question which S. James agitates is whether there be a necessity of good works which he resolves affirmatively and withal attests that though they be not the causes of our Justification before God yet they are the inseparable effects of a Justifying Faith and the Evidences of a Justified Estate For this end he brings in not only the example of Abraham but also of Rahab who of an Infidel had been proselyted to the Faith yet she also demonstrated the soundness of her Faith by her works of mercy to the Servants of God Thus the harmony of these two Apostles may luculently appear the Apostle Paul shews good works have no causal influence upon Justification the Apostle James teaches that though they be not the causes yet they demonstrate the truth of a Justifying Faith For as S. Austin says lib. de fide operibus cap. 14. good works sequuntur Justificatum non praecedunt Justificandum that which follows Justification can neither causally nor formally justifie but well may evidence a Justified Estate and this was all which S. James intended But what need I more their own Aquiuas in cap. 3. Epist ad Galat. Lect. 4. expresly confesses quod hona opera non sunt causa quod aliquis sit justus apud Deum sed potius executiones manifestationes Justitiae that good works are not causes why any is just before God but the executive demonstrations of righteousness or of a Justified Estate I know there be many Cavils raised against this by Bell. and other Advocates of the Romish Cause but they are copiously discussed by our Controversists and lately Turretinus exercit de concord Pauli Jacobi in articulo Justificationis Proceed we now to the third and last place 2 Thes 2. 13. which the Pamphleter supposes to be clear for their unwritten Traditions It 's indeed ordinary with Romanists where ever they find mention of Traditions in Scripture to draw it to their unwritten Traditions But this very place discovers their mistake for the Apostle speaks of Traditions by Epistle as well as by word then sure there are written Traditions I know nothing that here can be objected but that he mentions Traditions not only by Epistle but also by word To which I answer from this indeed it follows that Doctrines of Faith were delivered to the Church of Thessalonica both by word and writ It holds out these two different ways by which Divine Truths were conveyed to them from the Apostles but it cannot be concluded from this Scripture that any Articles of Faith were delivered by word to this Church of Thessalonica which were not contained in the Epistles written to them yet granting that some Articels of Faith had been Orally delivered to them which were not contained in these two Epistles to the Church of Thessalonica yet nothing can be inferred against us except he could prove that these Articles were not to be found in any other Scripture Let this Pamphleter if he can give us an account of the Articles of Faith Orally delivered to the Thessalonians which are not to be found either in these Epistles or in any other Scripture if he cannot which no Romanists as yet have been able to do let them once learn to acknowledge that this Scripture makes nothing for them I must remember him that Bell. confesses lib. 4. de verb. Dei cap. 11. that the Apostles committed to writing whatever was necessary either then it must be acknowledged these Traditions are not necessary or else according to Bell. they must be delivered in the written word Cardinal Perron as I find him cited by M. Chillingworth in his Protestants safe way cap. 3. Sect. 46. conjectures that the Tradition of which the Apostle here speaks was of the hinderance of the coming of Antichrist Grant that the Cardinal hath hit right yet seeing neither he nor the Romish Church can give an account what that hinderance was which the Apostle meant it still appears how unsure a Traditive conveyance is and that the knowledge of that hinderance cannot be necessary now or a point of Faith seeing God hath permitted it to be lost Pag. 63. and 64. the Pamphleter urges that Hereticks such as Arrians Eutychians Manichees Nestorians Valentinians and Apollinarists by collating Scripture with Scripture did confirm their blasphemous Heresies But what is that to the purpose Doth it therefore follow that collating Scripture is not a mean for finding out the true sense of Scripture Might he not as well argue that because some by eating do poyson themselves therefore eating is not a mean to preserve the life of man or because some Hereticks have brought the Testimonies of Fathers Councils yea and also of Popes to confirm their Heresies therefore none of those do contribute to find out the true sense of Scripture It is Blasphemy to say that reading or collating of Scripture is the proper cause of Heresie S. Austin assigns far different causes when lib. de util cred cap. 1. he defines an Heretick to be one qui alicujus temporalis commodi maxime gloriae principatusque sui gratiâ falsas ac novas opiniones vel gignit vel sequitur Where he holds out that it 's from Pride Avarice or some such vicious Principle and not from reading or collating Scripture that men adopt Heretical Opinions and having once espoused them they pervert Scriptures to make them appear plausible Certainly all misinterpretations of Scripture proceed from some prave disposition either in the Understanding or Will And our Saviour made use of collating Scripture Matth. 