to say that the collation of Scriptures is so far from terminating Controversies ut magis augeat that it rather encreases them Yea D. Beard relates of Pelargus the Jesuit that we read in Scripture that an Ass did speak but never that the Scripture it self speaks So that this Romanist makes the Scriptures more mute than Balaams Ass than which as saith the Doctor what could be brayed more like the Beast he spake of Seventhly They prohibit the Version of the Scriptures into Vulgar Languages and the people to read the Scripture Hence Cardinal Tolet lib. 1. de instruct Sacerd. cap. 10. Sect. 9. reckons the Bible among prohibited Books and Iâ—â—dov de Tena in Isagog sac script lib. 1. difficul 3. Sect. 1. acknowledges that in the Catalogue of prohibited Books set forth by Cardinal Quivoga Reg. 6. omnia Biblia in Lingua vulgari prohibentur all Bibles whatsoever in a Vulgar Tongue are prohibited And that they are as peremptorily prohibited in a late Catalogue published at the Command of Cardinal Bernard de Roias and Sandoval Reg. 4. Alphonsus à Castro lib. 4. de haeres cap. 13. pronounces the reading of Bibles to be the cause of Errours in Religion and therefore commends Ferdinand King of Spain for prohibiting under highest pains the Translations of Bibles into Vulgar Languages or the importing of such Bibles or having them in ones custody Sixtus Senensis is of the same Opinion lib. 6. Bib. Annot. 152 and Jesuit Azorins Tom. 1. Instit Moral lib. 8. cap. 26. q. 3. affirms it to be an Heresie in Lutherans and Calvinists to assert that the Scriptures ought to be translated into Vulgar Languages It 's true Bell. lib. 2. de verb Dei cap. 15. speaks of a power to give Licenses to read the Scripture in Vulgar Languages granted by Pius the 4. to Bishops Inquisitors and Confessors but it is as true that that power was either given only by a Cheat or recalled by after-Popes as is evicted by Rivet in Isagog cap. 13. Sect. 14. from the Index of prohibited Books as recognized by Clement 8. in observat circa Reg. 4. The same observe of Pope Clement the 8. his annulling the power of giving Licenses is improved by Jesuit Azorius loc cit whereupon at length he concludes that the Bible or any part thereof in any Vulgar Tongue is prohibited which says he inviolate praecipitur servandum i. e. is commanded to be inviolably observed Neither do their Prohibitions reach only Versions made by Hereticks but also made by Catholicks Yea Reginald in Calvino-Turcismo lib. 4. cap. 7. is bold to conclude Translationes penitus supprimendas etiamsi divina Apostelica niterentur authoritate that Translations of Scripture are utterly to be suppressed though they were warranted by Divine and Apostolick Authority is not this more like the conclusion of a Turk than of a Christian And when they grant Licenses it 's meerly out of necessity when they see people would not be restrained from reading Versions as Gretser acknowledges in defens Bell. lib. 2. de verb. Dei cap. 15. How contrary is this to the Institution of God who caused writ the Scripture in vulgar or commonly understood Tongues and commanded all to search the Scriptures neither can themselves deny but it is against the practise of the Primitive Church as may be seen in Alphonsus à Castro and Sixtus Senensis loc cit Were the people to be secluded from reading the Scripture Would the Apostle John have written one of his Epistles to a Woman Would Hierom Epist 16. or Paulinus give this advice to Celantia sint Divinae Scripturae semper in manibus tuis let the Divine Scriptures be always in thy hands Or would that same Hierom Epist 22. recommend to Eustoebium not to desist from reading the Scriptures until being overcome with sleep her head fell down as it were to salute the leafs of the Book tenenti codicem somnus obrepat cadentem faciem Pagina sancta suscipiat Do not therefore our Romish Adversaries draw on themselves the Curse Luke 11.52 Woe unto you Lawyers ye have taken away the Key of Knowledge ye enter not in your selves and them that were entering in ye hindred Eighthly and lastly Not to mention more at this time do not their Canonists give the Pope power to dispence with Scripture Commands and Prohibitions and though their Divines seem not to go the full length of the Canonists yet they can reconcile themselves by a distinction as may be seen in Azor. Part. 2. Instit Moral lib. 4. cap. 18. where he positively affirms that Canonists commonly assert Posse Romanum Pontificem jus divinum declarare interpretari restringere remittere amplificare augere mutare i. e. that the Pope of Rome may declare interpret restrict remit amplifie inlarge and change the Divine Law And though he bring in the Divines Opinion somewhat otherwise yet he grants they also maintain that the Pope may hunc vel illum a Juris Divini rigore eximere exempt this or that person from the rigour of the Divine Law And by virtue of this distinction betwixt abrogation of Divine Law and exemption of a man from the rigour of Divine Law he says Canonists and Divines may be fully reconciled I will rake no further in this Dunghill I only leave it to be considered whether that forged Coat of Arms of which the Pamphleter talks viz. a reversed Bible for it 's no wonder that Jesuits adventure on false Herauldry who are so bold in preaching Heresies would not better suit with Jesuited Romanists who are so many ways injurious to the holy Scriptures than with a Protestant SECT II. The state of the Question concerning the Rule of Faith opened and the Scriptures briefly proved to be the Rule SHould I insist to prove the absurdity of each of the indignities done by Romanists to the holy Scriptures this Tractate would swell to a nimious bigness I shall therefore at the time pitch upon that one particular mentioned in the Title of this Chapter viz. whether the Scriptures be the principal and compleat Rule of Faith Excellently did Varinus describe a Rule 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. an infallible measure which neither admits addition nor diminution And therefore by the principal and compleat Rule of Faith I understand the chief and adequate Standard or measure by which we are to judge of all the Articles of Religion or material objects of our Faith So that whatever is not warranted by and agreeable to that Standard and measure is to be rejected as no point of our Faith In this sense we affirm the Scriptures to be the compleat and principal Rule of Faith and of all true Religion I call the Scripture the principal Rule of Faith to distinguish it from other subordinate Rules For Learned Protestants have granted that Tradition and the Doctrine of the Ancient Church may in a large sense be termed Rules of Faith but so as they are to be reduced to
Galeat ad lib. Regum in Prol. ad lib. Solom in Praefat. ad Danielem in Epist ad Paulinum that Bell. lib. 1. de verb. Dei cap. 10. is constrained to grant him to us It 's true indeed the Apocrypha Books which the Council of Trent has Canonized were not acknowledged by the Church in those times as Canonical And this was one of the seven instances of the contradiction betwixt the present Romish Church and the Ancient Christian yea the Ancient Romish Church in my Answer to M. Demsters eighth Paper pag. 171. which this Pamphleter has not adventured to examine One thing I must confess that the Epistle to the Hebrews which both Papists and Protestants acknowledge to be truly Canonical was not received as such for a long time by the Church of Rome if we may believe Eusebius lib. 3. Hist Eccles cap. 3. or Jerom Epist 129. ad Dardanum who expresly says that Latinorum consuetudo Epistolam ad Hebraeâ—s non recipit inter Canonicas Scripturas Yet notwithstanding this failure of the Roman Church Athanasius Nazianzen Hierom c. held it for Canonical which is a pregnant Evidence that the Authority of the Books of Scripture in those days depended not on the testimony of the Church of Rome But here the Pamphleter seems to hint at the Council of Carthage as holding the Apocryphal Books as Canonical I suppose he means Concil Carthag 3. Can. 47. but this Council is below Primitive Antiquity being celebrated either in the close of the fourth or beginning of the fifth Century And if Romanists stand to the Canons of that Council the Supremacy of the Pope is gone For Can. 26. it's expresly prohibited that the Bishop of Rome be called Summus Sacerdos princeps Sacerdotum aut aliquid ejusmodi Neither are all the Apocryphal Books included in that 47 Can. for neither in the Greek Code nor in the Collection of Canons made by Cresconius is there mention of the Books of Maccabees neither are the rest of the Apocryphal Books which are there mentioned spoken of as strictly Canonical for proving Articles of Faith Is it probable that the Fathers in that Council would contradict the Council of Laedicea and Jerom who expresly denied those Books to be Canonical Yea did not Greg. after this Council of Carthage lib. 9. in Job cap. 13. exclude the Books of Maccabees from the Cauon of Scripture therefore these Books are only termed Canonical as Books which may be read in the Church For in no other sense did the Council of Carthage own them as is insinuated in the close of that same Canon 47. where also it 's added that the passions of the Martyrs may be read in the Churches with these Books But sure it is the passions of the Martyrs are no Canonical Scripture The Council of Constantinople in Trullo Can. 2. approves both the Synod of Laodicea which excludes the Apocryphal Books from the Canon and that of Carthage which reckons them among the Canonical therefore surely this of Carthage took the word Canonical in a larger sense than that of Laodicca else the Council of Constantinople had approved contradictory Canons This same also may be confirmed from Austin who was a prime Member of that Council for lib. 2. de doct Christi cap. 8. where he had reckoned out all these Books he says they were not all of equal Authority but all Books of Scripture are of equal Authority What need I more Hear their own Cardinal Cajetan as to this thing in fin Comment ad Hist lib. v. T. Ne turberis novitic si alicubi repâ—reris libros istos inter Canonicos supputatos vel in sacris Concilii vel in sacris doctoribus libri isti non sunt Canonici ad confirmanda ea quae sunt fidei Possunt tamen dici Canonici ad aedificationem fidelium utpote in Canone Bibliae ad hoc recepti autonisati Cum haec distinctione discernere potenis scripta Augustini scripta in Provincialibus Conciliis Carthaginensi Laodiceno and this distinction Cajetan took from Hierom Praesat in Proverb and Ruffin in expâ—s Symb. What he adds concerning Luther does not concern the Cause Were it true that Luther doubted of the Authority of the Epistle of James it would only conclude that he knew but in part and what then Non emnia vidit Bernardus Though the Scriptures be a Principle in Divinity yet some holy men may question the Divine Original of some Books of holy Scripture For there is need of spiritual illumination to discern the Scriptures of God and as the Spirit breaths where he lists so also in a more eminent measure upon one than another Do not Romanists hold Cardinal Cajetan for a Catholick who yet really did question both the Authority of the Epistle to the Hebrews and of James Yea have not some principles of Reason been questioned by learned Philosophers which are admitted by others Is it not a principle of Mathematicks that a quovis puncto ad quodvis punctum licet ducere rectam lineam Yet is it not questioned by Learned Basso if there be a right line in the world But concerning Luther in this matter I remit the Reader to Gerard the Lutheran in uberiori exiges loc de script cap. 10. Sect. 279 280. where Gerard Apologizes for Luther and evicts that Luther did not persevere in that mistake and withal acknowledges and proves the Divine Authority of that Epistle The Pamphleter in his fourth Objection pag. 68. affirms that this is common to Protestants with all Hereticks to la yelaim to Scriptures To this common â—avil of Romanists as may be seen in Greg. de Val. lib. 6. de Analys fidei cap. 8. and Breerly Apol. tract 1. Sect. 10 subd 2. and tract 2. cap. 1. Sect. 1. I answer 1. That it is a manifest falsehood that all hereticks do appeal to the Scriptures of the Old and New Testament as the adequate Rule of Faith as do the Protestant Churches What meant Tertull. lib. de Resurrectione carnis when he termed Hereticks Lucifugas Scripturarum what meant that of Irenaeus lib. 3. cap. 2. cum ex Scripturis arguuntur in accusationem convertuntur Scripturarum Doth not Euseb lib. 5. Hist cap. ult testifie that Artemon the Heretick did appeal to Tradition pretending that his Heresie viz. that Christ was 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a meer man had a Traditive conveyance from the Apostles and that in the Church of Rome also until Pope Victors time inclusivè Doth not Learned D Morton in his Appeal against Bâ—eerly lib. 2. cap. 25. Sect. 12. Sect. 39. shew that Learned Romanists Aquinas Bell. Sixtus Senensis Justus Barronius Delrio Rhenanus and M. Weston do confess that the most notorious aad pestilent Hereticks such as the Valentinians Gnosticks Marcionites Basilidians Encratits Severians manichees Arrians Carpocratians Montanists Donatists Anabaptists c. refused to be tryed only by Canonical Scripture and did shelter themselves under the pretext either of Philosophical principles
Faith from his Pope and Council or acknowledge that Hussits in these things do agree with us Do Romanists hold that if a man believe as the Church believes he cannot be Heretick though he err concerning weighty material Objects of Faith have we not much more ground of Charity concerning Mr. John Huss and Hierome of Prague who hold not only all the Articles of the Creed but also acquiesce to the Scriptures as the rule of Faith and were in a readiness to believe any point when the consonancy thereof to the Scripture should be held out as John Huss did often profess before the Council and the rather he living in a time of much darkness What ever were the mistakes of John Huss and Hierome of Prague yet Mr. Fox avouches them to be Faithful Martyrs of Jesus Christ which he could not have done if he had not looked on them as agreeing with us in Fundamentals It s not enough with me â—r any Protestant as this Pamphleter slanders us pag. 98. that they oppose the Pope as Turks and Tartars do Indeed their Pope and Romish inquisitours have a greater kindness for Jewes and Infidels and brothell whores then for Protestants They can indulge the one at Rome but not the other Are the Waldenses John Huss Hierome of Prague who miantained the Apostolick Creed held the scripture for the rule of Faith and abjured many Papal errors and Superstitions and had eminent testimonies of their Holiness from very enemies to be laid in the ballance with Turkes or Tartars Protestants have need to look to themselves It seems they may expect no more favour from Papists If their Power were answereable to their desires then Turks and Tartars SECT VII Whether do the Greek Churches agree with Protestants as to Fundamentals THe Pamphleter pag. 98. denias But takes no leafure to examine what I said to the contrary Paper 10. pag. 226 227 228 229. Until that be answered I might supersede any further reply yet now I add these two things 1. That the Greek Church is vindicated from the Heresie which this Pamphleter with others charges on them of denying the procession of the Holy Ghost from the Son by learned Romanists particularly by Lom bard lib. 1. sent dist 11. lit D. Azorius the Jesuit par 1. instit Moral lib. 8. Cap. 20. q. 10. and by Thomas ab Jesu the Carmelit de convers gentium lib. 6. part 1. Cap. 8. As if the Grecians in that matter did differ from the Western Church rather in the manner of expression then on the matter As for the Pamphleters Inference thence that the Grecians deny the distinction of the persons its an inconsequential deduction sayes Bâ—nae Spei tom 1. Theol. Scholast tract 2. disp 4. dub 4. resol 3. And generally the Scotists but whatever the consequence be the consequent is most falsely imputed to the Grecians for they maintain no such thing I add 2dly that the Greek Church do not only hold the ancient Creeds and Articles agreed upon by the first four general Councils but also do agree with Protestants in many of the points wherein we differ from Romanists and therefore though they have their blemishes I dare not say they err Fundamentally and so exclude them from the Catholick Church If we will judge of the Greek Church by the confession of Cyril their famous Patriarch and Martyr which Revâ—rend and worthy Mr. Pâ—ait hath reprinted before his late book what the consonancy bâ—t wixt the Greek and Protestant Churches is may be apparent Ephraim Pagit Christiâ—nog part 1. Cap. 4. reckons out 19. poynts of agreement betwixt us and the Greek Church wherein we differ from the Papists They deny the Popes supremacy and infallibility they hold the Scriptures as the compleat rule of Faith deny Apocryphal books to be Canonick Scripture celebrate the Sacrament of the Supper under both kinds allow no private mass no Image of God they deny Purgatory fire admit laicks to read the Scriptures c. this that Author proves by considerable testimonies whereas the Pamphleter out of his Manuel of controversies tells us that they say Mass hold Transubstantiation Seven Sacraments prayer to the Saints and for the dead it may be enough to give him the succinct answer of the conâ—utor of that Manual of Controversies John Tombs in his Romanism discussed art 2. Sect. 4. viz. 1. That the Greek Church hold not the Popish transubstantiation whereby the Elements cease to be but whereby they become what they were not the transubstantiation they hold is a change of Communicants into the being of Christ so 〈◊〉 to be partaker of his divine nature as the Apostle means when he sayes they are the Body of Christ These things are to be understood cum grano salis and in a mystical sâ—â—se But the Greek Church do not hold with Romanists that wicked Communicants or Rats do eat the true and proper Body of Christ 2dly that the Greek Church hold no other sacuisice in the Mass then as S. Chrysostome expressed on Heb. 10. a commemoration of the sacrifice of Christ on the Cross Nor 3dly do they pray to Saints as hearers of their prayem for less as if they did help them by their merits only they conceive that God hears prayers sent up to the Saints Non 4thly do they pray for departed Saints to obtain to them libeâ—tion from the pains of Purgatory If we may credit Roffens cent Luth. art 18. or Alphonsus a Castro de haeres lib. 12. tit Purgatorum haeres 1. the Grecians acknowledge no Purgatory fire only in their publick offices they commemorate the dead even the most Holy Martyrs and Confessors whom all confess not to be in torments and pray for their resurrection and solemn acquital at the last Judgment Nor 5thly do they with Romanists hold Seven Sacraments properly so called neither more nor fewer How much of a Logomachy is in that question I shew in my 10th Paper against Mr. Dempster pag. 238.239 Sure I am Ephraim pagit loc tit recites the denying of Extream Uncâ—ion as one of the Articles of agreement betwixt the Greek Church and us So that if the state of the questions were well cleared and all circumstances duly pondered the difference betwixt the Greek and Romish Church as to these things would appear Who desiderate a more prolix vindication I remit them to D. Field his way to the Church lib. 3. Cap. 1. and for clearing them at least from fundamental errors to D. Stillingfleet his vindication of the Arch-bishop against T. C. Part. 1. Cap. 1. who will seriously consider the servitude of the Greek Church under the Ottoman empire and their want of means of Instruction which other Christians enjoy together with the sedulity and subtilty of Romish Emissaries still traficking among them may desist their admiration concerning the corruptions crept into that Church and rather wonder that they have preserved so much of the doctrine of Faith entire Learned Voetius in desper Causa Pap.
