doctrine of Predestination the Papists confesse is no fundamental since their own Doctors are divided about it yet if any man from St. Paul's assertions of the efficacy and immutability of Predestination should infer the unnecessarinesse of Sanctification to Salvation as some have done doubtlesse this man would wrest the Scriptures to his own destruction But the Captain is not contented with a general imputation of darknesse to the Scripture but pretends several Instances of things necessary to Salvation which are not plain and clear in the Scriptures his Instances are these 1 The nature and number of the Sacraments 2 The number of the Canonical Books and that the Scriptures are the word of God 3. The incorruption of the Scripture 4. The understanding the true sence of Scripture which is literal which mystical 5. The number of fundamental points 6. The doctrine of the Trinity and 7. other doctrines concerning the baptizing of Infants and womens receiving the Eucharist and the observation of the Lords day and the doctrine which condemnes Rebaptization All these saith he are necessary to Salvation and yet Scripture is not plain and clear in them So that here are two assertions and both of them false in most of the Instances and all are false in one of them It pitties me to trifle away time in the particular answer of such impertinent allegations did not the weaknesse of some in believing all that is boldly asserted make it necessary For the 1. The Scripture is plain enough in describing the nature of those two Sacraments which Christ hath instituted as the Captain might easily have informed himself if in stead of going to Knot and Fiat Lux c. he had looked into almost any of our Protestant Systems or common places of Divinity whither I refer the Reader having somewhat else to do then to transcribe common places And for the other 5 Sacraments I cannot say they are delivered in Scripture more clearly then the others but I may say they are lesse darkly because indeed not delivered there at all being onely a fiction of their own of which God may say They never came into my mind For the 2. It is a crude and false assertion which the Captain layes down That it is necessary to salvation to believe all the books of the holy Scriptures to be the word of God and to believe nothing to be the word of God which is Apocryphal If the latter part be true woe to the Church of Rome that now is which hath owned those writings for the word of God in the Councel of Trent which by the judgment of so many most learned Fathers and grave Councels and the Church of so many successive ages have ever been held for Apocryphal as no rational man can doubt that shall take the pains to read either of those excellent pieces Raynoldus de libris Apocryphis or Bishop Cousens his Scholastical history of the Canon of the Scripture And if the former part be true then we must damne all those Fathers and Churches who as both Papists and Protestants acknowledge did sometimes doubt of some books now universally received nay farther we must damne all the former ages and Churches and innumerable holy and learned writers and even many of the most famous Papists themselves who did all disown and disbelieve some at least of those Books which if we take the judgment of the Trâ—nt Councel are and were a part of the word of God The truth is and so it is generally owned by Protestant writers That the belief of those Truths conteined in the Scriptures is necessary to Salvation though happily a man through ignorance or error should doubt about some one Book It is necessary that I should believe the history of Christs life and death but it is not necessary to Salvation simply and absolutely to believe that the Gospel of St. Mark for instance was written by Divine inspiration This may appear from hence because Faith is sufficient for Salvation and faith comes by hearing Rom. 10. as well as by reading now as Faith might be and really was wrought by the hearing of the doctrine and history of Christ when preached by such Ministers as were not divinely inspired so might it be wrought by the reading of such things when written by the very same persons and consequently it was not and is not necessary to the working of Faith and therefore to the procuring of Salvation to believe That St. Marks Gospel was written by Divine inspiration And yet I do not assert this as if I thought that it were not a very great sin especially in and after so much light about it to disbelieve any one book of the Scriptures there being so many evident characters of a Divine inspiration upon the particular books besides the general assertion 2 Tim. 3.16 All Scripture is given by divine inspiration and other convincing places but onely to shew That which is a certain and evident Truth it is not simply and absolutely and ex natura rei necessary for every person to believe every particular Book to be the word of God but a serious and practical beliefe of the Truths conteined in those Books may be sufficient to Salvation even where there is an ignorance if not wilful and affected of the Divine Authority of some book or books of Scripture 3. For the Third thing the incorruption of the Scripture I Answer 1. The Scriptures incorruption in substantial and considerable points besides that it is confessed by the learned Papists as I have shewed before doth sufficiently appear from it self by the collation of one place of Scripture with another as also by the collation of several copies And one great argument of it may be fetched from that which seems to twhart it viz. the various readings which learned men have observed out of diverse copies let any man look into them as he finds them collected in the late Polyglotte Bible and his own eyes shall witnesse that howsoever the differences of Readings are numerous yet they are not of any moment and indeed the differences in lesser matters are a considerable evidence of the Scriptures uncorruptednesse in greater wherein the copies do wonderfully consent 2 If the Scripture not evidencing its own incorruption hinder its being a rule then neither can the Scripture be so much as a part of our Rule which yet is granted by the most insolent of our Adversaries for so the argument will carry it if there be any strength in it nor was the Decalogue a rule of life to the following generations of the Israelites nor can the old and unrepealed Acts of Parliament be a Rule to England nor yet can Tradition be a Rule to the Papists for the Papists not onely confesse its insufficiency to evince its own uncorruptednesse but acknowledge its actual corruption in several points as hath been shewed before nor can the Decrees of Popes and Councels be a rule which being writings must needs be lyable to the
upon the Infallibility of the Pope or a Councell Is not this a rare piece of intelligence for Heathens and Atheists and scoffers at the Scripture Are not these men worthy pillars of the Christian cause 2. Tradition is not at all concerned in the present dispute nor Infallibility neither For suppose the utmost of what can be or is said by the Romanists in this matter viz. that by Tradition we are Infallibly assured that the Scriptures are the VVord of God and that the severall Books reputed Canonicall by them are indeed Canonicall suppose I say we should take all this for granted what is this to our businesse Tradition I hope doth not Infallibly assure them that the Copists committed no errors in Transcribing nor the Translators in Translating Tradition did not infallibly assure Sixtus 5th that his Translation was right for it assured his Successor Clement 8 that it was corrupt in above a thousand places And when those Popes put forth their Translations it sufficiently appeares and they confesse it they were not guided by inspiration but proceeded in all things more humano by collation of Copies advice of learned men as I mentioned before out of the Popes own words And consequently if all Copies be so corrupt that we can have no certainty from them no more could the Pope and his consultors have from those Copies they used and therefore are lyable to the same uncertainties 2. However M r Rushworth pleaseth himselfe in this Argument as if it were unanswerable and Protestants were mad that did not yield to it there is one plaine evidence able to assure any rationall man that there is no weight and force in it because although these things have been formerly and frequently objected against the Scripture for M r Rushworth was not the first Antiscripturist yet diverse of the most learned and discreet and resolved Doctors of the Romish Church who doubtlesse were too wise to let slip any reall advantage and knew very well how much their cause needed it do utterly reject and deny it and together with us do assert the uncorruptednesse of the Books of Scripture now extant among us as I before proved out of their own words 3. Here is not any one convincing reason to perswade us of the corruption of the Scripture in substantiall things All that M r Rushworth offers in liew of those solid Arguments to disprove the Authority and purity of our Bible is a collection of probabilities which witty men can easily multiply upon all occasions to shew that errours have been frequently committed in Copies and Translations which no man denies But alas how farre short do they fall in proofe if they come to be scanned by any indifferent person That which seemes to threaten most is the corruption of Hereticks and we are told of the Jewes at Tiberias who pointed the Bible when enemies to Christ and thereby had opportunity to change the whole Text as also of the Greek Hereticks I am very willing the cause should be decided by this one point For as it is well argued by the Assertors of the Integrity of the Hebrew Text to whom I refer the Reader such as Buxtorf and Glassius and many others if those Jewes have corrupted the Hebrew Bible malitiously to weaken the Christian cause certainly they have done it in those places which are of greatest importance to evince Christianity But this it is notoriously known they have not done since most of the convincing proofs of Christs being the true Messiah are taken out of that very Bible which came out of their hands And for the Greek and other Hereticks it is very true that some of them did attempt the corruption of some few Texts of Scripture but the very attempt made such a noise in the Christian World and the whole Church took such an alarme at it that it was presently discover'd and abhorr'd and they severely censured for it and even Papists confesse the Doctours of the Church were so vigilant that there could not be any wilfull and materiall depravation of the Greek Testament and the like may be said for the neglects or oversights of Copists The Christians of former Ages had such an high opinion of the Scriptures necessity and transcendent excellency that they kept it with all possible care such exact acquaintance and familiar knowledge of the Scripture that they could not but discover the least considerable error such conscientious strictnesse that they abhorred the least depravation and such jealousy and watchfulnesse to observe and secure that inestimable treasure that it cannot with any probabiâ—ity be imagined that substantiall corruptions should come into the Texts and much lesse can the contrary position be taken for a demonstration 4. As there is no cogent reason to argue the Bibles corruption so there are sufficient evidences of its incorruption Some I have now mentioned to which may be added the generall inconsiderablenesse of those various lections which Popish Writers triumph so much in the samenesse for substance in all the citations of Scripture in Authors of diverse Ages and distant places and severall languages the acknowledged uncorruptednesse of severall other Authors as to materiall points notwithstanding all the different readings which yet were not read with that diligence and observation nor received with that veneration noâ— kept with that Religion nor watched with that jealousy nor were the corruptours of them terrified with such threatnings nor mens own interests so deeply concerned in the conservation of their purity and consequently were farre more liable to errors or violations then the Scripture To all which may be added that which alone is sufficient even the providence and goodnesse of God which as it mercifully gave these excellent Writings for mans conduct to eternall blisse so it gives us just ground for a comfortable and confident expectation that it would preserve them to our use and not suffer these Holy VVritings to see corruption This is so materiall a consideration even in the judgment of our Adversaries that it is their principall Argument and urged by them with greatest vehemency and pâ—ausibility for the Churches Authority and Infallibility because as they pretend it doth not consist with the providence and goodnesse of God to leave his Church without an Infallible guide so that both Papists and Protestants own the solidity of the principle and differ onely in the application of it whilest they urge it for the Infallibility of the Pope and Councell which as you have seen their own Authors are not satisfied in and we urge it for the infallibility and incorruptibility of the Scriptures which all Protestants and diverse Papists assert Thus I hope I have fully satisfied that first Argument The other Argument which M r Rushworth suggests is taken from the nature of the Books of Scripture If a law were to be given in Writing it must be thus First the common things must be commanded then by degrees they must descend to particulars still observing that
the Infallibility of the Fathers though consenting § 7 8 9. CHAP. 4. Of the Authority and Infallibility of the Church and Councels Asserted by Papists § 1. Disproved 1. There is no Foundation for it in Tradition § 3 4. For 1. If the Fathers deliver such a Tradition they are not infallible § 5. Exc. Fathers consenting are Infallible Answ. We cannot at this distance understand their consent ibid. 2. If the antients did believe the Infallibility of Councels they might do it upon the account of Scripture not Tradition § 6. 3. It doth not appear that the Fathers believed the Infallibility of Councels Proved by answering the arguments of Bellarm. and S. Clara. Sect. 7 8 9 10. Of St Austins judgment § 10 11. 4. It appears that the Fathers believed the Fallibility of Councels § 12. 2. There is no foundation for this Infallibility in Scripture Proved in generall § 13. In particular by the examination of the Texts urged for it 1 Tim 3. 15. § 14. Mat. 18. 17. Hear the Church and Luk. 10. 16. § 15. That the Church and Ministers are not to be heard in all things with an implicit Faith 1. Christ denies this to the Apostles 2. Else people cannot sin in obeying their Pastours 3. People are allowed to examine their teachers Doctrines Iob. 16. 3. He shall guide you into all truth § 16. Acts 15. 28. § 17. Mat. 28. § 18. pag. 103. 3. The Papists themselves disown the Infallibility of Councels § 20. An examination of that evasion and pretended agreement of Papists in this that the Pope and Councell together are Infallible § 21. 4. The Infallibility of their Councels destroyed by the consideration of those things which Papists themselves require in Infallible Councels as 1. That they be generall § 23 2. That they have the consent and approbation of the whole Church § 24. 3. That they be rightly constituted and ordered and guided by honesty piety and love to Truth § 25. Exc. Pope Councels Fathers Scripture conjoyned make the Church Infallible Answered § 26. CHAP. 5. Of Oâ—all Tradition and the Testimony of the present Church This new opinion represented in the words of its Authors and abettors § 1. Refuted 1. Hereby they both settle the Protestant foundation of Faith and overthrow their own § 2 3 2. This makes Orall Tradition more certain then writing against the judgment of God and all men § 4. pag. 140. 3. Errors may come in and have come in to the Church under pretence of Tradition § 5. 4. Traditionary proofs disowned 1. By the Prophets and Jewes of old § 6. Exc. The Law of Christians is written in their hearts not Tables Answered § 7. 2. By Christ and his Apostles § 8. Exc. 2 Thes. 2. 15. ibid. 5. Scripture proofe is necessary for confirmation of Doctrines in the judgment of the Fathers § 9. â— Orall Tradition hath deceived the Romanists themselves § 10. pag. 158. Exc. They are not deceived in great points de fide Answered ibid. â— Though experience sufficiently proves the deceit of this argument yet it is particularly shewed how error might creep in this way § 11. It might creep in by degrees § 12. 1. Christians might mistake the mind of their Predecessors § 13. pag. 166. 1. There was no certaine way for the third age to know the Doctrines of the second ib. 2. Instances given of mens misunderstanding the Doctrine of the precedant Age. § 14. 3. The words of our praedecessors may be remembred and the sence perverted § 15. 4. Some ages were horribly ignorant and carelesse Exemplified in the tenth Age. Sect. 16 17 18. And few Writers § 19. 2. Christians might knowingly recede from the Doctrines of their Ancestors 1. From Gods just judgment § 21. 2. Because they did believe their praedecessors erred Sect. 22. 3. Eminent persons might corrupt the Doctrine received from their Ancestors and did so Sect. 23. Exemplified in a forgery of the Popes ib. 8. This way of Tradition disproved by the practise of the Church of Rome which introduceth Doctrines not descending by Tradition but new Sect. 24. Exemplified in two Doctrines The immaculate conception of the Blessed Virgin And the Canon of the Scripture ibid. CHAP. 6. Of Miracles and the motives of credibility The oâ—inion represented in their words Sect. 1. Refuted 1. Other Churches have a juster claime to these marks then Rome Sect. 3 4 5 6 7. 2. Diverse of them are not marks of the Church Sect. 8.9.10 The Character of miracles specially considered and their Argument thence confuted 1. Christs Miracles prove Romes Fallâ—bility Sect. 12. 2. Miracles are not simply and universally to be believed Proved by Arguments Sect. 13 14 15 16 17 18. 3. Miracles onely prove the verity of the Doctrine not the Infallibility of the person Sect. 19. 4. Miracles doe not alwayes prove the verity of a Doctrine for they may be and have been done by Heathens and Hereticks Which is acknowledged by the learned Papists Sect. 20. 5. Miracles are pleaded by the Romanists either impertinently or falsly Sect. 21 6. Protestants may plead Miracles as well as Papists Sect. 22. A briefe recapitulation of the severall pretensions and resolutions of Faith among the Romanists Sect. 23. Another plea from Gods providence and the supposed necessity of a living Infallible judge Sect. 25 26 27 28. CHAP. 7. Of the Solidity of the Proâ—â—stants Foundation of Faith The Protestants have a solid fouâ—â—dation of Faith in the Scriâ—â—tures the Papists themselves 〈◊〉 ing judges Sect. 〈◊〉 Their Learned men acknowleâ— 1. That the Scripture is 〈◊〉 may be known to be the 〈◊〉 of God without the Church Testimony and by its owâ— light Sect. 〈◊〉 2. That the Books of Scriptuâ—â— are not corrupted in essentiaâ— and necessary points Sect. 〈◊〉 3. That the sence of Scripture 〈◊〉 things necessary may be uâ—â—derstood Sect. 〈◊〉 Except Protestants 〈◊〉 upon an humane Translaâ—tion answered Se. 5 6 7 â— Protestants freed from the preâ—â—tended circle of proving Scripâ—â—ture by the spirit and the spiâ—rit by the Scripture Sect. 9â— 10 11 12â— A consideration of that pretenâ— ostered at by some Romanists That the Churches Authority 〈◊〉 a sufficient foundation foâ— faith without infallibility Sect. 13â— The APPENDIX THe occasion of it pag. 1 The occasion of Everards pretended conversion to Popery p. 5. The Argument which perverted him viz. that a Protestant cannot be infallibly assured of the truth of Christian Religion considered and examined pag. 8. to the 12. Of the Doctrine of Infallibility as stated by Mr Cressy p. 12. Papists and Protestants grant that such a Doctrine ought to have the greatest evidence that such things can beare p. 14. Whether the Doctrine of Infallibility be evidently proved The Negative defended 1. Because it is not evident to the Papists themselves p. 15. They are divided about it notwithstanding their pretended agreement p. 16. Their haltings in the point and Mr Cressy's shufflings discovered p. 18. 2. Because their reasons to