4. as the choicest mean to confute sophistical arguings from Scripture Is there any of the gross inferences of Arrians Nestorians Manichees c. which Fathers and latter Divines have not confuted by Scripture Doth not Popery drive this Pamphleter to a great height of Blasphemy when he dares affirm that an Arrian Cobler impugning the Transubstantiality of the Son of God with the Father cannot be confuted by the Scripture Does he mean that a Jesuit transfiguring himself into the shape of a Cobler as some are said to have done for indeed they can turn themselves to all shapes hath learned such dexterity from Lucifer as to maintain the blasphemous Heresie of Arrians Let him try his Acumen in answering the Scriptural Arguments which Bell. hath brought to prove the Consubstantiality of the Son of God lib. 1. de Christo from cap. 4. to 9. inclusive Did not the Ancient Christian Church confute Arrians Nestorians Eutychians c. from the holy Scripture How weak is that inference of the Arrian mentioned by the Pamphleter that because Christ prayed that his Disciples might be one Joh. 17. therefore to conclude that he and the Father are one only in will and affection Do not all the Scriptures which prove the Deity of Christ and that the incommunicable Attributes of the Deity are applyable to him demonstrate him to be Consubstantial with the Father His other instance is no less ridiculous from the Eutychians
propounded FOr opening the true state of the Controversie it is first to be noted that this Question is not entirely the same with that Whether the Church can erre for there be great Doctors in the Roman Church who hold the Church cannot erre and yet deny the necessity of an infallible visible Judge There are who make the subject of Infallibility to be the defensive multitude of Believers and not the Collective of Pastors far less any Representative cloathed with a Judiciary Authority and least of all the Pope whom some abusively call the Church Virtual as shall appear in Argument 2. Consequently whatever testimonies do only prove that the Collective Body either of Believers or Pastors neither of which do assemble in Councils Judicially to determine Controversies of Religion cannot erre are impertinently alledged It would secondly be observed that Infallibility and Judiciary Authority are things different and separable Princes have Judiciary Authority over their Subjects and Provincial Synods within their respective bounds yet neither do pretend to Infallibility Is it not too gross ignorance in a Jesuit to take a Judge and an Infallible Judge for terms reciprocal Thirdly It is one thing to assert that persons or Judges have an assistance of the Holy Ghost guiding them infallibly hic nunc into the way of truth and a quite other thing to say that there is a Judge to whom a perpetual and infallible assistance is entailed so as the knowledge of his infallible assistance is a necessary prerequisite before an assent of Faith-can be given to any Divine Truth The first Protestants grant to Councils whether greater or lesser defining Divine Truths The latter is that which M. Demster asserted often and this his Fidus Achates ought to have proved He Arguments therefore not inferring this conclusion they all trespass ab ignoratione elenchi Fourthly It is granted on all hands that particular Churches and their Representatives may erre Now the Roman Church is but one particular Patriarchate and in her greatest Latitude of which the Pamphleter talks pag. 46. as comprehending all these who live in communion with the Bishâ—p of Rome acknowledging his Headship and Supremacy She is but a part yea and the esser part of Christendom Whatever Infallibility therefore may be claimed by the Catholick Church yet the Roman Church in whatsoever capacity whether defensive or representative can have no just Title thereunto Was there any Roman Church known in the Apostles days but that to which the Apostle Paul wrote But he writes to Her as one subject to Errour yea and to total Apostacy Rom. 11. 