to be given to History St. Hierom tells us That Liberius Bishop of Rome for all his particular Title to Infallibility built upon Tradition as Mr. S. speaks Coroll 28. turned Arian And that Arianism was establish't by the Synod of Ariminum which was a Council more general than that of Trent And that almost all the Churches in the whole World under the names of Peace and of the Emperour were polluted by Communion with the Arians Again That under the Emperour Constantius Eusebius and Hippatius being Consuls Infidelity was subscribed under the names of Vnity and Faith And that the whole World groaned and wondered to see it self turned Arian And he uses this as an argument to the Luciferians to receive into the Church those who had been defiled with the Heresie of Arius because the number of those who had kept themselves Orthodox was so exceeding small For says he the Synod of Nice which consisted of above Three hundred Bishops received Eight Arian Bishops whom they might have cast out without any great loss to the Church I wonder then how some and those the followers of the Nicene Faith can think that three Confessors viz. Athanasius Hilarius Eusebius ought not to do that in case of necessity for the good and safety of the whole World which so many and such excellent Persons did voluntarily It seems Arianism had prevailed very far when St. Hierom could not name above three eminent Persons in the Church who had preserved themselves untainted with it Again Arius in Alexandria was at first but one spark but because it was not presently extinguish't it broke out into a flame which devoured the whole World Gregory Nazianzen likewise tells us to the same purpose That the Arian Heresie seized upon the greatest part of the Church And to shew that he knew nothing of Mr. S's Demonstration of the indefectibility of the generality of Christians he asks Where are those that define the Church by multitude and despise the little Flock c And this Heresie was of a long continuance for from its first rise which happened in the 20 th year of Constantine it continued as Joh. Abbas hath calculated it 266 years And the Pelagian Heresie if we may believe Bradwardine one of the great Champions of the Church against it did in a manner prevail as much as Arianism as the said Author complains in his Preface to his Book That almost the whole World was run after Pelagius into Error Will Mr. S. now say that in the height of these Heresies the generality of Christians did firmly adhere to Tradition If he say they did let him answer the express Testimonies produced to the contrary But if they did not then his Demonstration also fails as to the generality of Christians And if the greater part of Christians may fall off from Tradition what Demonstration can make it impossible for the lesser to do so Who will say it is in Reason impossible that a Thousand persons should relinquish Tradition though Nine hundred of them have already done it and though the remainder be no otherwise secured from doing so than those were who have actually relinquish't it Now is not this a clear evidence that this which he calls a Demonstration a Priori is no such thing Because every Demonstration a Priori must be from causes which are necessary whereas his Demonstration is from voluntary causes So that unless he can prove that voluntary causes are necessary he shall never demonstrate that it is impossible for the generality of any company of men to err who have every one of them free-will and are every one of them liable to passion and mâ—stake § 5. From all this it appears that his whole Discourse about the Original and Progress of Heresie and the multitudes of Hereticks in several Ages is as clear a confutation of his own Demonstration as can be desired The only thing that he offers in that Discourse to prevent this Objection which he foresaw it liable to is this It is not says he to be expected but that some contingencies should have place where an whole Species in a manner is to be wrought upon it sufficeth that the causes to preserve Faith indeficiently entire are as efficacious as those which are laid for the preservation of Mankind the vertue of Faith not being to continue longer than Mankind its only subject does and they will easily appear as efficacious as the other if we consider the strength of those causes before explicated and reflect that they are effectively powerful to make multitudes daily debar themselves of those pleasures which are the causes of Mankinds propagation and if we look into History for experience of what hath passed in the World since the propagating of Christianity we shall find more particulars failing in propagating their kind than their Faith To which I answer First That it may reasonably be expected there should be no contingencies in any particulars where causes of actual will are supposed to be put in all Because as he says truly a cause put actually causing cannot but produce its effect Suppose then constant causes laid in all Mankind of an actual will to speak Truth to the best of their knowledg were it not reasonable to expect that there would be no such contingency to the Worlds end as that any man should tell a lye Nay it were madness for any man to think any such contingency should be supposing causes actually causing men always to speak Truth Secondly It is far from Truth that the causes to preserve Faith indeficiently entire are as efficacious as those which are laid for the propagation of Mankind And whereas he would prove the strength of these causes which are laid to preserve Faith because they are effectively powerful to make multitudes daily debar themselves of those pleasurâ—s which are the causes of Mankinds propagation I hope no body that hath read the innumerable complaints which occur in their own Historians and others of the best and most credible of their own Writers of more than one Age concerning the general viciousness and debauchery of their Priests and Monks will he overforward to believe that all those who debar themselves of lawful Marriage do abstain from those unlawful pleasures § 6. But nothing can be more impudent than what he adds That if we look into Histories for experience of what hath past in the World since the first planting of Christianity we shall find far more particulars failing in propagating their kind than their Faith Do any Histories confirm it to have been the experience of the World that the far greatest part of the World did in any Age give over propagating their kind But Histories do confirm that the far greatest part of the Christian World did fall off to Arianism and Pelagianism and consequently as he supposeth did desert and renounce Tradition Did ever whole Nations and vast Territories of the World