sufficient and solid foundation for a Papists faith according to their Principles and that the popes pretended Infallibility hath no solid foundation there But when they are beaten out of Scripture they use to fly to the Fathers and to rest their Faith in the Authority of the Fathers And therefore that must be considered in the next place CHAP. III. Of the Authority and Infallibility of the Fathers Prop. 3. Sect. 1. THe third Proposition then is this The Faith of the Papists hath no solid foundation in the Authority of the Fathers This the rather deserves consideration because they make their great boast of it and urge it as a principall Pillar of their Faith It is asserted in their Cannon Law That the Fathers are to be owned and followed even to the least jot And although some of them have declared their dislike of that assertion yet they generally agree in this That the Authority of the Fathers especially where they consent is a solid Foundation for their faith to rest upon Hence those expressions of their great Doctors Take away the Authority of Fathers and Councels and all things in the Church are doubtfull and uncertaine Eccius From the Writings of the Fathers as from an Oracle Vniversities have the certainty of their assertions and Councels have their decrees Sixtus Senensis Melilior Canus an Author of great Note among the Romanists laies down this Conclusion That the common sence of the Fathers in the exposition of Scripture is a most certaine Argument to confirme Theologicall assertions For saith he the sence of all those Holy men is the sence of Gods Spirit And a little after Although you may require of a Philosopher the reason of a Philosophicall Conclusion yet in the exposition of Holy Scripture you are bound to believe your Ancestors though they give you no reason for it and to defend whatsoever opinions you receive from them of the Law of faith and of Religion And a little after All those Holy men together cannot erre in a matter of Faith All the Fathers together do never erre nor can they agree in one error saith Bell. The sayings and Testimonies of the Antient Fathers are not to be examined when all or almost all do agree in one opinion saith Salmeron That which the Fathers unanimously deliver about Religion is Infallibly true saith Gregory de Valentiá from all which we plainly see that according to their opinion the judgment of the Fathers is a sure basis and ground of Faith That is it which I am now to disprove and to shew That the Writings of the Fathers neither are nor can be a safe and sufficient foundation for a Papists Faith § 2. Onely let me premise two things 1. I would not be misunderstood as if I did intend to derogate from the just Authority of the Fathers or to defraud them of that veneration which is due to persons of such Antiquity ability and integrity but onely to denie that pretended infallibility which none did more dislike then themselves as we shall see hereafter Let them have all the honour which is due to the most worthy men not acted by divine inspiration but let them not have that Honour which belongs to God onely and his inspired ones We grant their Testimony is highly credible especially where there is indeed that which is oft pretended but seldome proved viz. an universall consent but their Authority is not infallible 2. That I do not fall into this dispute as declining the judgment of the Fathers of the first 600 years or suspecting their partiality on the Popes side I know sufficiently and so may any man whom the God of this World hath not blinded that doth but read what our Learned Divines have said in this particular or with his own eyes look into the Fathers that there is is not one considerable point in controversie between us and the Romanists but if judgment were to be given by any impartiall person from the Fathers excepting those who are evidently demonstrated to be spurious Authors their mouths would presently be stopped and their cause and confidence lay'd in the dust onely because that work is so thoroughly done by others and would swell this into a voluminous bignesse I shall forbeare that and proceed to handle what I proposed and P shall prove the proposition by foure Arguments 1. All those assertions and Arguments which the Papists urge against the Authority of sacred Scripture for the decision of controversies do no lesse overthrow all the Authority of the Writings of the Fathers When they attempt to disprove the Authority of the Scriptures considered in themselves these are then Arguments universally owned and urged God would not have his Church depend upon paper-Paper-Books saith Costerus Scripture say they cannot decide controversies because it cannot summon and heare both parties it cannot compell trangressours to obedience it doth not particularly condemne Hereticks It doth not say Erras Jacobe Gretsere Gretser you are in an errour It speaks doubtfully and men dispute about the sence of Scripture and so controversies will be endlesse Hence I thus argue Either those Arguments are strong and cogent against the Scriptures Authority or they are not If they be not then the Scripture must be owned as Judge of Controversies notwithstanding all those Arguments If they be valid against the Authority of Scriptures why are they not as strong against the Authority of the Fathers Or what difference is there in this particular between the writings of the Scripture and of the Fathers Are the writings of S t Paul deaf that they cannot hear parties and dumbe that they cannot deliver sentence and can the Writings of St Austine heare and speake Doth not the Scripture say Gretser you are in an errour And do the writings of Ierome or Ambrose say Luther you are in an error Cannot S t Paul condemne Hereticks and compell transgressors to obedience and can S t Cyprian do it What offence hath St Paul done that Peters Successors should thus degrade him sure Manet altâ mente repostum they bare him a grudge for reproving S t Peter Gal. 2. And so now they are even with him In short forasmuch as the Arguments and premises are wholly the same concerning the Scriptures and the Fathers either the authority of both of them must be receaved as Judges of Controversies or else both must be rejected For in pari causâ idem jus say the Lawyers in the same cause there is the same right Againe another of their Arguments Why the Scripture cannot of it selfe be a ground of Faith is this because without the Church we cannot know which books of Scripture are genuine and which are spurious This is the great Argument of Stapleton and all other Romish Doctors In like manner I argue the writings of the Fathers cannot in themselves be a solid ground of my faith because without the Churches judgment I cannot tell which of their Writings are genuine
was impossible And so from hence forward let all Logitians take notice of it that Ab esse ad posse non valet consequentia Well some centuries after comes Moses and by Gods command delivers a Law in Writing and this law abides and the Jewes to this day retaine it in remembrance and veneration and for above 3000 years together have been thereby kept from those Pagan opinions and Idolatries which all the Scholars of Tradition almost in the whole World have fallen into and consequently writing is a sure and orall Tradition an unsafe and uncertaine way of conveyance and this principle hath had universall influence upon the actions of wise men in all ages and in all things Hence care hath been alwaies taken for the writing of Canons of Councels decrees of Courts Acts of Parliament though the importance of them were many times so great and evident that according to this new notion writing was superfluous and verball Tradition Infallible And if those wise men durst never trust unwritten Tradition with their estates and worldly concernments shall we be so mad as to venture our Souls upon it Let Papists do so who having given up their consciences to the Pope cannot say their soules are their own but let them not be displeased if we desire to make a wiser bargaine But our English Apostate hath a distinction to salve this grosse absurdity It is true saith he of Doctrines meerly speculative that the memory is not so safe a depository as VVritten records but not of such as may be made as it were visible by practise And he is pleased to give us an instance in the Doctrine of the Sacrament and Christs reall unfigurative presence in it which saith he was more securely and clearly delivered by the Churches practise then could be by books VVritten their prostrations and adorations demonstrated their assurance of his real presence where every mans saying Amen at the Priests pronouncing Corpus Domini nostri Jesu Christi expressed their confession of that presence with exclusion of all tropes and figures in the businesse Exomol § 1. c. 8. And are these the great and visible assurances of Doctrines to which all the security of Writings must strike saile Are these grounds so evident that the Doctrines could not possibly have been more securely propagated and more clearly and intelligibly delivered to posterity in Writing as Cressy daringly asserts See Exomolog Sect. 1. chap. 8. O the besotting nature of Popery O the tremendous judgment of God punishing Apostacy with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reprobate sence Dare this miserable man say these are clearer evidences of the reall presence then if it had been said in terminis This is my body in a proper and corporeall sence or this bread is converted into the very substance of this body which you now see These men may well say what they please for it appeares they can believe what they list May I with the Readers leave in few words discover the shamefull weaknesse and horrid impudence of this assertion Is it true indeed that the prostrations and adorations of Christians discover'd their assurance of the reall corporall presence And of all men living could Mr Cressy say this who had so oft seen others receive and himself received the Sacrament in England and Ireland in a posture of adoration viz. kneeling with an assurance of the falshood of that opinion of the reall corporall presence Why might not the speciall yet spirituall presence of Christ in the Sacrament occasion this prostration as well as the speciall and Spirituall presence of God in the Arke occasioned the Jewes to fall down and worship at his footstoole And must the poore Clarke come in with his Amen to help the lame priest over the stile Why there is not a Protestant but when he heares these words pronounced this is my body will say his Amen to it and acknowledge it so to be but still Christs words must be taken in Christs sence and that is though figurative yet very frequent in such cases In short since these are the practicall visible Arguments alledged as instances of the Infallible certainty of orall Tradition above all that can be said in writing I hope the Reader who concernes himselfe either in matters of credit or conscience will easily discerne and ingeniously confesse both the absurdity of their Arguments and assertion and the solidity of this second Answer and the advantage of writing above unwritten Tradition § 5. Ans. 3. If this assertion be true and solid and Tradition be an Infallible foundation of Faith as those men pretend no errour could come into the Church under pretence of Tradition from the Apostles That is evident in it selfe else an infallible Authoritie is liable to error which is a contradiction and it is granted by our Adversaries who therefore tell us that all Hereticks recede from the Tradition of their Fathers and broach new and unheard of Doctrines as we have seen But errors may come into the Church under pretence of Tradition Here all the doubt lies and therefore I shall indeavour to make it good a taske which would be wholly superfluous if the impudence of our Adversaries and the desperatenesse of their cause did not oblige them to require and us to give the proofe of the most evident verities I might insist upon the Doctrine of the Chiliasts which the Papists confesse to be false which was commended to the Church by Papias and Irenaeus too as an Apostolicall Tradition and so received by the generality of Orthodox Christians saith Iustin Martyr This Argument is renderd more considerable by the pitifull evasion wherewith M r VVhite shuffles it off saying That the Chiliasts were deceaved by Cerinthus who feigned he had this from the Apostles in private discourses not in publike Preaching For to say nothing of this that the Fathers derive its pedegree from another root whatever was the occasion and ground of this mistake in that Tradition it sufficiently proves what I intend viz. that many or most of the guides of the Church may receive false Doctrines as comming from the Apostles and so transmit them to their Posterity which is the thing now denied It was an old Observation of Irenaeus concerning the Hereticks of his time one would think the words were not onely Historicall of them but also propheticall of the Papists When Hereticks are reproved out of the Scripture they begin to accuse the Scripture as if truth could not be discovered by those that know not Tradition The Arrians pretended they had their Doctrine by Tradition from their Ancestors particularly they named Origen Dionysius Alexandrinus and Lucian the Martyr by whose hands their Doctrine had been conveyed to them as Baronius acknowledgeth Epiphanius tels us the Cajani pretended St Paul as the Author and founder of their Hereticall Doctrines The Pelagians boasted of their Doctrine That it had been alwaies celebrated by the Learning of Holy men The Doctrine of
conscience with what Spectales do these men read this Writing in the heart that tell us this was the Doctrine of Transubstantiation Indulgences Invocation of Saints Popes Supremacy the Churches Infallibility But you must know though this Writing was from God yet the interpretation belongs to the Pope whose will stands for his reason and his word for a Law But if we consult the Prophet If with the Popes good leave God may be his own Interpreter He tels you this was the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know the Lord. The knowledge of God Ier. 31.33 and the fear of God Ier. 32.39 40. And this Law written in the heart was so far from being appointed by God for a rule to walke by much less was it to justle out the word as the Papists now abuse it that the use of this was only to help them to make the word their rule Ezek. 26 27. I will put my Spirit within you and cause you to walk in my statutes Hence that in Is. 59.21 My Spirit that is in thee and my words which I have put in thy mouth shall not deparâ— out of thy mouth So this objection being discharged the consequence remaines in full force and Traditions being disapproved under the old Testament cannot be approved under the new But I shall more fully prove that in the next branch which is this § 8. 2. This way of proving the truth of Doctrines by verbal tradition is disallowed by Christ and the Apostles He knowes nothing of the Pharisees and indeed but little of the New Testament that knowes not that this was the great Doctrine of the Pharisees And from their school the Papists had this Doctrine of the certainty of Tradition So little reason had Du. Moulin to write a book about the novelty of Popery when diverse of their Doctrines have such a venerable Antiquity that they are as old as the Pharisees No wonder the Church of Rome hath diverse Doctrines that Christ never delivered to them for they had a great part of the leaven of the Pharisees left them for a legacy And from them they had their bold expressions by which they advance Tradition above the Scripture The Author of the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this saying think not that the written law is the Foundation of our Faith but the law of orall Tradition And again in the book Iuchas p. 158. Without this orall law of Tradition the whole law would be in darknesse and again all those things which our Rabbins taught us we are equally to believe as the Law of Moses But this is so known that it is frivolous to multiply testimonies of this kind The footsteps of this principle you may discern in diverse places of the New Testament They made the Tradition of the fathers the rule of their Faith Mat. 15.2 VVhy do thy Disciples transgresse the Tradition of the Elders S t Paul mentions it as one of his Pharisaicall errours that he was exceedingly zealous of the Traditions of his Fathers Gal. 1.14 And S t Peter speaks of it as a part or effect of their redemption by Christ that they were delivered from a vain conversation received by Tradition from their Fathers 1. Peter 1. this sufficiently shews what their opinion was Now let us hear what reflection Christ and the Apostles made upon it And there you shall find that which would end the controversy with ingenious adversaries viz. That whereas the Romanists tell us that the deserting of Tradition is the true cause and spring of all errours on the contrary our Saviour makes this the Fountain of their errours their forsaking the Scripture not their receding from the Tradition of their Ancestors Mat. 22.29 Ye do erre not knowing the Scriptures we are beholden to the Papists that they do not say there is a corruption in the Text and Scripture is put in for Tradition For surely if Christ had been of the mind of those Gentlemen he never had a fitter opportunity to utter it then now for the Sadduces were noted as enimies to Traditions And the Doctrine of the resurrection was but darkely delivered in Scripture at lest in the Pentatuch and more plainly by Tradition So now or never was the time for Christ to say to the Sadduces as doubtlesse M r White would if he had been present and Christ should if M r Whites Argument be good you erre because you take no heed to the Traditions of your Ancestors But here is not a syllable about that but all is cast upon their not knowing the Scriptures Thus in the resolution of that great controversy concerning the Messias Christ doth not confute the Jewes nor stablish the Truth from Tradition though there was eminent occasion for it at that time there being such a Tradition then rise amongst them that the time of the coming of the Messias was at hand Daniels week being nigh exspired and with it a general expectation of him but from â—cripture Christ proves himself to be the true Messias by several Arguments by the Testimony of Iohn who was a Prophet yea and more then a Prophet by his Fathers voice from heaven by his miracles and above all by the Scripture how came Christ to omit that which if those men do not deceive us was more considerable then all the rest viz. Tradition and the Testimony of the present Church A strange oversight you will say but it seemes it was a discovery denied to Christ and all the Apostles and reserved to these last times Answerable to this was the practise of the godly Bereans who did examine S t Pauls Doctrine not by Tradition as the Papists do but by the Scripture Acts 17.11 And St Paul himself evidenceth the soundnesse of his Doctrine not by its conformity with Tradition which our Adversaries lay such stresse upon that S. Clara with severall others affirme that they receive the Scripture onely so farre as they agree with Tradition but by its consonancy to the Scriptures saying That he witnessed none other thing then what was in Moses and the Prophets Act. 26.22 and Act. 24.14 15. So then the question now is which is the more rationall way to resolve a Christians doubts and ground his Faith whether that which hath had the approbation of all the Holy-men of God in both Testaments or the ingenious devise of these witty Doctors that come with their quintum Evangelium into the World that is whether Scripture or Tradition I know one thing will be said That the Apostles did urge Traditions as well as Scriptures to this purpose we oft heare of that 2 Thes. 2.15 Hold the Tradition which ye have been taught whether by word or our Epistle To which I Answer briefly 1. That if the Papists can demonstrate any of their Traditions to be indeed Apostolicall as these were we shall receive them if conformable to Scripture but if they be dissonant from Scripture we have commission from S t Paul to renounce them
