scholast Hist of the Canon of the Scripture Sect. 83. 86. 87. Fifthly I have already shewed cap. 3. Fol. 1. that neither Austin nor the Council of Carthage ever meant that these Books were strictly Canonical that is given by Divine inspiration to be a publick rule to the Church for confirming Articles of Faith though they might be read in the
Christendom an Infallible Judge defining contradictions and make the Divine Law a Nose of Wax a Church with many Heads Altars and Sacrifices without Divine Institution a Propitiatory Sacrifice without shedding of blood yea without a sacrificing act Image-worship Bread-worship Cross-worship Relick-worship Saint-worship if they may be believed without Idolatry Sacraments without visible Elements Sacraments so far from sanctifying that their most Religious persons are obliged to vow abstinence from them Specters of accidents without a subject they eat and devour their God they have devotion without understanding performing holy things in an unknown Language they have Pastors without Preaching Communion without Communicants they maintain a sinless perfection yet teach manifest violations of the Law of God they cannot only merit Heaven by their works but also supererrogate yet in many things they offend all the Satisfaction of Christ according to them needs a supply of penal satisfactions either in this life or in Purgatory the Efficacy of Grace depends on the beck of Free-will and Eternal Election must be founded on the prescience of mens good works Popes have Apostolical Function but no immediate Mission nor speak they with Tongues c. they obtrude lying signs and wonders yea ridiculous Fables for real Miracles the Enthusiasms of their Popes for Divine Oracles and bundles of Novelties under the Vizour of Antiquity many Books they hold for Canonical Scripture which neither the Jewish nor Primitive Christian Church did ever own In a word they set up a Religion built upon no Divine Authority but upon Humane Traditions and definitions of their Church repugnant to Scripture to Antiquity to Reason and to the senses of all the world teaching impious Idolatry against God and perfidiousness to men receiving addition or alteration as the Grandees of the Romish Faction find most to conduce for the Grandeur of the Pope and Interest of the Court of Rome But lest I should seem to say nothing to his Knacks I answer first we have both Faith and Vnity Faith grounded on holy Scripture and not only Unity in Fundamentals which is necessary to the being of the Church Militant but also in most of the Integrals of Religion as may appear by the harmony of Confessions whereas they have neither true Faith nor Unity for hardly do they disagree from us in any thing wherein they are not subdivided among themselves Secondly we have both a Law and a Judge a Law better nor the Canon Law the Divine Law of holy Scriptures a Judge both Celestial the Lord Jesus Christ and Terrestrial the Synods of the Church But Romanists to shoulder up their pretended infallible Judge whom yet they cannot agree upon throw intollerable indignities upon the Law of God as hath been demonstrated cap. 3. Thirdly we have an Altar and Sacrifices an Altar not like their Altars of Damascus but an Altar which sanctifies our Oblations the Lord Jesus Christ And thus Aquinas himself expounds that of the Apostle Heb. 13. 10. we have an Altar We have also a Sacrifice not only Eucharistick of prayers and praises but also certainly Propitiatory viz. of Christ on the Cross Fourthly our Sacraments are not bare signs as Romanists slander us but exhibitive of Grace which cannot be truly said of all theirs Fifthly Though the Worship of God with us be not clogged as in the Romish Church with a heap of Ceremonies partly Heathenish partly Judaical yet we have Religious Ceremonies viz. Sacramental Rites and these also of Divine Institution Sixthly the Mission of our Preachers hath been sustained against the cavils of Romanists but a Divine Warrant cannot be shewed for their Popes Universal Vicarship or the Princely Dignity of their Cardinals Seventhly Our Doctrine is infallible and the ground of our Faith sure unless Romanists like Infidels will question the Infallibility of the Scripture Eighthly Though we pretend not to a Pharisaical perfection with Romanists yet we acknowledge the Commandments of God so far as is absolutely necessary to Salvation through Grace may be kept Ninthly Eternal Life being a reward of Grace not of Debt does not presuppose any proper Merit of ours but Romanists by their Doctrine of Merit make Heaven Venial and derogate from the sufficiency of the sole Merits of Christ Tenthly Reprobation being an eternal and immanent Act of God and consequently God himself cannot properly be demerited but there is no damnation without the previous demerit of sin yea also the Eternal Decree of Reprobation in the judgment of the Council of Dort presupposes the Prescience of Mans Fall Eleventhly though lapsed man without Regenerating Grace cannot do that which is spiritually good yet be may freely sin none of us do question but the Jesuits Garnet Oldcorn c. acted freely in their accession to the Powder-Plot Twelfthly we pretend not to any new Apostles nor is there necessity of new Miracles our Doctrine having been fully confirmed by the Miracles of Christ and his Apostles Thirteenthly It 's more than Romanists can prove that particular Churches have not Authority to reform themselves when General Councils cannot be had to undertake the work Fourteenthly we leave private Spirits and new Lights against old revealed Verities to Quakers and Papists Fifteenthly Single mens Opinions against the common consent of Fathers have more affinity with Jesuits Probables than Protestants To justifie their boldness in broaching new Opinions Poza the Jesuit as cited in the Jesuits Morals Part. 1. Cap. 1. Art 1. pag. 167. brings a Testimony from a Council of Constantinople Beatus qui profert verbum inauditum as if the Council had said blessed is he that produces a word unheard of or some new thing whereas like a Jesuit he mutilates and perverts the words of the Council which are Beatus qui profert verbum in auditum obedientium blessed is he who utters a word to obedient ears Sixteenthly We are not ashamed to maintain that the Apocryphal Books are no part of the Old Testament because the Jewish Church did never receive them being told Rom. 3. 2. that to them were committed the Oracles of God Seventeenthly there have been stedfast Pastors and Martyrs in the Protestant Churches who have sealed the Truth we profess with their blood Our Doctrine and the Substantials of Government being founded on Scriptural Authority must consequently be unalterable whereas Rome's changes as to dogmaticals Worship and Government from Ancient Rome are so many that we may take up that regrate of her Hei mihi qualis eras quantum mutaris ab illâ Româ The Author designed a peculiar Cap. in the close of this Treatise for his own vindication from the Criminations of the Pamphleter together with a plain Reparty to the Jesuit Tribe But finding that these Papers had swelled beyond his expectation he hath at this time superseded much of that labour and the rather seeing these things touch not the Cause and Jesuits are known to be persons of such malignity that their Invectives find little credit with
they know him to be such and there is none pretending to be that infallible Judge but either Pope or General Council or both joyntly The antecedent is proved by a threefold medium 1. From the case of Schism 2. Of Simony 3. Of the want of due intentions in the Ministry of Sacraments I say first from the case of Schism there have been many grievous Schismes in the Romish Church notwithstanding their vain pretence of Unity Onuphrius in Chronol Pontific reckons out no less than thirty one of which lasted from Vrban the sixth to the Council of Constance no fewer than fifty years if we believe Onuphrius There have been two or three Popes at once Alter in alterum saeviebat saith Genebrard All this while Bell. confesses lib. 4. de Pontific cap. 14. that it was an hard matter to know which of them was the lawful Pope Was all Christian Faith gone from the Church because of the uncertainty of this infallible Judge 2. The same is more luculently confirmed from the case of Simony It 's acknowledged by Romanists that Simony makes void the Election of a Pope as is held out by Gratian in the Canon Law Causa 1. q. 1. cap. 2. Now that there have been many Simoniacal intrusions into the Papal Chair is as evident as that any in those late times possessed it without Simony Hence Platina in vitae Sylvestri 3. eo tunc Pontificatus devener at ut qui plus largitione valeret is tantummodo dignitatis gradum bonis oppressis rejectis obtineret c. The Papacy in those days was come to that pass that he who by Bribery could do most alone obtained the dignity good men being oppressed and rejected which custom saith Platina would to God our times did not still retain And Spondanus ad Annum 1033. brings in Glaber thus complaining Heu sedes Apostolica Alass thou Apostolical See which in the days of old was the glory of the world art now oh shame become Simonis officina the Shop and Forge of Simon Magus and Hammers continually are beating on the Anvil to make hellish coyn You may have heard of Genebrards complaint that in the space of 150 years from John 8. to Leo the 9. the Papal Chair was possessed with Apostatick Popes who entered in non per ostium sed per posticam not by the Gate but by the Postern Once I thought upon the testimony of Cicarella in vita Sixti 5. that Sixtus 5. had come to the Papal Chair with as much innocency from Simoniacal Pensation as many of the late Popes but now I find that his entry also was both Simoniacal and perfidious whereof the Reader may receive a full account from Henry Foulis Hist of Romish Treasons lib. 3. cap. 2. from which that Author concludes the nullity of the Elections of sundry succeeding Popes not only of Vrban 7. Greg. 14. and Innocent 9. but also of Clement 8. to all whose Elections did concur a multitude of Cardinals who had been created by Sixtus 5. a Simoniacal Pope and consequently a non habente potestatem Is any thing more evident from History than the Simoniacal intrusion of Boniface 8. Alexander 6. c. Nay seeing these Simoniacal transactions may be so secretly conveyed that it is impossible to know who enters the Papacy without them therefore it cannot be infallibly known who truly is Pope The Simoniacal entry of Sixtus Quintus probably had never been discovered had not Sixtus violated his Simoniacal contract made with Aloysius Cardinal de Este which provoked the Cardinal to transmit the original contract subscribed by Sixtus own hand to Philip the Second King of Spain who being lately disobliged by the Pope threatned to accuse him of Simony in a Council at Andalusia but the speedy death of Sixtus prevented the Process 3. The same is yet further confirmed from the Popish Doctrine of suspending the efficacy of Sacraments from the intention of the Ministers thereof according to the Decrees of the Councils of Florence in Instruct Armen and of Trent Sess 14. cap. 6. and from the Bull of Leo the tenth against Luther therefore it 's impossible to know infallibly if these who pass for Popes or Bishops be Popes Bishops Priests yea or baptized consequently they cannot infallibly know whether any who were in the Council of Trent were capable to be constituent members of a Council The cavils of the Adversaries against this last instance were confuted cap. 1. Arg. 6. Both Pope and Council who only are pretended to be this infallible Judge may err in questions of Fact therefore also in questions of Faith the antecedent is confessed by Romanists themselves Hence Bell. lib. 4. de Pontif. cap. 2. saith Conveniunt omnes Catholici posse Pontificem vel cum concilio generali err are in controversiis facti particularibus quae ex informatione testimoniisque hominum praecipue pendent that is all Romanists agree that not only the Pope as Pope but also with a General Council may err in matters of Fact If any will adopt that new notion of the Jesuits of Clermont that the Pope is infallible as to matters of Fact he must first answer the arguments brought in the contrary by those of their own party before I waste time in confuting so notorious a falshood and the rather seeing my Adversary yields pag. 43. that their infallible Judge may err in matters of fact The sequel is clear seeing the decisions of many questions of Faith with them have such dependance upon questions of Fact that if the Judge err in the question of Fact he cannot but err in the question of Faith To prove this I shall satisfie my self with these two instances ad hominem against Romanists First all Articles of Faith are not contained in Scripture according to them but some are only to be setched from Traditions When therefore this visible Judge is to determine a point not contained in Scripture to be an Article of Faith he can have no evidence thereof but from Tradition nor of the Tradition but by the testimonies of Histories and Records of Antiquity c. Now is it not a meer matter of Fact whether Records of Antiquity be genuine or corrupted whether the relation of Historians be true or false and therefore this visible Judge may be deceived as to these and consequently concerning the Article of Faith whose evidence depends thereupon But lest I should seem only to argue upon a rarely contingent supposition take a late example When the Pope and Council of Trent defined the number of the Books of holy Scripture and determined the Apocriphal Books to be Canonical they had no ground to walk on but Tradition and here undoubtedly their Errour in matter of Fact led them to an errour in matter of Faith for these Apocriphal Books were never received by Universal Tradition sure not by Melito Justin Martyr Athanasius Hierom the Council of Laodicea yea nor by Greg. 1. as D. Cosins hath fully demonstrated in