conveying Christs Doctrine from one Age to another without any corruption or change which is to say that it is impossible but that this Rule should always have been kept to That this is not a Self-evident Principle needs no other evidence than that he goes about to demonstrate it But yet notwithstanding this I think he hath as much reason to call this a Self-evident Principle as to call his proofs of it Demonstrations § 2. In order to his Demonstration a Priori he lays these four grounds which I shall set down in his own words First That Christian Doctrine was at first unanimously setled by the Apostles in the hearts of the faithful dispersed in great multitudes over several parts of the World Secondly That this Doctrine was firmly believed by all those faithful to be the way to Heaven and the contradicting or deserting it to be the way to damnation so that the greatest hopes and fears imaginable were by engaging the Divine Authority strongly applied to the minds of the first Believers encouraging them to the adhering to that Doctrine and deterring them from relinquishing it and indeed infinitely greater than any other whatever springing from any temporal consideration and that this was in all Ages the perswasion of the faithful Thirdly That hopes of good and fears of harms strongly applied are the causes of actual will Fourthly That the thing was feasible or within their power that what they were bred to was knowable by them This put it follows as certainly that a great number or body of the first Believers and after faithful in each Age that is from Age to Age would continue to hold themselves and teach their Children as themselves had been taught that is would follow and stick to Tradition as it doth that a cause put actually causing produceth its effect This is his Demonstration with the grounds of it § 3. To shew the vanity and weakness of this pretended Demonstration I shall assail it these three wayes by shewing First That if the grounds of it were true they would conclude too much and prove that to be impossible which common experience evinceth and himself must grant to have been Secondly That his main grounds are apparently false Thirdly That his Demonstration is confuted by clear and undeniable Instances to the contrary SECT III. § 1. IF the grounds of it were true they would conclude too much and prove that to be impossible which common experience evinceth and himself must grant to have been For if these two Principles be true That the greatest hopes and fears are strongly applied to the minds of all Christians and that those hopes and fears strongly applied are the cause of actual will to adhere constantly to Christ's Doctrine then from hence it follows that none thâ—â— entertain this Doctrine can ever fall from it because falling from it is inconsistent with an actual will of adhering constantly to it For supposing as he doth certain and constant causes of actual will to adhere to this Doctrine those who entertain it must actually will to adhere to it because a cause put actually causing produceth its effect which is constant adherence to it And if this were true these two things would be impossible First That any Christian should turn Apostate or Heretick Secondly That any Christian should live wickedly Both which not only frequent and undoubted experience doth evince but himself must grant de facto to have been § 2. First It would be impossible that any Christian should turn Apostate or Heretick Heresie according to him is nothing else but the renouncing of Tradition Now he tells us That the first Renouncers of Tradition must have been true Believers or holders of it ere they renounced it and I suppose there is the same reason for Apostates But if all Christians or true Believers as he calls them have these Arguments of hope and fear strongly applied and hope and fear strongly applied be the causes of actual will to adhere to this Doctrine 't is necessary all Christians should adhere to it and impossible there should be either Apostates or Hereticks For if these causes be put in all the faithful actually causing as the Grounds of his Demonstration suppose and indefectibleness be the proper and necessary effect of these causes as he also saith then it is impossible that where these causes are put there should be any defection For a proper and necessary effect cannot but be where the causes of such an effect are put especially if they be put actually causing and consequently 't is impossible that any single Christian should ever either totally apostatize or fall into Heresie that is renounce Tradition § 3. And that this is a genuine consequence from these Principles though he will not acknowledg it here because he saw it would ruine his Demonstration is liberally acknowledged by him in other parts of his Discourse For he tells us That it exceeds all the power of nature abstracting from the causes of madness and violent disease to blot the knowledges of this Doctrine out of the soul of one single Believer And that since no man can hold contrary to his knowledg nor doubt of what he holds nor change and innovate without knowing he doth so it is a manifest impossibility a whole Age should fall into an absurdity so inconsistent with the nature of one single man And That it is perhaps impossible for one single man to attempt to deceive posterity by renouncing Tradition Which passages laid together amount to thus much That it is impossible that Tradition should fail in any one single person And though in the passage last cited he speak faintly and with a perhaps as if he apprehended some danger in speaking too peremptorily yet any one would easily see the last to be as impossible as any of the rest And he himself elsewhere being in the full Career of his Bombast Rhetorick delivers it roundly without fear or wit Sooner may the sinews of entire nature by overstraining crack and she lose all her activity and motion that is her self than one single part of that innumerable multitude which integrate that vast testification which we call Tradition can possibly be violated § 4. But it may be we deal too hardly with him and press his Demonstration too far because he tells us he only intends by it to prove that the generality of Christians will always adhere to Tradition But if he intended to prove no more but this he should then have brought a Demonstration that would have concluded no more but this concludes of all as well as of the generality of Christians A clear evidence that it is no Demonstration because it concludes that which is evidently false That there can be no Apostates or Hereticks Besides supposing his Demonstration to conclude only that the generality of Christians would always adhere to Tradition this is as plainly confuted by experience if there be any credit
reasonable to be supposed or no may easily be determined not only from every man 's own experience of the World but from a more advantagious Instance of the experience of the first Age of Christianity Was there ever a more knowing and diligent Teacher of this Doctrine than our Saviour and yet his Disciples fell into many mistakes concerning it So that in order to the certain propagating of it the wisdom of God thought it requisite to endue even those who had learned this Doctrine from himself with an infallible spirit by which they might be led into all Truth and secured from error and mistake which had been unnecessary had it been impossible for them to mistake this Doctrine The Apostles who taught the World by an infallible Spirit and with infinitely more advantage than ordinary Parents can teach their Children yet in all the Churches which they planted they found Christians very apt to mistake and pervert their Doctrine as appears by their frequent complaints in most of their Epistles Nay the Apostle chargeth the Generality of the Hebrews with such a degree of dulness and stupidity that after fitting time and means of instruction they were still ignorant of the very Principles of Christianity So he tells them That when for the time they ought to be Teachers of others they had need that one should teach them again which be the first Principles of the Oracles of God And St. Hierom tells us That the Primitive Churches were tainted with many gross Errors whil'st the Apostles were alive and the blood of Christ yet warm in Judea But it may be there have been