though they be either of Apostolicall or Angelicall originall Gal. 1.18.9 2. The Argument I confesse is right of the Romish stamp viz. The Thessalonians were bound to receive what they heard immediately from St Pauls mouth in such things as for the substance of them were contained in the Scripture Therefore we are now bound to receive all those Traditions which the Church of Rome tell us they had from those that had them from those that had them from those that told them their Ancestors were told by their Ancestors that some of their Ancestors had it from Paul 1600 years agoe risum teneatis amici This may serve for the fourth Answer § 9. Ans. 5. If this Doctrine be true Scripture proof is not necessary for any point in Religion for it asserts the sufficiency of Tradition in it self and without the Scripture But Scripture proof is necessary for confirmation of points in Religion This I might prove from Scripture but that hath been done allready in the former Answer therefore I shall here confute this Argument of Tradition by Tradition and the testimony of the Fathers To pick up all they have to this purpose would fill Volumes I shall therefore single out some few Illustrious Testimonies Nothing can more evidently overthrow this goodly structure then those forementioned words of Cyprian We ought not to regard what others have done before us but what Christ who was before all thought fit to be done For we must follow Gods Truth not mens custome What Protestant can say more in few words then Clemens Alexandrinus in few words We assert nothing without Scripture Therefore he thought not Tradition a sure evidence though so near the Fountaine much lesse can it now give us any certainty having conflicted with hazards and been exposed to the infection of 1300 years S t Basil is expresse It is necessary that every word or thing be confirmed by the Holy Scriptures And else where he tells you It is a manifest defection from the Faith and token of Pride either to rejâ—ct any thing that is written or to introduce any thing that is not written And Constantine speaking of the rule by which all things were to be examined and judged confines it to the Scripture The Books of the Prophets and Apostles saith he do plainly instruct us what to think of Divine things therefore laying aside hostile discord from the words which were divinely inspired let us take our expositions of quoestions e It is a pitiful shift of Bellarmines to say that Constantine was a better Emperor then Doctor whereas in this particular Theodoret assures us that the whole Synod did highly approve of this saying nor did any of the Antients ever condemne him for it And indeed the practise of the Synod shewes their approbation of the Speech and consequently gives us another Argument for they determined the controversy according to the Scriptures saith Ambrose and Athanasius too whose words are these The Bishops congregated at Nice collecting togâ—ther all things they could out of Scripture to defend their opinion they affirmed that the Son was consubstantiall to the Father And Bellarmine himself confesseth it The Councell of Nice when they defined the Son to be consubstantiall to the Father they drew their Conclusion out of the Scriptures Notable is that place of Chrysostomes because it acquaints us with his own judgment and the judgment of the Christians of that age If any thing be asserted saith he without Scripture the minde of the hearer wavers But when Scripture comes that confirmes the speakers words and settles the hearers mind Tertullian thus confutes the opinion of Hermogenes that things were made of prae existent matter with I never read it let Hermogenes shew where it is written or else let him fear the woe denounced against those those that adde to the Scripture e And againe I do not receive what thou bringest of thy own without the Scripture And againe Take away from Hereticks the things they have in common with Heathens that they may referre their questions to Scripture alone and they can never stand But the Papists are of another mind for if you will believe them if Scripture alone must judge Controversies Heresies will never fall Theodoret professeth he was not so bold as to assert any thing wherein the Scripture was silent Thus Origen It is necessary that we call in the Testimony of Scripture for without this our expositions have no credit Austin is most full and plaine I will mention but one place Whether they have the Church they cannot shew but from the Canonicall Books of Scripture And yet there is no question wherein Tradition seems more pertinent and where the Papists urge it with more vehemency I might adde a thousand pregnant places more but either these or none will suffice to prove that the Antients did judge Scripture proofe necessary for the confirmation of any Doctrine in Religion which the Romanists now judge not necessary The Fathers pretended Tradition for their opinion and the Papists pretend it now Either Tradition deceived the Fathers then or it deceives the Papists now Either will serve our turne to shew the Fallibility of Tradition If it be said there are no lesâ—e expresse Testimonies alledged by the Papists on the behalfe of Tradition and why should not they be received as well as those on the behalfe of the Scripture I Answer 1. If the Fathers do in some places assert the sufficiency of proof from Tradition and in other places the necessity of Scripture proofe these assertions being directly contrary one to another it invalidates their Authority in matters of Religion For so say the Lawyers most justly and truly Testis pugnantia diceus fidem non facit 2. But upon enquiry it will be found in the places cited for Tradition especially if you compare them with those alledged for Scripture that they do plead Tradition onely as a secondary Argument to confirme that Faith which is grounded upon Scripture but it is as clear as the Sunne that they ever made Tradition strike faile to the Scripture and made no scruple of deserting Tradition when the evidence of Scripture Arguments stood on the other side Answ. 6. The Romanists themselves are undeniable instances of the vanity of their own Argument They tell us Tradition cannot deceive us Why Tradition hath deceived them There are diverse contradictory opinions maintained in the Church of Rome about 300 are reckoned out of Bellarmine The dissenters though never so implacably divided amongst themselves do agree in this That they believe nothing but what hath come to them by Tradition from their Fathers and so from the Apostles Then certainly either Tradition hath deceived some of them or both the parts of a contradiction may be true I shall not launch forth into the Sea of Romish contradictions nor take notice of pettie differences amongst obscure Authors but shall instance in two materiall
byassed or the contradiction being speedily suppressed which is very possible and hath been usuallâ— it could not probably fall out otherwise but that their opinion should be transmitted to their Successors for the Faith of their Age. Rome was not built in a day neither in a civil nor in a Spirituall notion And de facto that corruptions did creep into the Church of Rome by degrees hath been so fully demonstrated that I need onely point the Reader to those Authors who have done this worke especially to Momeys mystery of Iniquity and the excellent defence of it in French by Rivet against the cavils of Coffetean 2. I answer particularly and in opposition to the first branch I lay down this position That the following Age or the Major part of those called Christians might easily mistake the minde of the foregoing Age of which many rationall accounts may be given 1. There was no certaine way whereby for example the particular Christians of the third Age might Infallibly know the Doctrines which were delivered by the whole Church of the second Age. Remember the question is not how probably they might believe but how infallibly they might know it for nothing will serve the Romanists turne short of Infallibility It is true the Christians of Antioch might know what their Fathers delivered to them there and they of Ephesus what was there delivered but no Christian could without miracles infallibly know what were the Doctrines delivered to the Christians in those innumerable places where the Gospell had got sooting Hence then I offer this Argument Either this is sufficient for the Infallibility of Tradition that the Christians in severall Cities and places did understand what their Ancestours taught in such places and would not deceive their posterity in it or it is not sufficient but it is necessary that Traditions should be compared and the Truth discovered in a generall Councell If they say the former then they assert the Infallibility not onely of the Church or Bishop of Rome or of a generall Councell or of the Catholick Church but of every particular City And to say Truth Either this plea of Tradition is fallacious and absurd or every particular Church is Infallible For to use their own words if the Christians suppose of Ephesus could be deceived then either they did not understand the Doctrine of their Ancestors there delivered or they did willingly deceive their posterity but neither of these were possible Ergo The Church of Ephesus was Infallible If they will eat their own words as they will do any thing sooner then retract their errors and returne to the Truth and say the Church of Ephesus might misunderstand their Ancestors or deceive their Posterity then so might the Church of Antioch and that of Alexandria and so the rest and what then becomes of Infallibility If they say the latter viz. That there is a necessity of a generall Councell to compare Traditions and declare the Truth then they are desired to remember that as yet there had been no generall Councell and consequently no Infallibility and therefore in that Age there might be a misunderstanding yea many mistakes What else will they say Will they say that a Christian might Infallibly know the Truth by travelling to all places and companies of Christians and hearing it from their own mouths This though it might give satisfaction to such a Christian yet it could not satisfy others who had no such evidence Or will they say the Christians knew it by Testimonies received from every Church and particular recitals of their Traditions Why such Testimonials are not so much as pretended to have been required or given and if they had been given yet that could satisfy none but those few eyewitnesses of them It remaines therefore that there was no way whereby the Christians of the third Age might be assured of the genuine Traditions of the second which was the thing to be proved And the solidity and satisfactorinesse of this one Answer if there were no more appeares plainly from hence that the great Architects of this devise make it essentiall to such a Tradition that it come from all the Apostles so Mr White informes us since all Catholicks when they speak of Tradition deliberately exactly define it to be a Doctrine universally taught by the Apostle\`s we may safely conclude where two Apostles teach differently nâ—ither is Tradition Apology for Tradition Encounter 6 elsewhere his reply to our instance of the Tradition of communicating Infants is this That it was a Tradition begun by some Apostles not all in some countries not all Encounter 2. Hence then I thus argue The following Christians could have no assurance what Doctrine was taught by all the Apostles without a generall Councell of all the Churches severally taught by the severall Apostles but such generall Councell there was none in the third Age Therefore the third Age could not Infallibly understand the Apostolicall Traditions delivered in the second which was the thing to be proved § 14. 2. There are many instances which may be given of mens misunderstanding the Doctrines of the preceding age We have one instance among our selves concerning the judgment of the Church of England of the next preceding â—ge in the Quinquarticular points The favourers of Arminius his Doctrines tell us that she maintained their Doctrines Their Adversaries tell us she held the contrary and there are Books written and Arguments urged on both sides he that doubts of this let him look into M r â—rin on the one side and D r Hâ—ylin on the other And why might it not be thus in former ages And seeing there are great mistakes daily committed and fresh disputes managed about the opinions of those Authors who have left us their mind as plainly as words can make it in books which are alwaies present to our perusal how can it be sense for a man to say that one may infallibly know their mind by a transient hearing of them what tedious controversies are there about the judgment of S. Augustine and others of the Fathers in sundry points of great moment wherein they have as fully explained themselves as any Preacher can do or useth to do Suppose now the Fathers preach the same things and words which they have left us in writings as diverse of their works were no other then their Sermons can any man without nonsence say that the diligent Reader may be mistaken and the attentive Hearer is infallible We all know the five Propositions of Iansenius condemned lately at Româ— The Jansenists deny that to be the sense of Iansenius his words which the Pope and the Jesuits affix to them both parties are agreed in his words which seldome happens in Orall Traditions and consequently makes the argument stronger yet they differ in the sense which one side saith is Heretical the other aver it is innocent Why might not in like manner several parties though it be supposed they perfectly remembred the words
Spirit of God his Holinesse declares they were acted by the Divell By this time I hope the Reader that is not wholly blinde may see the vanity of this Argument from Tradition Catholick Tradition is pretended at Rome for the Popes Supremacy and Infallibility This Tradition with othâ—rs comes to them by uninterrupted succession from the Apostles wherein by the Argument I have now in consideration it was impossible for the Bishops or Governours of the Church either to misunderstand the mind of their Ancestors or wittingly to deceive their posterity That which they make impossible to be done the instance proposed discovers to be certainly done it being impossible that the Fathers should make such a decree if they had not either been ignorant of such a Tradition as Bellarmine chargeth them or wilfully and maliciously opposed it as the Pope accuseth them And forasmuch as these Fathers pleaded a Tradition directly contrary to that which the Romanists pretend viz. That there should be no appeales to Rome it irresistibly followes that Tradition hath deceived either them formerly or the Papists at this day I shall dismisse this Answer with a remarke upon the whole matter that if the Pope and Popish faction durst for their own base and ambitious designes use such palpable forgery in a time of so much light when they had so many diligent observers and potent opposers I leave to the prudent Reader to imagine what forgeries might be expected from them in after Ages in times of ignorance and carelesnesse when all the VVorld was in a deep sleep and the Pope onely vigilant to improve all occasions to his advantage and had allmost all Princes and People in the Christian VVorld at his Devotion And thus much may serve for the seventh Answer wherein I have been the more prolix because it strikes at the root of the Argument not onely proves the possibility of deceit in Traditions but also discovers the wayes and modes by which mistakes may be committed and falshoods introduced under pretence of Tradition I will adde but one thing more § 24. Answ. 8. and last If the Tradition pretended give us infallible assurance that the Doctrines of the present Church of Rome are come from the Apostles then the Romish Church holdeth no Doctrines but such as they have received from the Apostles But the Romish Church holdeth many Doctrines which she hath not received from the Apostles This I might take for granted having allready proved it in that fundamentall Tradition of the Church of Rome concerning the Popes Supremacy I might refer the Reader to what I have reported out of diverse Popish Authors of greatest note concerning their acknowledgments of their departing from the Doctrines and practises of the Fathers and having said so much there I shall content my self with mentioning two particulars The first shall be that which hath been more largeâ—y discussed Chap. 3. whither I refer the Reader about the Blessed Virgins conception in Originall sin The present Doctrine of the Romish Church or at least of the far greatest part and most eminent members of it is for her immaculate conception as I shewed before from the decrees of Popes and Universities c. and innumerable of their most approved Authors How much this opinion was favoured by the Councell of Trent sufficiently appeares from their Decree about Originall sin though cunningly and doubtfully delivered as the Devils Oracles used to be in which Decree they declare that they would not comprehend the Blessed Virgin The sence of which decree according to that favourable glosse which M r White puts upon it was this That the Councell did judge both opinions probable Now from the businesse thus stated I gather two undeniable Arguments to prove the Fallibility of Tradition 1. Tradition told the Antient Fathers that one of those opinions was positively false viz. That the Blessed Virgin was not conceived in sin Tradition told the Councell of Trent that either of these opinions was probably true which is an implicit contradiction 2. Seeing in this hot contest not yet ended between the different factions of the Romanists in this point both sides pretend Tradition for their contrary opinions and both agree in this to hold nothing but what they have by Tradition Therefore Tradition must needs have deceived one of them Ergo it is not Infallible To which I shall adde that the Doctrine which the most and learnedest of them hold viz. of immaculate conception was not received by Tradition from the Fathers as I have shewed from the ingenuous confessions of their most Learned VVriters to which I may adde those words of Melchior Canus That the Blessâ—d Virgin was wholly free from Originall sinne cannot be proved out of Scripture according to its genuine meaning But that is but a small matter to give the Scripture a goeby let us see what he saith of the Golden rule of Tradition therefore he addes presently Nor can it be said that it came into the Church by Apostolicall Tradition for those Traditions could not come to our hands by any other then those Bishops and holy Authors which succeded the Apostles But it is evident that those antient writers did not receive it from their Ancestors for then they would have faithfully delivered it to their posterity And yet if M r Whites Discourse be solid in spight of your eyes you shall believe not onely that no Doctrine is delivered by the Church of Rome which hath not been conveyed to their hands from Fathers to Children even from the Apostles dayes but that it was impossible any other Doctrine should creep in The other instance is that of the Canon of the Scripture imposed upon us by the Church of Rome which they say is another Apostolicall Tradition and yet their own prime Authors confesse the most Antient Fathers to be on our side at least as to severall of their Apocryphall Books Sixtus Senensis gives them to us in generall The Antient Fathers did hold the controverted Books to be un-canonicall Bellarmine gives us Epiphanius Hilary Ruffinus and Hierom Canus gives us Origâ—n Damascen Athanasius and Melito a famous and antient Father who flourished Anno 170 and was a man of great judgment and venâ—rable Sanctity saith Sixtus Senensis who purposely travelled to the Eastern Churches where the Apostles had their principall residence and employment to learne out the true Canon and brings a non est in ventus for the Apocryphall Books and returnes with the very same Canon which we own so that in him we have the Testimonies of all those flourishing and Apostolicall Churches to which Tertullian directs us for the discovery of the Truth Nor to this day have the Papists cited one Father or Councell within the compasse of 600 I think I may say a 1000 years who did receive their whole Canon and consequently none of them for ought appeares in their Writings knew any thing of this pretended Tradition but as it seemes by the story
when the Image of Diana dropt down from Heaven she brought this Tradition along with her The like might be shewed in â—undry other particulars In the caelibacy of Priests which is onely de jure humano not divine by the confession of Thomas Durandus Lombardus and Scotus four principall pillars of the Papall Church and Turrianus was noted by Cassander as the onely man of all both old and late Writers of the Popish party who maintained the jus divinum of it But if it were an Apostolicall Tradition it was de jure Divino and the Councell of Nice would never have dispensed with a divine Injunction So in the worshipping of Images Transubstantiation Purgatory and many other considerable points wherein I need say nothing because it hath been so fully cleared by diverse Learned Protestant Writers particularly by Iewell Vsher in his Answer to the Jesuites Challenge Moulins Novelty of Popery Dallaeus in severall pieces Rainolds de Libris Apoâ—ryphis Whitaker Chamier and innumerable others But manum de Tabulâ This I hope may suffice for the refutation of this novell invention concerning the Infallibility of Tradition and the Testimony of the present Church where I have been more large because it is a late plea and lesse hath been said of it by Protestant Authors And so it remaines unshaken That a Papists Faith hath no solid Foundation in orall Tradition and the present Churches Authority which was the businesse of this Proposition CHAP. 8. Of Miracles and the motives of credibility Sect. 1. BUt we are not yet come to the end of our journey And although the Arguments urged by Protestants against their resolution of Faith have probably convinced the consciences of diverse of them yet have they not stop'd their mouths We have shewed in the former Chapters how they have been driven from post to post and as in a besieged City when the Walls and Works of it are battered down they raise new fortifications so having seen their former pretences batter'd about their eares some of them have devised one shift more for finding themselves yet in that ridiculous Circle of believing the Scripture for the Churches sake and the Church for Scriptures sake notwithstanding all the attempts of their Brethren to get out Some of them have taken up their rest in the markes of a Church and the motives of credibility This though rejected by former and learneder Papists yet of late hath been taken up by Turnebull in his Tâ—tragonismus a discourse about the Object of Faith and after him by the late Answerer of Bishop Lauds Book called Lawa's Labyrinth whose words are these We prove the Churches Infallibility not by Scripture but by the motives of Credibility and signes of the Church which are these Sanctity of life miracles efficacy purity and excellency of Doctrine fulfilling of Prophâ—cies succession of lawfully sent Pastours Vnity Antiquity and the very name of Catholick Then saith he having thus proved the Churches Infallible Authority and by that received the Scripture we confirme the same by Scripture which Scripture proofs are not Prime and Absolute but onely secondary and ex suppositione ad hominem or ex principiis concessis against Sectaries This is their plea concerning which I shall need to say the lesse because the Book wherein it is revived and urged called Labyrinthus Cantuariensis is so solidly and Learnedly Answered by my worthy friend M r Stillingfleet Yet having finished this Discourse long before that excellent work came forth and having twisted it into the method of the present Treatise and designe I thought not fit wholly to supersede it whereby the body of the work would be renderd lame and incompleat but rather to be shorter in it and as far as I can to cut off such passages as happily may be coincident with what is said by Mr Stillingfleet in that particular for I do not desire actum agere § 2. Answ. 1. Let it be observed how shamelessely these men abuse their Readers when they pretend the Infallibility of the Church is solidly demonstrated from Scripture and this they generally do Here you have reum confitâ—ntem they confesse the imbecillity of those Arguments For say they they are but secondary proofs and Argumenta ad hominem Now such Arguments are not cogent and concluding in themselves but onely do conclude against some particular Adversary from his own principles So they acknowledge that although their Arguments may perswade one that is docible yet they cannot convince a gainsayer And the strength of their Argument depends upon the Courtesy of the Protestants § 3. 2. In vaine are these Marks of a Church pleaded for the Infallibility of the Church of Rome when other Churches have a juster claime to them and so little colour have the Romanists for their monopoly of them that upon enquiry it will be found they have no considerable interest in them This I shall shew in the principall and most important of them 1. The first in dignity though not in order is the glory of Miracles The most eminent in this kind are confessed to be those which were done by Christ and his Apostles Those Miracles were done in Confirmation of the Doctrine of the Reformed Churches not of the Church of Rome which appeares thus These Miracles were done in confirmation of the Doctrine delivered in the Scriptures but the Doctrine of the Reformed Churches is the Doctrine delivered in the Scriptures and the Doctrine of the present Church of Rome is repugnant thereunto Ergo These Miracles were done in confirmation of the Doctrine of the Reformed Churches The Major our adversaries dare not deny The Minor hath been undeniably evidenced so much to the conviction of our Adversaries that they dare not owne the Scripture for their Judge and instead of submitting themselves to its sentence bend their wits to except against the judge and decline its Tribunall following that Counsell which was given to Pericles when he was studying how to give up his accounts to the Athenians that he should rather study how to give up no account at all And some of them whose words are recited in this Treatise acknowledge the folly of their brethren who would manage their cause by Scripture Arguments But whether the Protestant Doctrine hath been solidly evinced from Scripture or not thus much undoubtedly followes that if any miracles be pretended against that Doctrine which Christ sealed by his miracles they are not to be regarded and the miracles done by Christ c. are infinitely to be preferred before them And consequently the glory of Miracles is more ours then theirs § 4. The like I may say secondly for the efficacy of Doctrine which they so confidently appropriate to themselves But if the efficacy of their sword were not greater then that of their Doctrine the world would quickly see the vanity of that Argument And how little confidence themselves put in it may be seen by the professed necessity of an Inquisition Next newes I expect