in this Debate upon a narrow inspection of the place have observed that the words will not admit such a Parenthesis without manifest non-sense Yet least I should seem to injure him I here exhibit the formalia verba of the Pamphleter pag. 55. Protestants saith he take in also with those the corruptions of the Greek Text remarked in part by S. Irenaeus Tertullian Origen and others says Eusebius when the Ancient Hereticks the Arrians Macedonians Nestorians c. had corrupted and adulterated the Word of God to support their Errours Let the ingenuous Reader judge if I have not exhibited the genuine sense of those words I know not whether to ascribe it to his ignorance or disingenuity that he charges Protestants as taking in or owning the Arrian Macedonian and Nestorian corruptions of the Bible A Calumny so far from truth that to mention it is enough to refute it it may suffice to discover the occasion of so gross a mistake The Pamphleter steals this Objection in a Plagiary way from Jesuit Gordon of Huntly controv de verb. Dei cap 12. but had no wit to do it handsomely What Jesuit Gordon had branched forth in divers Arguments against the purity of the Greek Text of the New Testament this Pamphleter confuses together Jesuit Gordon in his first Argument said that Irenaeus Tertull. Origen and others in Eusebius did complain that Hereticks did corrupt the Scriptures and in another argument affirms that Arrians Macedonians Nestorians did pervert Scriptures Now the Pamphleter seems to have taken those Hereticks last named to be them of whom Irenaeus Tertull. and Origen did complain not considering that the Ages in which those Fathers wrote and wherein those Hereticks did arise would discover his Errour But against Jesuit Gordon and him I argue thus if the Scriptures were corrupted by Hereticks in the days of those Fathers then continued they not pure unto Hieroms time as Gordon the Jesuit alledges and consequently their own Vulgar Latin must be corrupted also as taken from a corrupted Original But because it 's not enough to retort an Argument let them take an absolute Answer from Bell. lib. 2. de verb. Dei cap. 7. Et si multa saith he depravare conati sunt Haeretici tamen nunquam defuerunt Catholici qui eorum corruptelas detexerunt non permiserunt libros Sacros corrumpi That Hereticks attempted the depravation of the Scripture is granted but that either the Providence of God or vigilancy of the Catholick Church suffered them universally to corrupt the Scriptures so that the Text of Scripture is not fit ad gignendam fidem as Gordon the Jesuit blasphemously writes is simply denied That Irenaeus Tertull Origen and other Fathers discovered the practises of Hereticks against the Scriptures is a sufficient Evidence that those Hereticks were not able to accomplish their designs His sixth allegation is that Protestants never saw the Original Scriptures penned by Prophets Apostles and Copies are subject to faults Did never this Scribler reflect that it would be retorted upon him that they can no more produce the Translators Autograph of the Vulgar Latin than we of the Originals Neither have they the Autographs of the old Decretals or of the Ancient Councils and the Copies of these Books are doubtless subject also to faults I confess we pretend not to have the Autographs nor judge we it necessary yea it was naturally impossible that Paper or Parchment could have continued so long without corruption What Baronius relates of Marks Autographs at Venice may have place among their other Legends yet Cornel. Ã Lapide who says it is in Greek confesses that through Antiquity it is become illegible and consequently useless But does it follow that because we have not the Autographs therefore our Originals are corrupt if it be said that Transcribers are fallible are not the Transcribers of the Canons of the Council of Trent fallible also if notwithstanding they bear Faith shall not the Copy of Original Scriptures much more make Faith Cannot the Providence of God preserve the Original Scriptures Will not the fear of God make men more tender and circumspect in transcribing the holy Scriptures than in transcribing other Books Is not the Catholick Church engaged to be watchful lest the Scriptures of God should be corrupted If Universal Tradition make Faith in any matter doth it not concerning the depositum of the Scriptures His seventh and last allegation is of the various Lections of the New Testament attested by the Prefacer to the Biblia Polyglotta Should he not first have remembred how many various Lections are in the Vulgar Latin let him compare the Bibles of Sixtus Quintus and Clement the 8. and read D. James Bellum Papale and men tell if there be not both various Lections and contradictions betwixt them The different readings betwixt the Clementine Bible and Hentenius Edition of the Vulgar Latin which the Divines of Lovain so highly esteemed would fill a Volum alone Secondly therefore it 's absolutely answered that many things are reckoned up as various Lâ—ctions in the Originals which are but Errata scribae aut Typographi i. e. escapes of the Press and all I believe are sensible that it is morally impossible that there should be various Editions of any Book without various readings of that nature yet may not Judicious persons comparing those Copies together discern their Errata's Are there not special helps in these cases for finding out the true reading in the New Testament such as the consideration of the Context the Analogy of Faith the more ancient and approved Copies Citations and Expositions of Fathers ancient Translations particularly the Syriack Neither do Protestants deny but use may be made of Latin Versions especially of more ancient Editions as was done by Erasmus in his Annotations yet not as a Rule but as a mean to be made use of in conjunction with the rest Who would be more fully satisfied as to these various Lections in the New Testament I remit them to Cal vius de puritate font um in Novo Testamento Sect. 134. c. and to D Owens Tractate of the integrity and purity of the Hebrew and Greek Text of the Scripture with his considerations on the Appendix and Prolegomena to the Biblia Polyglotta Now only I add a luculent testimony from Sixius Senensis lib. 7. Bib. S. haeres 1. where pondering the like Objection from the various Lections of the New Testament he positively assâ—rts Graecum codicem qui nunc in Ecclesia legitur eundem illum esse que Ecclesia Graeca temporibus Hieronomi longe antea usque ad tempora Apostolorum usa est verum si cerum fidelem nullo falsitatis vitio contaminatum sicut continuata omnium Graec rum Patrum lectio lucidissime ostendit uno semper atque eodem Scripturae ten re legentibus Dâ—onysio Justino Irenaeo Melitone Origene Africeno Apollinario Athanasio Eusebio Bâ—siâ—io Chrysostomo Theophilacto atque allis nte post tempora
Hieronimi Patribus i. e. that the New Testament which to day is read in the Church is the same which the Greek Church read before and after Hieroms days from the time of the Apostles pure and without corruption Having discussed all those things which he brought to confirm his second Objection I now only take notice of his ludibrious Conclusion that seeing the Scriptures as he falsly alledges are corrupt therefore we have a necessity of an infallible visible Judge A goodly inference Is there no way to shoulder up a Pope but by treading down the Scriptures But supposing the Scriptures to be corrupted what benefit as to this can we reap by their infallible visible Judge Can he dictate to us new pure Original Scriptures When he could not preserve them in their Purity how shall he restore them to it If he declare which is pure Scriptures will he do it by a Prophetical Revelation Then he would look that his Enthusiasms be instructed by better Credentials than the Quakers or if he do it by other solid and convincing Evidences then it 's not the infallibility of the Judge but the evidence of his grounds that will warrant his definitions consequently his pretended Infallibility as to this thing is wholly insignifiâ—ant Objection Pag. 57. The Pamphleter enquires what infallible motive can prudently perswade Protestants that the Word of God they relye on was ever set down in writing or is extant at this day Is it the testimony of the Scripture calling it self Gods Word or the innate light of the same Scripture shewing it self to be such to a well dispâ—sed â—iâ—d If the first do not Nicodemus and Thomas Gospels carry the same Tiilâ—s of Matthew and Mark If the second then the Fathers of the first three Age werâ— not well disposed persons who did not acknowledge some Books of Scripture till the Authâ—rity of a Council of Câ—rthage had declared them Canonical and much less Luther who rejects James Epistle with sâ—me others Answer 1 Doth not this Atheistical Cavil of Jesuits which hath often been confuted by Protestants fall as heavily upon themselves as upon us May not this same Query be made concerning the infallible motive which can prudently perswade Romanists to believe the infallibility of their visible Judge Is it his own testimony calling himself infallible or the innate light of his definitions shewing themselves to be divine If the first do not Quakers assert their own infallibility as well as he Doth not the Turks Alcoran affirm that it is of Divine Original as well as Popes ascribe their definitions to the Holy Ghost If the second how shall an innate light be granted to the definitions of their infallible Judge seeing it 's denied to the holy Scriptures of God It might be sufficient here to leave him only to grapple with his own Cavil But I secondly answer that a well disposed mind may be convinced of the Divine Original of the holy Scriptures both by extrinsick motives of Credibility and by the Intrinseca Criteria or the innate light of the holy Scriptures I say first by extrinsick motives such as the stupendious Miracles whereby it was confirmed which this calumniating Pamphleter would insinuate pag. 59. but with Jesuitical ingenuity that I did undervalue the Universal Tradition of the Catholick Church the signal Judgments of God upon Enemies the invincible constancy of Martyrs c. Doth not Bell. lib. 1. de verb. Dei cap. 2. by these and such arguments prove the Scriptures certissimas esse verissimas nec humana inventa sed oracula divina continere But besides these extrinsick motives of Credibility the holy Scriptures of God have intrinsick evidences of their Divine Originals as from the sublimity of the Mysteries which yet are wonderfully suited for bringing about the Salvation of Souls the untainted and unparallelled Sanctity of the Doctrine the plenitude of the Scriptures for instruction of the Judgment Reformation of the Life Consolation of the heart in all cases the admirable temperature of Simplicity and Majesty in the stile of holy Scriptures the great variety of Scripture purposes and the wonderful harmony thereof though Scriptures were written in different Ages Places and Tongues So that Bell says of the Pen men of Scripture they would appear non tam diversi Scriptores quam unius Scriptoris diversi calami This self evidencing light of the Scriptures Jesuits themselves are constrained to acknowledge in their lucid intervals Hence Greg. de Valentia lib. 1. de Analys fidei cap. 1. Deus ipse saith he imprimis est qui Christianam Doctrinam atque à Deo Scripturam sacram veram esse voce Revelationis suae interno quodam instructu atque impulsu humaniâ— mentibus câ—ntestatur atque persuadet And cap. 15. Cum multa sint in ipsa Doctrina Christiana quae ipsa per se illi fidem atque authoritatem conciliare possunt tamen mihi maximum illud esse videtur ut est à Clemente Alexandrino observatum quod sua nescio qua admirabili vi divinè prorsus hominum animos afficit atque ad virtutem impellit It 's not simply because the Gospels of Matthew and Mark carry their names prefixed that we believe them to be of a Divine Original but as we are strongly induced thereto by the extrinsick motives of Credibility so our Faith is ultimately resolved on the Authority of God speaking in the Scriptures with an admirable Soul convincing evidence The Pseudevangels of Thomas and Nicodemus and all Books without the Canon of holy Scripture are destitute both of these motives of Credibility and of that self evidencing light of their Divine Original Nor should it seem strange to any that I say Faith is ultimately resolved on the Authority of God speaking in the Scriptures For all Faculties and Sciences must have first principles into which our assent must be terminated else we should run in infinitum I appeal to any that is not willing to be deceived whether it be not more congruous that Faith be resolved into that writing which God himself immediately did dictate by the acknowledgment of the Catholick Church then either into a Papal or into a Quaker Enthusiasm that have no other Credentials but because they say they are infallibly moved by the Spirit of God As for the Pamphleters allegtioan that the Fathers of the first Centuries did not acknowledge some Books of Scripture until the Council of Carthage it is manifest untruth Look to Mâ—lito his Catalogue of the Books of holy Scripture recorded by Eusebius lib. 4. Hist Eccles cap. 25. and Origen's recorded by the same Eusebius lib. 6. cap. 24. or of the Author of the Book de Eccles Hierarch cap. 3. whom Papists hold for Denis the Areopagite or of Athanasius in Synopsi S. Script or of the Council of Laodicea Can. 59. if they were not conform to the Canon of Scripture received by the Protestant Churches Any little seeming differences in the way of their and our