better Teachers since and Children are more apt to learn now than Men were then Who knows how the World may be changed § 2. Secondly This Demonstration supposeth the hopes and fears which Christian Religion applies to Mens minds to be certain and necessary causes of actual will in Men to adhere to the Doctrine of Christ and consequently that they must necessarily adhere to it That he supposeth them to be necessary I have his own word for it for he tells us That he hath endeavoured to demonstrate the indefectibleness of Tradition as the proper and necessary effect of those causes which preserve and continue Tradition on foot and what those causes are he told us before That they are Hopes and Fears strongly applied But I hope that the indefectibleness of Tradition cannot be a necessary effect of the strong application of those Hopes and Fears unless those Hopes and Fears be a necessary cause of that effect And indeed this is sufficiently implied in his saying that they are the causes of actual will in Christians to adhere to Tradition For if these causes of actual will be constant as he must suppose then they are certain and necessary and infallible causes of adhering to this Doctrine For whatever is in act is necessary while it is so and if it be constantly in act the effect is always necessary But what a wild Supposition is this That Moral Motives and Arguments working upon a free Principle the Will of Man do necessarily produce their Effect Is it necessary that the hopes of Heaven and the fears of Hell should keep Christians constant to the Doctrine of Christ and is it not as necessary that these arguments should prevail upon them to the practice of it It is in vain to go about to demonstrate that all men must be good who have sufficient arguments propounded to them when experience tells us the contrary Nay it is in reason impossible that Moral arguments should be of a necessary and infallible efficacy because they are always propounded to a free Agent who may choose whether he will yield to them or not Indeed it is always reasonable that men should yield to them and if they be reasonable they will but so long as they are free it can never be infallibly certain that they will And if men be not free it is no vertue at all in them to be wrought upon by these arguments For what vertue can it be in any man to entertain the Christian doctrine and adhere to it and live accordingly if he does all this necessarily that is whether he will or no and can no more choose whether he will do so or not than whether he will see the light when the Sun shines upon his open eyes or whether he will hear a sound when all the Bells in the Town are Ringing in his ears or to use Mr. S's own similitudes whether he will feel heat cold pain pleasure or any other material quality that affects his senses We see then how unreasonable his Suppositions are and yet without these Grounds his Demonstration falls For if it be possible that Christians may mistake or forget the Doctrine of Christ or any part of it or be defective in diligence to instruct others in it or if it be possible that the Will of man which is free may not be necessarily and infallibly swayed by the arguments of hope and fear then it is possible that Tradition may fail And is not this a good Demonstration which supports it self upon such Principles as do directly affront the constant experience and the clearest reason of Mankind § 3. And here I cannot but take notice how inconsistent he is to himself in laying the Grounds of Tradition's certainty In one Part of his Book he tells us That Tradition hath for its Basis the best Nature in the Vniverse that is Mans Not according to his Moral part defectible by reason of Original Corruption nor yet his Intellectuals darkly groping in the pursuit of Science c. But according to those Faculties in him perfectly and necessarily subject to the operations and strokes of Nature that is his Eyes Ears Handling and the direct impressions of knowledg as naturally and necessarily issuing from the affecting those senses as it is to feel heat cold pain pleasure or any other material quality So that according to this Discourse the Basis of Tradition is not Mans Nature considered as Moral and capable of Intellectual Reflection for in this consideration it is dark and defectible But Mans Nature considered only as capable of direct sensitive knowledg and as acting naturally and necessarily Which is to say That Tradition is foundded in the Nature of Man considered not as a Man but a Brute under which consideration I see no reason why he should call it the best Nature in the Vniverse But now how will he reconcile this Discourse with the Grounds of his Demonstration where he tells us That the stability of Tradition is founded in the Arguments of Hope and Fear the Objects of which being future and at a distance cannot work upon a man immediately by direct Impressions upon his senses but must work upon him by way of Intellectual Reflection and Consideration For I hope he will not deny but that the Arguments of Hope and Fear work upon man according to his
sense and explication thereof to have descended to them by Oral Tradition For just as the Traditionary Christians do now so Josephus tells us the Traditionary Jews of old the Pharisees did pretend by their Oral Tradition to interpret the Law more accurately and exactly than any other Sect. In like manner he tells us That all things that belonged to Prayer and Divine Worship were regulated and administred according to their interpretations of the Law And they both agree in this to make void the Word of God by their Tradition which the Pharisees did no otherwise than Mr. S. does by equalling Oral Tradition to Scripture nay preferring it above Scripture in making it the sole Rule of Faith and interpreting the Scripture according to it Hence are those common sayings in the Talmud and other Jewish Books Do not think that the written Law is the foundation but that the Law Orally delivered is the right foundation which is to say with Mr. S. that not the Scripture but Oral Tradition is the true Rule of Faith Again There is more in the words of the Scribes viz. the Testifiers of Tradition than in the words of the written Law Again The Oral Law excells the Written as much as the Soul doth the Body which accords very well with what Mr. S. frequently tells us That the Scripture without Tradition is but a dead Letter destitute of life and sense Hence also it is that they required the People as the Traditionary Church does now to yield up themselves to the dictates of Tradition even in the most absurd things as appears by that common saying among them If the Scribes say that the right hand is the left and the left the right that Bread is Flesh and Wine is Blood hearken to them that is make no scruple of whatsoever they deliver as Tradition though never so contrary to Reason or Sense And lastly The Doctrines of the Pharisees were many of them practical such were all those which concerned external rites and observances as washing of hands and cups c. So that these Pharisaical Traditions had also that unspeakable advantage which Mr. S. says renders their Traditions unmistakeable That they were daily practised and came down clad in such plain matters of Fact that the most stupid man living could not possibly be ignorant of them Therefore according to Mr. S's Principles it was impossible that any Age of the Jews should be perswaded that these things were commanded by Moses and ever since observed if they had not been so And yet our Saviour