20 21. Be not high minded but fear for if God spared not the natural branches take heed lest he also spare not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off Would the Apostle have written at this rate to the Infallible Chair Fifthly Protestants freely grant that the truly Catholick Church hath immunity from Errours opposite to Fundamental Articles or to these Truths the misbelief whereof is absolutely and in all cases inconsistent with Salvation were it otherwise the Catholick Church should totally perish from the earth which cannot be as Protestants firmly believe according to the Scriptures But Romanists not satisfied with this plead for an absolute Infallibility to their pretended Catholick Judge or an immunity from all Doctrinal Errours in Religion greater and lesser Whatsoever Arguments therefore prove not an absolute immunity of this Judge from the least Doctrinal Errour fall short of the mark Of this distinction of Truths Fundamental and Non Fundamental and consequently of the Errours opposite to these Truths that there is not such absolute necessity in order to Salvation of immunity from the one as from the other there will be occasion to speak at more length Cap. 4. Sixthly Therefore to wrap up all In the Romanists Assertion of the necessity of an Infallible visible Judge these five things are included 1. That this supposed Judge hath an Universal Supremacy or a Juridical Authority over the whole Catholick Church to bind the Consciences of all Christians with his Sentences else he would not serve the necessity of the whole Catholick Church 2. That the priviledge wherewith this Catholick Judge is cloathed is absolute Infallibility or immunity from all Errour greater or lesser in all his Doctrinal decisions 3. That the knowledge of the Infallibility of this Judge is necessarily pre-required to every assent of Divine Faith For this cause do they contend so hard for this priviledge that all Christian Faith may hang at the Girdle of their Infallible Judge 4. That this Judge is visible that is a present Member of the visible Church actually existing upon Earth There is no question but the Lord Christ is Infallible Judge of all Controversies of Religion and that he is visible in his Humane Nature but he is not now visible upon Earth as a present Member of the Church Militant therefore it is another Judge actually existing upon Earth for which they plead 5. That there is a necessity of the existence of this infallible visible Judge upon earth It is beyond doubt that there was an infallible visible Judge in the Church Militant when Christ and his Apostles did converse on earth Now the Jesuited party affirms it must be always so From all these the state of the Question emerges clearly viz. Whether in the Militant visible Church there be always a necessity of a person or persons endued with a Juridical Authority over the whole Catholick Church and with infallible assistance for deciding all Doctrinal Controversies of Religion of whose Catholick Jurisdiction and Infallibility every one must be perswaded before he can give an assent of Faith to any Divine Truth Jesuited Romanists maintain the affirmative we the negative Where it 's to be noted that their affirmative being a copulative consisting of many branches if any one of them fail their whole Cause is gone The proof of this affirmative in all its branches was that which the Adversary should have hammered out had he really intended to satisfie Consciences But any intelligent Reader upon a slender review of his Sect. 3. will see that this he never once endeavours but only with some frothy flourishes to abuse unwary Souls SECT II. Arguments proving that there is no necessity of an Infallible visible Judge in the Church I Might perhaps sufficiently acquit my self against my Adversary by discovering the emptiness of his Objections yet the supposed necessity of this infallible visible Judge being the Basis of his whole discourse and our Jesuited Romanists laying the whole stress of their Religion on this Hypothesis I judged fit for the satisfaction of those who are not in love with Errour by a few convineing Arguments to overthrow this Pillar of the Romish Faith viz. the pretended necessity of an infallible visible Judge Nam collapsa raunt sub
Scripture though it were granted that the Church were called the Pillar and ground of Truth not only because she ought but also because she always shall hold forth the Truth yet Romanists lose their design unless they could prove that she shall hold forth all truth without any failure That in the Catholick Church all Truths necessary to Salvation shall be preserved is acknowledged by Protestants but Romanists have to prove that the Representatives of the Catholick Church cannot err concerning any Doctrinal point which they will hardly evict from this place in which the Note of Universality is wanting however the Church be said to be the Pillar and ground of Truth yet not of all Truth Seventhly and lastly Granting that infallibility were truly predicated of the Apostolick Church in that time when the Apostle wrote does it therefore follow crgo she is now infallible It 's confessed that then there was an infallible visible Judge in the Church endowed with the gift of Tongues and Miracles the case of the Church so requiring for founding the Gospel Church