est Authoritas Infallibilis quae Pontifici Romano quae Ecclesiae sive Conciliis tribuitur nam illa ipsa Authoritas quae in uno Pontifice residet Authoritas dicitur Ecclesiae Conciliorum that is it is the same Infallible Authority which is ascribed to the Pope and to the Church or Councils for the same Authority which resides in the Pope alone is said to be the Authority of the Church and of Councils So that hither the state of the Controversie betwixt us and Romanists is reduced whether the Popish Religion is to be believed to be the only true Religion because their Infallible Judge that is the Pope says so Is not this a goodly case to which Jesuits would reduce Christianity to make all Religion hang at the sleeve of an Usurping Pope Is not the Popish Cause desperate when they have no way to prove themselves to be in the right or us in the wrong but because their Pope a Party and Head of their Faction says so The Hinge then of all Controversies betwixt Romanists and us at least as managed by the Jesuited Party returns hither whether by the Verdict of the Pope as infallible visible Judge or by the holy Scriptures and conformity with the Faith of the Ancient Church we are to judge of the truth of Religion Protestants hold the latter our Romish Missionaries the former let Christians through the world consider whether what they or we say be more rational I am challenged pag. 24. as not having candour for saying that Quakerism is but Popery disguized But there is less candour in the Accuser for I only said if it were otherwise Learned and Judicious men were mistaken His frivolous Apologies are like to confirm these men in their Opinion for many of the Quakers Notions are undoubtedly Popish Doctrines such as that the Scriptures are not the principal and compleat Rule of Faith that a sinless perfection is attainable in time that men are justified by a righteousness wrought within them that good works are meritorious that Apocryphal Books are of equal dignity with other Scriptures that the efficacy of Grace depends on mans free will that real Saints may totally Apostatize that in dwelling concupiscence is not our sin until we consent to the lusts thereof c. If Quakerism were Puritanism in puris naturalibus as this Scribler doth rant how comes it that Quakers have so much indignation at these who go under the name of Puritans and so much correspondence with Romanists with whom before they could not converse Do not Non-Conformists abhor these fore-mentioned Quaker Tenets The differences at which he hints betwixt professed Papists and Quakers do at most prove that Quakerism is disguized Popery if there were no seeming difference there would be no disguize in the business Cannot Romanists chiefly Jesuits transform themselves into all shapes for their own ends Have not persons gone under the character of Quakers in Britain who have been known to be professed Priests Monks or Jesuits in France and Italy My self did hear a chief Quaker confess before famous Witnesses that one giving himself out for a Quaker in Kinnebers Family near Montross was discovered to be a Popish Priest and some Romanists in this place have confessed the same to me Yet the differences assigned by the Pamphleter betwixt Papists and Quakers signifie not very much when they are narrowly examined And first as to Women Preachers do not Papists hold Hildegardys Katherine of Sens and Brigit c. for Prophetesses Not to mention their Papess Joan or how they allow Women to Baptize as is defined in Concil Florent Instruct Armen As for their private Spirit I pray what other grounds hath the Romish infallible Judge to walk upon but Enthusiasms and pretended inspirations For Fathers and Scriptures according to them have not Authority antecedently to his Sentence As for Reformation by private persons the whole work of Quakers is to break the Reformed Churches which is a real deformation and a promoting of the Popish Interest and if there be secret Warrants from the Pope for that end for which there want not presumptions they have as great Authority as trafficking Popish Missionaries Quakers do not say as he alledges that they build on the naked Word if by the Word he mean the Scripture nay in this as in many other things they Romanize by denying the Scripture to be the compleat and principal Rule of Faith I am jealous both Papists and Quakers could wish there were not Scripture in the World Though Quakers seem to make light of Fathers and Councils yet they maintain these Tenets which Papists say are Authorized by Fathers and Councils At least a knack of Jesuitical equivocation will salve all By this time it may appear all he hath said doth not prove that Quakers are not carrying on a Popish design But of these things enough I now proceed to the more important Controversies CHAP. II. There is no necessity of an Infallible visible Judge of Controversies in the Church and consequently the Basis of the Pamphleters whole Discourse is overthrown IT is hard to say whether in handling this Question the Pamphleter in his Sect. 3. bewray more disingenuiâ—y or ignorance For pag. 33 34 35 36 37. more like a Histrionical declaimer than a Disputant He breaths out a most calumorous iâ—vectâ—ve against the Reformed Churches as if they robbed the Cathalick Church of all Judiciary Authority and set up a Law without a Judge Because forsooth they cannot subscribe to this erroneous Assertion of the necessity of an Infallible visible Judge whereby the Jesuited Party endeavour to justifie the Tyrannical Usurpation of the Pope of Rome Neither is this Assertion for which he pleads as the Doctrine of the whole Romish Church approved by all Romanists Nor do they who seem to approve of it agree among themselves who is that pretended Infallible Judge Moreover instead of bringing Arguments to confirm his Assertion from pag. 37. to 43. he rifles out of late Pamphlets a Farrago of Testimonies to prove that the Church cannot erre which as may anone also appear is a different conclusion from that now under debate And though none of these Testimonies when rightly understood do militate against the Doctrine of the Reformed Churches as Protestants have often demonstrated yet he does not examine what Protestants have replied concerning them Lastly Whereas he should have answered the Arguments propounded in the debate with M. Demster against the necessiâ—y of this Infallible visible Judge he frames to himself pag. 43 44 45 46 47. some other Objections which he endeavours to canvase So that I may say he combats throughout that Sect. 3. with a man of Straw of his own making and this is that imaginary Triumph in which our Romish Missionaries and their implicit Proselites have so vainly gloried For satisfaction therefore of the ingenuous lovers of Truth I shall first premise some things for unfolding the true state of the Question 2. Disprove
an infallible visible Judge The sequel is good because that they may resolve their Faith upon the testimony of an infallible Judge it is necessary that they know him to be such and there is none pretending to be that infallible Judge but either Pope or General Council or both joyntly The antecedent is proved by a threefold medium 1. From the case of Schism 2. Of Simony 3. Of the want of due intentions in the Ministry of Sacraments I say first from the case of Schism there have been many grievous Schismes in the Romish Church notwithstanding their vain pretence of Unity Onuphrius in Chronol Pontific reckons out no less than thirty one of which lasted from Vrban the sixth to the Council of Constance no fewer than fifty years if we believe Onuphrius There have been two or three Popes at once Alter in alterum saeviebat saith Genebrard All this while Bell. confesses lib. 4. de Pontific cap. 14. that it was an hard matter to know which of them was the lawful Pope Was all Christian Faith gone from the Church because of the uncertainty of this infallible Judge 2. The same is more luculently confirmed from the case of Simony It 's acknowledged by Romanists that Simony makes void the Election of a Pope as is held out by Gratian in the Canon Law Causa 1. q. 1. cap. 2. Now that there have been many Simoniacal intrusions into the Papal Chair is as evident as that any in those late times possessed it without Simony Hence Platina in vita Sylvestri 3. eo tunc Pontificatus devener at ut qui plus largitione valeret is tantummodo dignitatis gradum bonis oppressis rejectis obtineret c. The Papacy in those days was come to that pass that he who by Bribery could do most alone obtained the dignity good men being oppressed and rejected which custom saith Platina would to God our times did not still retain And Spondanus ad Annum 1033. brings in Glaber thus complaining Hou sedes Apostolica Alass thou Apostolical See which in the days of old was the glory of the world art now oh shame become Simonis officina the Shop and Forge of Simon Magus and Hammers continually are beating on the Anvil to make hellish coyn You may have heard of Genebrards complaint that in the space of 150 years from John 8. to Leo the 9. the Papal Chair was possessed with Apostatick Popes who entered in non per ostium sed per posticam not by the Gate but by the Postern Once I thought upon the testimony of Cicarella in vita Sâ—xti 5. that Sixtus 5. had come to the Papal Chair with as much innocency from Sâ—moniacal Pensation as many of the late Popes but now I find that his entry also was both simoniacal and perfidious whereof the Reader may receive a full account from Henry Foulis Hist of Romish Treasons lib. 3. cap. 2. from which that Author concludes the nullity of the Elections of sundry succeeding Popes not only of Vrban 7. Greg. 14. and Innocent 9. but also of Clement 8. to all whose Elections did concur a multitude of Cardinals who had been created by Sixtus 5. a Simoniacal Pope and consequently a non habente potestatem Is any thing more evident from History than the Simoniacal intrusion of Boniface 8. Alexander 6. c. Nay seeing these Simoniacal transactions may be so secretly conveyed that it is impossible to know who enters the Papacy without them therefore it cannot be infallibly known who truly is Pope The Simoniacal entry of Sixtus Quintus probably had never been discovered had not Sixtus violated his Simoniacal contract made with Aloysius Cardinal de Este which provoked the Cardinal to transmit the original contract subscribed by Sixtus own hand to Philip the Second King of Spain who being lately disobliged by the Pope threatned to accuse him of Simony in a Council at Andalusia but the speedy death of Sixtus prevented the Process 3. The same is yet further confirmed from the Popish Doctrine of suspending the efficacy of Sacraments from the intention of the Ministers thereof according to the Decrees of the Councils of Florence in Instruct Armen and of Trent Sess 14. cap. 6. and from the Bull of Leo the tenth against Luther therefore it 's impossible to know infallibly if these who pass for Popes or Bishops be Popes Bishops Priests yea or baptized 〈…〉 they cannot infallibly know whether any who were in the Counâ—â—â— of â—rent were capable to be constituent members of a Council The â—â—vils of the Adversaries against this last instance were confuted cap. 1. Arg. 6. Both Pope and Council who only are pretended to be this infallible Judge may err in questions of Fact therefore also in questions of Faith the antecedent is confessed by Romanists themselves Hence Bell. lib. 4. de Pontif. cap. 2. saith Conveniunt omnes Catholici posse Pontificem vel cum concilio generali errare in controversiis facti particularibus quae ex informatione testimoniisque hominum praecipue pendent that is all Romanists agree that not only the Pope as Pope but also with a General Council may err in matters of Fact If any will adopt that new notion of the Jesuits of Clermont that the Pope is infallible as to matters of Fact he must first answer the arguments brought in the contrary by those of their own party before I waste time in confuting so notorious a falshood and the rather seeing my Adversary yields pag. 43. that their infallible Judge may err in matters of fact The sequel is clear seeing the decisions of many questions of Faith with them have such dependance upon questions of Fact that if the Judge err in the question on of Fact he cannot but err in the question of Faith To prove this I shall satisfie my self with these two instances ad hominem against Romanists First all Articles of Faith are not contained in Scripture according to them but some are only to be fetched from Traditions When therefore this visible Judge is to determine a point not contained in Scripture to be an Article of Faith he can have no evidence thereof but from Tradition nor of the Tradition but by the testimonies of Histories and Records of Antiquity c. Now is it not a meer matter of Fact whether Records of Antiquity be genuine or corrupted whether the relation of Historians be true or false and therefore this visible Judge may be deceived as to these and consequently concerning the Article of Faith whose evidence depends thereupon But lest I should seem only to argue upon a rarely contingent supposition take a late example When the Pope and Council of Trent defined the number of the Books of holy Scripture and determined the Apocriphal Books to be Canonical they had no ground to walk on but Tradition and here undoubtedly their Errour in matter of Fact led them to an errour in matter of Faith for these Apocriphal Books were never received by Universal