denies these Customs to have been of any such Authority as they pretended § 2. But I needed not to have taken all this pains to shew the agreement which is between the Traditionary Jews and Papists their own Writers so liberally acknowledging it Mr. White indeed says That the Faith of the Jews was not delivered to them Orally but by Writing than which nothing can be more inconsistent with his Hypothesis For if the Jewish Faith was conveyed to them not Orally but by Writing then either the Jewish Church had no sufficient Rule of Faith or else a Writing may be such a Rule But other of their Champions make great use of the Parallel between the Traditionary Jews and the Romish Church to confirm from thence their own Traditionary Doctrines Cardinal Perron hath a full passage to this purpose As this says he is to preserve a sound and entire respect to the Majesty of the ancient Mosaick Scripture to believe and observe not only all the things which are therein actually contained but also those things which are therein contained mediately and relatively as the Doctrines of Paradise c. which were not contained therein but mediately and by the authority which it gave to the deposition of the Patriarchal and Mosaick Tradition preserved by heart and in the Oral Doctrine of the Synagogue So this is to preserve a sound and entire respect to the Majesty of the Apostolical Scripture to believe and observe all the things which it contains not only immediately and by it self but mediately and by reference to the Apostolical Traditions to which in gross and generally it gives the Authority of Apostolical Doctrines and to the Church the Authority of Guardian and Depositary to preserve and attest them Voysin in his Observations upon Raymundus Martyn tells us That as in the Old Law the great Consistory at Jerusalem was the foundation of the true Tradition so says he the See of Rome is the foundation of our Traditions And as the continual succession of the High Priests and Fathers among the Jews was the great confirmation of the Truth of their Traditions so says he with us the Truth of our Catholick Doctrine is confirmed by a continual succession of Popes § 3. From all this it appears that the Pharisees among the Jews made the same pretence to Oral Tradition which the Papists do at this day according to Mr. S. And if so then Mr. S's Demonstration a Posteriori is every whit as strong for the Jews against our Saviour as it is for the Papists against the Protestants For we find that in our Saviour's time it was then the present perswasion of the Traditionary Jews that their Faith and their Rites and the true sense and interpretation of their written Law was descended from Moses and the Prophets to them uninterruptedly which we find was most firmly rooted in their hearts But the Jews had a constant Tradition among them that the Messiah was to be a great temporal Prince And though the Letters of the Prophesies concerning him might well enough have been accommodated to the low and suffering condition of our Saviour yet they did infallibly know that their Messiah was to be another kind of person from sense written in their hearts from the interpretation of those Prophesies Orally brought down to them from the Patriarchal and Mosaick Tradition preserved by heart and in the Oral Doctrine of the Synagogue and from the living voyce of their Church essential that is the universal consent of the then Traditionary Jews If it be said That the Jewish Tradition did indeed bring down several Doctrines not contained in Scripture of Paradise of Hell of the last Judgment of the Resurrection c. as Cardinal Perron affirms but it did not bring down this Point of the Messiah's being a Temporal Prince Then as Mr. S. asks us so the Jew does him By what vertue Tradition brought down those other Points and whether the same vertue were not powerful to bring down this as well as those Then he will ask him farther Is there not a necessary connexion and relation between a constant Cause and its formal Effect So that if its formal Effect be Points received as delivered ever the proper Cause must be an ever-delivery whence he will argue from such an Effect to its Cause for any particular Point and consequently for this Point that is in Controversie between Jews
more necessarily than any natural causes now how they can do so upon voluntary Agents I desire Mr. S. to inform me § 3. He proceeds by a long Harangue to shew That not only these material Characters in themselves are corruptible but in complexion with the causes actually laid in the World to preserve them entire because either those causes are material and then they are also liable to continual alterations or spiritual that is the minds of men and from these we may with good reason hope for a greater degree of constancy than from any other piece of nature which by the way is a very strange Paradox that the actions of voluntary Agents have a greater certainty and constancy in them than those of natural Agents of which the fall of Angels and Men compared with the continuance of the Sun and Stars in their first state is a very good evidence § 4. But he adds a Caution That they are perfectly unalterable from their nature and unerrable if due circumstances be observed that is if due proposals be made to beget certain knowledg and due care used to attend to such proposals But who can warrant That due proposals will always be made to men and due care used by them If these be uncertain where 's the constancy and unerrableness he talks so much of So that notwithstanding the constancy of this spiritual cause the mind of man of preserving Scriptures entire yet in order to this as he tells us So many actions are to be done which are compounded and made up of an innumerable multitude of several particularities to be observed every of which may be mistaken apart each being a distinct little action in its single self such as is the transcribing of a whole Book consisting of such Myriads of words single letters and tittles or stops and the several actions of writing over each of these so short and cursory that it prevents diligence and exceeds humane care to keep awake and apply distinct attentions to every of these distinct actions Mr. Rushworth much outdoes Mr. S. in these minute Cavils for he tells us That supposing an Original Copy of Christs words written by one of the Evangelists in the same language let him have set down every word and syllable yet men conversant in noting the changes of meanings in words will tell us that divers accents in the pronunciation of them the turning of the speakers head or body this way or that way c. may so change the sense of the words that they will seem quite different in writing from what they were in speaking I hope that Oral and Practical Tradition hath been careful to preserve all these circumstances and hath deliver'd down Christ's Doctrine with all the right Traditionary Accents Nods and Gestures necessary for the understanding of it otherwise the omission of these may have so altered the sense of it that it may be now quite different from what it was at first But to answer Mr. S. We do not pretend to be assured that it is naturally impossible that the Scriptures should have been corrupted or changed but only to be sufficiently assured that they have not received any material alteration from as good Arguments as the nature of the Subject will bear But if his Reason had not been very short and cursory he might easily have reflected that Oral Tradition is equally liable to all these contingencies For