and compleating the Canon of holy Scripture but it doth not follow that it shall be so in every Age neither do the necessities of the Church require it Thus I have gone through all the Scriptures alledged by this Pamphleter for his infallibility whether they prove his Thesis let them who are not willing to be deceived judge The Pamphleters second Objection contains a Farrago of abused Testimonies of Antiquity Pag. 39 40 41. To amuse the ignorant Reader he hath gathered up from their Manuals Pamphlets and Controversie Books a heap of impertinent testimonies of Irenaeus Origen Cyprian Chrysostom both the Cyrils Ambrose Eusebius and Austin asserting that the Church shall not fail or be adulterated with Heresie To all which I answer First that none of these contain the sentence of an infallible visible or living Judge they are but broken shreds out of the writings of Doctors long ago dead and so according to his own Principles are not a sufficient ground of Faith to such a mysterious point as he contends for I answer secondly that some or these are grosly mis cited particularly the first from Irenaeus lib. 1. cap. 49. whereas in all that lib. 1. of Irenaeus there be but 35 cap. Neither seems this to be a meer escape of the Printer for it 's again cited the same way pag. 102. But I must excuse him for H. T. in his Manual of Controversies Art 5. from whom he seems implicitly to have taken this and many more of his testimonies mis-cites the same testimony of Irenaeus after the same manner for which he is justly chastised by M. Tombs in his Romanism discussed Art 5. Sect. 6. They are surely to be pitied who see with other mens eyes But by the words of the testimony I perceive he should have cited lib. 4. cap. 43. He is no whit happier in his next citation from Irenaeus cap. 62. where he mentions the cap. but not the Book following there also his Guide H. T. loc cit but by the words I likewise suspect it should have been lib. 4. cap. 62. But thirdly I answer that in none of all these testimonies cited by him is there any mention of the Roman Church of the Pope of Rome or of Councils swearing subjection to him but of the Catholick Church in general so that whatever be of these testimonies they make nothing for the Papal interest yet as if all that is said of the Catholick Church should be expounded of the Romish Church here he takes occasion to snarl with a Cynical spite at me because in my Paper 3. against Jesuit Demster I had made mention of an eminent person who considering the superciliousness of the Bishop of Rome did break forth into these words Odifastum istius Ecclesiae Now I only ask whether he will deal at this rate with Basil the Great who Epist 10. hath a sharp reflection upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pride of the Western or Romish Church But fourthly not to trifle time in a particular examination of these testimonies which have been so often canvased by our Controversie-Writers and divers of them lately by M. Tombs loc cit as Irenaeus Origen Cyprian to which the rest seem on the matter homogeneous except it be that of Austin Epist 118. which speaks of the power of the Church in reference to things indifferent and so concerns not the matter in hand I answer to them all in cumulo that they are wholly impertinent to the present Debate for none of them speak of an infallible visible Judge far less assert the necessity thereof some of them speak of the perpetuity and indefectibility of the Church that she cannot be overthrown and cease to be as Ambrose Chrysost Eusebius the rest hold forth that there is a depositum of truth intrusted to the Church So that their utmost significancy is to testifie that God will preserve in his Church Divine Truths which are necessary to Salvation and that the whole Catholick Church shall never be adulterated with Heresie or perish which Protestants do freely grant And so none of these testimonies do touch the question in hand for the question is not whether the whole Catholick Church may forsake truths necessary to Salvation but whether there shall always be a visible Judge with Jurisdiction over the whole Catholick Church who cannot err in the least Doctrinal decision of which there is nothing in any of these testimonies This is so evidently the meaning of them that the Pamphleter did foresee pag. 41. it would be replied to him that they were to be understood of the Church in its diffusive capacity and thereupon without once attempting to prove that they were otherwise to be taken he proceeds pag. 42. and 43. to another heap of Testimonies which he emendicates for most part from Bell. lib. 2. de concil cap. 3. and they seem indeed to speak of the Representatives of the Church and so appear to come nearer to the case in hand But before I come to examine them I must in the fifth place retort the Pamphleters Argument from this first heap of testimonies against the Romish Church thus the