granted that there is an Infallible judge yet it doth not their work for particular Christians are not Infallibly assured of the Infallibility of their Church unlesse they will say that every Papist is Infallible And therefore no particular Papist hath better ground for his Faith upon this score then the Protestants have for they neither have nor pretend to better Arguments upon which they believe their Church to be this Supreme and Infallible judge then what Protestants alledge to prove the Scripture to be judge viz. Texts of Scripture Tradition Fathers Councels Miracles rationall Arguments c. And if a Protestant may be deceived in these when he inferres from them the Infallibility of the Scripture why may not a Papist be deceived when he inferres from them the Infallibility of his Church since he hath no better Arguments nor more Infallible guidance And therefore as to particular Christians of whom the whole Church consists and about whom alone the care of Christ and Gods Providence is exercised God hath not taken more effectuall care for their infallible guidance according to the Romish Principles then according to ours For as they say Protestants have no security for their Faith though the Scripture be Infallible because they cannot Infallibly underitand it or believe this to be the Scripture so say I the Papists have no security of the Infallibility of their Church though the Churches Infallibility be acknowledged true in it self since they cannot infallibly know either that there is such an infallibility or theirs to be the Church to whom it is promised § 28. 4. It is neither necessary nor suitable to the methods of Gods Providence and the declarations of his will that there should be a finall end and infallible judge of all controversies in this life That which these men teil us was fit to be done God hath told us he did not judge fit and who is most credible do you judge 1 Cor. 11. 19. There must be Heresies that they which are approved may be made manifest God hath acquainted us that it is his pleasure that Tares should grow with the Wheat unto the end of the World In respect of wicked men it was fit in regard of Gods Justice that there should be stones of stumbling and Rocks of offence for the punishment of those that were disobedient And in regard of elect and sincere Christians who live holily and humbly believe and pray fervently and seek the true way diligently such a judge is not necessary God having provided for them other wayes by giving them the promise of his Spirit and guidance into Truth which is as good security as the Pope himselfe hath or pretends for his supposed Infallibility by that anointing which teacheth them all things 1 Ioh. 2. 27. in confidence of whose conduct they may say with David Thou shalt guide me with thy counsell and afterwards receive me to Glory Psal. 73. 24. They are kept by Gods power 1 Pet. 1. 5. and the care and strength of Christ Ioh. 10. And what need a Christian desire more Truly saith Amesius God hath provided for the safety of the Godly not for the curiosity or perversnesse of other men And therefore this plea must go after all the rest and they are still lest in a Forlorne and desperate because in a faithlesse condition And thus having forced my way through all the obstructions which they laid before us I know not what hinders but I may pronounce the sentence notwithstanding all their big looks and glorious pretences of Infallibility notwithstanding all the noise of Scripture Fathers Popes Councels Tradition Miracles when things come to be scanned it appeares they have no foundation for their Faith and consequently have no Faith Lord be mercifull to them CHAP. VII Of the Solidity of the Protestants foundation of Faith § 1. HAppily they will fay of us as Ierome did of Lactantius that he could facilius aliena destruere quam stabiline sua that we can more easily overthrow the foundation of their Faith then make our own good I shall therefore though it be besides my present designe which is onely to undeceive the World in that great cheat of Infallibility in few words enquire whether the Protestants have not a better and more solid foundation of their Faith then the Papists have And this I shall shew onely by one Argument The Popish foundation of faith is such as many of their own great Doctours are unsatisfied in There being no foundation laid by any of them but it is both denied and disproved by others no lesse eminent of their own communion as I have proved at large and such as is unanimously opposed by all Protestants and solidly disproved But the Protestant foundation of Faith is such as all Protestant Churches of what denomination soever are agreed in yea such as diverse of our most learned Adversaries acknowledge to be solid and sufficient You will say if you can prove this the controversy will be at an end and if I do not let the Reader Judge There are but three things that need proof 1. That the Books of Scripture which Protestants build their Faith upon are and may be proved to be the word of God 2. That in the substantials of Faith these Books are uncorrupted 3 That the sence of Scripture may be sufficiently understood in necessary points § 2. For the first That the Protestants Bible is and may be proved to be the word of God It is true when they meet with any of our Novices they use to put this perplexing question as they call it to them How know you Scripture to be the word of God what matters it how I know it seeing they acknowledg it and by granting the thing make their question superfluous But I Answer I know it even by the Confession of our Adversaries So they acknowledge and own the verity and solidity of our foundation and the testimony of an adversary against himself is undeniabe It may be of good use here a little to compare the several discourses of learned Papists to different persons and how prettily they contradict themselves and confute their own arguments When the Papists dispute against us they tell us It is impossible to know the Scripture to be the word of God but by the Churches Testimony But if you take them in their lucid intervals and their disputes against Atheists or Heathens then you shall have them in another tune then Bellarmine can say Nothing is more evidâ—nt and more certain then the Sacred Scriptures so that he must needs be a very fool that denies faith to them Here he can furnish us with several arguments to prove the authority of the Scripture distinct from and independent upon the Churches authority the verity of Prophecies harmony of writers works of Providence glory of Miracles consent of Nations c. Either then these arguments do solidly prove the Divine authority of the Scriptures or they do not if they do not then
Bellarmine is a Baffler to use fallacious arguments and a Lyar too having said nothing is more evident nothing more certain if they do then the Scriptures may be evidenced to be the word of God without the Churches Testimony which they so boldly deny at other times The like might I shew out of Gregory de Valentia who musters up diverse convincing arguments whereby even Heathens may be satisfied that the Scripture is the word of God without the aid of the Churches authority And the like is done by several of their learned and approved Authors from which it plainly appears That the foundation of Christianity and Protestancy is one and the same and that we have the same arguments and evidences for the ground of our Faith as Protestants viz. for the Divine authority of the Scriptures independently upon the Churches testimony which we have as Christians and that the Papists cannot say nor do any thing towards the subversion of the Faith of the Reformed Churches herein but at the same time and by the same art and arguments they must oppugne the Christian cause and acknowledg it untenable against a subtle Pagan or Atheist And I desire the Reader to consider that this is not an answer or argument ad hominem which I now insist upon but fetched from the nature of the thing the verity of the Christian Religion And for what they pretend That without the Churches Testimony we cannot know that S. Mathews Gospel was written by him and so the rest they shall take an Answer of a very eminent and approved Author of their own Melchior Canus It is not much material to the Catholick Faith that any book was written by this â—r that Author so long as the Spirit of God is bâ—lieved to be the Author of it which Gregory learnedly delivers and explaines For it matters not with what pen the King writes his Letter if it be true that he writ it § 3. The second thing is That the Books of Scripture are not corrupt in the essential and necessary points of Faith This a man may easily discern by looking into the nature and quality of those various lections which are pleaded as evidences of corruption where he shall quickly find them generally to be in matters of lesse moment and such upon which Salvation doth not depend But because the examination of this would be a tedious work I shall save my self and Reader the labour and shall prove it in general as at first I proposed from the confession of the Papists themselves who condemn the rashnesse of those of their own Brethren which out of a preposterous respect to the vulgar Translation assert the malitious coâ—ruption of the Hebrew Text and positively maintain the incorruption of the Bible in matters of importance Of this opinion are among the Papists Bellarmine Arias Mâ—ntanus Driedo Bannes Tena Acosta Lorinus and diverse others If you please we will hear the fore-man of the Jury speak for the rest I confesse saith he that the Scriptures are not altogether pure they have some errors in them but they are not of such moment that the Scripture is defective in things that belong to faith and mannâ—rs For for the most part those differences and various lections consist in some wâ—rds which make little or no difference in the Text To whom I shall adde the acknowledgment of a late Author S. Clara whose words are these Considâ—ring a moral thing morally it is altogether impossible that the Books of the New Testament were or are consiâ—erably adulterated And so he goes on proving what he had asserted This may suffice for the second thing § 4. For the third particular which alone now remains in doubt concerning the sense of Scripture My assertion is this A Protestant hath or may have a sufficient assurance of understanding the sense of Scripture in things necessary to salvation This I shall briefly prove by this argument God's promise is sufficient assurance the Papists do not pretend an higher assurance for their Churches Infallibility but a protestant is or may be assured of this by God's promise as appears from Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God Protestants have the assurance of Reason and whatever the Papists talk they have no other It is true they talk of several things Fathers Councels Tradition Motives of Credibility c. but in these and all other arguments both Papists and Protestants agree in this that when they go to settle and satisfie their consciences though they hear many things yet reason weighs them all and rejects what it judgeth false and holds fast what it esteemeth true and good if that will not do they have the assurance of the Spirit which God hath promised to those that ask it Luk. 11.13 and this is as much as the Church her self pretends In a word to strike the businesse dead you shall see the perspicuity and evidence of the Scriptures in things necessary to salvation acknowledged by our Adversaries from whom the force of Truth extorted these confessions That part of Scripture is plain and evident which conteins the first and chief principles of things to be believed and the principal rules of living so Sixtus Senensis We deny not that the chief articles of faith which are necessary to salvation to all Christians are plainly enough comprehended in the writings of the Apostles so Costerus And Salmeron having said that all Doctrines and Traditions are to be examined by Scripture he saith The Scripture is so framed and ordered by God that it might be accommodated to all places times persons difficulties dangers diseases to drive away evil to procure good to overthrow errors to stablish truths to instil vertue to expel vice And Hieronymus ab Oleastro saith We are to praise God for it that those things which are necessary to salvation he hath made easy From all these things put together I think I may say it undeniably follows which I proposed to evince That the foundation of a Protestants Faith is solid and sufficient our adversaries themselves being Judges § 5. Onely I must remove one block out of the way Peradventure they will say that if all these things be true concerning the word of God in its own language yet there is one notorious defect in the groundwork of the Protestants Faith viz. That they build it upon the credit of a Translation made by persons confessedly fallible This because they make such a noise with it amongst ignorant and injudicious persons however to men of understanding it is but an impertinent discourse it will be convenient to say something to it and but a little To this then I Answer 1. The Papists cannot in reason charge us with that fault of which themselves are equally guilty nor can they accuse our Faith of that infirmity to which their own is no lesse obnoxious for the generality of unlearned
poore Captaine hath no better and therefore I will quit that work and come to that which is more materiall viz. To try whether he hath any better against the Scripture And here also I shall do his cause that right as with him to take into consideration what is said by M r Cressy in his Exomologesis which I am the more willing to do because if the Popish cause have any strength in it and if the Doctrine of the Scripture alone being Judge and rule of Controversies be untrue and indefensible as they pretend it is we may expect the demonstration of it from a man of his wit and learning and experience in the Controversy as having thoroughly considered all pretensions and arguments of both parties and taken in the advice of the most famed Doctors of the Romish Church But I must not dissemble that I was wofully disappointed in the perusall of M r Cressy's piece and whereas I expected something solid and substantiall or at least very plausible which I might have some ground in charity to believe might give at least a colour for his change I find little in him worthy of consideration but what hath allready received satisfactory Answers Yet because the cause affords no better Arguments I shall briefly consider what he and the Captaine and his assistants deliver in this matter That the Scripture is not the onely rule of Faith and Judge of Controversies is the Proposition they attempt to prove and their Arguments are those which follow Arg. 1. Scripture cannot be this Judge and Rule because it did not answer its end for they that own this Judge disagree among themselves Everard Epist. p. 33. Scripture doth not reconcile them Thus Cressy by this rule it is impossible that ever Controversies should be ended Sect. 2. chap. 4. n. 1. Answ. Scripture might be as really it was designed instituted and ordained for the ruling of mens Faith and the judging and deciding Controversies though through the depravednesse of men this end might not be obtained If this Argument have any weight in it I may upon the same ground argue thus Preaching of the Gospell was not instituted for the salvation of the World because it doth not answer its end but proves to many a favouâ— of death Or the Law of God was not instituted by God for a rule of life because it doth not obtaine its end and men will not be ruled by it In a word let it be observed If this Argument prove any thing it proves what the very Papists deny that the Scripture is not so much as a part of the rule neither of Faith nor manners for still according to the present Argument it doth not Answer its end for there is no one controversy in Faith which Scripture alone decides so as to silence all differences which is the thing pretended necessary to a Judge of Controversies For the further discovery of the impertinency and vanity of this Argument however it is their Goliah which they boast most of I shall offer them this Dilemma relating to that power of ending all differences among Christians which they suppose was necessary for and by Christ committed to the Judge of Controversies Either I say that power is absolute unconditionall and effectuall and if so there could be no Heresies Schismes or differences in the Christian World which we see is most false or it is a conditionall power sufficient of it self for the ending of differences though frustrable and impedible in its effects by the ignorance or perversenesse of men which is the reall truth And in this sense the Scripture may be judge i. e. there is enough in it said and clearly delivered by which all Controversies might be ended if men would be humble studious and self-denying and in the former sense the Church of Rome is no judge of Controversies Peradventure it will be said that all men are bound to submit and hearken to all the decrees of the Church of Rome and when they do so submit it is an effectuall meane to end all differences In the very same manner and upon farre better grounds I say of the Scripture that all are bound to submit and hearken to all its Councels and decrees and when they do so it will effectually end all Controversies If it be further said that the Church hath a power of coercion to compel dissenters to submit I Answer either that coercion they speak of is spirituall by Church censures excommunication c. or civill by corporall penalties death c. If they understand it of civill coercion that is not at all necessary nor intrinsecall to an Ecclesiasticall judge of Controversies otherwise the Apostles who had not this civill power Nay Christ himselfe who denies that he was judge or ruler should not be such a Judge and the Church for the first 300 years had no judge of Controversies Nay the Papists themselves in pretence at least abjudicate this from the Church and referre it wholly to the Civill Power If they speak of a Spirituall coercion then the Scripture hath such a power of inflicting Spirituall penalties upon its violaters and contemners such as obduration and ejection from the presence of God and such excommunication as the other is but a shadow of it And whether they speak of one or other the Protestant Judge of Controversies is not destitute of either advantage If it be remembred that the Protestants own an Ecclesiasticall Politicall Judge whiâ—h Judge although their modesty will not suffer them to pretend to Infallibility and a power to oblige all people to receive all their decrees though anti-Scripturall without enquiry and though they say with the Apostle they have their power for edification not for destruction 2 Cor. 13.10 and they can do nothing against the Truth but for the Truth and though it is their advice to their people which was the counsell of the Apostle to his people 1 Cor. 11.1 Be followers of me even as I also am of Christ Yet they have a power to explaine and maintaine the Doctrines of the Scripture and they acknowledge a power in the Magistrate by civill sanctions and penalties to suppresse and restraine such as shall corrupt the Truth and infect peoples soules with the poyson of Hereticall Doctrines And this may abundantly serve for Answer to their Achilles or principall argument which makes such a noise in the world Arg. 2. Scripture cannot be a perfect rule because some books of Scripture are lost and it is the whole Scripture which is this rule Ans 1. Then Tradition also cannot be a rule for diverse Traditions are lost as Cressy confesseth Sect. 1. ch 8. n. 5. and all the Papists acknowledg Answ. 2. It doth not at all appeare that any one of those Books are lost which concerned controversies of Faith or the rule of Life All which to this day hath been proved is this That some Books Written by Holy men and Prophets are lost But it is a vaine imagination without the shadow of a proofe that all which was written by such men was a part of Canonicall or Divine Scripture for