it doth as much prevent diligence and exceed humane care to keep awake and apply distinct attentions to the distinct actions of speaking as of writing And I hope he will not deny that a Doctrine Orally delivered consists of words and letters and accents and stops as well as a Doctrine written and that the several actions of speaking are as short and cursory as of writing § 5. Secondly He tells us Scripture formally considered as to its significativeness is also uncertain First Because of the uncertainty of the letter This is already answered Secondly Because the certain sense of it is not to be arrived to by the Vulgar who are destitute of Languages and Arts. True where men are not permitted to have the Scriptures in their own Language and understand no other But where they are allowed the Scriptures translated into their own Language they may understand them all necessary points of Faith and Practice being sufficiently plain in any Translation of the Bible that I know of And that eminent Wits cannot agree about the sense of Texts which concern the main points of Faith hath been spoken to already § 6. As for the Reverence he pretends to Scripture in the conclusion of his Fourth Discourse he might have spared that after all the raillery and rudeness he hath used against it It is easie to conjecture both from his principles and his uncivil expressions concerning them what his esteem is of those Sacred Oracles Probably it was requisite in prudence to cast in a few good words concerning the Scriptures for the sake of the more tender and squeamish Novices of their Religion or as Mr. Rushworth's Nephew says frankly and openly for the satisfaction of indifferent men that have been brought up in this verbal and apparent respect of the Scripture who it seems are not yet attained to that degree of Catholick Piety and Fortitude as to endure patiently that the Word of God should be reviled or slighted Besides that in reference to those whom they hope hereafter to convert who might be too much alienated from their Religion if he had expressed nothing but contempt towards a Book which Protestants and Christians in all Ages till the very dregs of Popery have been bred up to a high veneration of it was not much amiss to pass this formal complement upon the Bible which the wise of his own Religion will easily understand and may serve to catch the rest But let him not deceive himself God is not mocked SECT VI. § 1. SEcondly He comes to shew That the Properties of a Rule of Faith belong to Oral Tradition And First He gives a tedious explication of the nature of this Oral Practical Tradition which amounts to this That as in reference to the civil Education of Children they are taught their own and others names to write and read and exercise their Trades So in reference to Religion the Children of Christians first hear sounds afterwards by degrees get dim notions of God Christ Saviour Heaven Hell Vertue Vice and by degrees practise what they have heard they are shewn to say Grace and their Prayers to hold up their hands or perhaps eyes and to kneel and other postures Afterwards they are acquainted with the Creed Ten Commandments and Sacraments some common Forms of Prayer and other practises of Christianity and are directed to order their lives accordingly and are guided in all this by the actions and carriage of the elder faithful and this goes on by insensible degrees not by leaps from
either wholly or for the far greatest part of them take upan humour against propagating Mankind And yet both History and the experience of the present Age assures us that a great part of Asia and of Africk where the most flourishing Churches in the World once were are fallen off from Christianity and become either Mahometans or Heathens In Africk almost all those vast Regions which Christianity had gained from Heathenism Mahometanism hath regained from Christianity All the North-part of Afrique lying along the Mediterranean where Christianity flourish't once as much as ever it did at Rome is at this time utterly void of Christians excepting a few Towns in the hands of the European Princes And not to mention all particular places the large Region of Nubia which had as is thought from the Apostles time professed the Christian Faith hath within these 150 years for want of Ministers as Alvarez tells us quitted Christianity and is partly revolted to Heathenism partly fallen off to Mahometanism So that it seems that notwithstanding the Arguments of hope and fear the very Teachers of Tradition may fail in a largely extended Church As for Asia in the Easterly parts of it there is not now one Christian to four of what there were 500 years ago and in the more Southerly parts of it where Christianity had taken deepest root the Christians are far inferiour in number to the Idolaters and Mahometans and do daily decrease What thinks Mr. S. of all this Have those Christian Nations which are turn'd Mahometans and Pagans failed in their Faith or not If they have I expect from him clear Instances of more that have failed in propagating their kind § 7. But besides those who have totally Apostatized from Christianity hath not the whole Greek Church with the Jacobites and Nestorians and all those other Sects which agree with and depend upon these and which taken together are manifoldly greater than the Roman Church I say have not all these renounced Tradition for several Ages And here in Europe hath not a great part of Poland Hungary both Germany's France and Switzerland Have not the Kingdoms of great Brittain Denmark Sweden and a considerable part of Ireland in Mr. S's opinion deserted Tradition If I should once see a whole Nation fail because no body would marry and contribute to the propagation of Mankind and should find this sullen humour to prevail in several Nations and to overspread vast Parts of the World I should then in good earnest think it possible for Mankind to fail unless I could shew it impossible for other Nations to do that which I see some to have done who were every whit as unlikely to have done it So that whatever cause he assigns of Heresie as Pride Ambition Lust or any other vice or interest if these can take place in whole Nations and make them renounce Tradition then where 's the efficacy of the causes to preserve Faith indeficiently entire in any For the Demonstration holds as strongly for all Christians as for any § 8. Secondly From these grounds it would follow that no Christian can live wickedly because the end of Faith being a good life the arguments of hope and fear must in all Reason be as powerful and efficacious causes of a good life as of a true belief And that his Demonstration proves the one as much as the other will be evident from his own reasoning for he argues in this manner Good is the proper object of the will good propos'd makes the will to desire that good and consequently the known means to obtain it Now infinite goods and harms sufficiently proposed are of their own nature incomparably more powerful causes to carry the will than temporal ones Since then when two causes are counterpoised the lesser when it comes to execution is no cause as to the substance of that effect it follows that there is no cause to move the wills of a World of Believers to be willing to do that which they judge would lose themselves and their Posterity infinite goods and bring them infinite harms c. in case a sufficient Proposal or Application be not wanting which he tells us is not wanting because Christianity urged to execution gives its followers a new life and