3. de orig animae cap. 15. Iste animus etiam in dictis per ignorantiam non Catholicus ipsa est correctionis praemeditatione Catholicus a Soul maintaining errours contrary to Catholick Doctrine yet willing to submit upon conviction upon that virtual repentance or premeditation of correction to use S. Austins word is truly Catholick namely when the Errours strike not at the Foundation as the same Father spoke in the forecited testimony lib. 1. contra Julian cap. 6. Against this the Pamphleter objects pag. 92 93. many Fathers S. Athanasius in his Creed S. Hierome lib. 3. cont Russin Nazianzen tract de fide S. Basil in Theod. lib. 4. Hist cap. 6. and Tertull. lib. de praescript as if they all had held that an errour in Faith would damn a Soul and consequently every point of Faith to be Fundamental He would do well to look better to his citations hereafter for Theod. lib. 4. hist cap. 6. makes no mention at all of S. Basil but only relates the Ordination of S. Ambrose But to pass this escape I answer that Fathers indeed held an errour in Fundamentals of Faith to damn a Soul but not one in integrals especially when it 's maintained without pertinacy That Fathers admitted such a distinction in points of Faith may be apparent because they did accuse one another sometimes of errours in Religion as S. Cyprian was accused by the Bishops of Rome for maintaining Rebaptization as an errour in Religion and yet him the Catholick Church ever held for a Saint and Martyr S. Austin lib. 3. de orig animae cap. 15. charges Victor with eleven errours contrary to the Catholick Faith yet had so much charity to him that he said Absit ut arbitreris te haec opinando à Catholica fide recessisse quamvis ea fidei adversa sunt Catholicae therefore they held not every point of Faith Fundamental The severe sentence pronounced in the Athanasian Creed which yet I must advertise the Pamphleter to be doubted whether it were drawn by the Great Athanasius is only against those who deny any Article of that Creed Now Creeds of the Ancient Church are supposed by Judicious Divines to contain Fundamentals as contra-distinguished from integrals That of Nazianzen tract de fide Orat 49. relates to Arrians against whom he there disputes who certainly erred fundamentally at whom also S. Hierom Apol. 3. contra Ruffinum seems to hint for their denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pamphleter himself grants that Tertull. is speaking against Valentinus whom all know to have erred fundamentally so that from none of these testimonies can any thing be inferred against this distinction yet I freely grant that sometime opposition to an integral of Faith may also damn a soul namely when it is joyned with pertinacy but then it is not the simple not believing of the truth which condemns the man but his pertinacy But says the Pamphleter the English Church Excommunicates them who hold any thing contrary to the 39 Articles ergo they hold all the 39 Articles to be Fundamentals Answ Is it not more safe to judge of the thoughts of the English Church concerning the 39 Articles by the writings of eminent Divines in that Church approved by the Church of England then by the topical discourses of a nameless Romanist Now Learned Stillingfleet in his Vindication of the Bishop of Canterbury against T. C. Part. 1. cap. 2. Sect. 6. says that the Church of England never pressed the subscription of the 39 Articles as being all Fundamentals of Faith and for this also cites luculent testimonies of Bishop Bramhall Primate of Ireland She excommunicates them for their pertinacy and for their breaking of the Peace of the Church not that she supposes them all Essentials of Religion To the like purpose speaks D. Fern in his Preface against D. Champny We acknowledge saith he that he who shall pertinaciously and turbulently speak and teach against the Doctrine of the Church in points of less moment may deserve to be Anathematized or put out of the Church for such a one though he deny not the Faith yet makes a breach of Charity whereby he goes out of the Church against which he so sets himself What the Pamphleter cites of the Athenian Laws savours of Draco's severity who wrote all his Sanctions in blood and made every trespass Capital a fit President for the sanguinary proceedings of the Romish Inquisition Josephus lib. 2. cont Appion doth only say that the punishment allotted to the Violaters of the Jewish Law for most part was death If this Romanist be so bloody that he would have the Gospel Church in this to Judaize his preposterous Zeal deserves such a rebuke as those who would have commanded fire to come down from Heaven on the Samaritans Luke 9.54.55 As for the angry expressions of Luther against them he callâ—d Sacramentarians it 's true of him what was said of Elias Jam. 5. 17. that he was a man subject to the like passions with others Yet that Luther before his death was convinced of the truth of our Doctrine concerning the Sacrament Boxhornius lib. 3. de harm Eucharist proves by many testimonies from Melancthon Cruciger Alesius yea and out of Luthers own writings As for that heavy sentence Revel 22. 19. it holds forth what de Jure is due to all who derogate any thing from the sacred Canon of Scripture And the like sentence is pronounced upon them who add ought thereto v. 18. which speaks sad things against Romanists who have added all the Apocryphal Books But it doth not say that all who are not convinced of the Canonical Authority of every Book of Scripture shall de facto be damned if otherwise pious and penitent and ready to acknowledge the Divine Authority thereof were they satisfied in their Consciences thereannent Do Romanists conclude their famous Cardinal Cajetan a damned Heretick who questioned the Canonical Authority of sundry parts of Scripture To conclude this Section E. W. the Author of Protestancy without Principles that is Edward Worsley an English Jesuit at Antwerp discourse 3. cap. 4. c. hath much spongious talk to confute the Protestants distinction of Fundamentals and Non Fundamentals as unreasonable and false I should but beat the Air to examine all Himself comprizes the substance of what he has said in this one argument Every revealed Article is asserted by an Infinite Verity but an Infinite Verity delivers all it speaks with one and the same infinite certainty Ergo all Articles of Faith have one and the same like infinite assurance consequently one is as ponderous as another and equally Fundamental To this I briefly answer forbearing to reflect again upon the formality of a Jesuits Syllogism granting as uncontroverted the whole Syllogism viz. that there is an equal objective certainty in all divinely revealed Articles in a compounded sense with divine Revelation it being absolutely impossible that divine Revelation should be false but withal peremptorily denying the Corallary
Prophetis en calce Ephraemi Syri edit 3. Colon 1616. Nihil utilum sacra Scriptura reâ—icuit Hierom. in Micah cap. 1. Ecclesia non est egressa de finibus suis i. e. de Scripturis vos vero Haeâ—ctici aedificastis domum in derisum non in Scripturis sed in vicinia Scripturarum where the Scripture is held forth as the Boundary of the Church beyond which she may not pass and dogmatizing without Scripture is given as a character of Hereticks And on Hag. cap. 1. vers 11. he condemns unwritten Traditions though pretended to be Apostolical Alia quae absque Authoritate testimoniis scripturarum quasi traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei How full is S. Austin to this purpose lib. de unit Eccles cap. 3. auserantur de medio quae adversus nos invicem non ex divinis Canonicis libris sed aliunde recitamus Hence lib. 2. de doctrina Christi cap. 9. in iis quae aperte posita sunt in scripturis inveniuntur illa omnia quae continent fidem moresque vivendi S. Chrysost Hom. 3. in 2 Epist ad Thes in divinis scripturis quaecunque necessaria sunt manifesta sunt Did I not confirm the same from testimonies of Learned Romanists namely Aquinas Part. 1. Quest 1. Art 10. and Sixtus Senensis lib. 6. Annot. 152. in my fourth Paper against M. Demster pag. 46. The two last testimonies of S. Austin and S. Chrysost together with those of Aquinas and Senensis the Pamphleter pag. 101. endeavours to elude by some ludibrious distinctions It is true saith he most Scriptures are clear to Eminent Doctors not to all indifferently And again they are clear to such as take the places of Scripture commanding us to hear the Church and hold fast Traditions as two main Fundamentals for clearing all the rest and to such as level the line of Prophetical and Apostolical interpretation to the square of Ecclesiastical sense but not to others And here again he would abuse D. Field lib. 4. cap. 14. as if he did favour the Popish Doctrine of unwritten Fundamentals whereas the Doctor has nothing to that purpose But he must not be suffered thus to sneak away For first the Authors cited by me speak not only of the perspicuity of the Scripture but also of the fulness thereof S. Chrysost is express that all things necessary are clear in Scripture So also is S. Austin in lib. 2. de doct Christi cap. 9. Though therefore it were granted that they meant as the Pamphleter falsly suggests that the Scriptures were only clear to Eminent Doctors yet it cannot be denied but they affirmed that Scripture contained all necessary and Fundamental Truths But secondly it 's a manifest falshood that these Fathers did restrict the perspicuity of Scripture to Eminent Doctors yea Chrysost Hom. 3. in 2 Thes cap. 3. expresly speaks to people as distinct from Teachers and chides them as neglecting Reading when they want Teachers So that either the Pamphleter never read that place of Chrysost or bewrays too much disingenuity As for S. Chrysostom's Hom. 14. in Joh. objected by the Pamphleter there he only says diligence must be used in searching of the Scriptures but does not at all restrict that diligence in searching Scriptures to Doctors of the Church yea Hom. 10. in Joh. and Conc. 3. de Lazaro he is much in pressing the people to read the Scriptures And in Epist ad Colos cap. 3. Hom. he urgeth them to do it magno studio diligentia There is as little ground to say that S. Austin lib. 2. de doctrina Christi cap. 9. intended to restrict the perspicuity of Scripture to Eminent Doctors Surely in lib. 1. contra Cresc cap. 33. the Pamphleter being in haste cited the Cap. but not the Book there is nothing against the fulness or perspicuity of Scripture only in an obscure question when nullum de Scripturis Canonicis profertur exemplum then Austin advises the Church to be consulted with which no man denieth But in evidence that he derogateth nothing from the Scriptures cap. 32. he said Sequimur sane nos hac in re Canonicarum certissimam authoritatem Scripturarum And in cap. 33. Sancta Scriptura fallere non potest Ecclesia sine ulla ambiguitate Sancta Scriptura demonstrat I am remitted by the Pamphleter to two testimonies from S. Irenaeus one from lib. 1. cap. 49. whereas I have told him before there are but 35 cap. in all that Book The other is from lib. 2. cap. 47. I have read that Cap. but find nothing to his purpose nor does he alledge any words from him Is not this a notable juggle on simple persons to cite Fathers at such a rate Yet thirdly were that precarious distinction admitted it would at least follow that the Faith of Eminent Doctors were to be resolved on the Scriptures for to them they are granted to be clear in all things necessary Fourthly do we say that the Scripture is indifferently clear to all as the Pamphleter doth here insinuate To a Jesuit fascinated with prejudice to an implicit Colliar or Proselyte whose eyes Jesuits have pulled out or to them whose eyes the God of this World hath blinded 2 Cor. 4. 4. verily not Such perverting of the state of the question does be wray a desperate cause Fifthly the Adversary fearing that his first distinction concerning Eminent Doctors should not hold water betakes himself to another of taking these Commands of hearing the Church and holding fast Traditions as two main Fundamentals But I have shewed cap. 2. that the command of hearing the Church is to be understood so long as she adheres to her Commission which is contained in the Scripture and cap. 3. that it is more than any Romanist can prove that by Traditions in that Exhortation hold fast Traditions are understood Praeter-Scriptural Traditions so that these Scriptures make nothing for unwritten Fundamentals This distinction of the Pamphleter coincides upon the matter with that of Jesuit Baylie in Catech. 8 9. that the Fathers affirmed Scripture to contain all things necessary because they contain all implicitly for when they direct us to believe the Catholick Church they direct us to believe all the Traditions which the Church believes To this ludicrous answer Rivet excellently replys that then the Fathers by giving these Elogies to Scripture had commended it no more than if they had called a man Learned who points out the way to the School or said that such an one had milk to suckle an Infant who only can shew where a Nurse is to be found or that one has a well covered Table who can but declare who hath it which were ludibrious If it were so why was the Holy Ghost at pains to write all these Books of holy Scripture Then there needed no more Bible but hear the Church as indeed Gordon of Huntly controv 1. de verb. Dei cap. 27. says that all Articles of Faith are contained in