believe the material objects or particular Articles of Faith There be great School-men for both these Opinions without censure of Heresie on either hand as may be seen in Carleton Theol. Schol. Tom. 2. disp 4. Sect. 2. 3. Would Romanists therefore grant that Scriptural Revelation is the principal mean by which the Veracity of God is applied to all the material objects of Faith so as this were the Standard by which we are to judge of all Articles of Faith I should not much contend with them whether they looked on Scriptural Revelation as a part of the formal object of Faith or only as a requisite condition to our believing upon the Veracity of God but how far they are from this may appear by the account I have given of their Opinions in the foregoing Paragraph it not being my concern at the time to debate that Question of the formal object of Faith I shall abstract from it and keep close to this of the Rule of Faith in which all Reformed Divines are agreed against Papists and Quakers that Scripture is the principal compleat and infallible Rule of Faith I shall not dilate upon Arguments to confirm the Orthodox Assertion this hath been done copiously by Whittaker against Stapleton lib. 3. de Author Script Chamler Tom. 1. Panstrat lib. 1. and very lately by Tillotson against J. S. much less can it be expected that I should enter upon a particular refutation of all those errours concerning the Rule of Faith into which Romanists and Quakers are subdivided I hope it shall suffice by some brief hints to evict the Scriptures to be the principal and compleat Rule of Faith whereby the contrary notions of Adversaries in all hands will vanish into smoak Only this I must not omit that though Papists talk bigly of Universal Tradition and consent of Fathers yet if either of these were made the Test Popery would be found not to be the true Christian Religion So fearful are Romanists of these discriminating Tests that sometimes they spare not to say as Melchior Canus lib. 7. cap. 1. that though all the Fathers with one mouth own a Doctrine yet the contrary may be piously defended and of Traditions the Fratres Valenburgii in examin princip examin 3. Num. 64. affirm ut Traditio aliqua sit Apostolica nihil detrimenti eam accipere licet aliquando in Ecclesia de ea dubitatum sit yea this Pamphleter confesses pag. 75. that such doubts may be moved concerning Fathers and Traditions that at length all must be resolved into the definition of the present visible Judge My work therefore shall be to hold out the Scripture to be the principal and compleat Rule of Faith whereby it will appear that other pretended Rules either are not true Rules or but subordinate to the Scriptures Did not our Lord Jesus in all his Debates with Devils or Hereticks appeal to the Scriptures and never to the Decretals of High-Priests or unwritten Tradition But it 's written Ye err not knowing the Scriptures Are we not remitted for decision of all Controversies to the Rule of the Scripture Isai 8 20. Joh. 5.39 Are not Scripture-Saints commended for improving this Rule Act. 17.11 Are we not commanded so to cleave to Scripture as not to decline from it either to the right hand or to the left Deut. 5.32 Deut. 17.18.20 Deut. 28.13.14 Josh 1.7.8 Is there not an Anathema pronounced upon all who broach any Doctrine not only contrary to but beside the Scripture whether Apostle or Angel Gal. 1 8 9. Which Scripture is expounded by Chrysost in locum Basil in Moral Reg. 72. and Augustine lib. 3. cont lit Petil. cap. 6. of the written Word who then shall secure the Pope when he obtrudes his Praeter anti-scriptural Oracles Is not the Scripture given for this end that we may believe and believing have eternal life Joh. 20.31 Is it not called the Canon or Rule Gal. 6.16 Is not the Scripture the Rule by which all within the Church and to whom the Gospel is preached are to be judged at the Great Day Rom. 2.16 Joh. 12.48 Jam. 2.12 Must it not then be the Rule according to which we are to believe and walk Can there be any more Noble or infallible Rule thought of than the Scriptures of the Living God Is it not said to be more sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 than a Voice from Heaven 2 Pet. 1.19 Was it not so evident of old that the Scriptures were the Rule of the Christian Religion that the Adversaries of Christianity made it their great design to destroy the Bible thinking thereby to extirpate Christianity out of the world But this should have been as M. Tillotson observes Sect. 3. pag. 20. malice without wit according to Romish Principles For had all the Bibles in the world been burnt Christian Religion would nevertheless been entirely preserved by Tradition and the definitions of the infallible visible Judge nay the Church had been a gainer thereby for the occasion and Parent of all Heresie the Scripture being out of the way she should have had all in her own hands which Romanists are still grasping after But suppose the Enemies of Christianity mistook their design how came the Christians in those days to be so tenacious of this Book that rather then deliver it they would yield up themselves to torments and death why did they look upon those that delivered up the Scriptures as Renouncers of Christianity whom therefore they called Traditores if they had not looked on this Book as the Rule of their Faith and chief mean of their Salvation Were not those who suffered for not delivering up the Scriptures Confessors and Martyrs for this great Article of the Religion of Protestants that the Scripture is the Rule of Faith Is there any thing in the world to which the properties of the principal Rule of Faith do so quadrate as to the holy Scriptures Must the Rule of Faith be 1. Certain both in it self and as to us 2. Intelligible 3. Comprehensive of all the material objects of Faith 4. Independent as to its Authority from any prior Rule of Faith And 5. A publick Standard by which the Church may convince gain sayers Is there any thing to which all these are so exactly competent as to the Scriptures And 1. For Certainty how uncertain the infallibility of the Romish visible Judge is we have already cleared But the testimonies of the Lord are sure Psal 19.7 yea more sure than a Voice from Heaven 2 Pet. 1.19 If the motives of credibility firmly demonstrate any thing it is this Can any writing in the Earth compare with the Scriptures as to Antiquity Have they not been miraculously preserved thouâ—h Antiochus Epiphanes and the Roman Emperours c. so industriously endeavoured their utter abolition whereas many other Books of excellent use have really perished upon whose ruine men had no such design Hath not the truth of the Scriptures been solemnly attested by the Heroick constancy of
Scripture if they say from Oral Tradition then Oral Tradition should rather be the Rule of Faith than the sentence of the infallible Judge which I doubt if the Jesuited party will admit I appeal to all the Romanists in the world to instance one Article of Faith conveyed down by Universal Tradition and not contained in the Scripture Is there any dogmatical Controversie betwixt Romanists and us for which they pretend not Scripture Is not this a practical testimony to the fulness of Scripture as comprehending all material objects of Faith which at other times they dispute against The chief difficulty that here can be moved is that Scripture cannot prove its own Original to be Divine or define the number of Canonical Books Not to insist upon many things which may be replied this alone at this time may suffice that though what is objected were true yet Scripture would not cease to be the Rule of Faith it being sufficient that the Rule of Faith doth determine all questions about the material objects of Faith whereas the Books of holy Scripture are either a part of the formal object of Faith or at least a condition belonging thereto or to speak more plainly they are the Rule of Faith it self Nay this is such a Pedantick Sophism as if to use M. Chillingworth's example in his safe way to salvation cap. 2. Sect. 27. When a Merchant shewing his own ship containing all his stock says all his substance is in such a ship one should infer that either the ship were no part of his substance or that the ship were in her self whereas the Merchants expression imports no more but that all his goods distinct from the ship were contained therein So if Scripture be able to determine all questions of Religion concerning the material objects of Faith though those which relate to its being the Rule receive Evidence another way it loses nothing of this property of the Rule of Faith And to shew that Romanists are no less concerned in this objection than we I ask if they can assign any Rule of Faith that can resolve all questions which may be moved concerning it self as whether Oral Tradition or the definition of the visible Judge be the Rule or which soever of these be pitched upon can it prove its own infallibility can it resolve what Articles of Faith are only to be learned by unwritten Tradition and not at all by Scripture or who is the subject of Infallibility whether the Pope or Council or both conjunctly Is it not like that before they produce a Rule of Faith to resolve these and such like questions they will betake themselves to our Answer that it 's not requisite that the questions which concern the being of the Rule of Faith be resolved by the Rule it self only I must mind them that these things must at least have evidence from some other head which I doubt will hardly be found concerning the questions last mentioned But the questions which they move to us concerning the Divine Original of the Scriptures and the number of Canonick Books receive a clear determination partly from the motives of Credibility as Romanists themselves confess concerning all the Books which we hold as Canonical The like cannot be said of their Apocrypha Books as shall appear Sect. 3. and Append. 1. to cap. 7. and partly by the intrinsick Characters of a Divine Original for those are inherent to all the Books of Scripture and to no other writing consequently those give evidence of their Divine Extract though not by a formal testimony I shall not here insist upon the reflex testimony which Scripture gives to its own Divine Original 2 Tim. 3.16 All Scripture is given by inspiration of God or of the ground which is given Rom. 3.2 to disprove the Apocrypha Books as no part of the sacred Canon of the Old Testament in as much as the Scripture of the Old Testament was delivered to the Jewish Church which certainly never owned the Apocrypha Books as part of the Scriptures as is clear from Josephus lib. 1. against Appion Yet because we must first suppose the Divine Original of those testimonies before we argue from them therefore I rest on what I have said What need I more so full are the Scriptures that Basil Serm. de vera fide concludes it a manifest falling from the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a certain proof of pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to reject any thing thing that is written or to introduce any thing that is not written Fourthly Doth the Authority of the Scriptures depend upon any prior Rule if there were any should it not be either Tradition or the definition of the Church not Tradition The most that the Council of Trent dared to say for Traditions was to equal them with the Scripture to be received pari pietatis affectu but if they were a Prior Rule upon whose Authority the Authority of Scripture did depend they should be preferred to the Scripture I acknowledge Tradition to have a chief place among the motives of Credibility preparing us to believe the Scripture Tradition I say not of the Church only but also of Infidels Yea the testimony of Infidels in this case may perhaps be more convincing than the testimony of the Church for Enemies cannot be supposed to be corrupted by interest to give testimony against their own selves Nor will I hope Romanists be so impudent as to say that the testimony of Infidels is the Rule of Faith If Tradition of the Church were to be the Rule either it must be the Tradition of the Church under this Reduplication as being the Church or as the Tradition and testimony of such prudent men Not the first for the Church cannot be known as a Church but by the proper notes of the Church and these cannot be had but by the Rule of Faith this being a part of our Faith that these are the proper notes of the true Church and consequently I must first know the Rule of Faith before I know the Church under the reduplication of a Church This I suppose will be found to be demonstratively conclusive If therefore the Tradition of the Church only as the testimony of prudent men be said to be the Rule a meerly humane thing should be the principal Rule of the Christian Faith and Religion which I believe no Christian unless he be of a Socinian impression will admit I confess the concurring testimony and Tradition of so many prudent men who cannot be supposed to have colluded together upon any base design to cheat the World may be so far convincing as to shew that there is no rational ground of doubting the Divine Original of the Scriptures and so may remove those prejudices which might have impeded our discovery of those intrinsick Rays of Majesty resplendent in the holy Scriptures which are the chief Evidence of their Divine Original But besides giving and not granting that our â—ssent to the Divine
in the custody of Christian Churches How could Jews corrupt all these Is not this Cavil of the general corruption of the Original Scriptures so impious that many Learned Romanists have appeared against it such as Joannes Isaacus Professor of the Hebrew Language at Colen in his Book entituled Defensio veritatis Hebraicae Sacrarum Scripturarum adversus Lindanum Ludovicus Vives in lib. 15. August de civ Dei Arrias Montanus in Praesat ad Bibl. interlin Sixtus Senensis lib. 8. Biblioth Sanct. Haeres 2. where he expresly says Dici non potest divinas scripturas veteris Testamenti aut Judaeorum aut Christianorum malignitate falsificatas yea he reckons the contrary Opinion as a pestilent Errour and Heresie Not to mention Pagnin Vatablus Marcus Marinus besides many others cited and followed by Lud. de Tena Isagog Sac. Script lib. 1. diff 3. Sect. 2 3. Bellarmine himself lib. 2. de verb. Dei cap. 2. charged Jacobus Chrysopolitanus and Melchior Canus for maintaining as this Pamphleter does that the Jews had corrupted many things in the Original Bible as men not having knowledge proportioned to their zeal However Bell. affirm that some few places in the Hebrew be corrupted wherein also Learned Protestants have laboured to shew his mistake yet he concludes Caeâ—erum non tanti momenti sunt ejusmodi errores ut in iis quae ad fidem bonos more 's pertinent Scripturae Sacrae integritas desideretur They who would see the purity of Original Scriptures asserted at length against Romanists I remit them to Chamier Panstrat Tom. 1. lib. 12. Rivet in Isagog ad sac script cap. 8. Gerard in uberiori explicatione loc de scriptura cap. 14. Calov Crit. sac de puritate fontium Sect. 93. where the last Author musters up seventeen Arguments for the purity of them to which only I add D. Owens Judicious Tractate of the integrity and purity of the Hebrew and Greek Text of Scripture But against this it is first alledged by the Pamphleter that it 's doubted in what Language same parts of Scripture were written Answer Some question indeed hath been made concerning the Language wherein the Gospels of Mat. and Mark and the Epistle to the Heb. were written but of none else I confess Ancients generally have supposed that Matth. Gospel was first written in Hebrew not only Jerom Praefat. Evang. ad Damas Epist 123. but also Irenaeus Origen Eusebius Athanasius Epiphan Chrys August c. yet this their Opinion seems to have been founded upon the Tradition of Papias a man of more Antiquity than Judgment says Euseb lib. 3. Hist Eccles cap. ult And there are Eminently Learned men of Opinion that it was first written in Greek with whom Cardinal Cajetan does joyn neither are the Arguments contemptible by which they are thereunto induced But however even those who maintain that Matthews Gospel was written in Hebrew do yet acknowledge that it was translated into Greek by a person infallibly inspired by the Holy Ghost some by John the Apostle some by James and generally others by an Apostle or Apostolick person and that the Gospel of Matthew in the Greek was always used in the Christian Primitive Church as Authentick Barradius the Jesuit as is testified by Lud. de Tena in Isagog lib. 3. diff 2. Sect. 1. thinks that Matthew himself wrote this Gospel both in Hebrew and Greek I know Baronius prefers the Authority of Matthew in Hebrew to the Greek Dico saith he quod Graecus textus cujus fidei sit nisi collatus cum Hebraeo originali affirmare minime possumus but learnedly is that impious errour of the Cardinal continued by Casaubon in apparat exercit 16. cap. 115. pag. 678. The like I say as to the Epistle to the Hebrews that many have judged that it also was written in the Hebrew Tongue yet there be not only Learned Protestants but also Romanists in the contrary Opinion The Apostles Argument cap. 9. from the nature of a Testament is a strong presumption that it was written in the Greek the Argument concluding forcibly from the Greek word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not so from the Hebrew Berith yet it 's also agreed that at least it was transcribed into the Greek Tongue by an Apostolick person whether Luke or Clement I am not to dispute As for Mark it 's true Baronius and Bellarmine affirm it was first written in Latin if so how then was the Latin Church so unfaithful as to lose that Original Latin written by Mark that being the only Book in Scripture that can be alledged to have been written in Latin For the present Latin Version of the Gospel of Mark is surely translated from the Greek as Cornel. à Lapide in his Preface to his Comment on that Gospel does not only confess but demonstrate by several passages of Mark 's Gospel That fancy of Baronius as if Mark 's Gospel had been first written in Latin is expresly contradicted by Jerom Praefat. Evang. Austin lib. 1. Concordiae Evangelist and Isidore Hispal Praefat. lib. Test Novi who affirm that all the Evangels except that of Matthew were first written in Greek yea the Cardinal is solidly confuted by a Popish Bishop Lud. de Tena Isagog lib. 3. diff 6. Sect. 2. who says its certum apud omnes that Marks Gospel was written in Greek What need I more as to this seeing Bell. lib. 2. de verb. Dei cap. 7. confesses Quod Graeca editio Novi Testamenti universa Apostolos Evangelistas Authores habeat since therefore we have the Greek Edition of all the Books of the New Testament we have the Scriptures in those Languages wherein holy men infallibly inspired by the Holy Ghost did write them The second allegation of the Pamphleter is that Calvin and Luther do sometimes call in question the purity of the Originals What then Are Calvin or Luther with us infallible Judges of Articles of Faith as Jesuits make the Pope May not this allegation be compensed in regard Eminent Popish Authors asserted the purity of the Originals I have looked that place of Calvin lib. 1. Instit cap. 13. cited by this Pamphleter and can assert that Calvin has nothing to that purpose throughout all that Cap. for in it he only disputes concerning the Trinity Nay I find the very contrary in that Book cap. 8. Sect. 10. yea and Bell. lib. 2. de verb. Dei cap. 2. censures Calvin as preferring too great purity to the Hebrew Text and calling it Purissimum Fontem Luther likewise and his Followers as Chemnitius Gerard Caloviâ—s c. are most zealous Assertors of the purity of the Originals If any thing any where have dropt from those men derogating from the purity of Originals it would but argue a piece of humane frailty in them and of as gross inconsistencies I can convict both Cardinals and Popes It is alledged thirdly that there be to the member of 800 various Lections in the Hebrow Text if he speak of the Keri and Kethib according