a new nature than which a nearer Application cannot be imagined Doth not this Argument extend to the lives of Christians as well as their Belief So that he may as well infer from these grounds that it is impossible that those who profess Christianity should live contrary to it as that they should fail to deliver down the Doctrine of Christ because whatever can be an inducement and temptation to any man to contradict this Doctrine by his practice may equally prevail upon him to falsifie it For why should men make any more scruple of damning themselves and their Posterity by teaching them false Doctrines than by living wicked Lives which are equally pernicious with Heretical Doctrines not only upon account of the bad influence which such examples of Fathers and Teachers are like to have upon their Scholars but likewise as they are one of the strongest arguments in the World to perswade them that their Teachers do not themselves believe that Religion which they teach for if they did they would live according to it Why should any man think that those arguments of hope and fear which will not prevail upon the generality of Christians to make them live holy Lives should be so necessarily efficacious to make them so much concerned for the preserving of a right Belief Nay we have great reason to believe that such persons will endeavour as much as may be to bend and accommodate their Belief to their Lives And this is the true source of those Innovations in Faith for which we challenge the Church of Rome which any man may easily discern who will but consider how all their new Doctrines are fitted to a secular Interest and the gratifying of that inordinate appetite after riches and dominion which reigns in the Court of Rome and in the upper part of the Clergy of that Church SECT IV. § 1. SEcondly The main grounds of his Demonstration are apparently false For First This Demonstration supposeth that the generality of Christian Parents in all Ages perfectly understood the Doctrine of Christ and did not mistake any part of it that they remembred it perfectly and that they were faithful and diligent to instruct their Children in it which is as contrary to experience as that the generality of Christians are knowing and honest It supposeth likewise that this Doctrine and every substantial part of it was received and remembred by the generality of Children as it was taught and was understood perfectly by them without the least material mistake So he tells us That the substance of Faith comes clad in such plain matters of Fact that the most stupid man living cannot possibly be ignorant of it But whether this be
Moral and Intellectual part else how are they Arguments And if man according to his Moral part be as he says defectible how can the indefectibility of Tradition be founded in those Arguments which work upon man only according to his Moral part I have purposely all along both for the Readers ease and mine own neglected to take notice of several of his inconsistencies but these are such clear and transparent Contradictions that I could do no less than make an example of them SECT V. § 1. THirdly This Demonstration is confuted by clear and undeniable Instances to the contrary I will mention but two First The Tradition of the one true God which was the easiest to be preserved of any Doctrine in the World being short and plain planted in every mans Nature and perfectly suited to the reason of Mankind And yet this Tradition not having past through many hands by reason of the long Age of man was so defaced and corrupted that the World did lapse into Polytheism and Idolatry Now a man that were so hardy as to demonstrate against matter of Fact might by a stronger Demonstration than Mr. S's prove that though it be certain this Tradition hath failed yet it was impossible it should fail as Zeno demonstrated the impossibility of motion against Diogenes walking before his eyes For the Doctrine of the one true God was setled in the heart of Noah and firmly believed by him to be the way to happiness and the contradicting or deserting of this to be the way to misery And this Doctrine was by him so taught to his Children who were encouraged by these Motives to adhere to this Doctrine and to propagate it to their Children and were deterred by them from relinquishing it And this was in all Ages the perswasion of the faithful Now the Hopes of Happiness and the Fears of Misery strongly applied are the causes of actual will Besides the thing was feasible or within their power that is what they were bred to was knowable by them and that much more easily than any other Doctrine whatsoever being short and plain and natural This put it follows as certainly that a great number in each Age would continue to hold themselves and teach their Children as themselves had been taught that is would follow and stick to this Tradition of the one true God as it doth that a cause put actually causing produceth its effect Actually I say for since the cause is put and the Patient disposed it follows inevitably that the cause is put still actually causing This demonstration which concludes an apparent falshood hath the whole strength of Mr. S's and several advantages beyond it For the Doctrine conveyed by this Tradition is the most important being the first Principle of all Religion the danger of corrupting it as great the facility of preserving it much greater than of the Christian Doctrine for the causes before mentioned And yet after all it signifies nothing against certain experience and unquestionable matter of Fact only it sufficiently shews the vanity of Mr. S's pretended Demonstration built upon the same or weaker Grounds § 2. Secondly The other Instance shall be in the Greek Church who received the Christian Doctrine as entire from the Apostles and had as great an obligation to propagate it truly to Posterity and the same fears and hopes strongly applied to be the actual causes of will in a word all the same Arguments and Causes to preserve and continue Tradition on foot which the Roman Church had And yet to the utter confusion of Mr. S's Demonstration Tradition hath failed among them For as Speculators they deny the procession of the Holy Ghost from the Son and as Testifiers they disown any such Doctrine to have been delivered to them by the precedent Age or to any other Age of their Church by the Apostles as the Doctrine of Christ. § 3. To this Instance of the Greek Church because Mr. White hath offered something by way of answer I shall here consider it He tells us That the plea of the Greek Church is Non-Tradition alledging only this That their Fathers do not deliver the Doctrine of the procession of the Holy Ghost not that they say the contrary which clearly demonstrates there are no opposite Traditions between them and us But this was not the thing Mr. White was concerned to do to demonstrate there were no opposite Traditions between the Greeks and the Latines but to secure his main Demonstration of the impossibility of Traditions failing against this Instance For that the Greeks have no such Tradition as this That the Holy Ghost proceeds from the Son is as good an evidence of the failure of Tradition as if they had a positive Tradition That he proceeds only from the Father especially if we consider that they charge the Latin Church with Innovation in this matter and say that the addition of that Clause of the Procession from the Son also is a corruption of the ancient Faith and a Devilish Invention Why then does Mr. White go about to baffle so material an Objection and