rule of Faith which must be so true and cleare and evident that there can be no rationall possibility of contradiction or diversity of opinion and for a man to venture his Soule upon This is the summe of that Discourse excepting what he saith of the obscurity of the Scriptures which I have considered before For Answer 1. Since M r Cressy requires it in a rule of Faith that it be so true and cleare and so evident that there can be no rationall possibility of contradiction or diversity of opinion let him or rather any other disinteressed or unprejudiced person seriously consider what hath been discoursed in the former Treatise and Answer it to his own conscience as he will give his account to God another day whether the Popish rule of Faith be so true and cleare and evident c. as is pretended to be necessary or rather whether it be not so dark and doubtfull that it is not onely rejected by Protestants upon solid and cogent grounds but also disputed and denied by diverse of their own great Doctors The question under favour is not this whether our rule be so cleare as to admit of no possibility of contradiction for who can dream of this that ever heard or read of the Academicks whose great principle was to contradict every thing and be confident of nothing but whether the Popish rule or ours be better whether is more true clear and evident And this one would think should not be very difficult to determine And whether the Protestant rule be so evident that it may satisfy the Conscience and Reason and prudence of any modest humble and diligent enquirer though it may not silence the clamours of every bold caviller since there have been and probably yet are in the VVorld men so absurdly scepticall that they have cavilled against the certainty of this Proposition that two and three make five 2. The occasionality and particularity of those Writings is no impediment to their being a rule though this is a notion the Popish Writers oft mention and vehemently urge upon the simpler sort of men It neither hinders their being a rule nor their being a perfect rule 1. Not the former the Papists themselves being Judges for they acknowledge it to be regula partialis a part of the rule I tell you Christ is exceedingly beholden to them that will acknowledge thus much and allow him any share in the rule of his Church The Councell of Trent in its Decree concerning the Canonicall Scriptures notwithstanding this objection ascribes this to the Scriptures no lesse then to Traditions That both of them together are the Canon or rule of Faith and manners and to both they allow equall Piety and reverence as I said before Will any man say the law concerning Inheritances delivered Num. 27. was no Law or rule to the Israelites because it was delivered upon the extraordinary occasion of Zelophehads daughters Petition Or that the Law against the Priests drinking of Wine when he was to go into the Tabernacle Levit. 10.9 was no rule to the Priests because delivered peradventure upon the occasion of some intemperance of Nadab and Abihu 2. Nor doth this at all hinder the Scriptures being a perfect rule partly because this Objection concernes onely one part of the New-Testament viz. the Apostolicall Epistles But for the Gospels which of themselves are a sufficient rule though the addition of the other is an abundant consolation and a rich mercy Mr Cressy confesseth they were Written upon no speciall occasion but for the common benefit of all succeeding Christians as an History of his Life and Deâ—th and a summe of the principall points of his Doctrine They are the Authors words and we need no more to justify the Scriptures sufficiency and partly because the occasions however casuall to men yet were foreseen and foreordained by God to be such as would recurre in all following Ages and partly because the Apostle extends his thoughts and instructions beyond the present occasion upon which or particular person or persons to which he Writes even to following Ages and consequently intended them for rules and directions not onely to them but to others yea to all succeeding Christians What else meanes St Paul in charging Timothy to keep the command there mentioned untill the appearing of Christ 1 Tim. 6.14 which St Paul knew was at a great distance 2 Thâ—s 2.1 if he did not include his Successors The Books of the Old Testament at least diverse of them were written upon speciall occasion and yet St Paul hath given it under his hand That whatsoever things were Written afore time were Written for our learning Rom. 15.4 and that all those Scriptures are profitable to us for Doctrine reproâ—fe c. 2 Tim. 3.16 An irrefragable Argument that what was Written upon a speciall occasion may be a standing rule And the constant universall practise of all the Ancient Fathers and Counsels confirming Truths or Duties and reproving sins or errors in after Ages from the Testimonies of the Apostolicall Epistles doth unquestionably evince that they judged them however directed to particular persons or Churches yet indeed designed for a rule of the Church in all following Generations That particular occasions have given the rise to such generall rules and lawes as have been of perpetuall force and use no man that knowes any thing can be ignorant And that really this was the case and that the Principles Doctrines and Instructions which are laid down by the Apostles in their Epistolary Writings how particular soever the occasion might be that drew them sorth are in their own nature and quality indifferently calculated for and equally fit to be a guide to other persons or Churches needs no proofe but the reading of them and a reflection upon the daily practise of all Preachers as well Popish as Protestant which from time to time deduce such documents from them as are singularly usefull in whatsoever age or place they live in And this may serve M r Cressy's turne for I meet with nothing else considerable to this point in his Book In the next place I shall consider what Mr Rushworth saith who in the opinion of the Romanists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his famed Dialogues His Arguments against the Scriptures being Judge of Controversies are two The first is that which hath been allready handled from the errors and corruptions which must needs be in our Bible by Copists and Translators And here he set his wit upon the rack to devise whatever could be said to blast the credit and the Authority of the Scripture Here he tels us of the many hazards doubts and mistakes from multitude of Copies depravations of Hereticks the Jewes at Tiberias and Greeks elsewhere mistakes of the negligent or ignorant Transcriber multiplicity of Translations equivocation of words which are used in several senses according to the variety of times places and persons the ceasing of these Tongues in which Scripture was Written and
attain that end and be unconvincing nay more Scripture is not profitable for doctrine if it onely beget conjectures and opinions and doth not give solid and satisfying evidence of its doctrines and if it do evidently assert or prove a Truth it must by consequence as evidently convince and consute the contrary error For example if any Scripture positively assert that Christ is the true God and equal with the Father as de facto it doth doth not the same Scripture sufficiently convince even in foro contentioso the Socinian Hereticks who make Christ but a Creature and inferior to the Father Neither let him tell me of their cavils against such places for so Anaxagoras did cavill against those that said Snow was white and gave a reason for it saith Tully because the water of which it had its rise was black yet no man I think will deny that there is convincing evidence even in foro contentioso of its whitenesse 3. The Scripture was convincing formerly and therefore it is so still for I do not know that it hath lost any of its vertue Christ proved himself to be the Messias out of the Scriptures in sundry places and I think Mr. White will not deny that all Christ's arguments were convincing So Christ proves his Lordship and Divinity out of the Scriptures and I think convincingly for his Adversaries were not able to answer him a word out of the Psalmes Read Mat. 22.42 c. When Peter and Paul disputed against the Jewes out of the Scripture and proved as they did out of the scriptures that Jesus whom they crucified was Lord and Christ I would know whether their scripture-proofs were solid and convincing or no if they deny it they make the Apostles deceivers and wresters of the scriptures if they affirm then scripture is convincing Once more we read Act. 18.28 of Apollos that he mightily convinced the Jewes shewing by the scriptures that Jesus was the Christ. I am ashamed to mention more arguments in so clear a cause and yet we must believe these men against our senses and reason and conscience that the scriptures are not able to convince men in foro contentioso and Mr. VVhite who sometimes writes as if he believed an everlasting state dares hazard it upon such false and frivolous suppositions Excep 4. This word All Scripture must signify either every Scripture as the Original word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 ought to be rendred and then all Scripture save one Book is uselesse or all the Scriptures that ever were and then we have them not or all that were then written and then all since written are superfluous or all that we now have Epist. pag. 29.30 Ans. The Text speaks not of every scripture but of all the scriptures that then were As for the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 two things are evident enough 1. That it may be taken collectively and the use of the word will warrant it I see the Captain is grown a Graecian therefore I shall desire him to look onely into two places which his masters the Rhemists intepret collectivè not distributivè Mat. 8.32 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole herd not every herd and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the whole city v. 34. 2. That it must be so taken here our Adversaries being judges for else this confessed inconvenience will follow That any one verse of the Scripture is profitable and sufficient to all these purposes nor doth it at all follow that all the rest are superfluous because not precisely necessary The Pentateuch alone was a sufficient law for the Jewes yet none will say the Books of the Prophets concerning the explication or application of that Law were superfluous Excep 5. He sayes not the Scriptures are sufficient but onely profitable Cressy Ans. 1. He saith they are profitable 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for every good work and what is so is undoubtedly sufficient 2. He saith they are profitable so far as to make one wise to salvation and I think that is sufficient 3. He saith they are profitable to the producing of all things necessary to salvation which are acknowledged to be onely two Faith and Life and they are profitable to both of them 1 for doctrine i. the demonstration of the Truth 2. for conviction or reproof i.e. the consutation of errors 3. for correction i.e. the reproof of sins 4. for instruction in righteousnesse or the discovery of Duties And what is thus every way profitable cannot with any colour be charged with insufficiency Excep 6. It is a clear case the Apostle speaks of the benefit of Scripture when explicated and applyed by a Preacher Ans. 1. By this argument all these high and various elogiums which are here so emphatically given to all the Scripture do as truly belong to any one verse of Scripture By this those two words Dic Ecclesiae Tell the Church are able to make one wise to salvation and furnished to every good work c. for so they are or may be through God's blessing if explicated and applied by an able preacher So those words Abraham beg at Isa ac are able to all these mentioned purposes viz. if explicated and applyed So you see the Church of Rome is grown superlatively orthodox for they who ere while would not allow all the Scripture to be sufficient are now so abundantly satisfied in the point that they allow any one verse in the Bible not excluding Tobit went and his dog followed him to be sufficient This I hope may suffice for the vindication of this Text wherein I have been the larger because it is most plain and impregnable to our purpose and sufficient of it self to decide the whole controversy I shall not concern my selfe or trouble the Reader with the vindication of other Texts to the same purpose which are many and considerable and with great facility defensible against all the Romish assaults because to him that submits to the authority and self-evidencing light of this Text that labour is superfluous and to him whose Conscience will suffer his wit to quarrel against such forcible and clear expressions and arguments as this Teâ—t affords it is frustraneous And therefore upon the evidence that hath been delivered I shall take the boldnesse to conclude That not the Church but the Scripture is the sufficient Rule and Infallible Guide by which we are to be regulated in all things pertaining to Faith or Godlinesse FINIS Doctor Jesuita Ad quem peâ—â—inet de libris Canonicis Determinare Catholicus Papista Ad â—cclâ—siam sine cuâ—us authoritate non plus fidci aâ—hiberem Maâ—thaeo quam Tito Livio par 1 â—â— 12. (b) Poâ—uit illud pio sensu dici Nam revera nisi nos ecclesiae doceret authoritas hanc scripturam esse Canonicam perexiguum apud nos pondus haberet de Authoritate Scripturae contra Brentium Lib. 3. Fol. 271. (c) Scriptura nullam babet authoritatem nullum pondus nullam vim erga nos nostram fidem nisi
to be true which I read in my Book that the Earth moves were it not for the reverence I beare to your deep judgment and great abilities Here it is plaine the reading in his book is not the foundation of his faith or perswasion but onely the reverence he bears to his teacher And just this say they is the case of the scripture to which purpose they alledge and own those words of Austin though they pervert the sence I should not believe the Gospell unless the Churches Authority did move me Which if true in their sence then the Churches Authority is the sole foundation of my faith and without it the scripture is a meer Cypher or at least not sufficient to command or ground my faith which was the thing to be demonstrated The truth is the Papists put the same scorn upon the scriptures that the prophet Elisha did upon that ungodly King Iehoram 2 Kings 3.14 and bespeake it in the same language were it not that I regard the presence the testimony and the authority of the Church I would not look towards thee not believe nor reverence thee Sect. 3. If it be said that although the Churches Testimony was necessary before yet since the Church hath long agoe consigned the Canon of the scripture my faith is now grounded not only upon the Churches testimony but upon the scriptures Authority To this I answer 1 That now as well as formerly the faith of a Christian acted by Romish principles doth not depend upon the word but barely upon the Churches testimony which I shall make plain by an instance I do not believe supposing I were a Papist the Popes supremacy because I read these words Thou art Peter for if I read those words in Tacitus I should not draw an Argument from them unless happily I should fall into as merry a vein as Bellarmine doth when he proves Purgatory out of Plato Cicero and Virgil But because the books wherein I read those words Thou art Peter is a book of Canonicall scripture and a part of the word of God there lies the whole stress of the argument And this I cannot know say our Catholick masters and am not bound to believe but for the Churches Testimony Which testimony as it is the onely cause which makes the scripture in generall Authenticall Quoad nos saith Stapleton so it must be that alone which makes this place Thou art Peter Argumentative quoad nos that is all the force that Argument hath to perswade or convince me is from the Church and not from the scripture and the scripture makes it Canonicall to me and its being Canonical gives the whole weight to the Argument and quod est causa causae est causa causati Sect. 4. 2. It is not the words but sence of Scripture where the strength of the argument lies And that sence say they wee cannot understand nor attain but by the Churches interpretation which leads me to the second principle of the Romanists viz. That the sence of scripture which is indeed the very Soul of scripture and the onely ground of faith and Arguments is in many matters of faith so obscure and ambiguous that there is an absolute necessity of an Authentick and infallible Interpreter and Judge to acquaint us therewith that is the Church or per aequevalentiam Iesuiticam the Pope And it is absurd to expect and impossible to receive satisfaction of doubts and dceision of controversies of faith from the scripture which is but a dead letter unless the Church animates it This is so notoriously owned by them all that it is needless to quote Authors for it That which I inferre from hence is this that according to this Hypothesis the scripture in it self I say in it self for that is all the present Proposition pretends to prove is no solid foundation for my faith and indeed that it is a meer Cypher which if your Church be put to it may have some signification and value butelse none at all And that it is not the letter of the Scripture in it selfe but the Churches interpretation which gives weight to this argument And this plainly appears from that saying of their great Master Stapleton which deserves to be often men tioned in rei memoriam and the rather because Grotserus owns it and justifies it when Stapleton had asserted in his triplication against Whitaker c. 17. that even the Divinity of Christ and of God did depend upon the Authority of the Pope And when Pappus had charged Stapleton with that assertion Gretsers defence is that Stapleton did not mean that they depended upon the Pope in se ex parte rei but onely quoad nos in respect of us and so saith Gretser it is very true for that I believe that Christ is God and that God is one and three I do it being induced by the Authority of the Church testifying that those books wherein such things are delivered are divine and dictated by God a I desire the reader to observe this as fully opening the mysterie of the Romish Cabal and discovering the dreadfull tendency of Popish principles making the Divinity of Christ precarious that the Divinity of the Pope may be absolute and certain And thus I trow the Pope hath quit scores with Christ for as he was beholden to Christ for his Authority so now Christ is beholden to his vicar for his Divinity and saith hee it was truely said by Tannerus nor needed Pappus to wonder at it that without the interpretation and testification of the Church it is impossible to believe out of Scripture alone that God is one and that there are three persons Who is it that dare charge these Jesuites with Equivocation I think they speak as plainly as their greatest enemies can desire Here you see the meaning of that distinction quoad se quoad nos viz. They acknowledg the Scripture in it self to be true and Canonicall and it is a Truth in it selfe that Christ is God but so far as concernes me I am not bound to believe either the one or other but for the Churches Testimony which is the very thing I am now proving and hereby granted That the Scripture in it self is no foundation of my Faith And this is the more weighty because you see it was not an unadvised slip of one mans Pen but here you have it deliberately asserted and defended by a Triumvirate of Popish Authors each of whose works where that passage was is set forth with the approbation of severall Romish Doctors of principall note § 5. But peradventure Quae non prosunt singula a juncta juvant Although neither the Popes Authority nor the Scriptures Testimony alone will yet both together may constitute a solid and sufficient foundation of faith and the Popes Authority being asserted in and demonstrated by the Scriptures is a sure sooting for my faith To which though it might suffice to object the circle which is here most palpable