injure him I here exhibit the formalia verba of the Pamphleter pag. 55. Protestants saith he take in also with those the corruptions of the Greek Text remarked in part by S. Irenaeus Tertullian Origen and others says Eusebius when the Ancient Hereticks the Arrians Macedonians Nestorians c. had corrupted and adulterated the Word of God to support their Errours Let the ingenuous Reader judge if I have not exhibited the genuine sense of those words I know not whether to ascribe it to his ignorance or disingenuity that he charges Protestants as taking in or owning the Arrian Macedonian and Nestorian corruptions of the Bible A Calumny so far from truth that to mention it is enough to refute it it may suffice to discover the occasion of so gross a mistake The Pamphleter steals this Objection in a Plagiary way from Jesuit Gordon of Hunâ—ly controv de verb. Dei cap. 12. but had no wit to do it handsomely What Jesuit Gordon had branched forth in divers Arguments against the purity of the Greek Text of the New Testament this Pamphleter confuses together Jesuit Gordon in his first Argument said that Irenaeus Tertull. Origen and others in Eusebius did complain that Hereticks did corrupt the Scriptures and in another argument affirms that Arrians Macedonians Nestorians did pervert Scriptures Now the Pamphleter seems to have taken those Hereticks last named to be them of whom Irenaeus Tertull. and Origen did complain not considering that the. Ages in which those Fathers wrote and wherein those Hereticks did arise would discover his Errour But against Jesuit Gordon and him I argue thus if the Scriptures were corrupted by Hereticks in the days of those Fathers then continued they not pure unto Hieroms time as Gordon the Jesuit alledges and consequently their own Vulgar Latin must be corrupted also as taken from a corrupted Original But because it 's not enough to retort an Argument let them take an absolute Answer from Bell. lib. 2. de verb. Dei cap. 7. Et si multa saith he depravare conati sunt Haeretici tamen nunquam defuerunt Catholici qui corum corruptelas detexerunt non permiserunt libros Sacros corrumpi That Hereticks attempted the depravation of the Scripture is granted but that either the Providence of God or vigilancy of the Catholick Church suffered them universally to corrupt the Scriptures so that the Text of Scripture is not fit ad gignendam fidem as Gordon the Jesuit blasphemously writes is simply denied That Irenaeus Tertull. Origen and other Fathers discovered the practises of Hereticks against the Scriptures is a sufficient Evidence that those Hereticks were not able to accomplish their designs His sixth allegation is that Protestants nevâ—r saw the Original Scriptures penned by Prophets Apostles and Copies are subject to faults Did never this Scribler reflect that it would be retorted upon him that they can no more produce the Translators Autograph of the Vulgar Latin than we of the Originals Neither have they the Autographs of the old Decretals or of the Ancient Councils and the Copies of these Books are doubtless subject also to faults I confess we pretend not to have the Autographs nor judge we it necessary yea it was naturally impossible that Paper or Parchment could have continued so long without corruption What Baronius relates of Marks Autographs at Venice may have place among their other Legends yet Cornel. Ã Lapide who says it is in Greek confesses that through Antiquity it is become illegible and consequently useless But does it follow that because we have not the Autographs therefore our Originals are corrupt if it be said that Transcribers are fallible are not the Transcribers of the Canons of the Council of Trent fallible also if notwithstanding they bear Faith shall not the Copy of Original Scriptures much more make Faith Cannot the Providence of God preserve the Original Scriptures Will not the fear of God make men more tender and circumspect in transcribing the holy Scriptures than in transcribing other Books Is not the Catholick Church engaged to be watchful lest the Scriptures of God should be corrupted If Universal Tradition make Faith in any matter doth it not concerning the depositum of the Scriptures His seventh and last allegation is of the various Lections of the New Testament attested by the Prefacer to the Biblia Polyglotta Should he not first have remembred how many various Lections are in the Vulgar Latin let him compare the Bibles of Sixtus Quintus and Clement the 8. and read D. James Bellum Papale and then tell if there be not both various Lections and contradictions betwixt them The different readings betwixt the Clementine Bible and Hentenius Edition of the Vulgar Latin which the Divines of Lovain so highly esteemed would fill a Volum alone Secondly therefore it 's absolutely answered that many things are reckoned up as various Lections in the Originals which are but Errata scribae â—ut Typographi i. e. escapes of the Press and all I believe are sensible that it is morally impossible that there should be various Editions of any Book without various readings of that nature yet may not Judicious persons comparing those Copies together discern their Errata's Are there not special helps in these cases for finding out the true reading in the New Testament such as the consideration of the Context the Analogy of Faith the more ancient and approved Copies Citations and Expositions of Fathers ancient Translations particularly the Syriack Neither do Protestants deny but use may be made of Latin Versions especially of more ancient Editions as was done by Erasmus in his Annotations yet not as a Rule but as a mean to be made use of in conjunction with the rest Who would be more fully satisfied as to these various Lections in the New Testament I remit them to Cal vius de puritate fontium in Novo Testamento Sect. 134. c. and to D Owens Tractate of the integrity and purity of the Hebrew and Greek Text of the Scripture with his considerations on the Appendix and Prolegomena to the Biblia Polyglotta Now only I add a luculent testimony from Sixtus Senensis lib. 7. Bib. S. haeres 1. where pondering the like Objection from the various Lections of the New Testament he positively assâ—rts Graecum codicem qui nunc in Ecclesia legitur â—undem illum esse quo Ecclesia Graeca temporibus Hieronomi longe antea usque ad tempora Apostolorum usa est verum si cerum fidelem nullo falsitatis vitio contaminatum sicut continuata omnium Graec rum Patrum lectio lucidissime ostendit uno semper atque codem Scripturae tenâ—re legentibus Dionysio Justino Irenaeo Melitone Origene Africâ—no Apollinario Athanasio Eusebio Basilio Chrysostomo Theophilacto atque aliis â—nte post tempora Hieronimi Patribus i. e. that the New Testament which to day is read in the Church is the same which the Greek Church read before and after Hieroms days from the time
of the Apostles pure and without corruption Having discussed all those things which he brought to confirm his second Objection I now only take notice of his ludibrious Conclusion that seeing the Scriptures as he falsly alledges are corrupt therefore we have a necessity of an infallible visible Judge A goodly inference Is there no way to shoulder up a Pope but by treading down the Scriptures But supposing the Scriptures to be corrupted what benefit as to this can we reap by their infallible visible Judge Can he dictate to us new pure Original Scriptures When he could not preserve them in their Purity how shall he restore them to it If he declare which is pure Scriptures will he do it by a Prophetical Revelation Then he would look that his Enthusiasms be instructed by better Credentials than the Quakers or if he do it by other solid and convincing Evidences then it 's not the infallibility of the Judge but the evidence of his grounds that will warrant his definitions consequently his pretended Infallibility as to this thing is wholly insignificant Objection â— Pag. 57. The Pamphleter enquires what infallible motive can prudently perswade Protestants that the Word of God they relye on was ever set down in writing or is extant at this day Is it the testimony of the Scripture calling it self Gods Word or the innate light of the same Scripture shewing it self to be such to a well dispâ—sed â—iâ—d If tâ—e first do not Nicodemus and Thomas Gospels carry the same Tithis of Matthew and Mark If the second then the Fathers of the first three Ageâ—weâ— not well disposed persons who did not acknowledge some Books of Scripture till the Authority of a Council of Câ—rthage had declared them Canonical and much less Luther who rejects James Epistle with some others Answer 1 Doth not this Atheistical Cavil of Jesuits which hath often been confuted by Protestants fall as heavily upon themselves as upon us May not this same Query be made concerning the infallible motive which can prudently perswade Romanists to believe the infallibility of their visible Judge Is it his own testimony calling himself infallible or the innate light of his definitions shewing themselves to be divine If the first do not Quakers assert their own infallibility as well as he Doth not the Turks Alcoran affirm that it is of Divine Original as well as Popes ascribe their definitions to the Holy Ghost If the second how shall an innate light be granted to the definitions of their infallible Judge seeing it 's denied to the holy Scriptures of God It might be sufficient here to leave him only to grapple with his own Cavil But I secondly answer that a well disposed mind may be convinced of the Divine Original of the holy Scriptures both by extrinsick motives of Credibility and by the Intrinseca Criteria or the innate light of the holy Scriptures I say first by extrinsick motives such as the stupendious Miracles whereby it was confirmed which this calumniating Pamphleter would insinuate pag. 59. but with Jesuitical ingenuity that I did undervalue the Universal Tradition of the Catholick Church the signal Judgments of God upon Enemies the invincible constancy of Martyrs c. Doth not Bell. lib. 1. de verb. Dei cap. 2. by these and such arguments prove the Scriptures certissimas esse verissimas nec humana inventa sed oracula divina continere But besides these extrinsick motives of Credibility the holy Scriptures of God have intrinsick evidences of their Divine Originals as from the sublimity of the Mysteries which yet are wonderfully suited for bringing about the Salvation of Souls the untainted and unparallelled Sanctity of the Doctrine the plenitude of the Scriptures for instruction of the Judgment Reformation of the Life Consolation of the heart in all cases the admirable temperature of Simplicity and Majesty in the stile of holy Scriptures the great variety of Scripture purposes and the wonderful harmony thereof though Scriptures were written in different Ages Places and Tongues So that Bell. says of the Pen men of Scripture they would appear non tam diversi Scriptores quam unius Scriptoris diversi calami This self-evidencing light of the Scriptures Jesuits themselves are constrained toa cknowledge in their lucid intervals Hence Greg. de Valentia lib. 1. de Analys fidei cap. 1. Deus ipse saith he imprimis est qui Christianam Doctrinam atque à Deo Scripturam sacram veram esse voce Revelationis suae interno quodam instructu atque impulsu humanis mentibus câ—ntestatur atque persuadet And cap. 15. Cum multa sint in ipsa Doctrina Christiana quae ipsa per se illi fidem atque authoritatem conciliare possunt tamen mihi maximum illud esse videtur ut est à Clemente Alexandrino observatum quod sua nescio qua admirabili vi divinè prorsus hominum animos afficit atque ad virtutem impellit It 's not simply because the Gospels of Matthew and Mark carry their names prefixed that we believe them to be of a Divine Original but as we are strongly induced thereto by the extrinsick motives of Credibility so our Faith is ultimately resolved on the Authority of God speaking in the Scriptures with an admirable Soul convincing evidence The Pseudevangels of Thomas and Nicodemus and all Books without the Canon of holy Scripture are destitute both of these motives of Credibility and of that self evidencing light of their Divine Original Nor should it seem strange to any that I say Faith is ultimately resolved on the Authority of God speaking in the Scriptures For all Faculties and Sciences must have first principles into which our assent must be terminated else we should run in infinitum I appeal to any that is not willing to be deceived whether it be not more congruou that Faith be resolved into that writing which God himself immediately did dictate by the acknowledgment of the Catholick Church then either into a Papal or into a Quaker Enthusiasm that have no other Credentials but because they say they are infallibly moved by the Spirit of God As for the Pamphleters allegtioan that the Fathers of the first Centuries did not acknowledge some Books of Scripture until the Council of Carthage it is manifest untruth Look to Melito his Catalogue of the Books of holy Scripture recorded by Eusebius lib. 4. Hist Eccles cap. 25. and Origen's recorded by the same Eusebius lib. 6. cap. 24. or of the Author of the Book de Eccles Hierarch cap. 3. whom Papists hold for Denis the Areopagite or of Athanasius in Synopsi S. Script or of the Council of Laodicea Can. 59. if they were not conform to the Canon of Scripture received by the Protestant Churches Any little seeming differences in the way of their and our Enumeration ye may find cleared by D. Cosin in his Scholastical History of the Canon of Scripture cap. 4 5 6. Is not Jerom so explicite for us in this matter in Prol.