I fear his own Conscience likewise by a pitiful Evasion instead of a solid Answer What though there be no opposite Traditions between the Greek and Latin Church yet if their Faith be opposite Will it not from hence follow that Tradition hath failed in one of them I wonder that Mr. White who hath so very well confuted the Infallibility of Popes and Councils and thereby undermined the very Foundations of that Religion should not by the same light of Reason discover the fondness of his own Opinion concerning the Infallibility of Oral Tradition which hath more and greater absurdities in it than that which he confutes And to shew Mr. White the absurdity of it I will apply his Demonstration of the Infallibility of Christian Tradition in general to the Greek Church in particular by which every one will see that it does as strongly prove the impossibility of Traditions failing in the Greek Church as in the Roman-Catholick as they are pleased to call it His Demonstration is this Christ commanded his Apostles to preach to all the World and lest any one should doubt of the effect he sent his Spirit into them to bring to their remembrance what he had taught them which Spirit did not only give them a power to do what he enclined them to but did cause them actually to do it I cannot but take notice by the way of the ill consequence of this which is that men may doubt whether those who are to teach the Doctrine of Christ will remember it and teach it to others unless they have that extraordinary and efficacious assistance of the Holy Ghost which the Apostles had if this be true his Demonstration is at an end for he cannot plead that this assistance hath been continued ever since the Apostles He proceeds The Apostles preached this Doctrine the Nations understood it lived according to it and valued
it as that which was necessary to them and their Posterity incomparably beyond any thing else All this I suppose done to and by the Greeks as well as any other Nation These things being put it cannot enter into any mans understanding but that the Christian Greeks of the first Age being the Scholars of the Apostles could and would earnestly commend the Christian Doctrine to their Posterity if so it is evident that they did So that the continuance of the purity of the Faith in the Greek Church is founded upon this That Fathers always delivered the same Doctrine to their Children which they had received from their Fathers and did believe it under this very Notion and Title as received nor could any one of that Church deliver another Doctrine under this Title but he would be convinced of a Lye by the rest and if the whole Greek Church should endeavour to deliver a new Doctrine under that Title and there 's the same reason if they should leave out any Article of the old Doctrine that whole Age would be in their Consciences condemned of perfidiousness and parricide Now this is as impossible as it is that all Mankind should conspire to kill themselves And he afterwards gives the reason why it is so impossible that Tradition should fail and it is a very bold and saucy one That if the Tradition of the Christian Faith be not more firm than the course of the Sun and Moon and the propagation of Mankind then God hath shewn himself an unskilful Artificer What is there in all this Demonstration which may not be accommodated to the Greek Church with as much force and advantage as to the Catholick Unless he can shew that it is very possible that all the Men in Greece may conspire to kill themselves but yet absolutely impossible that all the Men in the World should do so which I am sure he cannnot shew unless he can demonstrate that though it be possible for a Million of as wise Men as any are to be found in the World together to conspire to do a foolish action yet it is impossible that an Hundred millions not one jot wiser than the other should agree together to the doing of it § 4. From all this it appears That Mr. White 's Answer to this Objection doth not signifie any thing to his purpose For if the Procession of the Holy Ghost was part of Christs Doctrine then it was delivered by the Apostles to the Greek Church if so they could not fail to deliver it down to the next Age and that to the next and so on but it seems they have failed Where then is the force of hopes and fears strongly applied Where are the certain Causes of actual Will to adhere to this Doctrine Why is not the effect produced the Causes being put actually causing If the Apostles delivered this Doctrine Oral Tradition is so clear and unmistakable and brings down Faith clad in such plain matters of Fact that the most stupid man living much less the Greeks that were the flower of Mankind could not possibly be ignorant of it nay it exceeds all the power of Nature to blot Knowledges thus fixt out of the Soul of one single Believer much more out of so vast a Church And since no man can hold contrary to his knowledg or doubt of what he holds nor change and innovate without knowing he did so 't is a manifest impossibility a whole Church should in any Age fall into an absurdity so inconsistent with the nature of one single man And since 't is natural for every man to speak Truth and Grace is to perfect Nature in whatever is good in it it follows that one truly Christian heart is far more fixt to Veracity than others not imbu'd with these heavenly Tenets and consequently that a multitude of such must incomparably exceed in point of testifying the same number of others unfortified by Christs Doctrine And since such a thought cannot enter into the most depraved Nature as to harm another without any good to himself and yet this must be if we put Christian Fathers misteaching their Children unreceived Doctrines for received and I hope for the same reason received Doctrines for unreceived contrary to their knowledg For supposing Sanctity in the Greek Church and why may we not as well as in the Latin That is that multitudes in it make Heaven their first love and look on spiritual goods as their main concern c. it follows that had the Fathers of that Church in any Age consented to mislead their Posterity from what themselves not only conceited but knew to be true they should do the most extream harm imaginable to others without any the least good to themselves which is perhaps impossible in one single man more in few but infinitely in a multitude especially of good men § 5. Thus I might apply the rest of his Ranting Rhetorick but that I am weary of Transcribing it concerning the natural love of Parents to their Children unless we suppose the Greek Church destitute of it which must needs engage them to use the means proper to bring them to Heaven and save them from Hell As also concerning the natural care men have of not losing their Credit by telling pernicious Lyes And not to omit the best part of his Demonstration which was therefore prudently reserved to the last place I might likewise shew how the Principles of each Science Arithmetick Geometry Logick Nature Morality Historical Prudence Politicks Metaphysicks Divinity and last of all the new Science of Controversie as he calls it or the blessed Art of Eternal wrangling and disputing the first Principle whereof he tells us is That Tradition is certain do all contribute to shew the certainty of Tradition that is the impossibility that any part of Christs Doctrine should fail in the Greek Church any more than in the Latin And surely Arithmetick Geometry Logick Natural Philosophy Metaphysicks c. will all stand up for the Greek Church in this quarrel for considering that Greece was the place where the Arts and Sciences were born and bred it is not to be imagined that they should be so disingenuous and unnatural as not to contribute their best assistance to the service of their Countrey § 6. But it may be the Greeks cannot so justly pretend to Oral Tradition as the Latins What if St. Peter the Head of the Apostles thought fit to share Scripture and Tradition between these two Churches and laying his left hand on the Greek Church and his right on the Latin was pleased to confer the great blessing of Oral Tradition upon the Latin Church which being to be the seat of Infallibility it was but fitting that she should be furnish't with this infallible way of conveying the Christian Doctrine And therefore it may be that as the Scriptures of the New Testament were left in Greek so Oral Tradition was delivered down only in Latin