Caranza relates in Summa Concil for discovery of Wicklevists and Hussits utrum credat quod post consecrationem sacerdotis in Sacramento altaris sub velamento panis vini non sit panis materialis vinum materiale sed idem per omnia Christus qui fuit in carne passus Doth not Aeneas Sylvius or Pope Pius the 2d charge the Hussits as affirming the equality of the Bishop of Rome with other Bishops as disallowing prayers to and invocation of Saints departed as condemning the necessity of atricular confession and excluding confirmation from the number of Sacraments either then the Pamphleter must derogate Faith from his Pope and Council or acknowledge that Hussits in these things do agree with us Do Romanists hold that if a man believe as the Church believes he cannot be Heretick though he err concerning weighty material Objects of Faith have we not much more ground of Charity concerning Mr. John Huss and Hierome of Prague who hold not only all the Articles of the Creed but also acquiesce to the Scriptures as the rule of Faith and were in a readiness to believe any point when the consonancy thereof to the Scripture should be held out as John Huss did often profess before the Council and the rather he living in a time of much darkness What ever were the mistakes of John Huss and Hierome of Prague yet Mr. Fox avouches them to be Faithful Martyrs of Jesus Christ which he could not have done if he had not looked on them as agreeing with us in Fundamentals It s not enough with me or any Protestant as this Pamphleter slanders us pag. 98. that they oppose the Pope as Turks and Tartars do Indeed their Pope and Romish inquisitours have a greater kindness for Jewes and Infidels and brothell whores then for Protestants They can indulge the one at Rome but not the other Are the Waldenses John Huss Hierome of Prague who maintained the Apostolick Creed held the scripture for the rule of Faith and abjured many Papal errors and Superstitions and had eminent testimonies of their Holiness from very enemies to be laid in the ballance with Turkes or Tartars Protestants have need to look to themselves It seems they may expect no more favour from Papists if their Power were answereable to their desires then Turks and Tartars SECT VII Whether do the Greek Churches agree with Protestants as to Fundamentals THe Pamphleter pag. 98. denies But takes no leasure to examine what I said to the contrary Paper 10. pag. 226 227 228 229. Until that be answered I might supersede any further reply yet now I add these two things 1. That the Greek Church is vindicated from the Heresie which this Pamphleter with others charges on them of denying the procession of the Holy Ghost from the Son by learned Romanists particularly by Lombard lib. 1. sent dist 11. lit D. Azorius the Jesuit par 1. instit Moral lib. 8. Cap. 20. q. 10. and by Thomas ab Jesu the Carmelit de convers gentium lib. 6. part 1. Cap. 8. As if the Grecians in that matter did differ from the Western Church rather in the manner of expression then on the matter As for the Pamphleters Inference thence that the Grecians deny the distinction of the persons its an inconsequential deduction sayes Bâ—nae Spei tom 1. Theol. Scholast tract 2. disp 4. dub 4. resol 3. And generally the Scotists but whatever the consequence be the consequent is most falsely imputed to the Grecians for they maintain no such thing I add 2dly that the Greek Church do not only hold the ancient Creeds and Articles agreed upon by the first four general Councils but also do agree with Protestants in many of the points wherein we differ from Romanists and therefore though they have their blemishes I dare not say they err Fundamentally and so exclude them from the Catholick Church It we will judge of the Greek Church by the confession of Cyril their famous Patriarch and Marâ—yr which Reverend and worthy Mr. Rait hath reprinted 〈◊〉 his late book what the consonancy betwixt the Greek and Protestant Churches is may be apparent Ephraim Pagit Christianog part 1. Cap. 4. reckons out 19. poynts of agreement betwixt us and the Greek Church wherein we differ from the Papists They deny the Popes supremacy and infallibility they hold the Scriptures as the compleat rule of Faith deny Apocryphal books to be Canonick Scripture celebrate the Sacrament of the Supper under both kinds allow no private mass no Image of God they deny Purgatory fire admit laicks to read the Scriptures c. this that Author proves by considerable testimonies whereas the Pamphleter out of his Manuel of controversies tells us that they say Mass hold Transubstantiation Seven Sacraments prayer to the Saints and for the dead it may be enough to give him the succinct answer of the confutor of that Manual of Controversies John Tombs in his Romanism discussed art 2. Sect. 4 viz. 1. That the Greek Church hold not the Popish transubstantiation whereby the Elements cease to be but whereby they become what they were not the transubstantiation they hold is a change of Communicants into the being of Christ so as to be partaker of his divine nature as the Apostle means when he sayes they are the Body of Christ These things are to be understood cum grano salis and in a mystical sense But the Greek Church do not hold with Romanists that wicked Communicants or Rats do eat the true and proper Body of Christ 2dly that the Greek Church hold no other sacrifice in the Mass then as S Chrysostome expressed on Heb. 10. a commemoration of the sacrifice of Christ on the Cross Nor 3dly do they pray to Saints as hearers of their prayers far less as if they did help them by their merits only they conceive that God hears prayers sent up to the Saints Nor 4thly do they pray for departed Saints to obtain to them liberation from the pains of Purgatory If we may credit Roffens cont Luth. art 18. or Alphonsus a Castro de haeres lib. 12. tit Purgatorum haeres 1. the Grecians acknowledge no Purgatory fire only in their publick offices they commemorate the dead even the most Holy Martyrs and Confessors whom all confess not to be in torments and pray for their resurrection and solemn acquital at the last Judgment Nor 5thly do they with Romanists hold Seven Sacraments properly so called neither more nor fewer How much of a Logomachy is in that question I shew in my 10th Paper against Mr. Dempster pag. 238. 239. Sure I am Ephraim pagit loc tit recites the denying of Extream Unction as one of the Articles of agreement betwixt the Greek Church and us So that if the state of the questions were well cleared and all circumstances duly pondered the difference betwixt the Greek and Romish Church as to these things would appear Who desiderate a more prolix vindication I remit them to D.
Ecclesiae Conciliorum that is it is the same Infallible Authority which is ascribed to the Pope and to the Church or Councils for the same Authority which resides in the Pope alone is said to be the Authority of the Church and of Councils So that hither the state of the Controversie betwixt us and Romanists is reduced whether the Popish Religion is to be believed to be the only true Religion because their Infallible Judge that is the Pope says so Is not this a goodly case to which Jesuits would reduce Christianity to make all Religion hang at the sleeve of an Usurping Pope Is not the Popish Cause desperate when they have no way to prove themselves to be in the right or us in the wrong but because their Pope a Party and Head of their Faction says so The Hinge then of all Controversies betwixt Romanists and us at least as managed by the Jesuited Party returns hither whether by the Verdict of the Pope as infallible visible Judge or by the holy Scriptures and conformity with the Faith of the Ancient Church we are to judge of the truth of Religion Protestants hold the latter our Romish Missionaries the former let Christians through the world consider whether what they or we say be more rational I am challenged pag. 24. as not having candour for saying that Quakerism is but Popery disguized But there is less candour in the Accuser for I only said if it were otherwise Learned and Judicious men were mistaken His frivolous Apologies are like to confirm these men in their Opinion for many of the Quakers Notions are undoubtedly Popish Doctrines such as that the Scriptures are not the principal and compleat Rule of Faith that a sinless perfection is attainable in time that men are justified by a righteousness wrought within them that good works are meritorious that Apocryphal Books are of equal dignity with other Scriptures that the efficacy of Grace depends on mans free will that real Saints may totally Apostatize that in dwelling concupiscence is not our sin until we consent to the lusts thereof c. If Quakerism were Puritanism in puris naturalibus as this Scribler doth rant how comes it that Quakers have so much indignation at these who go under the name of Puritans and so much correspondence with Romanists with whom before they could not converse Do not Non-Conformists abhor these fore-mentioned Quaker Tenets The differences at which he hints betwixt professed Papists and Quakers do at most prove that Quakerism is disguized Popery if there were no seeming difference there would be no disguize in the business Cannot Romanists chiefly Jesuits transform themselves into all shapes for their own ends Have not persons gone under the character of Quakers in Britain who have been known to be professed Priests Monks or Jesuits in France and Italy My self did hear a chief Quaker confess before famous Witnesses that one giving himself out for a Quaker in Kinnebers Family near Montross was discovered to be a Popish Priest and some Romanists in this place have confessed the same to me Yet the differences assigned by the Pamphleter betwixt Papists and Quakers signifie not very much when they are narrowly examined And first as to Women Preachers do not Papists hold Hildegardys Katherine of Sens and Brigit c. for Prophetesses Not to mention their Papess Joan or how they allow Women to Baptize as is defined in Concil Florent Instruct Armen As for their private Spirit I pray what other grounds hath the Romish infallible Judge to walk upon but Enthusiasms and pretended inspirations For Fathers and Scriptures according to them have not Authority antecedently to his Sentenee As for Reformation by private persons the whole work of Quakers is to break the Reformed Churches which is a real deformation and a promoting of the Popish Interest and if there be secret Warrants from the Pope for that end for which there want not presumptions they have as great Authority as trafficking Popish Missionaries Quakers do not say as he alledges that they build on the naked Word if by the Word he mean the Scripture nay in this as in many other things they Romanize by denying the Scripture to be the compleat and principal Rule of Faith I am jealous both Papists and Quakers could wish there were not Scripture in the World Though Quakers seem to make light of Fathers and Councils yet they maintain these Tenets which Papists say are Authorized by Fathers and Councils At least a knack of Jesuitical equivocation will salve all By this time it may appear all he hath said doth not prove that Quakers are not carrying on a Popish design But of these things enough I now proceed to the more important Controversies CHAP. II. There is no necessity of an Infallible visible Judge of Controversies in the Church and consequently the Basis of the Pamphleters whole Discourse is overthrown IT is hard to say whether in handling this Question the Pamphleter in his Sect. 3. bewray more disingenuity or ignorance For pag 33 34 35 36 3â— more likâ— a Histrionical declaimer than a Disputant He breaths out a most calumnious invective against the Reformed Churches as if they robbed the Catholick Church of all Judiciary Authority and set up a Law without a Judge Because forsooth they cannot subscribe to this erroneous Assertion of the necessity of an Infallible visible Judge whereby the Jesuited Party endeavour to justifie the Tyrannical Usurpation of the Pope of Rome Neither is this Assertion for which he pleads as the Doctrine of the whole Romish Church approved by all Romanists Nor do they who seem to approve of it agree among themselves who is that pretended Infallible Judge Moreover instead of bringing Arguments to confirm his Assertion from pag. 37. to 43. he rifles out of late Pamphlets a Farrago of Testimonies to prove that the Church cannot erre which as may anone also appear is a different conclusion from that now under debate And though none of these Testimonies when rightly understood do militate against the Doctrine of the Reformed Churches as Protestants have often demonstrated yet he does not examine what Protestants have replied concerning them Lastly Whereas he should have answered the Arguments propounded in the debate with M. Denister against the necessity of this Infallible visible Judge he frames to himself pag. 43 44 45 46 47. some other Objections which he endeavours to canvase So that I may say he combats throughout that Sect. 3. with a man of Straw of his own making and this is that imaginary Triumph in which our Romish Missionaries and their implicit Proselites have so vainly gloried For satisfaction therefore of the ingenuous lovers of Truth I shall first premise some things for unfolding the true state of the Question 2. Disprove by some Arguments I hope convincing the necessity of this Infallible visible Judge 3. Examine the Cavils and Objections of the Adversary SECT I. The true state of the Question
upon the Veracity of God believe the material objects or particular Articles of Faith There be great School-men for both these Opinions without censure of Heresie on either hand as may be seen in Carleton Theol. Schol. Tom. 2. disp 4. Sect. 2. 3. Would Romanists therefore grant that Scriptural Revelation is the principal mean by which the Veracity of God is applied to all the material objects of Faith so as this were the Standard by which we are to judge of all Articles of Faith I should not much contend with them whether they looked on Scriptural Revelation as a part of the formal object of Faith or only as a requisite condition to our believing upon the Veracity of God but how far they are from this may appear by the account I have given of their Opinions in the foregoing Paragraph it not being my concern at the time to debate that Question of the formal object of Faith I shall abstract from it and keep close to this of the Rule of Faith in which all Reformed Divines are agreed against Papists and Quakers that Scripture is the principal compleat and infallible Rule of Faith I shall not dilate upon Arguments to confirm the Orthodox Assertion this hath been done copiously by Whittaker against Stapleton lib. 3. de Author Script Chamler Tom. 1. Panstrat lib. 1. and very lately by Tillotson against J. S. much less can it be expected that I should enter upon a particular resutation of all those errours concerning the Rule of Faith into which Romanists and Quakers are subdivided I hope it shall suffice by some brief hints to evict the Scriptures to be the principal and compleat Rule of Faith whereby the contrary notions of Adversaries in all hands will vanish into smoak Only this I must not omit that though Papists talk bigly of Universal Tradition and consent of Fathers yet if either of these were made the Test Popery would be found not to be the true Christian Religion So fearful are Romanists of these discriminating Tests that sometimes they spare not to say as Melchior Canus lib. 7. cap. 1. that though all the Fathers with one mouth own a Doctrine yet the contrary may be piously defended and of Traditions the Fratres Valenburgii in examin princip examin 3. Num. 64. affirm ut Traditio aliqua sit Apostolica nihil detrimenti eam accipere licet aliquando in Ecclesia de ea dubitatum sit yea this Pamphleter confesses pag. 75. that such doubts may be moved concerning Fathers and Traditions that at length all must be resolved into the definition of the present visible Judge My work therefore shall be to hold out the Scripture to be the principal and compleat Rule of Faith whereby it will appear that other pretended Rules either are not true Rules or but subordinate to the Scriptures Did not our Lord Jesus in all his Debates with Devils or Hereticks appeal to the Scriptures and never to the Decretals of High-Priests or unwritten Tradition But it 's written Ye err not knowing the Scriptures Are we not remitted for decision of all Controversies to the Rule of the Scripture Isai 8 20. Joh. 5. 