fall into Heresy If this be granted the Pope is not concerned in this prayer and promise of infallibility For if this prayer for Peter reacheth to his Successors then the same priviledge for which Christ here prayes for Peter for the same he prayeth for his Successors But the same priviledge which according to their supposition is here prayed for on Peters behalfe is not prayed for on the behalfe of his successors themselves being Judges For Christs prayer they confesse secured Peter from falling into errour even as a private person which you see they do not Pretend for the Pope But here is the benefit of the popes reserving the key of interpretations in his own brest for now he can order it as he pleaseth and proportion the meanings of any Text as need requires and so this Text if you please to believe them it procures 1. That Peter cannot erre neither personally nor judicially 2. That the Pope may erre personally but not judicially 3. That the whole Church of Rome cannot erre personally But it is all the reason in the world that the first inventers and Authors of Infallibility should have the disposing of it in their own hands § 12. A fourth place vehemently urged on the behalfe of the Popes Infallibility is Deut. 17.11 12. where the Iowes are commanded under paine of death to stand to the judgment of the High-Priest and to do according to the sentence which the Priest should shew them Therefore say they the High-Priest was infallible else the people had been bound to rest in a false decision consequently the Pope who succeeds in the High-Priests place is infallible To which I answer 1. If a man should put them to prove the consequence how wofully would they be gravelled If these Romanists would lay aside their Dictatourship and condescend to the proofe of their assertions how would they prove one of these things 1. That the high Priest of the Jewes hath a visible Successour upon earth among Christians 2. That the Pope alone is this Successor 3. That this supposed successor must be invested with all the Priviledges which the High-Priest had But I shall passe by all these and the horrible impertinency of the instance feeblenesse of the consequence and shall assault them on the strongest side by denying the Antecedent viz. that any infallibility is here ascribed or promised to the High-Priest for proof hereof I offer these Arguments 1. No more infallibility is here ascribed to the High-Priest then to the Judg and to the inferiour Priests But the Judge and inferiour Priests were not infallible Ergo This place doth not prove the High-Priests Infallibility The Major is evident from the reading of the Words the Judge or Civill Magistrate is joyned in the same commission with the Priest and the people are commanded to acquiesce indifferently in the determinations both of the one and of the other and therefore either both are infallible or neither Again it is not the High-Priest alone who is here meant but others also so the words run in the plurall number the Priests the Levites v. 9 And they shall shew thee they shal inform thee For the Minor it is acknowledged by the Papists Ergo. 2 If this text proves the high Priests infallibility it proves it in the matters here spoken of But this place doth not prove the high priests infallibility in the matters here spoken of for those are matters of fact between blood and blood plea and plea stroke and stroke questions which were decided by Testimonies and in such they confesse the Pope may erre so then their Argument runs thus The high Priest was infallible in matters of fact Therefore the Pope is not infallible in matters of fact but he is infallible in matters of Faith but our comfort is as it is a dangerous Argument so themselves furnish us with an Antidote for they deny both propositions 1. they deny the consequent from matters of fact to matters of faith 2 They deny the antecedent for they do not ascribe to the Pope and consequently not to the high Priest infallibility in matters of fact You see what shifts they are put to to support their cause with such rotten posts to argue from the Aut hority of the priests to end particular controversies between man and man between blood and blood plea and plea stroke and stroke which is all that place speaks of to the infallibility of the Pope in all the matters of God and deciding all the controversies of religion I think they have sufficiently improved the stock the high Priest left them 3 Those words however they may seem to a carelesse reader at first view do not assert the infallibility of the Priest or Priests nor the obligation of the people to an absolute submission and blind obedience to all their dictates and expositions that for two undeniable reasons 1 Because other places of Scripture with whom this must be reconciled command both Prince and people to keep close to the word of God and to that end to read in the book of the law diligently and to do according to all that is written therein Deut. 5.32 33. You shall observe to do as the Lord hath commanded you you shall not turn aside to the right hand or to the left You shall walke in all the wayes which the Lord commanded you So Deut. 6.6 c. It is Gods speech to Ioshua ch 1.8 This booke of the law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is written therein And in case of doubt it is the Prophets injunction to the people to have recourse to the law and to the Testimony Isa. 8 20 Now put case an high priest should fall into Idolatry I may well suppose it for it was done and should expound the law so as to favour his opinion practice I demand whether in this case the people of the Jewes were bound to believe obey him or not to worship an Idol or not Affirme it none will but one of a Jesuiticall h. e.a feared conscience nor can any Christian hear such an assertion without horrour If they deny it their argument from this place is lost 2 That sence of Scripture which justifies the Jewes in in putting Christ to death is a false fence and corrupt exposition But the Popish sence of this place and their argument from it doth justifie the Jewes in putting Christ to death Ergo it is a corrupt exposition for the Major he that denies it deserves not the name of a Christian And whatever his successours will do at a pinch I am sure St. Peter did not justifie them but severely condemns them and highly aggravates their sin in it Act. 2 3 4 5. The Minor about which alone the doubt lies I shall easily prove which I am more willing to do that all Christians may observe the just Iudgment
and allow the Church no infallibility independent upon Tradition 2. Seeing they grant the Church may erre if she receed from Tradition I can never be sure she doth not erre unlesse I be sure she keep to Tradition And therefore I must examine that and judge of it and so private men are made judges of controversies which they so much dread 3. Hereby the Authority of the Pope and generall Councels of Bishops is rendred unnecessary I prove it thus If these be necessary onely as witnesses to Tradition then their Authority is not necessary For it is not Authority but knowledge and fidelity which renders a witnesse competent A lay hearer of S t Paul may be as competent a witnesse of the Doctrine he heard S t Paul Preach as a Bishop supposing a parity in their knowledg fidelity and converse with the Apostle and another Bishop may be as competent a witnesse as the Bishop of Rome and consequently as Infallible and any congregation of discreet and pious Christians who heard S t Peter Preach are as infallible witnesses as the Church of Rome and if there were a generall assembly of lay men of equall knowledge and experience they are as infallible witnesses what the Faith of the next precedent age was and what the Faith of the present Church is as a Councell of Bishops Nay to speak truth they are more credible witnesses because lesse byassed by interest affection or prejudice These rocks the first branch throwes them upon 2. If they flie from his and make the Churches infallibility the foundation of Traditions as the most Papists do then they must demonstrate that Infallibility from Scripture Fathers or Councels which we have seen they cannot do So that if either of their positions be true their cause is lost But 2. If either of them be false they are gone too For if tradition be not Infallible in it selfe without the Churches Authority as the one side saith then the Papists have no certaine rule for the Church to steere iâ—s course by for the Scriptures they do not own as such and if the Church be not infallible but by vertue of this Tradition as the other side saith then they confesse the insufficiency of all their proofes from Scripture and from the Authority of Fathers and Councels and their Authority is no more then that of any faithfull or credible Historian and instead of a Divine the Papists have nothing but an Historicall faith I shall conclude this first Answer with one syllogisme from the words and assertions of M r White Tradition is overthrown if another principle of Faith be added to it But the most and Learnedest Doctours of the Romish Church do adde another principle to it viz. the Churches Authority and infallibility as I shewed from their own words Ergo either Tradition and all this new devise or the Authority of the Romish Church is overthrown 4. Answ. 2. This new conceit directly thwarts the designe of God in the Writing of the Scripture and indeed the common sence and experience of all mankind for hereby a verball Tradition is made a more sure way of conveyance to posterity then a Writing It hath been the Wisdome of God in formeâ— ages to take care that those things might be Written which he would have kept in remembrance Exod. 17. 14. Write this for a memoriall in a Book So little did God trust this now supposed infallible way of orall Tradition that he would not venture the Decalogue upon it though the words were but few and the importance of them so considerable both in truth and in the apprehensions of the Jewes that if M r Whites Argument have any strength in it it was impossible posterity should ever mistake it but write it with his own finger once and againe after the breaking of the first Tables And although whilest the Church was confined to a few families and divine revelations were frequently renewed a verball Tradition was sufficient yet when the Church came to be multiplyed and especially when it comes to be dispersed into all Nations and Revelations cease then Writing proves of absolute necessity How farre the first and wisest Christians were from M r Whites opinion appeares from hence that not daring to leane upon the broken reed of Orall Tradition they did earnely desire the Apostles to commit their Doctrines to Writing Eusibius reports that S t Peters hearers were not content with this way of Tradition from Peters mouth but for want of M r VVhites presence there to convince them of their folly They earnestly begged it of Marke that he would leave them that Doctrine in VVriting which they had received by word of mouth And Hierome tels us That S t John the Evangelist was almost forced to write by all the Bishops of Asia who it seems were raw novices that did not understand their Catechisme nor the first principle in it viz. The sufficiency and infallibility of orall Tradition And S t Luke gives it us under his hand not fearing either M r VVhites anger or his Argument that he wrote his Gospell ad majorem 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that Christians might have the greater certainty Luk 1 3,4 When Iob desires the perpetuall continuance of his words he wisheth O that my words were now VVritten Oh that they were Printed in a Book Job 19.23 And David in the same case would not rely upon Tradition but takes this course for assurance This shall be written for the generation to come Psal. 102.18 But because M r VVhite undoubtedly is a better Philosopher and Divine then either Luke or Iob or David were and therefore good reason they should all vaile to his more penetrating wit and deeper judgment he shall do well to remember that God himselfe was of the same judgment Go write it before them in a Table and note it in a Book that it may be for the time to come for ever Isa. 30.8 And to this agrees the common experience of mankind Vox audita perit litera scripta manet verball Traditions quickly vanish onely writings are durable Hence those famous Lawes of Lycurgus institutes of the Druides Philosophy of Pythagoras are upon the matter wholly lost and onely some few fragments reserved because not committed to writing but this will be put out of doubt by reflecting upon the History of mankind wereby the aierinesse of this phantasme will be discovered and the great difference between Tradition and writing in point of certainty demonstrated Adam and Noah the two successive heads of mankind did doubtlesse deliver the true Doctrine to their posterity with the same important circumstances which M r VVhite supposeth in the Doctrine of the Gospell as a Doctrine of everlasting consequence and they so received it and for a season transmitted it to their Children But alas how soon was all obliterated and in this sense all mankind some very few excepted did agree to murther themselves and they actually did that which M r VVhite saith
delivered by Peter in a Sermon 20 years before which I would not grant but that it is a work of charity to help the weak what hinders but that they may understand them in contrary senses and so derive from them contrary conclusions and yet both pretend to assert nothing but the doctrine delivered from S. Peter's mouth Are there not sharp contests among Popish Authors about the opinion of the Councel of Trent in diverse points and that too among those who were present upon the place and heard their debates And will these men still undertake to prove that Snow is black or which is equivalent to it that it was impossible to do tâ—at which is usually done viz. to mistake the doctrines of the former age Let us consider one Scripture instance S. Paul tels us a man is justified by faith â—thout the works of the law and that Abraham was thus justified the Papists remember the words but mistake the sence Now put case S. Paul had preached the same words as he did unquestionably the same things which he wrot who can say that hath any care what he saith that they that mistook the sense of those words when they read them in a Book could not as easily have mistaken them when they heard them from his mouth Especially if it be considered that St. Iames preached and wrot a Doctrine in words seemingly contrary to these My Question now is what should hinder that the several hearers of those Apostles perfectly remembring their various expressions might not derive contrary Traditions from them why might not the one side have apprehended Paul as excluding all works in the Protestant sense from Justification and the others have understood Iames as the Papists at this day do as conjoying faith and works in justification And if this cannot be denied then it follows unavioidably that errors may come into the Church under pretence of Tradition which was the thing to be proved Another instance we have in the Sadduces whose error is reported to have come into the world under the colour of Tradition for when Antigonus Sochoeus a Master in Israel was teaching that if there was no future reward no immortality of the Soul no resurrection of the body yet we ought to serve God his Scholar Sadok so mis-understood him that he broached a new doctrine and turned his Hypothetical Proposition into a Categorical and asserted that there was no resurrection of the body nor immortality of the soul c. And will these men pawn their souls on it that it was impossible for the Apostles hearers to commit the same mistakes in the doctrines they heard from their mouths Hath not S. Iohn given us an Instance of easiness and earlinesse of such mistakes in Joh 21. where upon that expression of Christ's concerning Iohn If I will that he tarry till I come what is that to thee the Evangelist observes that a Tradition was delivered among the brethren that that Disciple should not dye vers 22.23 In a word if it be so familiar a thing as daily experience shews for common hearers to mis-understand the words and mistake the sense of a Preacher when they are but newly come from him and all things are fresh in their memory what a desperate assertion is this that a man can certainly remember the words and infallibly understand the sense of those Sermons he heard from his former Ministers it may be twenty years ago And if it be granted as it cannot be denied that the hearers of the second age might mistake the doctrines delivered by the teachers of the foregoing age in some things why might not the hearers of the third age mistake their predecessors in other thinks and so of the fourth and further untill at last the Systeme of Divinity came to that ruthful habit in which it is delivered in the Church of Rome To clear this further consider what I have already intimated § 15. 3. The words of our predecessors may be remembred and yet the sense wonderfully perverted Now as it is not words but the sense of them wherein the soul lyes so all or most of the controversies in the Church are about the sense of words And in this Scripture and Tradition are equally lyable to the same fate the words may be agreed and the controversy arise solely about the sense of them For example the Trâ—dition of the first age was this That God alone was to be worshipped not men not Angels not Images Nor is it possible that any man should expresse his mind more plainly and positively then the Fathers unanimously did in this particular Now comes the next age and they receive indeed this Tradition but then here ariseth a question In what sense they said God alone was to be worshipped S. Austin takes it up and saith they meant that God alone was to be worshipped with Latria and the Saints with Dulia And although it is evident enough that by Dulia S. Austin meant nothing but a civil worship because he ascribes it to the living as well as the dead and when he takes Dulia for a religious worship he appropriates it to God yet this unhappy distinction falling into the hands of his perverse successors gave rise to another controversy viz. In what sense S. Austin ascribes Dulia to the creature And thus as in the throwing of a stone upon the water one circle begets another so doth one controversy ingender another and every one of them is a convincing evidence of the fallibility of Tradition Take one Instance more S. Gregory the great Pope delivers this doctrine to posterity as his doctrine and the doctrine of his Ancestors that whosoever cals himself Universal Bishop is proud profane abominable wicked blasphemous and the forerunner of Antichrist This is confessed Now Gregory's successors have an itch after the name and thing of Universal Bishop in order to this they start a question where in deed there was none to men that had either science or conscience viz. In what sense Gregory condemned this title of Universal Bishop For this is a Maxime let the Pope speak what words he please the sense is alwaies orthodox Oh say these Sophi Iohn of Constantinople called himself Universal Bishop as if he were the onely Bishop and all others but his Vicars and that they must not so much as have the name of Bishop a sense that poor Iohn never dreamed of nor any man of that age for then surely Anastasius the Patriarch of Antioch and Mauritius the Emperour would never have written to Gregory as they did that it was but a frivolous thing that Iohn desired so now by this ingenuous device here comes in a new contrary and that too forsooth a Catholick Tradition viz. That the Pope is and ever ought to be and ever was Universal Bishop But whether the Popish glosse be sound or rotten it equally serves my purpose which is to shew how controversies may arise about the sense and errors come in