true Catholick Church is never adulterated with Heresie nor does depart from the great Truths once delivered to the Saints say these testimonies of Fathers but the Romish Church hath departed manifestly from the Ancient Faith delivered to the Saints as appears by her gross Innovations such as her Doctrine of Transubstantiation Half Communion Invocation and Worshipping of Saints deceased and Angels Relicks Images Crosses performing the worship of God in an unknown Tongue and the rest of her Errours and abuses manifestly repugnant to Scriptures and the Faith of the Primitive Church as hereafter may be particularly cleared ergo the Roman is not the true Catholick Church consequently these testimonies are so far from advantaging him that they cut the throat of his own Cause His next bundle of testimonies
Image nor the likeness of any thing Thou shalt not bow down to them c. I know the Pamphleter says that this is a corrupt Version and that it should be rendred Idol not Image it being Pesel in the Hebrew But that is a corrupt evasion say I doth not the root Pasal signifie dolare sculpere Hence the Chaldee renders it Tsalma an Image Do not their own Pagnin and Montanus render it sculptile But whatever be of that is it not added in the Hebrew Ve coltemuna or any likeness of any thing Are not here then all Images in so far as they are made objects of Adoration prohibited But grant that it ought to be rendred an Idol yet doth not the Adoration of an Image make it an Idol Did not Adoration make the Brazen Serpent an Idol which before was not one Hence is that of Tertull. lib. de Idololatria cap. 4. Imaginum consecratio est Idololatria and Isidore lib. 8. Orig. cap. 11. Idolum est similachrum quod humana effigie factum consecratum est according to the known Distich Qui sacros fingit auro vel marmore vultus Non facit ille Deos qui colit ille facit Yea so evident is this that their great School-man Vasq Tom. 1. in 3. Part. q. 25. disp 104. cap. 2. confesses that by this Command all Adoration of Images was prohibited to the Jews whence I conclude therefore also to Christians the Moral Law standing still in force Rom. 3. 31. Do we by Faith make void the Law nay rather we establish it I might run through other Points in difference betwixt Romanists and us for I know none of them but may be disproved by luculent Scriptures Whereas he says these three Scriptures Mat. 26. 26. Jam. 2. 24. 2 Thes 2. 13. are flatly against Protestants he too flatly discovers either his own ignorance or impudency the harmony betwixt these and the Doctrine of Protestants hath been abundantly cleared by our Authors who handle the Controversies of the Presence of Christ in the Sacrament Justification and Traditions Now shortly I say first that these words This is my Body make no more for the Transubstantiation of Bread into the Body of Christ than these 1 Cor. 10. 4. the Rock was Christ for a Transubstantiation of the Rock into Christ Yea their Transubstantiating sense cannot be admitted without falsifying the words of Christ as I demonstrated against M. Demster and shall shew in its own place that my Argument stands yet in force not withstanding the Pamphleters insignificant attempts to the contrary In evidence hereof after Consecration it 's frequently called Bread 1 Cor. 11. 26 27. I proceed therefore to the second Scripture Jam. 2. 24. Ye see that a man is justified by Works and not by Faith only That this place is not so clear for them may appear by joyning them with some other places from the Apostle Paul Rom. 3. 28. Therefore we conclude that a man is justified by Faith without the works of the Law Rom. 4. 5 6. To him that worketh not but believeth on him that justifieth the ungodly is Faith counted for righteousness even as David described the blessedness of the man to whom God imputeth righteousness without works Gal. 2. 16. Knowing that a man is not justified by the works of the Law but by the Faith of Jesus Christ 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 nisi per fidem which Estbius upon the place acknowledges to be equivalent to sed tantum per fidem but only by Faith And he affirms that the most Learned both of Greek and Latin Interpreters do agree in that Exposition These and other Texts of the Apostle Paul seem to stand in so full contradiction to the sense which Romanists impose upon the words of James that they have devised many Cob web distinctions to elude those luculent testimonies of the Apostle S. Paul Some affirming that he excludes only from Justification the works of the Ceremonial Law not remembring that he excludes the works of that Law which is established by the Gospel as is clear comparing Rom. 3. 