or feigned Gospels Traditions or fancied Revelations The testimonies of Authors for proving this I remit to be gathered from D. Morton Have not some Hereticks denied many of the Books of the holy Scripture whereof a large Catalogue may be had from Bell. lib. 1. de verb. Dei cap. 5. 6. yea doth not Bell. loc cit charge the Manichees as denying the whole Scriptures both of Old and New Testament did ever Protestant Churches so Doth not the same Bell. lib. 1. cap. 1. charge Gaspar Swenkfeldius and the Libertines as declining the Scriptures and only flying to the inward dictates of the Spirit Were there ingenuity among Romanists would they be so impudent in their accusations of Protestants In appealing to Scripture we imitate the ancient Fathers Hence Austin de Gra. lib. arb cap. 18. Sedeat inter nos judex Apostolus Joannes lib. 2. de nupt concupisc cap 33. ista controversia judicem requirit judicet ergo Christus judicet cum illo Apostolus quia in Apostolo ipse loquitur Christus And to the like purpose Optatus lib. 5. cont Parmen de caelo quaerendus est judex sed quid pulsamus caelum quâ—m habemus in Evangeliâ— testamentum I deny not but Hereticks have perverted Scriptures for the Patrociny of their errours But excellently did one describe the nature of Hereticks in this Si videant petitis è Scriptura demonstrationibus stultitiam suam constringi tum Scripturae recusant scopum usum srquando vero putant sibi favere nudum aliquod effatum à genuina recisum orationis serie ad suum propâ—situm accommodant suis confirmandis And this is all which Vincentius Gennadius and Austin in the places cited by the Pamphleter and other Romanists do insinuate Excellently said the old Jewish Rabbins In quocuaque Scripturae loco invenis objectionem pro Haereticis invenis quoque medicamentum in latere ejus 2. Therefore I deny the sequel Though Hereticks do appeal to Scripture yet it doth not follow that the Scriptures are not the Rule of Faith and Ground of the Religion of Protestants Do not the most Paradoxal Philosophers appeal to the Principles of Reason in confirmation of their absurd Theorems Shall therefore Principles of Reason not be the Rule by which to discern betwixt true and false Conclusions in Philosophy Will not a Litigious Caviller appeal to the Law for justifying his most injurious actions shall therefore the Law cease to be the Rule to distinguish betwixt just and unjust This Pamphleter argues against us as if I should argue thus against him Jansenists whom he holds for Hereticks appeal to the sentence of an infallible visible Judge as well as Jesuits therefore the sentence of the infallible visible Judge cannot be the Rule of Faith Or thus Quakers pretend to an infallible direction of the Spirit as well as the Pope or General Council therefore they are deceivers as well as those To shut up this Answer it 's not the claiming of conformity with Scriptures that proves a true Religion but the having of it and in evidence that we do not barely claim it but have it we are content to undergo the most accurate scrutiny The more Romanifls have contended with us these 150 years the more the truth of the Protestant Religion hath shined forth SECT IV. Some Reflections on the rest of the Pamphleters Rapsodick Discourse concerning the Rule of Faith FRom Pag. 61. to the end of his Sect. 4. he hath a long Rapsodick and incoherent Discourse wherein he endeavours to abuse an unwary Reader by bold Assertions empty Rhetorications and mis-stating of Questions Were these frothy flourishes reduced to an accurate way of arguing they would vanish into smoak and nonsence yet I shall touch what may seem most material therein First then he brings me in asserting that Scriptures are either clearin terminis or are made clear by conferring of places But he cites no place where I affirm this nor I believe will he find such an Assertion in so many words in all my Papers against M Demster However I acknowledge I have said that Articles of Faith are contained either in terminis in Scripture or else that by firm consequences they may be deduced from that which is there expresly revealed Nor do I deny but Protestants hold that conferring of Scripture with Scripture is an useful mean for finding out the true meaning of Scripture I shall therefore examine what this Scribler can bring against it And first he says Though a place of Scripture be clear in it self yet when divers Sects take it diversly a man may justly suspect his own judgment seeing so many of a contrary mind I know not what can be inferred from this irrational Assertion but either Scepticism in Religion or down-right Atheism For when a Scripture is clear in it self it carries with it sufficient evidence that this is the Mind of God therein If then notwithstanding this clearness one may justly suspect that this is not the Mind of God then he may have just ground to question what God says when he speaks clearly And if the sense of clear Scripture may be suspected may not the sense of the definitions of any visible Judge be questioned much more I confess the contradictions of rational persons ought to make us seriously consider what Scripture says but if it speak clearly no contradiction of Hereticks gives just ground to question the true sense thereof Did Athanasius question the Truth when it was contradicted by a World of Arrians though Pope Liberius also did subscribe the sentence against him Doth not the Apostle teach that the Faith of Divine Truths should be so firm that if an Angel would contradict it we should not believe him Gal. 1.8 Next he objects That Hereticks for their Herâ—sie alledge places of Scripture as would seem clear as Marcion justified his despising Moses by these words Joh. 10.8 All that ever came before me are Thieves and Robbers The Manichees they fancy that Christ is the Sun by that Joh. 8.12 I am the Light of the World The Waldenses that the Magistrate ought not to put a Criminal to death because it s said Exod. 20. Thou shalt not kill Yea says he the Devil cited clear Scripture against Christ and the Jews against his Death Did ever Beelzebub blaspheme more grosly than this Jesuit if the Devil cited clear Scripture why did not Christ hearken to him Do not their own Interpreters Jansen in concord Evang. cap. 15. Maldonat and à Lopide in Matth. 4.6 shew that the Devil grosly perverted that Scripture Did not the Devil mutilate the Text which he cited out of Psal 91.11 leaving out In all thy ways as is excellently noted by Bernard Serm. 14. in Psalmum qui habitat Quid mandavit nempe quod in Psalmo sequitur ut custodi aut custodiant te in viis tuis Nunquid in praecipitiis Qualis via haec de pinnaculo Templi mittere te deorsum Non
Câ—ntroversies as M. Menzies will have Let all the Papers betwixt M. Denster and me be read and it shall not be found that ever I asserted the Scripture to be Judge of Controversies Indeed I do assert the Scripture to be the Ground and Rule of Faith and I suppose when Protestants affirm the Scripture to be Judge of Controversies they mean no more But because I knew how apt Papists are to cavil upon the term Judge I did ever purposely wave it But this is the Jesuitical Candour he hath used in all his Criminations against me The Genius of this Scribler will yet more appear by his stating of this Question betwixt Romanists and us pag. 75. which he propounds thus Catholick Romans saith he build their belief upon Scripture not taken as they fancy but as explained by Apostolical Tradition conserved in the Church and the unanimous consent of the Fathers and if any doubt arise of both these on the general definition and decision of the present Catholick Church But Protestants says he as M. Menzies holds ground their Faith on Scripture which they have corrected or rather corrupted as clear in it self or made cleaâ— by diligent reading and conferring of places with prayers and as they imagine a well-disposed mind that is a prejudicate Opinion It is hard to say whether he discover more perverseness of folly in representing the state of this question Take these few observes upon it And first if Romanists build their Faith upon the Scriptures as expounded by Traditions c. then Scripture contains all Doctrines of Faith and Traditions serve only to expound the Scripture And yet he affirms pag. 62. There be Articles of Faith such as Persons in the Trinity Sacraments in the Church c. which he denies to be found in Scripture Either then in this state of the question he does not declare the adequate ground of the Popish Faith and so sophisticates with his Reader when he would make him believe that they build all their Faith on Scripture or else contradicts both himself and the current of Romish Doctors who maintain unwritten Traditions not only for expounding Scriptures but also for confirming Articles of Faith not contained in the Scripture Secondly He dare not commit the explication of Scripture either to Tradition or the unanimous consent of Fathers and therefore he keep the definition of the present Church as a Reserve in case of doubts concerning these and of doubts which may be mâ—ved concerning the sense of Traditions and of the testimonies of Fathers And therefore all must be ultimately resolved on the definition of the present Church they mean the Popish Church So that when all comes to all their Faith is built upon the word of their Pope or Council for nothing else can he mean by their present Church But thirdly seeing the decisions of Faith are remitted unto the present Church that is Pope or Council when the case is dubious concerning the sense of Scriptures Traditions and Fathers what is now left to be a ground for the Churches definition but either Enthusiasm or a Fancy So that by this very state of the question when it s well pondered the ground of the belief of the present Romish Church is because she fancies so Fourthly In this state of the question he speaks as if Romanists were all agreed concerning the Rule of Faith or Judge of Controversies the contrary whereof is apparent from what we spake both in the former question concerning the infallible visible Judge and also here concerning the Rule of Faith Are M. White M. Serjeant M. Holden Rushworth and other Patrons of the Traditionary way of the same Opinion touching the Rule of Faith and Judge of Controversies with Jesuits Fifthly Doth he not represent us as building our Faith on corrupted Scriptures Is not this an evidence of a most desperate Cause when we must be so perfidiously represented So far are Protestants from building on corrupted Scriptures that we appeal to the pure Originals and decline no mean for finding out the sense of Scripture ever acknowledged by the Catholick Church Yea to cut off their Cavils of this kind Learned Protestants as M. Baxter Key for Catholicks Part. 1. cap. 31. have offered to dispute the Controversies of Religion out of the Vulgar Latin or out of the Rhemists Translation Sixthly He would imply that we had no regard to Tradition or to the consent of Fathers In this he belyes us egregiously We are so far from excluding them from the means of expounding Scripture that we have a Venerable esteem of them when a Tradition is truly found to have been received by the whole Catholick Church in all Ages and when Fathers do unanimously consent in Doctrines of Faith But we must have further Evidence for an universally and perpetually received Tradition or Doctrine unanimously approved by Fathers then the partial testimony of the present particular and Apostate Church of Rome Dare Romanists remit the Controversies betwixt them and us to those Tests of Apostolick Tradition or unanimous consent of Fathers Have they Apostolick Tradition for their Adoration of Images Invocation of departed Saints substraction of the Cup from the people Purgatory Fire their Divine Authority of Apocryphal Book the Supremacy of the Pope above Councils and Princes c. none but either an Ignorant or he whose Conscience is Venal and Mercenary can affirm it But I may give a more particular account of these hereafter I add but a seventh Note When he mentions the means which we affirm ought to be used for finding out the true sense of Scripture such as the conferring of places of Scripture and prayer which I suppose none but an Infidel can disallow he reckons forth a well-disposed mind which he interprets a prejudicate Opinion What Candour I have met with or am to expect from them let any judge by this their Commentary upon my words when I require a well-disposed mind to the right understanding of the Scriptures that is saith my Adversary a prejudicate Opinion Doth he not discover himself to be a person to which his own Apocrypha Text Sap. 1.4 In animam malevolam non introibit Sapientia may most fitly be applyed Pag. 73. He flourishes with an old Argument against the Scriptures being Judge of Controversies The Judge of Controversie saith he ought to give a clear sentence which the learned and unlearned may equally understand but thus doth not the Scripture and to this purpose He alledges some testimonies from S. Ambrose S. Austin that there be wonderful depths in Scripture and from Vincentius Lyrinensis that Hereticks such as Novatus Sabellius Arrius c. have put various interpretations upon Scripture To this I answer first Non infertur Elenchus though all this were granted it only proves that Scripture is not the Judge of Controversies which is not asserted by me neither is it otherwise asserted by Protestants then as the Law is said tâ— be a Judge Hence was that of Aristotle
him make what he will of D. Field's testimony dare Romanists own all the Assertions of Gerson Cajetan Cassander Clemanges Picherell Espencaeus c. who were famous men in the Latin Church if they dare they must condemn the present System of the Romish Faith if they dare not why then press they me with singular Assertions of D. Field or D. Taylor ought they not to deal as they would be dealt with Pag. 79. He cites a Relation of Rescius de Atheismo that in the space of 60 years there were 60 Synods all agreeing on the Scripture as the. Rule yet parted without concordance Answ If this be that Stanislaus Rescius mentioned by Possevin in apparat he appears by his Book entituled Ministro-Machia to be a malevolous person and consequently not worthy of credit But though the truth of the relation were admitted yet it derogates nothing from the Scriptures being the Rule of Faith it only speaks forth either the weakness of mens judgments or the strength of their passions Does not Nazianzen complain that in his time he had never seen the good issue of any Synod yet then the Controversie was not of the Rule of Faith but of material objects of Faith Though Romanists pretend to have advantages for terminating Controversies by their infallible visible Judge yet have they not been able to terminate the debates of Jesuits and Dominicans de gratia or of Franciscans and Dominicans concerning the Conception of the Virgin Mary or betwixt Molinists and Jansenists How many debates have been at the Court of Rome about these things and yet the dissentions are as wide as ever Themselves therefore must confess that the continuance of debates doth not always reflect upon the Rule of Faith but often flow from mens interests or prejudicate Opinions Towards the close of that page he cites a passage from Tertullian lib. de praescript which sounds very harshly That in disputing out of Texts of Scripture there is no good got but either to make a man sick or mad What if I should do as Bell. lib. 1. de Christo cap. 9. lib. 4. de Pontif. cap. 8. and lib. 1. de Beat. Sanct. cap. 5. who rejects Tertullians testimony when it makes against him as of an Heretick and Montanist yet I will not be so brisk That Golden Book of Prescriptions was written by him before he turned Montanist And as Davenant says de Jud. controvers cap. 8. totus noster est is wholly for us for in it he overturns the Foundation of Popish unwritten Traditions namely that though the Apostles preached unto all things that are necessary to be believed yet there were some secret mysteries which they delivered only to some that were more perfect This Tenet now owned by Papists Tertullian charges upon Hereticks cap. 25 Confitentur Apostolos nihil ignorasse nec diversa inter se praedicasse sed non omnia volunt illis omnibus revelasse quaedam palam universis quaedam secreto paucis demandasse And in confutation of them cap. 27. he subjoyns Incredibile est vel ignorasse Apostolos plenitudinem praedicationis vel non omnem ordinem Regulae omnibus edidisse If you then ask what meant Tertullian by the words cited in the Objection Answ He is speaking of Hereticks who either did reject the Scriptures or did mutilate and corrupt them or did recur to unwritten Traditions and therefore immediately after the words cited by the Pamphleter Tertullian adds cap. 17. Ista Haeresis non recipit quasdam Scripturas si quas recipit adjectionibus detractimibus ad dispasitionem instituti sui invertit I confess there is little profit in arguing against such from Scripture We do not argue from Scripture against Infidels who deny Scripture Tertullian therefore is speaking of such Hereticks who are not to be admitted to Disputation which lib. 1. cont Marcion cap. 1. he calls Retractatur but with whom prescription is to be used Now Prescription signifies a Legal Exception whereby an Adversary is kept off from Litis-contestation Had Tertullian universally condemned arguing against Hereticks from Scripture as folly and madness he had convicted himself of this evil who argues so frequently from Scripture Yea lib. de carne Christi cap. 7. he is so peremptory as to say Non recipio quod extra Scripturam de tuo infers and lib. de Resur car nis cap. 3. Aufer Haereticis quae cum Etbnicis sapiunt ut de Scripturis solis quaestiones snas statuant stare non possunt Well might Tertullian who lived a little after the Apostles Appeal to the Doctrine of Apostolick Churches the Doctrine having been till that time preserved pure in them But now the case is greatly altered after the succession of so many Ages all these Apostolick Churches have been stained with Errours by the acknowledgment of the Roman except her self and others are ready to affirm no less of her and perhaps upon as solid ground Yet when Tertullian appeals to Apostolick Churches he enumerates cap. 36. the Churches of Corinth Philippi Thessalonica and Ephesus no less than the Roman so that he attributes no more Authority to her than to others Lastly pag. 80. after he had repeated what had been examined in the former Section that Religion was before Scripture He asks if Protestants be assured by Scriptures of what they believe why may not Romanists also seeing they likewise read Scripture pray and confer places are more numerous acute learned want Wives work Miracles and convert Nations Here be very big words Sesqui-pedalia verba But may not I first use retorsion thus Are Romanists perswaded from Fathers Councils or Traditions of what they believe Why then may not Protestants who read Fathers and Councils as well as they and search after those things which are conveyed by Universal Tradition and I hope Protestants are not contemptible either for number or learning though we do not restrict the Catholick Church to those who go under the denomination of Protestants and besides our Doctrinal principles have an eminent tendency to Holiness May not Jansenists and Dominicans say they submit their Doctrine to an infallible Judge as well as Jesuits that they read and consider the Bulls and Definitions of Popes as well as Jesuits why then should not they be as capable to find the true sense of these Bulls and Definitions as Jesuits Yea might not Heathens have used this Argument against the Ancient Apostolick Churches for the number of Henthens were greater and their Learning not inferiour nor wanted they pretended Miracles Doth not this retorsion discover the frothiness of these Topical Rhetorications But secondly these vain Clamours may be sufficiently confuted with that word of our Saviour Maith 11.25 and that of the Apostle 1 Cor. 1.20 Where is the Wise Where is the Scribe Where is the Disputer of this World Hath not God made foolish the wisdom of this World And ver 26 27. Ye see your Calling Brethren how that not many wise men