though it be easy in this and all other resemblances to devise several dissimilitudes and disproportions yet in the maine there is an agreement That the carelesnesse of posterity may blast the most powerful and important Traditions If it be further pretended that there is a disparity because God hath promised his Spirit to guide the Christians into truth and to preserve them from mistake I shall only say two things having fully answered this before 1. Whatever promise or priviledge of the Spirit is made to Christians surely it is a most absurd and unreasonable thing to pretend the donation of this priviledge and the performance of this promise unto such as we have now described concerning whom the Scripture expresly tels us that they are sensual not having the spirit Jud. v. 19. and they cannot receive the spirit of God Joh. 14.17 Where the Spirit of God is it brings light with it it turns men from darknesse into a marvelous light it rowseth men out of the sleep of carelesnesse and makes them give all diligence to make their calling and election sure And therefore where ignorance and profanesse are allowed and predominant as apparently they were in this age we may safely say such have not the Spirit of Christ dwelling in them for where the spirit of the Lord is there is liberty especially that which is the principal part of it a liberty from the bondage of sin and Satan by whom that age was so wofully captivated that we need not many arguments to shew that they were not influenced by God's Spirit but acted by the rulers of the darkness of this world the spirit that now worketh in the children of disobedience 2. This is impertinent to the present argument which is drawn not from the efficacy of a divine promise but from the nature of the thing and the common prudence of men and that natural principle of self-preservation as you will plainly see if you look back upon Mr. White 's words This argument proceeds as if it were morally impossible for men wilfully to deceive themselves and their posterity which is not from the influence of a divine promise but from an instinct of nature and so this evasion is insufficient To return therefore having removed this rub out of the way and to make good what I have said concerning the carelesnesse and wickednesse of the age that this disease had overspread the whole body Civil and Ecclesiastical the Pope himself not excepted you shall hear from the approved Authors of the Romish Church Platina cals several of those Pope's Monstra portenta hominū monsters of men Iohn the 11 th is called by Cardinal Baronius one who we may be sure would do the Popes no wrong and the Protestants no right rather a defiler then ruler of the Romane seat They were prodigious Popes saith Genebrardus Pope Sergius saith Baronius was a slave of all vices and the wickedest of men And of Iohn the 10 th he saith Then whom none was more filthy And such characters they give to diverse of the Popes of that age and these are the supreme Heads of the Church the prime subjects and fountains of Infallibility And conformable to the head were the generality of the members of that politick body the ministers and governours as well as the people of that age as you heard acknowledged by their own most approved Authors Now compare this with their argument for Tradition and you will be able to judg of the solidity of it The two Pillars upon which the infallibility of the argument from Tradition is built are these I shall give you them in the words of Rushworth in his applauded Dialogues 3. § 15.1 It was no hard matter for the Church to conserve the truth of her doctrine if she were carefull which histories plainly bear witnesse she was 2. That nature forceth men to have care of Religion and therefore it was impossible any error should creep into the Church And elsewhere saith he Nature permits not men to be sleepy in Religion § 8. To which discourse I reply three things which plainly evince the folly of this opinion 1. That the infallibility of Tradition by these arguments depends upon the faith of some few Historians whom all confesse to be fallible which is a contradiction 2. That the supposed carefulness upon which the infallibility of Tradition depends being the effect of thatnature which is equally in all men if it make any person or Councel infallible it must make every particular Church nay every Christian infallible at least such ashave common konwledge and prudence in them 3. Observe the impudence of this sort of men that dare avouch those Histories for witnesses of the Churches care which have so expresly and unanimously recorded her carelesnesse both in this and other ages See ch 4. § 19. 3. There is another thing very considerable in this matter viz. There was a great scarcity of writers which cuts the sinews of that grand objection which they urge in all their Treatises That there could be no change in doctrine without schism and a notorious tumult as White saith and they prove there was no change because we cannot shew the Authors times and places of them As if one that had got the plague might say he is free from it because he knows not how nor where nor from whom he got it Now here appears the unreasonableness of their demand and the absurdity of their argument how can it be expected that we should give an account of all the occurrences and mutations of that age when they confesse so few books were written and those that were were written by such as were either wholly or in part leavened with the corruption of the time and therefore for their own honour obliged to conceal all such changes and defections as themselves had an hand in And if any reputed Heretick durst venture to betray any of the secrets of the mystery of Iniquity which was then working his book was presently suppressed and he and it both confuted by an argument fetched out of the fire or rather thrown into it So the Papists do by us as if a man should blow out all the Lights and then blame me for not finding what I was making inquest after or as if one should burn my principal evidences and then charge me that I cannot make out my Title And yet notwithstanding all the frauds and force of the Romish Sea God hath not left his Truth without witnesse nor us without notable testimonies even from among themselves of the successive depravations and corruptions in religion by them foisted into the Church but that hath been fully proved by others and therefore I shall say nothing of it I shall adde onely this that although I have instanced but in one age yet indeed there were several other ages overspread with the same deluge of ignorance and carelesnesse and loosnesse and consequently lyable to the same mistakes such
arguments taken from the thing it self 2. By bringing the object nearer to the eye which was at too great a distance whereby it appears in its due proportion 3. By curing the infirmity of the eye Thus the Physitian that removes the distemper of the eye and restores it to its native strength and vigor may be said to convince him Now to apply this The Spirit of God doth not convince a man of the Divinity of the Scriptures the first way as a Philosopher but the last way as a Physitian not by an elucidation of the object by arguments but by the elevation of the faculty or by anointing the eyes with eye-salve and curing its infirmity To which the second may be added viz That the Spirit of God brings his word and the characters of its Divinity impress'd upon it nearer unto us and writes it in the heart according to Gods promise to that purpose and so we see the object better by reason of its approximation to us Or as it is with a Philosopher when he reads a book written in the defence of some Position as suppose the doctrine of the circulation of the Bloud possibly his mind may be discomposed and his braines by reason of some peccant humor much distemper'd and in this case he reads the book but is not at all satisfied by it afterwards Physical means are applyed whereby the brain is restored to its native constitution and purged from those distempers whereby it was clouded now he returns to the book again and reads it over anew and yields himselve captive to the opinion You see here is no change of the old arguments nor any addition of new ones onely the impediments which were in the faculty or the organ are removed Just so it is in the matter now in controversy The Spirit of God doth not prove the Scripture to me by arguments which I never had before but by the illumination of my mind to apprehend the arguments which I did not apprehend before It is with men as it was with Hagar Gen. 21. there was a Well of water but she saw it not till God open'd her eyes vers 19. There is a self-evidencing light in the Scriptures onely the Spirit of God cures that blindness of mind whereby the Devil hindred the world from discerning it Thus the Spirit convinced the Jews of the Truth of the Gospel by removing the vaile which was upon their hearts in the reading of Moses 2 Cor. 3.15 16. And so God convinced his elect among the Heathens not by discovering any more arguments to them then he did to the reprobates among them for the same doctrine and arguments were preached to both alike but by opening their eyes to see what others saw not Act. 26.18 and by opening their hearts to receive what others would not receive as Act. 16.14 To conclude forasmuch as the testimony of the Spirit is not the Argument for which but onely the Instrument by which they believe and on the contrary the Testimony of Scripture is the proper argument for which they believe it is most evident that they work in several capacities and so we are fully discharged from that Circle which they causlesly charge us with and notwithstanding this objection the foundation of our Faith standeth sure This is the first particular § 13. The other particular concernes the Popish foundation for some of the Romanists finding themselves so wofully intangled in the business of Infallibility are grown sick of the notion Cressy the English Apostate in his Exomologesis confesseth That Infallibility is an unfortunate word combated by Mr. Chillingworth with too too great success that he could wish the word were forgotten or at least laid by these therefore tell us that if the Infallibility of the Church be denied yet a Papist hath sufficient ground for his Faith in the Churches authority in which he is obliged to acquiesce and whom he must hear in all things and this way some others go This I thought fit to mention that the world may see the complexion of a Romish conscience and the desperate shifts which the wretchednesse of their cause forceth them to But because the absurdity of this new fancy doth suâ luce constare I shall dismiss it with two remarks upon it 1. That it is disclaimed by the Romish Church and it were a frivolous thing to concern our selves in refuting all the wild fancies of their particular Doctors It is true Cressy saith No such word as Infallibility is to be found in â—ny Councel the good man had forgot the definition of the Councel of Basil wherein they call it a pernitious error to say that a Councel can erre the passage I cited before or else he meant to be witty for it is very true that non potest errare is not the same word with Infallibility though it be the same thing Nor do the Papists onely assert the Infallibility of their Church but generally acknowledge That without this their Faith would have no solid Foundation nor their Religion any certainty I shall not multiply instances in so known a thing you have many instances in one in that forementioned passage of the Councel of Basil That if once that pernitious error were admitted that general Councels may erre the whole Catholick Faith would tâ—tter And Bellarmine in a fore-quoted passage confesseth That it is a most unreasonable thing to require Christians to be finally subject to the judgment of that Church which is liable to error And therefore I need not cast away pretious time in confuting those particular fancies of some private Doctors which are directly repugnant unto the confessed opinion of the Pope and the Decree of a general Councel 2. This is so far from mending the matter that it makes it far worse for he that saith I am bound to believe the Church in all things because she is infallible in all things speaks that which is coherent in it self and the consequence is agreeable to reason the onely fault lies in the Antecedent But he that saith I am bound to believe the Church in all things though she may erre in many things and none knows how many throws himself and me upon such desperate Rocks as none but a mad-man would run upon When Bellarmine delivers that desperate doctrine That if the Pope should command us to sin we are bound to obey him and when others have said That if the Pope should lead thousands to Hell we must not reprove him their followers mollifie the harshnesse of those assertions with this favourable construction That the Propositions are onely Hypothetical depending upon such conditions as by reason of the promise of Infallibility can never be fulfilled for say they the Pope cannot command sin and cannot lead men to Hell and this if true were a plausible evasion But to tell me that if the Pope or Church may erre yet I am bound to believe obey them in all things this is to make that my
Discourse that there are so great and many and pregnant evidences that no man can deny without forfeiture of his reason discretion and modesty and all the principles of humanity 3 If this argument be cogent and besides the certitudo objecti the infallibility of the thing there be required a certitudo subjecti the infallibility of the Person to be satisfied which here is contended for then not onely the Pope and Councel but every particular Christian must have this gift of Infallibility an ampliation of the priviledge which his great Ghostly Father will never allow for mark it that is the thing which the Catholick Gentleman urged and where with my Captain was gravelled He asked me saith he whether I was sure and certain and whether I was so certainly and infallibly assured of the truth of Christian Religion or else said he as to me Christianity was but probably true else it is possible you may be mistaken and at this rate do they use to talke to such as they desire to Proselyte By all which it appears that the infallibility must be particular in every individual person that would be satisfied himself or would convince another of the Truth of Christianity I am not ignorant of a shuffling artifice which this Catholick used in confounding two things together necessary to be distinguished as no wonder to meet with confusion of language in the builders of Babel whilst he too cunning for twenty of these Novices states the businesse thus He asked me saith my Author whether I was so certain that it was not possible for me or for those who taught me Christianity to be mistaken in this p. 5. Here lies the mystery of Iniquity and here was the blind cast before the eyes of this unequal combatant which he had neither wit enough to understand himself nor humility enough to learn from others But I shall endeavour to bring this Fox out of his hole by this Argument Either a subjective certainty or infallibility of belief of the Truth of Christianity is necessary for particular Christians or it is not if it be not necessary then in vain do Papists urge this argument and boast so much of it as unanswerable whereas now they give it up and confess probable evidence sufficient for particular Christians and Infallibility necessary onely for the Pope or Councel and so the poor Captain hath lost his Infallibility and had best think of his old military word As you were for here the cord is cut asunder by which he was drawn over to Rome for now the Protestant stands upon even ground at least with the Papist For suppose for once contradictions were reconciled and the Popish opinion of the Churches infallible authority were true in it self certitudine objecti so also is the Protestants opinion concerning the Infallible authority of the Scripture true in it self and certitudine objecti as the most desperate Papists do grant Stapleton and Bellarmine and all The Scripture say they is Divine and true and certain in it self but not quo ad nos therefore hitherto there is no difference now to proceed If it be a sufficient foundation for a Romanist that he hath such probable evidence of this doctrine of the Churches Infallibility why should it not be as sufficient a foundation for a Protestant that he hath such nay infinitely more probable evidence of the doctrine of the Scriptures Infallibility since the evidence of the latter is granted by the Papists themselves and the evidence of the former not onely denyed and disputed down by the Protestants but also questioned by their own Authors as I have shewed at large This question I challenge the whole club of Jesuites which happily contributed to this Epistle solidly to answer But now on the other side if they will retire to the other part of the Dilemma and say That a subjective Infallibility is necessary for particular Christians then every Papist in England not onely hath a Pope in his belly but hath got his Crown also upon his head and communicates with him in that great Prerogative of Infallibility and truly I must do them justice without doubt every Papist in England is as infallible as the Pope himself 4. But if nothing will satisfie but Infallibility let us a little enquire into it what it is and where it lies what infallible and irresistible demonstrations the Romanists have for this grand principle for which a man must put out the eye of his reason and forsake the conduct of the Scripture and depose the holy Spirit from his Royalty Certainly it is madnesse in the highest to put us off with conjectures and suppositions and imagined probabilities in so important an affaire upon which all the rest depends and to which all must strike saile so then the question will be this whether this pretence of Infallibility be not a gratis dictum a crude and bold assertion or rather whether it be evidenced with such strength and clearnesse as to compell the assent of all reasonable persons And here I shall do the Captain and the Popish cause this right as to consider it in its most advantageous notion If there be any Infallibility most certain it is that it is in the Pope and general Councel together which is the most plausible and received opinion of the Church of Rome And here it is that our English Apostate Mr. Cressy in the last Edition of his Book centers and here also the Captain casts anchor The Prelates of the Church saith he though as men they are fallible yet when assembled in a general Councel with their supreme Pastor they are still made infallible by the assistance of the same holy Ghost who was as well promised to them as to the Apostles Now for this notion I might refer the Captaine and the Reader to what I have said and proved in the foregoing â—reatise which when he or any of his Fathers shall solidly answer it will be time enough then to consider it But because this is the sole foundation upon which the Papists build all the rest and Mr. Cressy adjures all Protestants that omitting or deferring all particular disputes with Catholicks they would examine this point Sect. 2. Chap. 19. and because I am resolved by God's help to search and try where the strength of this Sampson lies if there be any in it I shall a little farther consider it and if I find his arguments proportionable to his confidence and that he is as solid in proving it as he is daring in asserting it surely he will do the Christian world an inexpressible favour and infinitely oblige all Protestants and he will find us far from the madnesse of fighting against God and our own soules But since all is not Gold that glisters and our Savour hath commanded us to try the Spirits and to prove all things and not to believe men saying Lo here is Christ or Lo there is Christ they must not take it amisse if after such evident
argument by which I am convinced of the Truth of a Doctrine for I may be deceived by a false spirit under the Title of Gods and I am commanded to trie the Spirits and not to believe every Spirit but it is the instrument as I may so speak by which I am enabled to understand the weight and force of those Arguments which are recorded suppose in the Scriptures or rather to speak most properly reason is the instrument and Gods Spirit is the great helper and assistant by which that instrument is elevated and fitted to discerne those linearnents of Truth which God hath drawn in Scripture or elsewhere whence alone the Arguments for proof of the Truth are derived So now the state of the question is reduced to a narrow compasse and I shall lay it down in these Propositions 1. Supreme and Infallible judge upon earth we know none and I hope from what hath been said and proved at large it appeares that there is none at least the Pope and Councell and Church of Rome is none 2. An externall politicall judge in the Church we willingly acknowledge and reverently esteeme The true and rightfull Governors of the Church orderly Assembled and proceeding regularly in Councels whether lesser or larger are the externall judge whose decisions are to be highly valued whose orders are not rashly to be despised or contradicted yet three Cautions wee must interpose 1. That this Judge is not infallible but subject to error 2. That this Judge being subject to an higher Authority and tied to an higher rule if its decisions or commands be manifestly repugnant to that superior Authority and rule they are not to be received and obeyed 3. That this Judge is constituted by God in the Church not for the command of mens consciences but for the regulation of their actions and for the preservation of the peace of the Church which is not violated by mens inward and unknown sentiments but by their externall demeanor and sensible effects of them And therefore this is abundantly sufficient for the preservation of order and peace in the Church 3. Every mans own reason and conscience is judge for himselfe and for the guidance of his own actions State it in this manner and I know no hurt at all in making reason a Judge Christ himselfe when he Preached in the World he propounds the Articles of Faith to the reasons of his hearers and calls upon every one of them to judge so far as concerned his own apprehensions or actions Luke 12.57 Yea and why even of your selves judge you not what is right Christ no where commands his hearers blindly to submit to the decrees of the present judge their Church the high-Priest and Councill but calls upon them to judge for themselves to beware of the Leaven i.e. the false Doctrine of their Rulers Matth. 16.12 and which is more refers his own Doctrine to their searching which is an act of reason Ioh. 5.39 Search the Scriptures But alas this reason is imperfect and corrupt and dimsighted in matters of Faith therefore something farther is necessary Therefore Prop. 4. That reason may be a competent judge of matters of Faith It is necessary that it be assisted and elevated by the spirit of God whereby of the rationall he is made a Spirituall man and eo nomine a fit judge of such affaires 1 Cor. 2.15 He that is Spirituall Iudgeth all things As that a man may exactly see those Heavenly Bodies which are at a great distance from us it is necessary to look upon them thorough a Glasse without which a man could not discerne many of them So are the aides of Gods spirit to help our purblind reason which without these could not discerne things afarre off according to 2 Pet. 1 9. Prop. 5. The Holy Scriptures of the Old and New Testament are the Infallible rule and ground and touchstone of Faith by which both Churches and all particular persons are to be regulated in their faith and manners from which all controversies of Faith are to be decided and judged to which all are perfectly subordinate by which all the opinions of men and decisions of Councels are to be examined and they that swerve from and are opposite to this rule are ipso facto null and void and so to be esteemed by all Christians I rather call it a rule then a judge because there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word the appellation of judge by common use being appropriated to persons but it is the voice and writing of our Soveraigne Lord and judg by which all inferior judges are to be guided in their decrees Propos. 6. Uniuersall Tradition rightly understood viz. the concurring testimony of all Churches and ages and persons in their Writing◠left us is of great use and force and is the Vehiculum or Channel by which that Scripture which alone is our rule is conveyed to us But here I must adde these two Cautions 1. Tradition though necessary to convey the rule to us yet is no part of the rule I must here distinguish between res tradita the thing delivered and traditio the Tradition or delivery of it If Tradition be understood in the former sence as the Papists understand it for certaine unscripturall Doctrines delivered by Tradition we know no such thing and by comparing the boldnesse of their pretensions to such Traditions with the weaknesse of their proofes and evidences we plainly discerne they can make out no such thing But if Tradition be taken for the conveyance or delivery it selfe or for the Testimony of the Church successively given to the Truths and Books of the Scripture we confesse it is of great use and in some sort necessary to bring the rule to us yet as I say it is no part of the rule As that bread which nourisheth me it is necessary that it be brought to me in some Basket or other Vehiculum yet it is the Bread alone not the Basket which nourisheth me The VVater of such a remote but excellent Spring which quencheth my thirst could not come to me if there were not a channel to convey it yet it is the VVater alone which refresheth me not the channel The decrees or Acts of King and Parliament are the onely rule by which our forreigne plantations are governed and to which such as are judges there are tyed yea so farre tyed that if those Judges should impose contrary commands as for example If they should command the people to rebell against the King they are bound not onely to examine their commands but to disobey them But it is altogether necessary that there should be a ship wherein such Acts or decrees should be conveyed to them yet it were a very absurd thing to say the Ship is a part of the rule though the Papists whilest from the necessity of Tradition they infer that it is a part of the rule do apparently runne into the same solecisme In a word Tradition was not