28. with verse 31. but that is surely the Moral Law Others finding that they cannot deny but he excludes the works of the Moral Law yet say that only these works as done before Conversion and without Grace are excluded Others say that the Apostle S. Paul speaks only of the first Justification but not of the second But the Apostle S. Paul Rom. 4. to confirm his Assertion of Justification by Faith without the works of the Law brings in the instances of David and Abraham long after their Conversion and therefore he excludes not only works before Conversion neither speaks he only of that which Romanists call the first Justâ—fication I shall not digress to examine that distinction of the first and second Justification but surely in the Romish sense it presupposes a Justification by inherent holiness or by works and so is a begging of the question Only to prevent Logomachies and mistakes about words it would be considered that the chief question betwixt Romanists and us in this thing is concerning the meritorious cause of Justification what it is that purchases to us Remission of sin and right to Eternal Life Now I might appeal to all serious and imprejudiced persons what else can do this but the obedience of the Lord Jesus Christ Can our good works either before or after Conversion satisfie Divine Justice or merit to us remission of sins and a right to eternal life Is there any proportion betwixt our works and that Eternal and far more exceeding weight of Glory or the wrath to the uttermost due to us for our sins Are we not bound Luke 17. 10. When we have done all that we are commanded to acknowledge our selves unprofitable servants for we have but done that which was our duty to do Are not our best performances stained with gradual defects Eccles 7. 20. Esay 64. 6. All our righteousnesses are as filthy rags Is not that saying of S. Greg. known lib. 9. Moral in Job cap 11. Omnis humana justitia injustitia esse convincitur si districté judicetur prece ergo post justitiam indiget ut quae succumbere discussa poterat ex sola judicis pietate convalescat Does any man love God so well as he ought says not S. Austin Epist 29. Plenissima charitas est in nemine Illud autem quod minus est quam esse debet in vitio est Do we not stand in need of mercy to our best works Neh. 13. 22. Are they not made acceptable to God through Jesus Christ 1 Pet. 2. 5. Can we then be pronounced by God perfectly just on the account of these or are we not rather pronounced just upon the account of the obedience of Christ for which these are accepted and we our selves also Ephes 1. 6. He hath made us accepted in the beloved Is not that Scripture luculent Rom. 5. 19. By the obedience of one shall many be made
concluding that the Humane Nature of Christ is changed into the Divine because as it s said Joh. 1. the Word was made Flesh so it s said Joh. 2. that the Water was turned into Wine If there were any strength in that Argument would it not rather follow that the Divine Nâ—tâ—re was changed into the Humane but the truth is that neither follows For after that the Water was made Wine it retained no more the reciprocal properties of Water but after that the Word was made Flesh the Eternal increated Word of God remained the Word as being immutable and the Flesh or his Humane Nature remained Flesh And therefore he desired the Disciples to touch and feel him that he had flesh and bones Luke 24. 39. Were it proper here for me to digress to a confutation of the rest of those Hereticks mentioned by the Pamphleter it were as easie to shew their inferences to be ludibrious and inconsequential without the assistance of any infallible visible Judge which the Pamphleter and all the Romish Party will not be able to do concerning the Protestant Religion Sure he must be either a man of strong fancy or cauterized Conscience who is bold to say that there cannot be so clear Scripture brought against the Real Presence of Christ in the Sacrament he means their Popish Transubstantiated Presence as the old condemned Hereticks brought against the Incarnation of Christ Nay he shall find in its proper place that their Dream of Transubstantiation may be confuted not only by other luculent Scriptures but also by these words of Christ This is my Body which they apprehend do most favour their Cause and which the Pamphleter says are spoken by the four Evangelists and by the Apostle S. Paul but it seems he is better acquainted with his Mass-book than with the four Evangelists for one of them namely S. John has not those words where also my argument against M. Demster to this purpose shall be vindicated from all his frothy Cavils I know Fathers of old did prove the reality of Christs Humane Nature against Marcionites from his Symbolical Presence in the Sacrament for if Sacramental Bread and Wine be Types Symbols and Figures of his Body and Blood as they are termed by Fathers then surely he had a real Body and real Blood But does it from this follow that they believed a Transubstantiated Presence Nay on the contrary in as much as the Sacramental Bread and Wine are called by them Types Figures and Symbols of his Body and Blood it appears they held them