39. Are not Scripture-Saints commended for improving this Rule Act. 17. 11. Are we not commanded so to cleave to Scripture as not to decline from it either to the right hand or to the left Deut. 5. 32. Deut. 17. 18. 20. Deut. 28. 13. 14. Josh 1. 7. 8. Is there not an Anathema pronounced upon all who broach any Doctrine not only contrary to but beside the Scripture whether Apostle or Angel Gal. 1. 8 9. Which Scripture is expounded by Chrysost in locum Basil in Moral Reg. 72. and Augustine lih 3. cont lit Petil. cap. 6. of the written Word who then shall secure the Pope when he obtrudes his Praeter anti-scriptural Oracles Is not the Scripture given for this end that we may believe and believing have eternal life Joh. 20.31 Is it not called the Canon or Rule Gal. 6. 16. Is not the Scripture the Rule by which all within the Church and to whom the Gospel is preached are to be judged at the Great Day Rom. 2. 16. Joh. 12. 48. Jam. 2. 12. Must it not then be the Rule according to which we are to believe and walk Can there be any more Noble or infallible Rule thought of than the Scriptures of the Living God Is it not said to be more sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than a Voice from Heaven 2 Pet. 1. 19. Was it not so evident of old that the Scriptures were the Rule of the Christian Religion that the Adversaries of Christianity made it their great design to destroy the Bible thinking thereby to extirpate Christianity out of the world But this should have been as M. Tillotson observes Sect. 3. pag. 20 malice without wit according to Romish Principles For had all the Bibles in the world been burnt Christian Religion would nevertheless been entirely preserved by Tradition and the definitions of the infallible visible Judge nay the Church had been a gainer thereby for the occasion and Parent of all Heresie the Scripture being out of the way she should have had all in her own hands which Romanists are still grasping after But suppose the Enemies of Christianity mistook their design how came the Christians in those days to be so tenacious of this Book that rather then deliver it they would yield up themselves to torments and death why did they look upon those that delivered up the Scriptures as Renouncers of Christianity whom therefore they called Traditores if they had not looked on this Book as the Rule of their Faith and chief mean of their Salvation Were not those who suffered for not delivering up the Scriptures Confessors and Martyrs for this great Article of the Religion of Protestants that the Scripture is the Rule of Faith Is there any thing in the world to which the properties of the principal Rule of Faith do so quadrate as to the holy Scriptures Must the Rule of Faith be 1. Certain both in it self and as to us 2. Intelligible 3. Comprehensive of all the material objects of Faith 4. Independent as to its Authority from any prior Rule of Faith And 5. A publick Standard by which the Church may convince gain sayers Is there any thing to which all these are so exactly competent as to the Scriptures And 1. For Certainty how uncertain the infallibility of the Romish visible Judge is we have already cleared But the testimonies of the Lord are sure Psal 19. 7. yea more sure than a Voice from Heaven 2 Pet. 1. 19. If the motives of credibility firmly demonstrate any thing it is this Can any writing in the Earth compare with the Scriptures as to Antiquity Have they not been miraculously preserved though Antiochus Epiphanes and the Roman Emperours c. so industriously endeavoured their utter abolition whereas many other Books of excellent use have really perished upon whose ruine men had no
to the Scriptures are hated by the Traditionary Jews more than Christians At least how could it have escaped the observation of Christians Were there not Hebrew Bibles in the custody of Christian Churches How could Jews corrupt all these Is not this Cavil of the general corruption of the Original Scriptures so impious that many Learned Romanists have appeared against it such as Joannes Isaacus Professor of the Hebrew Language at Colen in his Book entituled Defensio veritatis Hebraicae Sacrarum Scripturarum adversus Lindanum Ludovious Vives in lib. 15. August de civ Dei Arrias Montanus in Praefat. ad Bibl. interlin Sixtus Senensis lib. 8. Biblioth Sanct. Haeres 2. where he expresly says Dici non potest divinas scripturas veteris Testamenti aut Judaeorum aut Christianorum malignitate falsificatas yea he reckons the contrary Opinion as a pestilent Errour and Heresie Not to mention Pagnin Vatablus Marcus Marinus besides many others cited and followed by Lud. de Tena Isagog Sac. Script lib. 1. diff 3. Sect. 2 3. Bellarmine himself lib. 2. de verb. Dei cap. 2. charged Jacobus Chrysopolitanus and Melchior Canus for maintaining as this Pamphleter does that the Jews had corrupted many things in the Original Bible as men not having knowledge proportioned to their zeal However Bell. affirm that some few places in the Hebrew be corrupted wherein also Learned Protestants have laboured to shew his mistake yet he concludes Cae erum non tanti momenti sunt ejusmodi errores ut in iis quae ad fidem bonos more 's pertinent Scripturae Sacrae integritas desideretur They who would see the purity of Original Scriptures asserted at length against Romanists I remit them to Chamier Panstrat Tom. 1. lib. 12. Rivet in Isagog ad sac script cap. 8. Gerard in uberiori explicatione loc de scâ—iptura cap. 14. Calov Crit. sac de puritate fontium Sect. 93. where the last Author masters up seventeen Arguments for the purity of them to which only I add D Owens Judicious Tractate of the integrity and purity of the Hebrew and Greek Text of Scripture But against this it is first alledged by the Pamphleter that it 's doubted in what Language some parts of Scripture were written Answer Some question indeed hath been made concerning the Language wherein the Gospels of Mat. and Mark and the Epistle to the Heb. were written but of none else I confess Ancients generally have supposed that Matth. Gospel was first written in Hebrew not only Jerom Praefat. Evang. ad Damas Epist 123. but also Irenaeus Origen Eusebius Athanasius Epiphan Chrys August c. yet this their Opinion seems to have been founded upon the Tradition of Papias a man of more Antiquity than Judgment says Euseb lib. 3. Hist Eccles cap. ult And there are Eminently Learned men of Opinion that it was first written in Greek with whom Cardinal Cajetan does joyn neither are the Arguments contemptible by which they are thereunto induced But however even those who maintain that Matthews Gospel was written in Hebrew do yet acknowledge that it was translated into Greek by a person infallibly inspired by the Holy Ghost some by John the Apostle some by James and generally others by an Apostle or Apostolick person and that the Gospel of Matthew in the Greek was always used in the Christian Primitive Church as Authentick Barradius the Jesuit as is testified by Lud de Tena in Isagog lib. 3. dâ—ff 2. Sect. 1. thinks that Matthew himself wrote this Gospel both in Hebrew and Greek I know Baronius prefers the Authority of Matthew in Hebrew to the Greek Dico saith he quâ—d Graecus textus cujus fidei sit nisi collatus cum Hebraeo originali affirmare minime possumus but learnedly is that impious errour of the Cardinal contuted by Casanbon in apparat exercit 16. cap. 115. pag. 678. The like I say as to the Epistle to the Hebrews that many have judged that it also was written in the Hebrew Tongue yet there be not only Learned Protestants but also Romanists in the contrary Opinion The Apostles Argument cap. 9. from the nature of a Testament is a strong presumption that it was written in the Greek the Argument concluding forcibly from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so from the Hebrew Berith yet it 's also agreed that at least it was transcribed into the Greek Tongue by an Apostolick person whether Luke or Clement I am not to dispute As for Mark it 's true Baronius and Bellarmine affirm it was first written in Latin if so how then was the Latin Church so unfaithful as to lose that Original Latin written by Mark that being the only Book in Scripture that can be alledged to have been written in Latin For the present Latin Version of the Gospel of Mark is surely translated from the Greek as Cornel. à Lapide in his Preface to his Comment on that Gospel does not only confess but demonstrate by several passages of Mark 's Gospel That fancy of Baronius as if Mark 's Gospel had been first written in Latin is expresly contradicted by Jerom Praefat. Evang. Austin lib. 1. concordiae Evangelist and Isidore Hispal Praefat. lib. Test Novi who affirm that all the Evangels except that of Matthew were first written in Greek yea the Cardinal is solidly confuted by a Popish Bishop Lud. de Tena Isagog lib. 3. diff 6. Sect. 2. who says its certum apud omnes that Marks Gospel was written in Greek What need I more as to this seeing Bell. lib. 2. de verb. Dei cap. 7. confesses Quod Graeca editio Novi Testamenti universa Apostolos Evangelistas Authores habeat since therefore we have the Greek Edition of all the Books of the New Testament we have the Scriptures in those Languages wherein holy men infallibly inspired by the Holy Ghost did write them The second allegation of the Pamphleter is that Calvin and Luther do sometimes call in question the purity of the Originals What then Are Calvin or Luther with us infallible Judges of Articles of Faith as Jesuits make the Pope May not this allegation be compensed in regard Eminent Popish Authors asserted the purity of the Originals I have looked that place of Calvin lib. 1. Instit cap. 13. cited by this Pamphleter and can assert that Calvin has nothing to that purpose throughout all that Cap. for in it he only disputes concerning the Trinity Nay I find the very contrary in that Book cap. 8. Sect. 10. yea and Bell. lib. 2. de verb. Dei cap. 2. censures Calvin as preferring too great purity to the Hebrew Text and calling it Purissimum Fontem Luther likewise and his Followers as Chemnitius Gerard Calovius c. are most zealous Assertors of the purity of the Originals If any thing any where have dropt from those men derogating from the purity of Originals it would but argue a piece of humane frailty in them and of as gross inconsistencies I can convict both Cardinals
highly unthankful to God who will deny that in this last Age the true sense of sundry Texts of Scripture is found out It 's too gross a Cheat which the Pamphleter would put upon his Reader where with the passages cited concerning the Rule of Faith the conferring of Scripture and consulting the Originals he adds these words that never did any Protestant teach otherwise whereas D. Field subjoyns them in another Sect. to a sentence of Illiricus But let him make what he will of D. Field's testimony dare Romanists own all the Assertions of Gerson Cajetan Cassander Clemanges Picherell Espencaeus c. who were famous men in the Latin Church if they dare they must condemn the present System of the Romish Faith if they dare not why then press they me with singular Assertions of D. Field or D. Taylor ought they not to deal as they would be dealt with Pag. 79. He cites a Relation of Rescius de Atheismo that in the space of 60 years there were 60 Synods all agreeing on the Scripture as the Rule yet parted without concordance Answ If this be that Stanislaus Rescius mentioned by Possevin in apparat he appears by his Book entituled Ministro-Machia to be a malevolous person and consequently not worthy of credit But though the truth of the relation were admitted yet it derogates nothing from the Scriptures being the Rule of Faith it only speaks forth either the weakness of mens judgments or the strength of their passions Does not Nazianzen complain that in his time he had never seen the good issue of any Synod yet then the Controversie was not of the Rule of Faith but of material objects of Faith Though Romanists pretend to have advantages for terminating Controversies by their infallible visible Judge yet have they not been able to terminate the debates of Jesuits and Dominicans de gratia or of Franciscans and Dominicans concerning the Conception of the Virgin Mary or betwixt Molinists and Jansenists How many debates have been at the Court of Rome about these things and yet the dissentions are as wide as ever Themselves therefore must confess that the continuance of debates doth not always reflect upon the Rule of Faith but often flow from mens interests or prejudicate Opinions Towards the close of that page he cites a passage from Tertullian lib. de praescript which sounds very harshly That in disputing out of Texts of Scripture there is no good got but either to make a man sick or mad What if I should do as Bell. lib. 1. de Christo cap. 9. lib. 4. de Pontif. cap. 8. and lib. 1. de Beat. Sanct. cap. 5. who rejects Tertullians testimony when it makes against him as of an Heretick and Montanist yet I will not be so brisk That Golden Book of Prescriptions was written by him before he turned Montanist And as Davenant says de Jud. controvers cap. 8. totus noster est is wholly for us for in it he overturns the Foundation of Popish unwritten Traditions namely that though the Apostles preached unto all things that are necessary to be believed yâ—t there were some secret mysteries which they delivered only to some that were more perfect This Tenet now owned by Papists Tertullian charges upon Hereticks cap. 25 Confitentur Apostolos nihil ignorasse nec diversa inter se praedicasse sed non omnia volunt illis omnibus revelasse quaedam palam universis quaedam secreto paucis demandasse And in confutation of them cap. 27. he subjoyns Incredibile est vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae omnibus edidisse If you then ask what meant Tertullian by the words cited in the Objection Answ He is speaking of Hereticks who either did reject the Scriptures or did mutilate and corrupt them or did recur to unwritten Traditions and therefore immediately after the words cited by the Pamphleter Tertullian adds cap. 17. Ista Haeresis non recipit quasdam Scripturas si quas recipit adjectionibus detractionibus ad dispositionem instituti sui invertit I confess there is little profit in arguing against such from Scripture We do not argue from Scripture against Infidels who deny Scripture Tertullian therefore is speaking of such Hereticks who