pag. 92 93. many Fathers S. Athanasius in his Creed S. Hierome lib. 3. cont Russiu Nazianzen tract de fide S. Basil in Theod. lib. 4. Hist cap. 6. and Tertull. lib. de praescript as if they all had held that an errour in Faith would damn a Soul and consequently every point of Faith to be Fundamental He would do well to look better to his citations hereafter for Theod. lib. 4. hist cap. 6. makes no mention at all of S. Basil but only relates the Ordination of S. Ambrose But to pass this escape I answer that Fathers indeed held an errour in Fundamentals of Faith to damn a Soul but not one in integrals especially when it 's maintained without pertinacy That Fathers admitted such a distinction in points of Faith may be apparent because they did accuse one auother sometimes of errours in Religion as S. Cyprian was accused by the Bishops of Rome for maintaining Rebaptization as an errour in Religion and yet him the Catholick Church ever held for a Saint and Martyr S. Austin lib. 3. de orig animae cap. 15. charges Victor with eleven errours contrary to the Catholick Faith yet had so much charity to him that he said Absit ut arbitreris te haec opinando à Catholica fide recessisse quamvis ea fidei adversa sunt Catholica therefore they held not every point of Faith Fundamental The severe sentence pronounced in the Athanasian Creed which yet I must advertise the Pamphleter to be doubted whether it were drawn by the Great Athanasius is only against those who deny any Article of that Creed Now Creeds of the Ancient Church are supposed by Judicious Divines to contain Fundamentals as contra-distinguished from integrals That of Nazianzen tract de fide Orat 49. relates to Arrians against whom he there disputes who certainly erred fundamentally at whom also S. Hierom Apol. 3. contra Ruffinum seems to hint for their denying the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and the Pamphleter himself grants that Tertull. is speaking against Valentinus whom all know to have erred fundamentally so that from none of these testimonies can any thing be inferred against this distinction yet I freely grant that sometime opposition to an integral of Faith may also damn a soul namely when it is joyned with pertinacy but then it is not the simple not believing of the truth which condemns the man but his pertinacy But says the Pamphleter the English Church Excommunicates them who hold any thing contrary to the 39 Articles ergo they hold all the 39. Articles to be Fundamentals Answ Is it not more safe to judge of the thoughts of the English Church concerning the 39 Articles by the writings of eminent Divines in that Church approved by the Church of England then by the topical discourses of a nameless Romanist Now Learned Stilling fleet in his Vindication of the Bishop of Canterbury against T. C. Part. 1. cap. 2. Sect. 6. says that the Church of England never pressed the subscription of the 39 Articles as being all Fundamentals of Faith and for this also cites luculent testimonies of Bishop Bramhall Primate of Ireland She excommunicates them for their pertinacy and for their breaking of the Peace of the Church not that she supposes them all Essentials of Religion To the like purpose speaks D. Fern in his Preface against D. Champny We acknowledge saith he that he who shall pertinaciously and turbulently speak and teach against the Doctrine of the Church in points of less moment may deserve to be Anathematized or put out of the Church for such a one though he deny not the Faith yet makes a breach of Charity whereby he goes out of the Church against which he so sets himself What the Pamphleter cites of the Athenian Laws savours of Draco's severity who wrote all his Sanctions in blood and made every trespass Capital a fit President for the sanguinary proceedings of the Romish Inquisition Jesephus lib. 2. cont Appion doth only say that the punishment allotted to the Violaters of the Jewish Law for most part was death If this Romanist be so bloody that he would have the Gospel Church in this to Judaize his preposterous Zeal deserves such a rebuke as those who would have commanded fire to come down from Heaven on the Samaritans Luke 9.54.55 As for the angry expressions of Luther against them he callâ—d Sacramentarians it 's true of him what was said of Elias Jam. 5.17 that he was a man subject to the like passions with others Yet that Luther before his death was convinced of the truth of our Doctrine concerning the Sacrament Boxhornlius lib. 3. de harm Eucharist proves by many testimonies from Melancihon Cruciger Alefius yea and out of Luthers own writings As for that heavy sentence Revel 22.19 it holds forth what de Jure is due to all who derogate any thing from the sacred Canon of Scripture And the like sentence is pronounced upon them who add ought thereto v. 18. which speaks sad things against Romanists who have added all the Apocryphal Books But it doth not say that all who are not convinced of the Canonical Authority of every Book of Scripture shall de facto be damned if otherwise pious and penitent and ready to acknowledge the Divine Authority thereof were they satisfied in their Consciences thereannent Do Romanists conclude their samous Cardinal Cajetan a damned Heretick who questioned the Canonical Authority of sundry parts of Scripture To conclude this Section E. W. the Author of Protestancy without Principles that is Edward Worsley an English Jesuit at Antwerp discourse 3. cap. 4. c. hath much spongious talk to confute the Protestants distinction of Fundamentals and Non Fundamentals as unreasonable and false I should but beat the Air to examine all Himself comprizes the substance of what he has said in this one argument Every revealed Article is asserted by an Infinite Verity but an Infinite Verity delivers all it speaks with one and the same infinite certainty Ergo all Articles of Faith have one and the same like infinite assurance consequently one is as ponderous as another and equally Fundamental To this I briefly answer forbearing to reflect again upon the formality of a Jesuits Syllogism granting as uncontroverted the whole Syllogism viz. that there is an equal objective certainty in all divinely revealed Articles in a compounded sense with divine Revelation it being absolutely impossible that divine Revelation should be false but withal peremptorily denying the Corallary which he inferâ— from his Syllogism viz. that therefore all Articles of Faith are equally ponderous and Fundamental that is unless he intend to equivocate that there is an equal necessity of the explicit belief of every one of them to the eternal salvation of souls This consequent I deny because though all revealed Articles be revealed by an infinite Verity and with an infinite certainty yet not with equal perspicuity and so are not with equal facility penetrable by our weak understandings nor is the
he condemns unwritten Traditions though pretended to be Apostolical Alia quae absque Authoritate testimoniis scripturarum quasi traditione Apostolicâ sponte reperiunt atque confingunt percutit gladius Dei How full is S. Austin to this purpose lib. de unit Eccles cap. 3. auserantur de medio quae adversus nos invicem non ex divinis Canonicis libris sed aliunde recitamus Hence lib. 2. de doctrina Christi cap. 9. in iis quae aperte posita sunt in scripturis inveniuntur illa omnia quae continent fidem moresque vivendi S. Chrysost Hom. 3. in 2 Epist ad Thes in divinis scripturis quaecunque necessaria sunt manifesta sunt Did I not confirm the same from testimonies of Learned Romanists namely Aquinas Part. 1. Quest 1. Art 10. and Sixtus Senensis lib. 6. Annot. 152. in my fourth Paper against M. Demster pag. 46. The two last testimonies of S. Austin and S. Chrysost together with those of Aquinas and Senensis the Pamphleter pag. 101. endeavours to elude by some ludibrious distinctions It is true saith he most Scriptures are clear to Eminent Doctors not to all indifferently And again they are clear to such as take the places of Scripture commanding us to hear the Church and hold fast Traditions as two main Fundamentals for clearing all the rest and to such as level the line of Prophetical and Apostolical interpretation to the square of Ecclesiastical sense but not to others And here again he would abuse D. Field lib. 4. cap. 14. as if be did favour the Popish Doctrine of unwritten Fundamentals whereas the Doctor has nothing to that purpose But he must not be suffered thus to sneak away For first the Authors cited by me speak not only of the perspicuity of the Scripture but also of the fulness thereof S. Chrysost is express that all things necessary are clear in Scripture So also is S. Austin in lib. 2. de doct Christi cap. 9. Though therefore it were granted that they meant as the Pamphleter falsly suggests that the Scriptures were only clear to Eminent Doctors yet it cannot be denied but they affirmed that Scripture contained all necessary and Fundamental Truths But secondly it 's a manifest falshood that these Fathers did restrict the perspicuity of Scripture to Eminent Doctors yea Chrysost Hom. 3. in 2. Thes cap. 3. expresly speaks to people as distinct from Teachers and chides them as neglecting Reading when they want Teachers So that either the Pamphleter never read that place of Chrysost or bewrays too much disingenuity As for S. Chrysostom's Hom. 14. in Joh. objected by the Pamphleter there he only says diligence must be used in searching of the Scriptures but does not at all restrict that diligence in searching Scriptures to Doctors of the Church yea Hom. 10. in Joh. and Conc. 3. de Lazaro he is much in pressing the people to read the Scriptures And in Epist ad Colos cap. 3. Hom. he urgeth them to do it magno studio diligentia There is as little ground to say that S. Austin lib. 2. de doctrina Christi cap. 9. intended to restrict the perspicuity of Scripture to Eminent Doctors Surely in lib. 1. contra Cresc cap. 33. the Pamphleter being in haste cited the Cap. but not the Book there is nothing against the fulness or perspicuity of Scripture only in an obscure question when nullum de Scriptutis Canonicis profertur exemplum then Austin advises the Church to be consulted with which no man denieth But in evidence that he derogateth nothing from the Scriptures cap. 32. he said Sequimur sane nos hac in re Canonicarum certissimam authoritatem Scripturarum And in cap. 33. Sancta Scriptura fallere non potest Ecclesis sine ulla ambiguitate Sancta Scriptura demonstrat I am remitted by the Pamphleter to two testimonies from S. Irenaeus one from lib. 1. cap. 49. whereas I have told him before there are but 35 cap. in all that Book The other is from lib. 2. cap. 47. I have read that Cap. but find nothing to his purpose nor does he alledge any words from him Is not this a notable juggle on simple persons to cite Fathers at such a rate Yet thirdly were that precarious distinction admitted it would at least follow that the Faith of Eminent Doctors were to be resolved on the Scriptures for to them they are granted to be clear in all things necessary Fourthly do we say that the Scripture is indifferently clear to all as the Pamphleter doth here insinuate To a Jesuit fascinated with prejudice to an implicit Colliar or Proselyte whose eyes Jesuits have pulled out or to them whose eyes the God of this World hath blinded 2 Cor. 4.4 verily not Such perverting of the state of the question does bewray a desperate cause Fifthly the Adversary fearing that his first distinction concerning Eminent Doctors should not hold water betakes himself to another of taking these Commands of hearing the Church and holding fast Traditions as two main Fundamentals But I have shewed cap. 2. that the command of hearing the Church is to be understood so long as she adheres to her Commission which is contained in the Scripture and cap. 3. that it is more than any Romanist can prove that by Traditions in that Exhortation hold fast Traditions are understood Praeter-Scriptural Traditions so that these Scriptures make nothing for unwritten Fundamentals This distinction of the Pamphleter coincides upon the matter with that of Jesuit Baylie in Catich 8 9. that the Fathers affirmed Scripture to contain all things necessary because they contain all implicitly for when they direct us to believe the Catholick Church they direct us to believe all the Traditions which the Church believes To this ludicrous answer Rivet excellently replys that then the Fathers by giving these Elogies to Scripture had commended it no more than if they had called a man Learned who points out the way to the School or said that such an one had milk to suckle an Infant who only can shew where a Nurse is to be found or that one has a well covered Table who can but declare who hath it which were ludibrious If it were so why was the Holy Ghost at pains to write all these Books of holy Scripture Then there needed no more Bible but hear the Church as indeed Gordon of Huntly controv 1. de verb. Dei cap. 27. says that all Articles of Faith are contained in that one Article of the Creed I believe the Catholick Church Why then should they not likewise be all contained in that great and uncontroverted Fundamental I believe the truth of all that God reveals and consequently a Mahumetan shall be as good a Catholick as any Jesuit But sixthly let me argue a little from these two Scriptures Hear the Church and hold fast Traditions either these are clear in themselves or not if not how can they clear all the rest if they be why is the like perspicuity
Are not they who are judicially obâ—ured who sin against the Holy Ghost bound to Repent are not Devils bound not to Sin will you therefore conclude that all these have strength or grace sufficient to keep the Law oâ— God But let Austin de Perfect Justit cap. 6. ratioc 13. Answer this obâ—ection as moved of old by Celestius the Pelagian Ideo esse cuâ—â—am hâ—minâ—s quod non est sine peccato quia sola hommis voluntâ—te est ut ad 〈◊〉 necessitatem veniret Thus have I run through the Pamphleters 10. Instances and now let him reflect upon his Imaginary Triumph pag. 153.154 wherein he insults over Protestants as if they lay prostrate at the feet of this Conquerour and exposes them to the ludibry of the world as disowning Fathers charging them with Errors and maintaining a Religion flatly opposite to the Doctrin of Fathers but I hope this may be a document to him henceforth to study so much sobriety as not to sound the Triumph before the Victory The First APPENDIX to CHAP. VII Containing another Decad of Romish Novelties in Religion BEfore I desist from this enquiry after Romish Novelties the Adversary must be advertised that though he had acquainted the Church of Rome in the Ten foregoing Instances in which I hope his failour by this time may be manifest yet had he not done his work For she hath Innovated grosly in many other particulars whereof I shall present here another Decad which the Catholick Church of the first Three Ages did never approve Instance First the present Romish Church holds the Books of Maccabees Ecclesiasticus Tobit Judith Baruch Wisdom for Canonical Scriptures and Anathematizes them who do otherwise So the Council of Trent Sess 4. Decret 1. But the Church in the first three Ages held no such thing as is evident from the Catalogues of Melito in Euseb Hist lib. 5. cap. 24. Of Origen in Euseb lib. 6. c. 25. Of Athan. in Sinopsi and of the Council of Laodicea Can. 59. Of Hierom in Prol. gal or praefat ad lib. reg and Prol. in lib. Solom ad Paul Eustoch and Prol. in lib. Sol. ad Cyromat Heliod yea Bell. lib. 1. de verb. Dei cap. 10. Is not only constrained to yield us Hierom but also cap. 20. grants that Melito Epiph. Ruffinus and Hilary do follow the Jewish Church in the Canon of Scripture Now sure it is that the Jewish Church did never acknowledge the forecited Books for Authentick Scriptures I appeal all the Antiquaries of Rome to bring me one evidence from the first three Centuries of their Trent Canon of Scriptures This was objected by me to Mr. Dempster pag. 8. pag. 171. but yet I am waiting a Reply The greatest Pretext for the Ancient Pedigree of the Trent Canon including the forecited Apocriphal Books is that of Becan the Jesuite In Compend Manual Controv. lib. 1. cap. 1. qu. 1. Sect. 2. That the Council of Trent received is from Pope Eugenius 4. in the Council of Florence and Eugenius from Pope Gelasius in a Roman Council of his time Gelasius from Augustine Augustine from the Third Council of Carthage and the Council of Carthage from Innocent the First who saith Becan lived Anno 402. But this is such a Fallacious Story as ambitious men of base Extract are apt to forge to make their descent to be esteemed honourable For first it 's so noturly evident and proven by so many that these late meetings at Trent and Florence were no legitimate General Councils that I should hold it lost time to insist in probation thereof Secondly that Canon of Scripture attributed to the Council of Florence seems to be supposititious seeing there is no mention of it either in the History of that Council written by Silvester Sguropulus who was present thereat or in the Tomes of the Councils set forth by the Authority of Pope Paul 5. Anno 1612. or in the Edition of Binnius Anno 1618. Yea Dr. Cosin in his Scholastical History cap. 16. Num. 159. and 160. observes that it is not to be found in any of the Editions of the large Tomes of the Councils by Pet. Crab c. The first mention we have thereof being in Caranza's Epitome of the Councils It is a strong suspition of Forgery when more is in the Epitome then in the large Volums of the Councils Nay further that whole instruction to the Armenians which is said to be given by Pope Eugenius 4. in the Council of Florence whereof Caranza makes his Catalogue of the Books of Scripture to be one Article is likewise questioned seeing it is dated in the Year 1439. 