This I confess is not altogether without some shew of reason Mr. S. may do well to take the matter into his deeper consideration he hath in his time improved as weak probabilities as these into lusty Demonstrations And if he could but demonstrate this it would very much weaken the force of this Instance of the Greek Church otherwise for ought I see this Instance will hold good against him and whatever he can say for the impossibility of Tradition's failing in the Latin Church may all be said of the Greek Church if he will but grant that the Apostles preached the same Doctrine to them both that the arguments of hope and fear which this Doctrine contains in it were applied as strongly to the Greeks as the Latins And yet notwithstanding all this Tradition hath plainly failed in the Greek Church Let him now assign the Age wherein so vast a number of men conspired to leave out the Article of the Procession of the Holy Ghost and shew how it was possible a whole Age could conspire together to damn their Posterity or how the Faith of immediate Fore-fathers might be altered without any such Conspiracy and we are ready to satisfie him how the Doctrine of the Latin Church might be corrupted and altered and to tell him punctually in what Age it was done And until he do this I would entreat him to trouble us no more with those canting questions wherein yet the whole force of his Demonstration lies How is it possible a whole Age should conspire to change the Doctrine of their Fore-fathers And in what Age was this done For if it be reasonable to demand of us in order to the overthrowing of his Demonstration to assign the particular Age wherein the Latin Church conspired to change the ancient Doctrine with the same reason we require of him in order to the maintaining of his Demonstration to name the particular Age wherein the Greek Church conspired to alter the Doctrine of Christ which was undoubtedly in the first Age truly delivered to them by the Apostles and also to shew from the rational force and strength of Tradition how it is more impossible for the whole Church to have failed in transmitting the Doctrine of Christ down to us or to have conspired to the altering of it than for such a multitude of Christians as is the vast body of the Greek Church If Mr. S. or Mr. White shew this they do something otherwise I must tell them that unless they can manage these pretty things they call Demonstrations better they must shortly either quit their Reason or their Religion or else return to the honest old Mumpsimus of the Infallibility of the Church from an extraordinary and immediate assistance of the Holy Ghost or to make the business short and stop all gaps with one Bush come over to the Jesuites and acknowledg the Popes Infallibility both in matters of Faith and Fact by which means they may reconcile themselves to him and prevent that direful stroke which threatens them from Rome and is ready to cut them off from the Body of the Traditionary Church And thus I have done with his First Demonstration and I take it for a good sign that the Popish Cause is at a very low ebb when such stuff as this must be called Demonstration SECT VI. § 1. I Come now to his Demonstration a Posteriori which although it fall of it self if the Demonstration a Priori fail yet because it hath some peculiar absurdities of its own I shall consider it by it self as well as with relation to the other § 2. Before he comes to lay it down with the Grounds of it according to his usual fashion he premiseth something as yielded by Protestants which in his sense no Protestant ever granted Just so he dealt with us before concerning the Scriptures saying That by them the Protestants must mean unsensed Letters and Characters But let us see what it is That this Demonstration a Posteriori seems a needless endeavour against the Protestants who yield that those Points in which we agree as the Trinity Incarnation c. came down by this way of Tradition And this he saith no Protestant ever denied And then he asks Whether the same vertue of Tradition would not have been as powerful to bring down other Points in which we do not agree had any such been Now if he speak any thing to his own purpose he must suppose Protestants to yield that all those Points wherein we are agreed were conveyed down to us solely by Oral Tradition without Writing But this all Protestants deny So that that only which would avail his Cause against us is to shew that those Points wherein we differ have not only come down to us by Oral Teaching but that they are likewise contained in Scripture without which we say we can have no sufficient certainty and assurance at this distance that they were the Doctrine of Christ and that they were not either totally innovated or else corrupted in the conveyance from what they were at first And if he can shew this concerning any Point in difference I promise to yield it to him § 3. I come now to his Demonstration which I shall set down in his own words with the Principles upon which it relies The effect then we will pitch upon and avow to be the proper one of such a cause is the present perswasion of Traditionary Christians or Catholicks that their Faith hath descended from Christ and his Apostles uninterruptedly which we find most firmly rooted in their heart and the existence of this perswasion we affirm to be impossible without the existence of Traditions ever indeficiency to beget it To prove this I lay this first Principle That Age which holds her Faith thus delivered from the Apostles neither can it self have changed any thing in it nor know or doubt that any Age since the Apostles had changed or innovated therein The second Principle shall be this No Age could innovate any thing and withall deliver that very thing to Posterity as received from Christ by continual Succession The Sum of which is this That because a present multitude of Christians viz. the Roman Church are perswaded that Christ's Doctrine hath descended to them solely by an uninterrupted Oral Tradition therefore this perswasion is an effect which cannot be attributed to any other cause but the indeficiency of Oral Tradition For if neither the present Age nor any Age before could make any change or innovation then the perswasion of the present Age is a plain Demonstration that this Doctrine was always the same and consequently that Tradition cannot fail § 4. In answer to this I shall endeavour to make good these four things First That these Principles wholly rely upon the Truth of the Grounds of his Demonstration a Priori Secondly That these Principles are not sufficiently proved by him Thirdly That Doctrines and Practises which must be acknowledged to have been