are not to be admitted to Disputation which lib. 1. cont Marcion cap. 1. he calls Retractatus but with whom prescription is to be used Now Prescription signifies a Legal Exception whereby an Adversary is kept off from Litis-contestation Had Tertullian universally condemned arguing against Hereticks from Scripture as folly and madness he had convicted himself of this evil who argues so frequently from Scripture Yea lib. de carne Christi cap. 7. he is so peremptory as to say Non recipio quod extra Scripturam de tuo infers and lib. de Resur ear nis cap. 3. Aufer Haereticis quae cum Ethnicis sapiunt ut de Scripturis solis quaestiones suas statuant stare non possunt Well might Tertullian who lived a little after the Apostles Appeal to the Doctrine of Apostolick Churches the Doctrine having been till that time preserved pure in them But now the case is greatly altered after the succession of so many Ages all these Apostolick Churches have been stained with Errours by the acknowledgment of the Roman except her self and others are ready to affirm no less of her and perhaps upon as solid ground Yet when Tertullian appeals to Apostolick Churches he enumerates cap. 36. the Churches of Corinth Philippi Thessalonica and Ephesus no less than the Roman so that he attributes no more Authority to her than to others Lastly pag. 80. after he had repeated what had been examined in the former Section that Religion was before Scripture He asks if Protestants be assured by Scriptures of what they believe why may not Romanists also seeing they likewise read Scripture pray and confer places are more numerous acute learned want Wives work Miracles and convert Nations Here be very big words Sesqui pedalia verba But may not I first use retorsion thus Are Romanists perswaded from Fathers Councils or Traditions of what they believe Why then may not Protestants who read Fathers and Councils as well as they and search after those things which are conveyed by Universal Tradition and I hope Protestants are not contemptible either for number or learning though we do not restrict the Catholick Church to those who go under the denomination of Protestants and besides our Doctrinal principles have an eminent tendency to Holiness May not Jansenists and Dominicans say they submit their Doctrine to an infallible Judge as well as Jesuits that they read and consider the Bulls and Definitions of Popes as well as Jesuits why then should not they be as capable to find the true sense of these Bulls and Definitions as Jesuits Yea might not Heathens have used this Argument against the Ancient Apostolick Churches for the number of Heathens were greater and their Learning not
Church for a more ample instruction how to lead a regular course of Life Austin lib. 18. de civ dei cap. 36. expresly distinguishes the Books of Maccabees from these that are strictly canonical Nor is there mention of the Maccabees in that Canon oâ— Câ—rthage either as it is set down in the Greek Code or in the collection made by Cresconius not to speak of the scruples that are raised concerning the reality of that Canon oâ— Council by which it was made of which I leave the Reader to Dr. Cosins Hiâ—â— Sâ—ct 82. But sixthly admitting Innocents decretalls and Gelasius deâ—ree and the Canon of Carthage to be real yet all fall within the fifth Century for Innocent whom Becan sets in the first place is said to have lived Anno 402. And Gelasius was in the end of that Century about the Year 494. and so falls short of the first three ages I add eventhly and lastly that sure it is that neither by Innocent nor Gelasius nor the Council of Carthage yea nor by the Council of Florence could these Books be declared to be strictly and properly Canonical for most eminent Doctors in the Roman Church who could not be ignorant what these Councils and Popes had defined denyed either all or some of them to be Canonical such as Lyranus Antoninus Abulenfis Cajetan c. When Melchior Canus had objected these Authors to himself lib. 2. cap. 10. he Answers cap. 11. ad tertium illos ignorantiâ Labo âsse Where Melchior Canus brings on himself the suspicion of dis-ingenuity and of desperateness on his cause when he hath no other evasion but to say that the most eminent Doctors in the Church of Rome understand not what was defined to be Canonical Scripture by the Church By all which it may appear that â—ustly Learned Protestants have concluded that the present Romish Canon was so far from being acknowledged by the Ancient Church that it was never defined as an Article of Faith until the late Trent Coâ—venticle Here it miâ—ht make a good Problem why they of the Roman Church who so much undervalue the Scripture are so veâ—ement to have the Apocrypha Books eurolled in the Scripture-Canon But judicious Dr. Don Serm. 73. hath disclosed the Mystery viz. the design of Romanists being to undervalue Scripture that they may overvalue their Traditions and sentences of their visible judge therefore they put the name of Scripture upon Books of a lower value that the unworthiness of these additional Books may cast a diminution upon the Books which truely are Canonical when all are made alike A Stratagem forsooth well becoming the man of sin Instance second the Council of Trent sess 4. decret 2. hath Authorized the vulgar Latin version of the Bible to the authentique rule of Faith passing by the Originalls of the Hebrew and Greek the like cannot be pretended to be done by the Church in the first three Centuries Romanists will have much a do to prove that the vulgar Latin as now set forth by Clement the eighth was extant in these three Centuries Sure I am that the Ancient Fathers even they who flourished after the third Century were so far from teaching that the Hebrew Text of the Old Testament and Greek of the New were to be corrected by this Latin version that they held all versions were to be corrected by the Original Take for all Hierom Epist. ad Suniam Fretelam and August lib. 2. de Doctrin Christ cap. 15. Instance third the Council of Trent sess 22. cap. 8. and Can. 9. declares it not to be expedient that the publick worship of God should be performed in a Language known to the multitude and anathematizes them who teach otherwise So taught not the Christian Church of the first three ages as hath oft been demonstrated by our Divines from Orig. lib. 8. Cont. Celsum Justin apol 2. Tertul. Apol. 39. Clemens Alex. Strom. lib. 7. Chrys Basil Austin At present let that of Origen suffice lib. 8. contra Celsum every Nation saith he Prays to God in their own proper Language Yea the more ingenuous among Romanists confess so much Hence Lyranus in 1 Cor. 14. in primitiva Ecclesia benedictiones caetera omnia fiebant in Lingua vulgari So also Cassander in Liturg. cap. 28. Yea Bell. himself lib. 2 de verb dei cap. 16. from Justin Martyr Chrysost Cyp. and Hierom acknowledges that in the primitive Church the whole multitude joyned in the puâ—lick services saying Amen which supposes they understood what was said And a little after he saith that in process of time that custom was changed and a Clerk was substituted to say Amen in name of the People Consequently by Bellarmins confession the Roman Church in this particular hath innovated And of that Clerk also Suarez in 3. part tom 3. q. 83. art 4. disp 83. sect 1. Is not ashamed to say nunc non est necesse ut minister linguam intelligat in qua missa dicitur that now it is not necessary that the Minister understand the Language wherein Mass is said Cajetan is better advised who in 1 Cor. 14. confesses it were for more edification that the worship were performed in a known tongue So doth Aquinas in 1 Cor. 14. and Cassander in defens offic pii viri Pag. 141. wishes that according to the Apostles command and practice of the Ancient Church Gods worship were performed in a known tongue So far is this worshipping of God without understanding now practised and taught by the Romish Church from that reasonable service which God requires Rom. 12. 1. that Austin exposit 2. in Psal 18. compares it to the chattering of Parrots and Crows and lib. 4 de Doct. Christi cap. 10 quid prodest saith he locutionum integritas quam non sequitur intellectus audientis yea in decret Greg. 9. lib. 1. tit 31. de offic jud orb cap. 14. It s ordained that Cities where are people of different Languages men be provided to celebrate Divine service according to the diversity of Languages and Justini an in Novel 123. Statutes that holy things be celebrated with a loud and distinct voice that the hearts of the hearers may be raised up to the greater devotion which could not be if then the worship had not been performed in an intelligible Language In the Roman Pontifical Readers are commanded lectiones sacras distincte aperte ad intelligentiam aedificationem fidelium proferre It is as easie therefore to reconcile Adultery with the Seventh Commandement as the present way of the Romish Church either with Scripture or Antiquity It s true in many places of the West publick worship was performed in Latin but it s as true that the Latin Tongue was then generally understood by reason of the Roman Colonies Yet Romanists want not some presidents for their barbarous worship such as the Hereticks called Osseni in Epiphanius haeres 19. and the Hieraclionitae in Austin haeres 16. who taught to pray with obscure word
Boniface the first Agapetus Sylverius many more as witnesses Platina Either then these Popes must be Bastards which Gratian cannot endure dist 56. cap. Osius papa or the Church in those days imposed not the necessity of a celibat Doth not Austin haeres 40. profess that the Church in his days plurimos habuit Monachos clericos conjugio utentes Many Monks and Clergy men living in a Married estate I will conclude therefore with the saying of those in Mantuan Tutius esse volunt qua lex Divina sinebat Isse via veterumque sequi vestigia patrum Quorum vita fuit melior cum conjuge quam nunc Nostra sit exclusis thalamis conjugis usu That the old primitive Bishops and Ministers lived more Holyly with their Wives then now adays is done without them and therefore it is safer to walk in their footsteps to which we are pointed by the Law of God Thus I have hinted at another decad of Romish innovations to which many more might be added I am not ignorant of the Cavils whereby the advocates of the Romish cause endeavour to hide the Novelty of these things from the eyes of the World Some of them I have touched here others for brevities sake I have passed by but all are fully confuted by our controversists When I consider the deceitful pretexts of Antiquity whereby Romanists do Varnish over their inventions my heart cannot but bleed for the people who are implicitely given up to such notorious Cheats It s pure compassion to misled Souls which drawes this freedom from me and not any choler or prejudice against persons A Second APPENDIX to CHAP. VII The Pamphleters impertinent Citations from Justin Martyr together with a new Catalogue of Heresies falsly charged on Protestants briefly discused THe Pamphleter Pag. 156. pitches on Justin Martyr as if from him he could prove the present Romish Religion yet cannot find a vestige in him of their infallible visible Judge of their Popes supremacy of their adoration of Images or Relicts of the half communion of their Purgatory canonical Authority of Apocryphal Books c. Indeed Justin gives an account of the Christian Religion in his days in opposition both to Heathens and Jews Seeing therefore the Pamphleter hath pitched upon him particularly I appeale not only such an ignorant Plagiary as this person but all the industrious Antiquaries of the Romish Party to try if in Justin Martyr the complex of the present Tridentin Faith can be found If they can demonstrate it I faith fully promise to turn a Herauld of their Religion If not which themselves know to be impossible for them to do let them cease to abuse simple Souls as if their Religion were the Religion of Justin Martyr and of Ancient Fathers But hath the Pamphleter made any new discoveries from Justin Martyr Not at all Only he has filched four trivial objections from Bell. which conclude nothing against Protestants The First is concerning free-will All that Justin Martyr says as to this we do admit for he neither asserts that man does that which is spiritually good without grace nor that the efficacy of grace does depend on mans will Of this I have spoken sufficiently cap. 7. in the examination of the Pamphleters eighth Instance The second is concerning merit but Justin only asserts their is a reward for the Righteous from which an argment to proper merit is wholly inconsequent seeing their is a reward of grace as well as of debt Concerning this also see what hath been said cap. 7. Instance 9. The third is of the efficacy of Baptism concerning which we likewise grant Sacraments to be exhibitive signs and seals but Justin hath nothing of the Popish opus operatum The fourth is of the Eucharist concerning which we likewise admit all that Justin Martyr says viz. that the bread and wine in the Eucharist are not common bread and wine being consecrated by Divine institution and so may be truly called the body and blood of Christ as signs usually receive the denomination of the thing signified But does Justin Martyr say as Romanists that the substance of bread and wine is destroyed and the physical body and blood of Christ substituted under those accidents of bread and wine The fiction of Transubstantiation was not hatched in Justin Martyrs days Thus the Pamphleters boasts concerning Justin Martyr have soon evanished into Froath Yet though Justin had dogmatized in all these particulars as do Romanists it would not follow that he had approven the whole System of the present Romish Faith In which many more errors are engrossed Pag. 158. 159. he patches up again a Catalogue of Heresies which he charges on Protestants wherein he discovers so much ignorance unfaithfullness and indiscretion that I shall pass them with an overly touch And first he charges us with the error of Simon Magus saying that men are not saved by good works apud Iren. lib. 1. cap. 20. Answer Simon Magus denyed the necessity of good works which we constantly affirm only we deny good works to be properly meritorious of eternal Life which was never condemned as Heresy by any but late Romanists Secondly he charges us as saying with Cerinthus that Children may be saved without Baptism apud Epiph. haeres 8. But Epiph. in haeres 8. hath no such thing for there he treats de Epicur Indeed haeres 28. he treats of the Cerinthians but is so far from imputing that error to them that when any of their number dyed they Baptized a living person for the dead Justifying that practise from 1 Cor. 15. 29. There be other Hereticks who deny Baptism to be a standing ordinance of Christ as Manichees Seleucians and Henricians apud Aug. haeres 16. haeres 59. with whom Socinians and Quakers joyn issue who are all condemned by Protestants as may be seen in Voss de Bapt. disp 7. Thes 4. 5. Had the Ancient Church held Baptism absolutely necessary to Salvation would they have delayed it so long would they in many places limited it to Easter and Pentecost could it be but in the intervals many behoved to dye without Baptism See Socrates Hist Eccles lib. 5. 21. Would the Church have exposed them to such necessity of perishing Eternally yea many Popish Authors deny the absolute necessity of it of whom Dr. Morton giveth a large account appeal lib. 2. cap. 13. Sect. 5. Thirdly says he with Plotinians we affirm that God hath commanded somethings impossible apud Epiph. But tells not where I find one Plotinus noted by a Castro de haeres lib. 14. tit virginitas for Heterodoxy concerning the state of virginity but as to a possibility of keeping the commands of God he speaks nothing of him In what sense God commands things impossible I have expounded cap. 7. in the examination of the Pamphleters Instance 10. and shew the conformity of our Doctrine herein with the Ancient Church and the oposite Doctrine of Romanists to be Pelagianism Fourthly he says with