10. Kal. December five months after the dissolution of the Council for it had been dissolved in the Month of July proceeding Thirdly it s a large leap which Becan makes from Eugenius and the Council of Florence unto Gelasius the first and his Roman Council near about a 1000. years this is a great hiatus and gape in the Pedegree Fourthly that Decree of Gelasius with his Roman Council of Seventy Bishops as also Innocent the first his Decretal to Exuperius looks to be supposititious and the rather seeing there was no mention of them till Isidorus Mercator began to vent his Sophistical wares 300. years after the Death of Gelasius and 400 after the Death of Innocentius Who would see more to prove the Forgery of both may peruse Dr. Cosins Scholast Hist of the Canon of the Scripture Sect. 83.86 87. Fifthly I have already shewed cap. 3. Fol. 1. that neither Austin nor the Council of Carthage ever meant that these Books were strictly Canonical that is given by Divine inspiration to be a publick rule to the Church for confirming Articles of Faith though they might be read in the Church for a more ample instruction how to lead a regular course of Life Austin lib. 18. de civ dei cap. 36. expresly distinguishes the Books of Maccabees from these that are strictly canonical Nor is there mention of the Maccabees in that Canon of Carthage either as it is set down in the Greek Code or in the collection made by Crosconius not to speak of the scruples that are raised concerning the reality of that Canon or Council by which it was made of which I leave the Reader to Dr. Cosins Hiâ— Sâ—ct 82. But sixthly admitting Innâ—cents decretalls and Gelasius decree and the Canon of Carthage to be real yet all â—â—ll within the fifth Century for Innocent whom Becan sets in the first place is said to have lived Anno 402. And Gelasius was in the end of that Century about the Year 494. and so falls short of the first three ages I add seventhly and lastly that sure it is that neither by Innocent nor Gelasius nor the Council or Carthage yea nor by the Council of Florence could these Books be declared to be strictly and properly Canonical for most eminent Doctors in the Roman Church who could not be ignorant what these Councils and Popes had
defined denyed either all or some of them to be Canonical such as Lyranus Antoninus Abulensis Cajetan c. When Melchior Canus had objected these Authors to himself lib. 2. cap. 10. he Answers cap. 11. ad tertium illos ignorantiâ Laboâ—âsse Where Melchior Canus brings on himself the suspicion of dis-ingenuity and of desperateness on his cause when he hath no other evasion but to say that the most eminent Doctors in the Church of Rome understand not what was defined to be Canonical Scripture by the Church By all which it may appear that justly Learned Protestants have concluded that the present Romish Canon was so far from being acknowledged by the Ancient Church that it was never defined as an Article of Faith until the late Trent Coâ—venticle Here it might make a good Problem why they of the Roman Church who so much undervalue the Scripture are so vâ—â—ement to have the Apocrypha Books enrolled in the Scripture-Canon But judicious Dr. Don Serm. 73. hath disclosed the Mystery viz. the design of Romanists being to undervalue Scripture that they may overvalue their Traditions and sentences of their visible judge therefore they put the name of Scripture upon Books of a lower value that the unworthiness of these additional Books may cast a diminution upon the Books which truely are Canonical when all are made alike A Stratagem forsooth well becoming the man of sin Instance second the Council of Trent sess 4. decret 2. hath Authorized the vulgar Latin version of the Bible to the authentique rule of Faith passing by the Originalls of the Hebrew and Greek the like cannot be pretended to be done by the Church in the first three Centuries Romanists will have much a do to prove that the vulgar Latin as now set forth by Clement the eighth was extant in these three Centuries Sure I am that the Ancient Fathers even they who flourished after the third Century were so far from teaching that the Hebrew Text of the Old Testament and Greek of the New were to be corrected by this Latin version that-they held all versions were to be corrected by the Original Take for all Hierom Epist. ad Suniam Fretelam and August lib. 2. de Doctrin Christ cap. 15. Instance third the Council of Trent sess 22. cap. 8. and Can. 9. declares it not to be expedient that the publick worship of God should be performed in a Language known to the multitude and anathematizes them who teach otherwise So taught not the Christian Church of the first three ages as hath oft been demonstrated by our Divines from Orig. lib. 8. Cont. Celsum Justin apol 2. Tertul. Apol. 39. Clemens Alex. Strom. lib. 7. Chrys Basil Austin At present let that of Origen suffice lib. 8. contra Celsum every Nation saith he Prays to God in their own proper Language Yea the more ingenuous among Romanists confess so much Hence Lyranus in 1 Cor. 14. in primitiva Ecclesia benedictiones caetera omnia fiebant in Lingua vulgari So also Cassander in Liturg. cap. 28. Yea Bell. himself lib. 2 de verb dei cap. 16. from Juâ—tin Martyr Chrysost Cyp. and Hierom acknowledges that in the primitive Church the whole multitude joyned in the puâ—lick services saying Amen which supposes they understood what was said And a little after he saith that in process of time that custom was changed and a Clerk was substituted to say Amen in name of the People Consequently by Bellarmins confession the Roman Church in this particular hath innovated And of that Clerk also Suarez in 3. part tom 3. q. 83. art 4. disp 83. sect 1. Is not ashamed to say nunc non est necesse ut minister linguam intelligâ—t in qua missa dicitur that now it is not necessary that the Minister understand the Language wherein Mase is said Cajetan is better advised who in 1 Cor. 14. confesses it were for more edification that the worship were performed in a known tongue So doth Aquinas in 1 Cor. 14. and Cassander in defens offic pii viri Pag. 141. wishes that according to the Apostles command and practice of the Ancient Church Gods worship were performed in a known tongue So far is this worshipping of God without understanding now practised and taught by the Romish Church from that reasonable service which God requires Rom. 12.1 that Austin exposit 2. in Psal 18. compares it to the chattering of Parrots and Crows and lib. 4 de Doct. Christi cap. 10. quid prodest saith he locutionum integritas quam non sequitur intellectus audientis yea in decret Greg. 9. lib. 1. tit 31. de offlic jud orb cap. 14. It s ordained that Cities where are people of different Languages men be provided to celebrate Divine service according to the diversity of Languages and Justini an in Novel 123. Statutes that holy things be celebrated with a loud and distinct voice that the hearts of the hearers may be raised up to the greater devotion which could not be if then the worship had not been performed in an intelligible Language In the Roman Pontifical Readers are commanded lectiones sacras distincte aperte ad intelligentiam aedificationem fidelium proferre It is as easie therefore to reconcile Adultery with the Seventh Commandement as the present way of the Romish Church either with Scripture or Antiquity It s true in many places of the West publick worship was performed in Latin but it s as true that the Latin Tongue was then generally understood by reason of the Roman Colonies Yet Romanists want not some presidents for their barbarous worship such as the Hereticks called Osseni in Epiphanius haeres 19. and the Hieraclionitae in Austin haeres 16. who taught to pray with obscure word Neither do we envy them the example of Turks who Read their service in the Arabick of which the people understand nothing or of the modern Jews who Read Hebrew in their Synagogues which also the multitude do but rarely understand Instance fourth the Romish Church in the publick and Ordinary administration of the Eucharist do with draw the Cup from the people so the Council of Trent sess 22. can 1.2 and the Council of Constance sess 13. in Caranza's epitome praecip mus sub paena Excommunicationis quod nullus Presbiter communicet populum sub utraque specie panis vini that is we command under pain of Excommunication that no presbiter give the Communion to the people under both kinds This is certainly repugnant to the practice of the Ancient Church for the Sanctified Bread and Wine was given 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to every one who was present saith Justin Martyr Apol. 2. Cyp. Epist 63. expresly makes mention of the Sanctifying of the Cup and giving it to the people plebi ministrando Chrysost homil 18. in 2. Epist ad Cor. Saith there is no difference betwixt pastor and people as to communicating seeing the same body and the same cup is given to both Yea Pope Gelasius in
furely nor will the imagination of infallibility found a truly Divine and infallible Faith But the infallible rule of Scripture can be a ground of infallible Faith and thereon the Faith of Protestants doth rest Pag. 180.181 he shuts up these his sophistical arguments for his second proposition with a scenical discourse by which he labours to hold our that Protestants according to their principles could never convince an Heathen of the truth of Christian Religion He brings in the Protestant producing his Bible written 1700. years ago in which there be many contradictions but no infallible witness at present to testify that this Bible was written by such men or confirmed by such miracles Only the Protestant alleadges that if the Infidel would turn Protestant he would see a self evidencing Light in Scripture but if prejudice and interest had not blinded this Pamphleters eyes he would have found that a Protestant could deal with a Heathen upon more solid ground then a Papist for a Papist cannot produce a Bible for his Religion so many Articles thereof having no vestige there such as the adoration of Images invocation of Saints worshipping of Crosses and Reliques and the monstruous figment of Transubstantiation their unbloody Sacrifice of the Mass Doctrine of merits the Popes universal Supremacy c. When the Infidel therefore demands a reason upon which these things should believed the Papist would reply they had an infallible judge and when the Infidel inquired whom he meant by that infallible judge and what evidences he had for his infallibility he neither can resolve who he is it not being determined whether Pope or Council nor give evidence for his infallibility but that he must be believed as being infallible because he saith it which if it do not expose Christianity to ludibry unprejudiced persons may judge But Protestants have the same grounds that ever the Christian Church had in confirmation of the Articles of the Christian Religion and of the holy Scriptures which doth fully contain them viz innumerable miracles wrought by Christ and his Apostles which have been attested both by Christians and Infidels as also that these Books have been written by Prophets and Apostles hath been acknowledged by Famous persons within and without the Church in all ages and sealed by the deaths of so many Martyrs That these are the same Books appears by comparing our Books with Ancient Copies by Citations in the Writings of Ancient Fathers what contrarieties do seem to be in Scripture are but apparent Let all Religions be compared together there is none whose precepts are so Holy no Religion which can satisfie a troubled conscience so as the Christian Religion Though therein be sublime mysteries Yet all are admirably fitted for bringing about the Salvation of sinners by these and such like Arguments a Protestant could so deal with the conscience of any Infidel that he could have nothing rationally to reply and all this without having a recourse to the infallibility of Pope or Gouncils In a word the Divine Original of the Scriptures being once evicted against an Infidel from the motives of Credibility he may then be convinced of the material objects of Faith from the Scriptures SUBSECT III. The Pamphleters third Proposition viz that the Roman Church is the only true Catholick Church Considered IT remains now that we consider what he has to say for this third Proposition viz that the Roman Church that is the Church acknowledging the headship and supremacy of the Pope of Rome is the only true Gatholick Church To verify this he resumes from Pag. 186. three of Bellermines notes of the Church viz. First Miracles Secondly Conversion of Infidels and Thirdly Sanctity of Life Though all the improvement which Romanists can make of these hath been often examined by Protestants yet the importunity of this Caviller constrains me to make a short review of them ARTICLE I. Of Miracles FIrst then as Bell. lib. de notis Ecclesiae cap. 14. so also this Famphleter from Pag. 187. presents us with a muster of Miracles in every age much to the like purpose is to be found in Breerly Apol. tract 2. cap. 3. Sect. 7. Lessius consult de vera relig consid 4. H. T 's Manual art 6. c. Yet shall he not from them all or from all the Romish Legendaries be able to pitch upon one true Miracle to prove that the present Romish Church is the true Catholick Church or that the present Popish Religion is the only true Christian Religion It were of more advantage for their cause to pitch upon one true Miracle to this purpose if they could then to heap up such a rapsody of Miracles which are either fabulous and fallacious impostures or if real wholly impertinent to the point in controversy But because such a noise is made about Miracles I will subjoyn some considerations for the satisfaction of the Reader as to this thing It may therefore in the first place be taken notice of that great Authors of the Romish perswasion affirm that real and proper Miracles may be wrought by Hereticks to confirm Heresies so Maldonat in cap. 7. Math. Who cites for the same opinion of the Fathers St. Chrysost St. Hierom Enthym and Theophilat and therefore he concludes the argument from Miracles to be but topical To the like purpose many more Authors of the Romish Communion are cited by Dr. Barron Apodex Cathol tract 4. Punct 7. as Gerson Durand Stapleton and Ferus to whom Card. de Lugo tract de fid disp 2. Sect. 1. Num. 15. and 19. addes Hurtado Bannez and Medina to whom also Valentia and Oviedo are adjoyned by Bonaespei tom 2. theol scholast tract 2. de fide disp 2. dub 2. If this opinion hold Miracles cannot be a demonstrative evidence of the truth either of Church or Religion I am not to own Maldonats opinion lest I should seem to derogate from the glorious Miracles of our Saviour or to charge the God of truth as setting his Seal to a lye But I confidently affirm that Popish Cavils against the self evidencing Light of Holy Scripture militate as strongly against the self evidence of Miracles As Jesuits ask how we know Scriptures to be the word of God So we may justly enquire how they know these things which are attributed to Francis Dominick Xavier c. To be proper Miracles As there are Apocryphal Gospels under the names of St. Thomas and Nicodemus so there have been false Miracles wrought by Satan and his Ministers Doth not the Apostle say 2 Thes 2.9 that Antichrist shall come with lying signs and wonders Josephus a Costa lib. 2. de Christo revelato cap. 8. as I find him cited by Rivet on Exod. 7. Pag. 178. for I have not that peece of a costa by me confesses that it shall be in the time of the Antichrist magnae sapientiae rarique Divini muneris a rare gift of God to distinguish betwixt a true Miracle and a wonder wrought by an