not to be his very Body and Blood And here by the way I must advise him not to expose his ignorance to such publick view as here he doth by citing S. Chrysost Hom. 6. as if Chrysost had written Homilies but upon one place of Scripture such Lax Citations will make people suspect that Jesuits are not so well versed in the Fathers as they would make the world believe From pag. 65. he takes a deal of pains to transcribe long Citations out of D. Jeremy Taylor his liberty of Prophecying Sect. 4. and he joyns with him Osiander against Melancton It might be enough to tell him that the first Learned Author was sensible his Book deserved an Apology it was as fitly entituled A liberty of Prophecying as the Pamphleters Book Scolding without Scholarship As the one discovered more scolding than either sobriety or Scholarship so the other took more liberty than himself did afterwards allow Quisque suâ—s patimur manes It appears by the Preface to his Polemicks that in the mentioned Treatise he disputed the more sceptically to make his Adversaries less confident of their Opinions and consequently more tender to himself and others of his perswasion Whether the end proposed will legitimate the mean Casuists may determine A further Answer to D. Taylours Testimony I leave to be got from D. Shirman for to him also this testimony of D. Taylor was objâ—cted by F. Johnson cap. 4. num 23. only I add that D. Taylor notwithstanding all his sâ—eptical discourse in that Treatise demonstrates Sect. 1. the Scirpture to be clear in Fundamentals which he supposes to be comprised in the Apostolick Creed and he brings Sect. 6 7. sufficient evidence against the Romish Infallibility both of Pope and Council How solidly doth the same D. Taylor in his Tractate of the Real Presence of Christ in the holy Sacrament by conferring of Scriptures confute their imaginary transubstantiated Presence in the Sacrament What should I mention the wounds he hath given to their whole Cause in his disswasives I am little concerned in the testimony alledged from Osiander against Melancton for it 's but too well known that Andreas Osiander of whom I suppose the Pamphleter speaks did unhappily ingage himself in some Paradoxal Debates with his own Brethren Neither can his own Son Lucas Osiander in Epit. Hist Eccles Cent. 16. pag. 554. deny it And what if his over-eager pursuit of those Paradoxal Notions did drive him upon some unadvised expressions concerning the interpretation of holy Scriptures can the Pamphleter maintain all the expressions which have dropt from those of their own Party I doubt if he can name one Controversie betwixt them and us concerning which they are not subdivided among themselves how then can he rationally demand of me to defend every thing that hath fallen from the Pen of a Paradoxal Lutheran whose Heterodoxies have been noted by those of his own Party Did I not signifie in my tenth Paper against M. Demster pag. 218 219. that it's the Reformed Religion agreed upon by the Protestant Churches in the harmony of their confessions which I defend and hope to make good not only against such a Scribler as this Pamphleter but also against the whole Conclave of Rome His digression concerning a private spirit from pag. 69 to 72. being wholly impertinent I judge unworthy of an Answer How oft have Protestants declared to the world they build not their Faith on private Enthusiasms or secret objective Revelations This they leave to Quakers and to the Romish infallible visible Judge who having no external infallible Rule to walk by must proceed upon these But the Rule of our Faith is the publick external testimony of the Spirit in the Scriptures If under a pretence of excluding a private spirit he excludes a discretive judgment he excludes the use of Reason which Faith always presupposes or if he exclude the necessity of the Spirits assistance by way of an efficient cause for assenting to Divine Truths recorded in Scripture he turns Pelagian and contradicts his own Authors who are constrained to acknowledge it As for any further use of a private spirit I had almost said of a Familiar when he hath cleared his Popes and infallible Judges of it we shall be near a settlement as to that thing An excellent and large account of the testimony of the Spirit what it is and how far it is necessary to the belief of the Scriptures
as also of the intrinsick evidence of the Scriptures is given by the Learned Amyrald in Thes Salmur loc de testimonio Spiritus Sancti See also loc de Author Script From pag. 72. he falls upon the Question of the Judge of Controversies wherein whether he doth not discover both foul and foolish work as he is pleased to object to me pag. 14. the Reader may judge First then he says Scripture cannot be the Judge of Controversies as M. Menzies will have Let all the Papers betwixt M. Demster 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 clear 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 keeps the definition of the present Church as a Reserve in case of doubts concerning these and of doubts which may be moved 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