Authors to Hyperbolize in their prefaces for magnifying the Subject whereof they Write Yet if the Doctors expression be understood of the Church truly Catholick as well in regard of time as of place his words may suffer a good sense and nothing to the advantage of the Romish interest He argues thirdly Pag. 179. The true Church is the School of Infallible and Divine truths Ergo she must have infallible Masters and propounders Answ 1. If by the antecedent he mean that nothing is at any time taught in the true Church but infallible and Divine truths it s manifestly false The Churches of Corinth and Galatia were true Churches in which gross errours were Taught at least if that were true the Church of Rome can be no true Church wherein so many absurd errours are Taught Answ 2. the sequel is also false infallible truths may be Taught hic nunc by Masters that are fallible None of our Romish Missionaries pretend to infallibility either then they teach no infallible Truth or this sequel must be false But saith he a Learned writter saith a fallible Church is an holy Cheat. Answ that Author had shewed more solid Learing had he applyed this Character to the Popes infallible Chair and to the Romish infallible visible judge If it be asked whether a fallible Church can be ground of infallible Faith Answer No surely nor will the imagination of infallibility found a truly Divine and infallible Faith But the infallible rule of Scripture can be a ground of infallible Faith and thereon the Faith of Protestants doth rest Pag. 180. 181. he shuts up these his sophistical arguments for his second proposition with a scenical discourse by which he labours to hold out that Protestants according to their principles could never convince an Heathen of the truth of Christian Religion He brings in the Protestant producing his Bible written 1700. years ago in which there be many contradictions but no infallible witness at present to testify that this Bible was written by such men or confirmed by such miracles Only the Protestant alleadges that if the Infidel would turn Protestant he would see a self evidencing Light in Scripture but if prejudice and interest had not blinded this Pamphleters eyes he would have found that a Protestant could deal with a Heathen upon more solid ground then a Papist for a Papist cannot produce a Bible for his Religion so many Articles thereof having no vestige there such as the adoration of Images invocation of Saints worshipping of Crosses and Reliques and the monstruous figment of Transubstantiation their unbloody Sacrifice of the Mass Doctrine of merits the Popes universal Supremacy c. When the Infidel therefore demands a reason upon which these things should believed the Papist would reply they had an infallible judge and when the Infidel inquired whom he meant by that infallible judge and what evidences he had for his infallibility he neither can resolve who he is it not being determined whether Pope or Council nor give evidence for his infallibility but that he must be believed as being infallible because he saith it which if it do not expose Christianity to ludibry unprejudiced persons may judge But Protestants have the same grounds that ever the Christian Church had in confirmation of the Articles of the Christian Religion and of the holy Scriptures which doth fully contain them viz innumerable miracles wrought by Christ and his Apostles which have been attested both by Christians and Infidels as also that these Books have been written by Prophets and Apostles hath been acknowledged by Famous persons within and without the Church in all ages and sealed by the deaths of so many Martyrs That these are the same Books appears by comparing our Books with Ancient Copies by Citations in the Writings of Ancient Fathers what contrarieties do seem to be in Scripture are but apparent Let all Religions be compared together there is none whose precepts are so Holy no Religion which can satisfie a troubled conscience so as the Christian Religion Though therein be sublime mysteries Yet all are admirably fitted for bringing about the Salvation of sinners by these and such like Arguments a Protestant could so deal with the conscience of any Infidel that he could have nothing rationally to reply and all this without having a recourse to the infallibility of Pope or Councils In a word the Divine Original of the Scriptures being once evicted against an Infidel from the motives of Credibility he may then be convinced of the material objects of Faith from the Scriptures SUBSECT III. The Pamphleters third Proposition viz that the Roman Church is the only true Catholick Church Considered IT remains now that we consider what he has to say for this third Proposition viz that the Roman Church that is the Church acknowledging the headship and supremacy of the Pope of Rome is the only true Catholick Church To verify this he resumes from Pag. 186. three of Bellermines notes of the Church viz. First Miracles Secondly Conversion of Infidels and Thirdly Sanctity of Life Though all the improvement which Romanists can make of these hath been often examined by Protestants yet the importunity of this Caviller constrains me to make a short review of them ARTICLE I. Of Miracles FIrst then as Bell. lib. de notis Ecclesiae cap. 14. so also this Pamphleter from Pag. 187. presents us with a muster of Miracles in every age much to the like purpose is to be found in Breerly Apol. tract 2. cap. 3. Sect. 7. Lessius consult de vera relig consid 4. H. T 's Manual art 6. c. Yet shall he not from them all or from all the Romish Legendaries be able to pitch upon one true Miracle to prove that the present Romish Church is the true Catholick Church or that the present Popish Religion is the only true Christian Religion It were of more advantage for their cause to pitch upon one true Miracle to this purpose if they could then to heap up such a rapsody of Miracles which are either fabulous and fallacious impostures or if real wholly impertinent to the point in controversy But because such a noise is made about Miracles I will subjoyn some considerations for the satisfaction of the Reader as to this thing It may therefore in the first place be taken notice of that great Authors of the Romish perswasion affirm That real and proper Miracles may be wrought by Hereticks to confirm Heresies so Maldonat in cap. 7. Math. Who cites for the same opinion of the Fathers St. Chrysost St. Hierom Enthym and Theophilat and therefore he concludes the argument from Miracles to be but topical To the like purpose many more Authors of the Romish Communion are cited by Dr. Barron Apodex Cathol tract 4. Punct 7. as Gerson Durand Stapleton and Ferus to whom Card. de Lugo tract de fid disp 2. Sect. 1. Num. 15. and 19. addes Hurtado Bannez and Medina to whom also Valentia and Oviedo
The Pamphleters sophisms for his first proposition viz. that there is an infallible propounder briefly discussed pag. 323 Subject 2. The Pamphleters second proposition viz. that the true Church is the Infallible propounder considered pag. 327 Subject 3. The pamphleters third proposition viz. that the Roman Church is the only true Catholick Church considered pag. 332 Article 1. Of Miracles pag. 332 Article 2. Of the Conversion of Infidels pag. 349 Article 3. Of sanctity of life pag. 355 Sect. 4. A touch of the Pamphleters hints at other notes of the Church viz the title of Catholick and Succession pag. 374 Sect. 5. A brief reparty to his conclusory knacks pag. 382 A postscript vindicating the Author from the Criminations of the Pamphleter pag. 385 An Advertisment concerning the Errata THe Author living in another Kingdom and not being able to revise the Press and the Copy which came hither having been written by a young Scholar not so correctly as might have been wished many errors have crept into the work◠some of which do greatly wrest the sense yea sometimes do destroy it May it therefore please the serious Reader when any thing occurrs which seems incongruous to turn over to the Errata where readily he may find that cleared which in the work appeared intricate or perhaps absurd As for instance p. 318. l. 2. It may justly seem strange that the epithet Saint is prefixed to Ambrose Catharinus a moderne Romanist as if he had been the ancient S. Ambrose B. of Millan whereas by looking on the Errata where S. is appointed to be expunged the Reader may understand that the Epithet Saint was not in the Authors Copy By the same means diverse other mistaks of the impression may be cleared especially seeing it is hoped that these which are not set down may easily be observed by the judicious Reader It is likewise granted that many trespasses are committed in the punctation but there was necessity to leave these to the Correction of the intelligent Reader Where the Printer found in the Coppy this figure § he ordinarily hath printed Sect. and so hath sometimes put twice Sect. in one place Some of those escapes are noted amongst the Errata that by them the Reader might easily pass judgment on the rest And if he would be at pains to correct the errours with his pen he would oblige the Author and ease those of trouble who afterwards should make use of his book If either Jesuit or other Reader impute any of these or such like escapes unto the Author he will discover more prejudice against the cause or person of the Author than either judgment or discretion However the Errata is subjoyned for the use of ingenuous lovers of truth It is to be noted that whereas cap. 3. Sect. 3. page 94. Lyranus Paulus Burgensis Valla Cajetan are joyned with Erasmus Pagnin Arias Montanus c. the meaning is not that the first four Authors had translated entire books of Scripture as the latter had done but that those also in their Expositions of Scripture did frequently recede from the Vulgar Latin and corrected it Likwise where as it is said cap. 3. Sect. 3. pag 95. that Romanists can only object against our translations of Scripture some rash expressions of private men who can pretend to no authority that is to be understood of Castalio Broughton Carolus Molinaeus and others of that quality cited by the Pamphleter But there a touch should have been given how the Pampheter had abused an expression of King James in the conference at Hampton Court viz. that the Geneva translation is the worst of all English translations This expression of the King the Pamphleter abuses to impugne the Scriptures being the rule of Faith which his Majesty never intended nor was his meaning that the Geneva translation composed Anno. 1560. By the English Exiles who fled thither in the Reign of Queen Mary or that the other English translations the faillours whereof were likewise briefly hinted at by the King did not contain all things necessary to Salvation Yea the particular trespases noted by his Majesty in the Geneva bible were in the Marginal annotations not in the translation it self Thereal design of the King was to hold forth that no English translation then extant had arrived at the perfection which were not only to be wished but also by more industry might be attained whereupon his Majesty gave special order to compose the English translation which we now by the mercy of God do enjoy It were good that Romanists had as much ingenuity to acknowledge the errors of their vulgar latin as lastly corrected by Clement the eight a specimen whereof hath been exhihited by Francisus Lucas Brugensis If any be not satisfied with the touch given of the Keri and Chetib pag. 102. 103. they are remitted to Sixtinus Amama his dissertation de Keri Chetib in coronide ad Grammaticam Martinio Buxtorfianam where though that learned Author seem to make large concessions concerning the Keri and Chetib and the various lections yet neither do they overthrow the doctrine of the reformed Church concerning Scriptures being the rule of faith as Amama himself in the Answer of some objections endeavours to clear It is also to be noted that whereas in page 472. Clements Epist 1. is pronounced spurious The Authors designe was not to censure Clements first Epistle to the Corinthians lately published by Mr. Patrick Young which Rivet Crit. sac lib. 1. cap. 8. Commends as savouring of primitive simplicity and Hottinger in Elencho librorum supposititiorum saith de ea Nostri nihil durius pronunciarunt for that is not the Epistle cited by the Pamphleter but another passing under the name of Clements first Epistle to S. James which is justly concluded spurious And albeit the Epistle were genuine yet the testimony adduced from it is impertinent seeing it speaks not of the Popes supremacy but partly of that which was common to S. Peter with the rest of the Apostles namely that he was called Fundamentum Ecclesiae which is also attributed to the rest Eph 2. 20. Rev. 21. 14. and partly of his personal prerogatives and indowments in regard whereof he is said to be potentior omnium which might well consist with equality of jurisdiction DEdic pag. 3. li. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 35. r. lib. 13. p. i2 l-39 r. Rom. 8.3.8 p 14. l. 19. r. twelve years p 23. l. 21 r. diffusive p 24. l. 14. r. diffusive l 28. r. Donatists might have p. 51. l 31 r. those Fathers do only compar p. 52. l. 20. ◠against F. Johnson p. 53. l. 22. r. 18 Mat 28.20 p. 57. l. 7. r. Exod. 32. p 62. l. 10. r. Evangelium p. 65. l. 30. r. lib. 2. de Concilits ◠67. l. 35. r. contra Epist Fundamenti p. 72. l. 34. in place of Isidor Clarius r. Lucas Brugenesis l. 38 ◠diffic 4 Sect 2. p. 73 l. 21. r. a spara◠senses