discover the corruptions of that Apostatized Church and convey down orders to Ministers who by vertue of their Ordination were authorized and obliged to endeavour the Reformation of the Church Fourthly that our Reformers did not set up a new Church but did reform the old Apostatized Church so that there needed no new Ordination or immediate Call but only faithfully to improve the power given them in their Ordination to shake off and witness against the corruptions of that lapsed Church And fifthly and lastly this must be added though Ordination was clogged with corruptions at the time when our Reformers received Ordination in the Church of Rome yet was not Ordination in the Romish Church by far so corrupt as now it is for then Pope Pius the Fourth his impious Oath which he imposed upon all persons to be Ordained was not contrived By all this I hope it may appear that our Reformers Ordination was valid though received by Romish Ministers and yet the Romish Party not vindicated from Antichristianism It 's further objected that Protestants look upon Romanists as Hereticks and consequently ought to look upon Ordination from them as null Answ That sequel is null Do not Romanists maintain that Orders imprint an indeleble character on the Soul which neither Schism nor Heresie can extinguish and that Sacraments conferred by Hereticks are valid and particularly of this Sacrament of Orders Jesuit Connick Tom. 2. de Sacram. disp 20. dub 9. Num. 84. concludes Certum omnino est Episcopum Excommunicatum Haereticum degradatum validè conferre ordines i. e. It is altogether certain that Orders conferred by a Bishop Excommunicated Heretical and degraded are valid And though Protestants acknowledge no such Sacramental character impressed on the Soul yet they affirm that by Ordination a power is conferred which is not utterly made void by every Schism or Heresie so that though Schismaticks or Hereticks act irregularly in ordaining yet Orders conferred by them are not null and void Neither are they whom Schismaticks or Hereticks ordain bound in conscience to propagate the Schism or Heresies of those who ordained them yea by relinquishing the Schism and Heresies of their Ordainers what irregularity was in their Ordination is supplied and they come into a capacity of conferring Orders regularly which their Ordainers abiding in Schism or Heresie could not do Hence it apparently follows that though Romanists be both Schismatical and Heretical and act irregularly in conferring Orders yet the Orders conferred by them to our Reformers were not only valid but also the Reformers by relinquishing the Heretical Doctrines and Schismatical principles and practices of the Church of Rome and by owning the Catholick Truths oppugned by Romanists had the defects and irregularity of their Ordination supplied Thus Romanists themselves answer concerning the Bishops whom they own who had been ordained by Cranmer in the time of Schism as they call it saying they attained the regular use of their Orders by returning from Schism and Heresie in Queen Mary's time when they were reconciled to the Church of Rome they ought not then offend at us for making use of the same Reply to them I shut up this Answer to this Objection with that saying of S. Austin Epist 165. Et si quisquam traditor subrepsisset albeit some Traytor had crept into the Church he means the Roman in which too too many Judasses have been seen since that time nihil praejudicaret Ecclesiae aut Innocentibus Christianis it should nothing prejudice the Church or Innocent Christians From pag. 203. to 207. he breaks forth into a Flood of Thrasonick Clamours as void of truth as of sobriety as if Protestants acknowledged the Popish Church to be the most Ancient Church and ever to have possessed the greatest part of the Christian World converting Nations working Miracles and that the Church before Luther should have been destitute of the true Letter and sense of Scripture and thereupon vainly misapplys to the Romish Church that word of Tertull. Olim possideo prior possideo The falshood of all these hath been already as copiously demonstrated as the nature of this Tractate would permit And particularly it hath been shewed that one of our great Exceptions against the Popish Church is her Novelty under a Mask of falsly pretended Antiquity That the Complex of their Trent Religion is latter than Luther and that the truly Catholick Church continued in all Ages having both the Letter and sense of holy Scripture and Substantials of Faith maintaining the same Religion which the Reformed Churches do to this day consequently the Reformed Churches are truly a part of that Catholick Church from which Romanists do Schismatically separate themselves Though Romanists had more Antiquity than they have yet that of Tertull. lib. de Veland Virg. Cap. 1. might stop their mouths Nec veritati praescribere potest Spatium temporum vel patrocinia personarum vel privilegia Regionum Neither length of time nor Patrociny of persons nor priviledges of Countries can prescribe against Truth SECT V. A Brief Reparty to his Conclusory Knacks THe vain Knacks where with he shuts up his Treatise pag. 207 208. are solidly confuted to my hand by Learned and Judicious Mr. Rait in his Vindication of the Protestant Religion pag. 268. for with the same froathy talk his Adversary also had concluded his Scriblings It shall be enough therefore to me to make this Retorsion on Romanists They have Faith without Verity Unity of Interest without Unity of Judgment a Catholick Church without Catholicism excluding the greatest part of Christendom an Infallible Judge defining contradictions and make the Divine Law a Nose of Wax a Church with many Heads Altars and Sacrifices without Divine Institution a Propitiatory Sacrifice without shedding of blood yea without a sacrificing act Image-worship Bread-worship Cross-worship Relick-worship Saint-worship if they may be believed without Idolatry Sacraments without visible Elements Sacraments so far from sanctifying that their most Religious persons are obliged to vow abstinence from them Specters of accidents without a subject they eat and devour their God they have devotion without understanding performing holy things in an unknown Language they have Pastors without Preaching Communion without Communicants they maintain a sinless perfection yet teach manifest violations of the Law of God they cannot only merit Heaven by their works but also supererrogate yet in many things they offend all the Satisfaction of Christ according to them needs a supply of penal satisfactions either in this life or in Purgatory the Efficacy of Grace depends on the beck of Free-will and Eternal Election must be founded on the prescience of mens good works Popes have Apostolical Function but no immediate Mission nor speak they with Tongues c. they obtrude lying signs and wonders yea ridiculous Fables for real Miracles the Enthusiasms of their Popes for Divine Oracles and bundles of Novelties under the Vizour of Antiquity many Books they hold for Canonical Scripture which neither the Jewish nor
as if he had been the ancient S. Ambrose B. of Millan whereas by looking on the Errata where S. is appointed to be expunged the Reader may understand that the Epithet Saint was not in the Authors Copy By the same means diverse other mistaks of the impression may be cleared especially seeing it is hoped that these which are not set down may easily be observed by the judicious Reader It is likewise granted that many trespasses are committed in the punctation but there was necessity to leave these to the Correction of the intelligent Reader Where the Printer found in the Coppy this figure She ordinarily hath printed Sect. and so hath sometimes put twice Sect. in one place Some of those escapes are noted amongst the Errata that by them the Reader might easily pass judgment on the rest And if he would be at pains to correct the errours with his pen he would oblige the Author and ease those of trouble who afterwards should make use of his book If either Jesuit or other Reader impute any of these or such like escapes unto the Author he will discover more prejudice against the cause or person of the Author than either judgment or discretion However the Errata is subjoyned for the use of ingenuous lovers of truth It is to be noted that whereas cap. 3. Sect. 3. page 94. Lyranus Paulus Burgensis Valla Cajetan are joyned with Erasmus Pagnin Arias Montanus c. the meaning is not that the first four Authors had translated entire books of Scripture as the latter had done but that those also in their Expositions of Scripture did frequently recede from the Vulgar Latin and corrected it Likwise where as it is said cap. 3. Sect. 3. pag 95. that Romanists can only object against our translations of Scripture some rash expressions of private men who can pretend to no authority that is to be understood of Castalio Broughton Carolus Molinaeus and others of that quality cited by the Pamphleter But there a touch should have been given how the Pampheter had abused an expression of King James in the conference at Hampton Court viz. that the Geneva translation is the worst of all English translations This expression of the King the Pamphleter abuses to impugne the Scriptures being the rule of Faith which his Majesty never intended nor was his meaning that the Geneva translation composed Anno. 1560. By the English Exiles who fled thither in the Reign of Queen Mary or that the other English translations the faillours whereof were likewise briefly hinted at by the King did not contain all things necessary to Salvation Yea the particular trespases noted by his Majesty in the Geneva bible were in the Marginal annotations not in the translation it self The real design of the King was to hold forth that no English translation then extant had arrived at the perfection which were not only to be wished but also by more industry might be attained whereupon his Majesty gave special order to compose the English translation which we now by the mercy of God do enjoy It were good that Romanists had as much ingenuity to acknowledge the errors of their vulgar latin as lastly corrected by Clement the eight a specimen whereof hath been exhibited by Francisus Lucas Brugensis If any be not satisfied with the touch given of the Keri and Chetib pag. 102. 103. they are remitted to Sixtinus Amama his dissertation de Keri Chetib in coronide ad Grammaticam Martinio Buxtorfianam where though that learned Author seem to make large concessions concerning the Keri and Chetib and the various lections yet neither do they overthrow the doctrine of the reformed Church concerning Scriptures being the rule of faith as Amama himself in the Answer of some objections endeavours to clear It is also to be noted that whereas in page 472. Clements Epist 1. is pronounced spurious The Authors designe was not to censure Clements first Epistle to the Corinthians lately published by Mr. Patrick Young which Rivet Crit. sac lib. 1. cap. 8. Commends as savouring of primitive simplicity and Hottinger in Elencho librorum supposititiorum saith de ea Nostri nihil durius pronunciarunt for that is not the Epistle cited by the Pamphleter but another passing under the name of Clements first Epistle to S. James which is justly concluded spurious And albeit the Epistle were genuine yet the testimony adduced from it is impertinent seeing it speaks not of the Popes supremacy but partly of that which was common to S. Peter with the rest of the Apostles namely that he was called Fundamentum Ecclesiae which is also attributed to the rest Eph. 2.20 Rev. 21.14 and partly of his personal prerogatives and indowments in regard whereof he is said to be potentior omnium which might well consist with equality of jurisdiction Dedic pag. 3. li. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 35. r. lib. 13. p. 12. l. 39. r. Rom. 8.3.8 p. 14. l. 19. r. twelve years p 23. l. 21 r. diffusive p 24. l. 14. r. diffasive l 28. r. Donatists might have p. 51. l. 31. r. those Fathers do only compare p. 52. l. 20. r. against F. Johnson p. 53. l. 22. r. 18 Mat 28.20 p. 57. l. 7. r. Exod. 32. p 62. l. 10. r. Evangelium p. 65. l 30. r. lib. 2. de Concilâ—â—â— p. 67. l. 35. r. contra Epist Fundemenâ—â— p 72. l. 34. in place of Isidor Clarius r. Lucas Brugensis l. 38 r. diffic 4 Sect 2. p. 73 l. 21. r. disparâ—â—senses l. 39. r. Quâ— roga p. 75 l. 30. r. breaching p. 76. l. 33. art 10. ad primum p. 77. l. 3. r. Sect. 2. N. 5. l. 24. â— Qui regr p. 85. l. 33. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 88. l. 24. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 l. 28. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 91. l. 34. r. 321. p. 93. l. 9. r. Tom. 3. p. 135. p. 95. 22. l. r. summam l 33. r errour destroying an Article of Faith p. 96. l. 12 13. r. justifie nkown faulis p. 100. l. 7. r. Calovius l. 22. r. falsatas p. 103. l. 4. r. to confute him p. 104 l. 1. r. Buxtorf fil p. 106. l. 28. r. Masora l. 31. r. veteriâ— p. 112. l. 19. r. atque adeo l. 20. r. iâ—stâ—ctâ— p. 114 l 30. r. conciliis p 115. l. 32. r. Sect. 12 N 39. p. 120. l. 19. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 122. l. 10. r. therewith p. 125. l. 7. r. Luke 7.34.35 l 19. r. faith only p. 128. l. 19. r. Consubstantiality per 32. l. 8. r. 〈◊〉 folly p. 135. l. 6 7. r. Pinedâ— p 139 l. 31. r Isthmiacae pinis p. 142 l. 20 21. r. seeming diversities l. 22. r. summam p. 145 l. 18. r. Pompeium p. 150 l. 23. r. sense of hearing p. 154. l. 5. r. hom 9. l. 16. r. Ecclesiam p. 155. l. 2. r. in caâ—ech quest 9. p. 157. l. 35 36. r. Hist Eccles lib. 4. cap. 7. and the
Tradition sure not by Melito Justin Martyr Athanasius Hierom the Council of Laodicea yea nor by Greg. 1. as D. Cosins hath fully demonstrated in his Scholastical History of the Canon of Scriptures The other instance I give is from the Canonization of Saints wherein he proceeds meerly upon humane testimonies of the Sanctity and Miracles of such a person in which undoubtedly there may be deceit and falshood as Cajetan and other Romish Authors confess which cannot but infer Errour in point of Faith among Romanists Is it not a question of Faith whether such a one as Ignatius Xavier c. may be invocated as Saints consequently fallibility in matter of Fact cannot but infer fallibility in matter of Faith Arg. 7. Who ever pretend to be the infallible visible Judge of controversies of Faith either have not Jurisdiction over the whole Catholick Church or the Church may be without them ergo there is not a necessity of such an infallible visible Judge as is described in the state of the controversie The sequel is evident because the asserting of the necessity of an infallible Judge among other things imports these two as was shewed in stating of the controversie 1. A Juridical Authority over the whole Catholick Church 2. That the Church can in no case want that Judge If therefore that Judge have not Jurisdiction over the whole Church or the Church may be without him there is no necessity of such an infallible Judge as Romanists do contend for The antecedent is easily proved that a truly Occumenick Council hath Jurisdiction over the whole Church is not denied but it is clear that the Church may be without General Councils The first 300 years from that Council of Jerusalem Act. 15 until the Nicene there was none when the Church was so much tossed with Persecution and Heresie There have been long intervals betwixt General Councils these divers hundred years really there have been none How much the Councils of Constance Basil Florence Pisa and the Latcran under Leo the tenth are questioned by Romanists themselves is sufficiently known Many Learned men as Gentilletus Joachimus Vrsinus have demonstrated that the Council of Trent was neither free nor general nor Orthodox Since the Trent Conventicle Papists themselves pretend not to a General Council nor is there probability in hast of any ergo if a Council or Pope and Council conjunctly be Judge yet there is no necessity thereof seeing the Church may be and often hath been without that Judge If it be said that the Church never wants Occumenick Councils when her necessity requires them it is easily repelled there were many controversies of Faith to be decided in the first three Centuries concerning Rebaptization the Millennium c. yet all that time there was no Occumenick Council Are there not many controversies at present in the Roman Church betwixt Jesuits and Jâ—nsenists Dominicans and Jesuits Franciscans and Dominicans How many debates are among them concerning the sense of many of the Tridentine Canons Is there not need of one Oecumenick Council if that could terminate the debates of Christendom If therefore the definition of a living infallible Judge as opposed to a written inanimate rule be necessary for the resolution of Faith then either God is wanting in providing for the necessities of his Church which were Blasphemy to assert or an Oecumenick Council which very rarely sits yea some doubts if ever at least since that of Jerusalem Act. 15. and therefore spare not to call it a Black Swan cannot be that living Judge As for the Pope alone neither is he absolutely necessary nor hath he Jurisdiction over the whole Church I say first he is not necessary the Church may be without him not only in the intervals betwixt the death of Popes and the Election of their Successors sometimes for two sometimes for seven years but especially in case of illegitimate intruders of whom History gives a large account neither when they are have they Jurisdiction over the whole Catholick Church Let the Bishops of Rome produce their Patent for such an Universal Jurisdiction and it shall be disproved Certainly the Ancient Church believed no such thing Had Cyprian and Firmilian believed this Supremacy and infallibility of the Pope would those holy Fathers so stedfastly withstood the determination of the Pope in matter of Rebaptization Had the Fathers of the Council of Chalcedon believed it would they have given equal priviledges to the Patriarch of Constantinâ—ple Had Austin and the African Church believed it would they have pronounced such severe Decrees against them that appealed to Rome Seeing then the Pope hath no Universal Jurisdiction and both he and General Councils may be wanting there is no necessity of them as the infallible visible Judge with power to pass obligative sentences on the whole Catholick Church and beside them there is none who lay claim to such a prerogative Arg. 8. The Ancient Church acknowledged no infallible visible Judge since the Apostolick Age ergo this Notion must be a novel invention of Romanists The sequel being clear an Army of testimonies from Fathers might be brought to confirm the antecedent For brevity sake let Hierom and Austin speak for the rest Hierom in Epist 62. ad Theoph. Alex. Scito me aliter habere Apostolot aliter reliquos tractatores illos semper vera dicere istos in quibusdam ut homines errare I make a difference betwixt the Apostles and other Writers those always spake truth but these in some things did err Austin Epist 112. ad Paulinum that which is confirmed by the Authority of holy Scripture is without doubt to be believed aliis vero testibus vel testimoniis but for other witnesses or testimonies ye may receive or reject them as ye find they have more or less weight of reason Many more such testimonies are brought by D. Barron Apod Cathol tract 5. cap. 18 and vindicated from the forged glosses of Tanner Gretser and other Jesuits It 's a piteous evasion that those Fathers do not only compare the Scripture with the writings of private Fathers but not with the definitions of Popes and Councils for they expresly oppose the Scriptures to all writings beside the Canon of Scripture Austin Epist 19. Solis Scripturarum libris didici hunc honorem deferre ut nullum eorum scribendo errasse firmissime credam Yea expresly he compares Scriptures with Councils lib. ad Donat. post collat cap. 15. and lib. de unit Eccles cap. 18. and cap. 19. and lib. 2. de bapt contra Donat. cap. 3. But not to insist on that which is so copiously done by others Austin's opinion in this is so clear that I only desire you to hear the confession of Occam Part 3. Dial. tract 1. lib. 3. cap 24. It is to be nated saith he that Austin speaking of other Writers beside the Pen-men of the Scripture makes no difference of these Non-Canonical Writers whether they be Popes or others whether they write in Council or out of