we read that the Holy men of God spake as they were moved by the Holy Ghost which inspired them not at all times but onely when he pleased there being this difference between the spirits inspiration of Christ and all other Holy men that it was in Christ without measure and without difference of time but in the Apostles it was a gift confined to such seasons and proportions as God saw fit for them Is any man so absurd as to think that every letter which a Prophet or Apostle might write about any private affaires was a part of the Sacred Scripture Or if Solomons Herball were extant must it needs be admitted into the Canon of the Sacred Scripture Or how can they prove and if they do not prove it this Argument is impertinent that the Histories which Ioshua or Nathan or Samuel or Gad c. might or did write concerning the Warres of the Lord or the Civill transactions of the Kingdomes of Israel and Iudah must needs be a part of the Canon Or did the temporary transient and extraordinary inspirations of the Holy-Gost deprive them of their common gifts and faculties And was the capacity of a Prophet inconsistent with that of an Historian or because Balaam was once inspired must we needs Canonize all that afterwards he spake if it were extant or because Hannah was once inspired 1 Sam. 2. and Simeon and Elizabeth Luk. 1. did ever any man unlesse in a dream imagine that all their after Discourses were Canonicall Answ. 3. Although fragmenta auri sunt pretiosa the least shreds of Scripture are of inestimable value yet we must distinguish between the essentiall and integrall parts of the rule of Faith every part and parcell of it is a choice blessing for our bene esse and more abundant direction and consolation yet is it not an essentiall part of the rule of Faith for the farre greatest part of those sacred Books is spent in the explication of such general lawes and directions as were of themselves sufficient strictè loquendo or the repetition of the same things which mans dulnesse and backwardnesse to such things made highly expedient and beneficiall The five Books of Moses were sufficient to Salvation before any of the other Books were indited and the following Writings of the Prophets were but Comments upon them which if by Gods providence they had been lost no doubt the first five Books would have been sufficient for Salvation for that state of the Church So when St Matthew had VVritten his Gospell wherein the Doctrine of the person and office and works of Christ who is the marrow of both Testaments and the sole-sufficient object of saving knowledge Ioh. 17.3 is clearly revealed and fully proved I do assert and let any of our Adversaries prove the contrary if they can that that had been sufficient for our Salvation And yet it must be acknowledged a wonderfull favour from God that he hath so plentifully provided for us and so carefully watched by his Providence for the preservation of the severall Books of Scripture that all the wit and learning of Adversaries can only furnish them with two instances of Apostolicall VVritings which they suppose to be lost viz. one Epistle from Laodicea and another to the Corinthians Arg. 3. A rule must be plaine and cleare but the Scriptures are darke and doubtfull and that in things appertaining to Salvation as appeares from 2 Pet. 3.16 things hard to be understood which they that are unlearned and unstable wrest to their destruction Now this could not bring destruction if they were not hard in things appertaining to Salvation And here the Captaine musters up severall necessary Doctrines which he supposeth not to be clearly laid down in Scripture Answ. The Scripture is plaine and cleare in things necessary to Salvation as hath been abundantly evinced by Protestants out of expresse Scriptures and consent of Fathers But that belongs to another point and I do not love to mingle distinct questions together therefore to them I shall referre the Reader onely I shall take notice of such assaults as he hath made upon this Doctrine For the Text 2 Pet. 3.16 I confesse I do not meet with any passage so plausible as this in his whole Book But the solution of the doubt is not difficult If you consider 1. To whom these things are said to be darke even to ignorant unstable ungodly men VVhen Protestants say Scripture is cleare they do not meane it is so to those that are blind or to them that shut their Eyes or have discoloured Eyes and such are they of whom those things are said but unto such as are humble and diligent in the use of means to find out the Truth not onely some passages of St Paul but in generall all Divine and Spirituall Truths are darke to the naturall man and such there is no reason to doubt these were as is positively asserted by the Apostle S. Paul 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned and consequently if the Popish argument from this place have any force in it not onely some parts of Scripture will be dark but not any part of it will be plaine which the most impudent Papist durst never yet assert 2. The wresting of the Scripture in any of its truths or doctrines is so great a sin that it may well be called destructive though the doctrine wrested be not simply necessary to salvation as the disbeliefe and contempt of any Truth or assertion plainly delivered by God is confessed to be damnable though the matter of the assertion be meerly circumstantial and not at all in it self necessary to salvation 3. S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difficult passages might be wrested to destruction although the matter of them was not necessary to be known or understood in order to Salvation As for instance That passage of St. Pauls All things are lawful for me scil all indifferent things for he there speaks of the use of meats or observation of dayes This I say is not a fundamental Truth nor is the knowledg of it necessary to Salvation yet when the Libertines do abuse this Scripture to justify themselves in the practice of all wickednesse doubtlesse they wrest the Scriptures to their own destruction Besides the matter of a Text may be of lesser importance and the knowledge thereof not necessary to Salvation and the first and immediate mistake of it may be in it self inconsiderable and yet that may usher in other and those higher mistakes as we see error is fruitful and grows worse and worse and at last end in destruction as that Cloud which at first was no bigger then a mans hand did quickly overcast the whole Heavens The
severall matters should be under severall Chapters or divisions and not one piece here another there and things must be plaine and distinct From which it is evident enough that the Scripture was never intended for a Law or Iudge of Controversies because the Book is so large and so many things mingled unappertaining to the substance of our beliefe as Historicall Epistolar Mysticall and so many repetitions and lastly it is left to a meer conjecture what may be the meaning of it Thus Rushworth Dialog 2. Sect. 2. Is this the Mathematicall man Is this the rigour of Mathematicks This is enough to make a man forsweare the study of the Mathematicks if it produce no better demonstrations We poor Protestants may well be content to submit to the Lawes of these men for you see they give Lawes to God himselfe and it is allready enacted in the conclave of Rome that if God do not speak in Mood and Figure he shall not be heard and that if he put forth any law-Law-book wherein he doth not rigorously observe the orders and methods of a Systeme it shall not be received Believe me it was a good turne that Mr Cowell Writ his Institutiones Iuris Anglicani wherein he reduced the English Lawes to a Method for else woe had been to the poor Statute-Books and all Records of our Lawes for as sure as a club they had been voted to be no Lawes nor Judges of Controversies between men and men for so saith our Theologicall Euclide that scornes to speak under a Demonstration for we know how much more large a book they make then the Bible and how many things are mingled unappertaining to the substance of our estates and lives c. The summe of the Argument is this The Scripture was not intended for the Law because it is so large so miscellaneous so full of repetitions c. Shall I need to say any more for the answer of such an Argument wherein there is nothing evident but the disputers confidence and the Papists credulity and the desperatenesse of their cause Answ. 1. If this Argument hold the Old Testament or the Pentateuch was no Law to the Jewes But this is false and it was a Law to the Jewes Ergo the principle is false from which such a conclusion is deduced The Major I prove from his own words and besides he particularly disputes against the Old Testaments being a Law The Minor I hope I shall easily prove Where to prevent equivocation or mistakes take notice I meddle not with the ambiguous terme of JUDGE wee are now disputing whether it were a Law nor do I meddle with that question whether it be a Law to us But to the Jewes This then I assert that the Old Testament notwithstanding this objection was a Law to the Jewes and a man would think the very mention of the proposition should cut off all necessity of proof It is so absurd and portentous a thing to Christian eares to hear so evident and received an Assertion questioned I prove it onely by this Argument That Book by which both people and Priests and Princes of the Jewes were to be guided and ruled and commanded in their decisions was certainly a Law to them But such was the Old Testament 1. For the people it is plaine They are commanded to observe to do all the Words of this Law that are Written in this Book Deut. 28.58 And Moses makes bold to call it a law-Law-book notwithstanding all the mixtures repetitions c. and a curse is pronounced to every one that continued not in all things written in the Book of the Law to do them Gal. 3.10 and for the guidance of the people those Books were to be read by or to the people Deut. 31.9 Ios. 8.35 Neh. 8. and diverse other places 2. For the Princes it is no lesse evident that it was a Law and rule to them Ios. 1.8 This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is Written therein And Deut. 17.18 19. When he sitteth upon the Throne he shall Write him a Copy of this Law in a Book out of that which is before the Priests the Levites and he shall read therein all the dayes of his life that he may learn to fear the Lord to keep all the words of this law and these statutes to do them Thus it is undeniable it was a Law both to Prince and People and that is sufficient to overthrow the whole argument But I adde 3. It was a law to the Priests too I do not now dispute whether the people were absolutely tyed to follow the Priests decisions I think the contrary hath been sufficiently evidenced but my present assertion is onely this The books of Scripture were a law to the Priests by which they were to be ordered and regulated in their proceedings The sentence which the Priests were to pronounce it must be the sentence of the Law Deut 17.11 and the Priests are oft censured and condemned for neglecting or transgressing the Law which plainly shews it was the law and rule of their proceedings Ans. 2. But what shall we say if the Papists themselves deny their own Conclusion which here they indeavour tanto molimine to prove You will say we have little reason to believe those that do not believe themselves or to assent to that Conclusion which they deny To make good this you must remember the question is not about the Judge properly so called but about the Rule or Law to which we suppose the Judge to be tyed for if the Scriptures had been compiled in the form of a law with the greatest exquisitenesse this would not have satisfied our Masters the Jesuites but there must have been another and that a living Judge of controversies This premised I thus proceed Either they of the Church of Rome have a Law by which they regulate all their Decrees and decisions or they have none if they say they have none then they act lawlessly and arbitrarily and we have found Antichrist by his character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawlesse 2 Thes. 2. but if they say as they all pretend and professe they are guided by a law then I enquire what that law is Here it is true they are divided while some make the judgment of the antient Church and Fathers their law others the Popes Decrees others the Acts of Councels but all of them pretend some law or other and which opinion soever of their Church they take for they have good choice either their argument hath no force against the Scriptures being our Law or it equally militates against their own Laws As for instance if they make the judgment of the Fathers their Law are not they lyable to the same exceptions with the Scripture of largenesse aliene mixtures repetitions c And the like may be said of Popes Decretals and the Acts of Councels which
White 's mind Did not the Apostles decide that controversie Act. 15. from antient Scriptures and from such places as seem as irrelative to the matter debated as any which are urged by any considerable Protestant against the Popish errors And why then may not we tread in their steps why may not a Protestant as well confute the opinion of Justification by works in the Popish sense from that Scripture we conclude we are justified by Faith without the works of the Law as S. Paul might and did confute the same doctrine when held by the Jews from that passage of Davids Blessed is the man whose iniquities are forgiven Rom. 4 If these words long before delivered Thou shalt worship the Lord thy God and him onely shalt thou serve Deut. 6.13 were sufficient to decide the controversy between Christ and the Devil to confute the opinion of Devil-worship why may not the same words as urged by Christ be as sufficient to decide the controversy between the Papists and us to confute the opinion of Image-worship But I am not at leisure to transcribe all the New Testament I cannot think of Mr. White as it is said of many Popish Doctors that he never read over the Bible but I would desire him once more to read it and to put on his Spectacles and then tell me if he be still of the same mind If this will not do let him reflect upon the Fathers whether it was not the universal practice of the Fathers to confute later Heresies out of the Scripture this they did either pertinently or solidly and then it may be done still or impertinently and fallaciously and then Mr. White makes them meer Juglers In a word as upon supposition that Aristotle was authentick and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 it were no hard matter out of him to confute all the new opinions of the Modern Philosophers So the Scriptures being confessedly such it may suffice for the confutation of later Heresies Lastly if all this will not serve turn it is to use his own words a shameless proposition to say the Scripture doth not speak of the matters now in controversy between us and the Papists and whoever asserts it either understands not what he saith or must be presumed never to have read any of our Protestant Controvertists who have fully confuted all the Popish errors and heresies from express Scriptures or which is all one from genuine consequences evidently deduced from them Nor doth it matter at all to say the Scripture treats not of the controversies at large since it is by all acknowledged that every part and parcel of Scripture is Canonical and Authentical and the Papists make this the difference between the Divinity of the Scriptures and Conciliary Decrees That these are Divine in the main Conclusion but not in the premises or mediums but the Scripture they say is Divine in all every verse every word being Divine and consequently if but one verse of Scripture speak against an error it doth as solidly though not so fully confute that error as if a whole Book were written against it For instance that Text This is the true God if the sense of the words be agreed and if they be not it would do nothing though an whole Epistle were written about it and so far there is no difference doth as substantially confute the Socinian Heresy in that point as a larger Discourse upon it would do and therefore Mr. White 's argument is empty and inffectual and must go after its fellows And so all their arguments of any note against the Scriptures being Rule or Judge of controversies are I hope sufficiently answered and the Protestant doctrine or Truth of Christ viz. The Scripture is a sufficient rule or judge of controversies stands-like a Rock at which their Waves are dashed in pieces And now I should come to the other part by positive Scriptures and arguments to prove the Scriptures authority and sufficiency but this is fully done by many learned pens onely because our principal arguments for it are assaulted by the Adversaries I now have to do with I shall therefore consider their pretensions against the evidence of those places alledged by us in defence of the authority and sufficiency of their Scriptures for I am forced by them against my own desire and inclination to confound found these two heads and treat of them together I know there are several Texts rightly urged by the Protestants and vainly cavilled by the Papists but because the handling of this point was not my first nor is my main design at present and one solid argument or convincing Scripture is as good as a thousand and both parties are upon the matter willing their cause should stand or fall by the verdict of one place as it doth or doth not convincingly prove the sufficiency of the holy Scriptures and because above all places the Romanists most eagerly combate this I shall therefore more largely insist upon it and clear up the force and evidence of it notwithstanding all the clouds they cast before it The place is 2 Tim. 3.15 16. From a child thou hast known the holy Scriptures which are able to make thee wise unto Salvation through faith which is in Christ Iesus All Scripture is given by inspiration of God and is profitable for doctrine for reproof for correction for instruction in righteousness that the man of God may be perfect throughly furnished to all good works To ingenuous and dis-interested persons the very reading of these words is a sufficient confutation of the Popish opinion but that you may see the Romanists have if no conscience yet some wit they are able to darken the clearest Texts and to perplex what they cannot answer Our arguments from this place are plain and cogent 1. That which can make a man wise unto Salvation is sufficient for Salvation 2. That which is sufficient for the conferring of all those things which are necessary to salvation is sufficient for salvation but so is the Scripture For there are but two things necessary to salvation viz. knowledg of the Truth and practice of righteousness and holiness and for both these the Scripture is said to be sufficient 3. That which is sufficient for a man of God or Minister is much more sufficient for a private Christian but so is the Scripture Ergo. But let us see what our Adversaries pretend against this evident place Excep 1 It is able indeed but that is through faith E. it is not of it self sufficient saith our Captain It speaks not of making Timothy a Christian by the Bible since it supposeth Timothy's being already made a Christian by Paul's institutions vivâ voce but it speaks of the perfecting of his faith not the first choice of it and this faith is a belief of Christian verities delivered by Oral Tradition saith Mr. Cressy sect 2. cap. 6. And consonantly to him Mr. White thus glosseth upon the place The Scriptures will contribute to thy salvation