his Scholastical History of the Canon of Scriptures The other instance I give is from the Canonization of Saints wherein he proceeds meerly upon humane testimonies of the Sanctity and Miracles of such a person in which undoubtedly there may be deceit and falshood as Cajetan and other Romish Authors confess which cannot but infer Errour in point of Faith among Romanists Is it not a question of Faith whether such a one as Ignatius Xavier c. may be invocated as Saints consequently fallibility in matter of Fact cannot but infer fallibility in matter of Faith Arg. 7. Who ever pretend to be the infallible visible Judge of controversies of Faith either have not Jurisdiction over the whole Catholick Church or the Church may be without them ergo there is not a necessity of such an infallible visible Judge as is described in the state of the controversie The sequel is evident because the asserting of the necessity of an infallible Judge among other things imports these two as was shewed in stating of the controversie 1. A Juridical Authority over the whole Catholick Church 2. That the Church can in no case want that Judge If therefore that Judge have not Jurisdiction over the whole Church or the Church may be without him there is no necessity of such an infallible Judge as Romanists do contend for The antecedent is easily proved that a truly Oecumenick Council hath Jurisdiction over the whole Church is not denied but it is clear that the Church may be without General Councils The first 300 years from that Council of Jerusalem Act. 15. until the Nicene there was none when the Church was so much tossed with Persecution and Heresie There have been long intervals betwixt General Councils these divers hundred years really there have been none How much the Councils of Constance Basil Florence Pisa and the Lateran under Leo the tenth are questioned by Romanists themselves is sufficiently known Many Learned men as Gentilletus Joachimus Vrsinus have demonstrated that the Council of Trent was neither free nor general nor Orthodox Since the Trent Conventicle Papists themselves pretend not to a General Council nor is there probability in hast of any ergo if a Council or Pope and Council conjunctly be Judge yet there is no necessity thereof seeing the Church may be and often hath been without that Judge If it be said that the Church never wants Oecumenick Councils when her necessity requires them it is easily repelled there were many controversies of Faith to be decided in the first three Centuries concerning Rebaptization the Millennium c. yet all that time there was no Oecumenick Council Are there not many controversies at present in the Roman Church betwixt Jesuits and Jansenists Dominicans and Jesuits Franciscans and Dominicans How many debates are among them concerning the sense of many of the Tridentine Canons Is there not need of one Oecumenick Council if that could terminate the debates of Christendom If therefore the definition of a living infallible Judge as opposed to a written inanimate rule be necessary for the resolution of Faith then either God is wanting in providing for the necessities of his Church which were Blasphemy to assert or an Oecumenick Council which very rarely sits yea some doubts if ever at least since that of Jerusalem Act. 15. and therefore spare not to call it a Black Swan cannot be that living Judge As for the Pope alone neither is he absolutely necessary nor hath he Jurisdiction over the whole Church I say first he is not necessary the Church may be without him not only in the intervals betwixt the death of Popes and the Election of their Successors sometimes for two sometimes for seven years but especially in case of illegitimate intruders of whom History gives a large account neither when they are have they Jurisdiction over the whole Catholick Church Let the Bishops of Rome produce their Patent for such an Universal Jurisdiction and it shall be disproved Certainly the Ancient Church believed no such thing Had Cyprian and Firmilian believed this Supremacy and infallibility of the Pope would those holy Fathers so stedfastly withstood the determination of the Pope in matter of Rebaptization Had the Fathers of the Council of Chalcedon believed it would they have given equal priviledges to the Patriarch of Constantinople Had Austin and the African Church believed it would they have pronounced such severe Decrees against them that appealed to Rome Seeing then the Pope hath no Universal Jurisdiction and both he and General Councils may be wanting there is no necessity of them as the infallible visible Judge with power to pass obligative sentences on the whole Catholick Church and beside them there is none who lay claim to such a Prerogative Arg. 8. The Ancient Church acknowledged no infallible visible Judge since the Apostolick Age ergo this Notion must be a novel invention of Romanists The sequel being clear an Army of testimonies from Fathers might be brought to confirm the antecedent For brevity sake let Hierom and Austin speak for the rest Hierom in Epist 62. ad Theoph. Alex. Scito me aliter habere Apostoloâ— aliter reliquos tractatores illos semper vera dicere istos in quibusdam ut homines errare I make a difference betwixt the Apostles and other Writers those always spake truth but these in some things did err Austin Epist 112. ad Paulinum that which is confirmed by the Authority of holy Scripture is without doubt to be believed aliis vero testibus vel testimoniis but for other witnesses or testimonies ye may receive or reject them as ye find they have more or less weight of reason Many more such testimonies are brought by D Barron Apod Cathol tract 5. cap. 18 and vindicated from the forged glosses of Tanner Gretser and other Jesuits It 's a piteous evasion that those Fathers do not only compare the Scripture with the writings of private Fathers but not with the definitions of Popes and Councils for they expresly oppose the Scriptures to all writings beside the Canon of Scripture Austin Epist 19. Solis Scripturarum libris didici hunc honorem deferre ut nullum eorum scribendo errasse firmissime credam Yea expresly he compares Scriptures with Councils lib. ad Donat. post collat cap. 15. and lib. de unit Eccles cap. 18. and cap. 19. and lib. 2. de bapt contra Donat. cap. 3. But not to insist on that which is so copiously done by others Austin's opinion in this is so clear that I only desire you to hear the confession of Occam Part 3. Dial. tract 1. lib. 3. cap 24. It is to be noted saith he that Austin speaking of other Writers beside the Pen-men of the Scripture makes no difference of these Non-Canonical Writers whether they be Popes or others whether they write in Council or out of Council the same judgment is to be passed on them Arg. 9. If Popish Arguments be valid why the Scriptures cannot be the ground of Faith
such design Hath not the truth of the Scriptures been solemnly attested by the Heroick constancy of Martyrs of all Sexes and Ages under most exquisite torments whose resoluteness could nâ—t proceed either from the greatness of a natural spirit affectation of vain-glory want of sense of their sufferings or Philosophical fortitude but from a firm perswasion of the Divine Original of the Scriptures Hath not the same been confirmed by most stupendious Miracles wrought not in corners or only among Favourites but in the open view of the world in the face of sagacious and desperate Enemies who yet could never find a Cheat in one of them Hath not God signalized the Enemies of holy Scripture with remarkable Judgments from Heaven among whom were Theopompus and Theodectes one of whom as Eusebius lib. 8. de praepar Evang. cap. 5. reports out of Aristaeus was smitten with Madness and the other with Blindness for attempting to prophane the holy Scriptures Hath not the Scripture a mighty influence on Consciences beyond all natural force both for terrour and comfort yea and for sanctification also And besides are there not invincible Characters of a Divine Original inherent to the Scriptures such as the incomparable sanctity of Scripture Precepts the unfathâ—mable sublimity of Scripture-Mysteries which though Reason could never find out yet being once discovered Reason it self cannot but acknowledge to be admirably suitable for bringing about the salvation of souls the inimitable Majestick simplicity of the stile the wonderful methods for satisfying Divine Justice reconciling sinners to God and pacifying afflicted Consciences And lastly not to mention more the Native tendency of the whole Scriptures to ingage all men to the serious study of holiness and to the hatred of all manner of wickedness by the most powerful and rational motives imaginable insomuch that it 's beyond controversie amongst Christians though otherwise of various perswasions that the Scripture is the Word of God Hence Bell. is forced to say lib. 1. de verb. Dei cap. 2 Scripturis nihil est certius nihil est notius and a little after Sacra Scriptura regula credendi certissima tutissimaque est that is the Scripture is the most certain and most safe Rule of believing Nay more he concludes him an errant Fool who derogates Faith from the Scriptures his words are Vt stultissimum esse necesse sit qui illis fidem esse habendam neget Secondly If Scriptures were not intelligible as to all things necessary to Salvation they should not be sufficient for the end for which God made them which is Joh. 20. 31. That we may believe and believing have eternal life If it be answered that they accomplish their end in so far as their want of perspicuity is supplied by the Church or by the definitions of the infallible Judge this is easily repelled because either the Church and the infallible Judge gather the understanding of these Mysteries which they clearly propound from Scripture or not if from Scripture then Scripture did deliver them intelligibly else could they not have been gathered from Scripture if the Church and the supposed infallible Judge have not the knowledge of these Mysteries from the Scripture then the Scriptures does not cannot effectuate the end for which it was made viz. to work Faith in us and to guide us to Eternal Life but that end is brought about by the Church and by other means Romanists to use the phrase of a late Writer represent God speaking in the Scriptures as a Sphinx uttering Riddles that the Pope and his Parasites may be reputed the only Oedipus's in the world But that saying of Hilary of Poytiers lib. 10. de Trinit is no less excellent than famous Non per difficiles nos Deus ad beatam vitam vocat quaestiones In absoluto nobis facili est aeternitas How impious is it to say that the Romish Church in her definitions speaks more clearly than God in the Scriptures Were not the Canons of the Council of Trent of purpose dubiously conceived to satisfie different interests Have not great Doctors that were present in the Council put contrary senses on the Canons thereof Though Papists and other Hereticks do accuse the Scripture as unintelligible yet doth not their own practice at other times confute them Do they not argue from the Scriptures for their Opinions How impertinent were this kind of arguing if Scripture were not intelligible Neither can it be said that they argue thus only ad hominem against us for though we acknowledge the perspicuity of the Scriptures yet not the Romish glosses imposed on the Scriptures and therefore these arguings could have no significancy against us unless they supposed they could bring grounds from Scripture to prove their glosses to be true Yea does not this Pamphleter pag. 106 107 108 109. heap up a multitude of Scriptures which he supposes are express against the Doctrine of Protestants These Scriptures shall be considered in their own place Now only doth not his alledging them suppose them intelligible especially seeing he proposes them so nakedly without the Comment of any infallible Judge upon them 'T is true there be obscure places in Scripture yet as Austin lib. de util credendi cap. 6. excellently observes the Divine Wisdom hath so modified and tempered the Scriptures ut nemo inde haurire non possit quod sibi satis est si modo ad hauriendum devotè piè ut vera Religio poscit accedat i. e. that any man may learn from them what is sufficient to his salvation providing he search them with that pious devotion which becomes a Religious Enquirer And again Serm. 11. de verbis Dom. Pascimur apertis exercemur obscuris ibi fames pellitur hic sastidium i. e. clear Scriptures feed us obscure places exercise us by the one our hunger is satisfied by the other our loathing is prevented And Greg. Praefat. ad Leandrum before his Commentaries on Job the Scripture is a River Planus altus in quo agnus ambulet Elephas natet both shallow and deep wherein a Lamb may walk and an Elephant swim Thirdly Doth not the Scriptures comprehend all material objects of Faith Are they not able to make us wise unto salvation 2 Tim. 3. 15. How could they accomplish this end if they did not contain all that is necessary to salvation If Romanists run to their old Evasion that what is wanting in the Scripture is supplied by the Church they are readily confuted for then the Scripture were not able to make us wise to salvation but the Church by other mean should do it If the Church have truths not contained in Scripture either they are more sublime than these in Scripture or not Not more sublime Are there more sublime Mysteries of Christianity than the Mysteries of the Trinity Incarnation Resurrection all which are undoubtedly in Scripture If then they be but inferiour Truths seeing God committed the most sublime Mysteries to writing how kept