as a sixth branch of Romish Idolatry the Adoration of the Popes of whom says the Lateran Council under Leo the Tenth Sess 3. 10. Est universis populis adorandus Deo simillimus and withal applies to him that Scripture Psa 72. Adorabunt eum omnes Reges teâ—rae Among other examples of adoring Popes Stembergius in Idea Papismi pag. 98. makes mention how in the Conclave immediately after the Creation of a new Pope he is adorned with Holy Vestments and a Triple Crown and set upon an Altar then the Cardinals kneeling and kissing his hands and his feet do Religiously adore him and this by the Italians is by way of Eminence says mine Author called L'adoratione To shut up this first instance either Idolatry is no part of ungodliness or the Popish Religion hath a manifest tendency to ungodliness Instance 2. The Popish Religion throws dâ—sgrace upon the holy Scriptures of God whereof I gave an account in many particulars Cap. 3. Sect. 1. consequently it must be an unholy Religion for God hath magnified his Word above all his Name Psa 138. 2. Instance 3. Popery opens a Sluice to and cherishes ungodliness by many of her Doctrines As first by Papal Dispensations Popes have dispensed with Poligamy Incest Sodomy whereof D. Beard giveth instances retract Motiv 1. It shall satisfie me to give you the judgment of the Popes Casuist Navarr Enchirid. cap. 22. Sect. 84. Edit Wirceburg 1593. The Pope saith he can dispence with all prohibited degrees of Consanguinity and Affinity excepting only with the Consanguinity inter ascendentes descendentes as betwixt the Father and his Daughter and betwixt the Mother and her Son And for Fornication the sentence of the Canon Law is famous Dist 34. Cap. 4. He that hath not a Wife but instead of a Wife a Concubine let him not be kept from the Communion They have dispensed also with Perjury disobedience to Magistrates and Rebellion against lawful Princes these Dispensations of Popes Bernard in his time justly called Dissipations Secondly by Papal Indulgences As Popes can dispense with sins before they be committed so they can pardon them after they are committed Who hath not heard of the Taxa paenitentiaria Apostolica whereby sins are set to sale and pardon granted for a little Money Yea in it prices are set down for his Absolution who hath killed his Father Mother Brother or Wife or that hath lain with his Mother or Sister They who cannot have the Book it self may find a considerable account hereof in Henry Foulis his Preface to the History of Romish Treasons where also he shews how debonnaire and frank Popes have been in giving Pardons for hundreds and thousands of years and which is more for ever and ever Hence one of their own Monks could sing Si dederis Mercas iis impleveris Arcas Culpa solveris quaque ligatus or is If thou with Marks will fill their Arks What e're thou dost commit By word or deed thou shalt be freed The Pope hath pardoned it Is it not the custom of Popes to send abroad an infinite number of Consecrated Crucifixes Medals agnus Dei's Holy Grains Beads and such like Trash that whosoever wears any of them if he be at the point of death and say but in his heart the Name of Jesus he shall have a plenary and full remission of all his sins Besides the great Mart for Indulgences at Rome have they not Priests and Jesuits like so many trafficking Pedlers venting these unlucky wares in all places Do they not hereby open a door to all licentiousness Who would fear to commit sin when Pardon may be obtained at so low a rate Thirdly by imposing upon infinite numbers of persons in Orders and on Votaries the necessity of living in Celibate whether they have a gift of Continency or not yea by teaching them openly that it 's better to fornicate than marry So Bell. lib. 2 de Monach cap. 30. Sect. sed adferamus and the Rhemists on 1 Cor. 7. c. How this hath filled the world with filthiness I hinted a little before from their own Authors insomuch that Cassander professed Consult Art 23. that not one of a hundred of their Monks Priests or Nuns lived chaste Fourthly by the Doctrine of Venial Sins teaching people to have low thoughts of sin as if there were some sins which of their own nature did not deserve Hell fire what will make people bolder on sin than this Fifthly by their Implicit Faith and by prohibiting the multitude to read the Scriptures they do nourish Ignorance which is both a sin it self and the cause of more sin And sixthly not to add more have not the Popish Casuists especially Jesuits by their Doctrine of Probables and regulating of their intentions taught a way how to commit Villanies without sin at least a Mortal sin if this be not to open a Gap to impiety those who have any sense of the true fear of God may judge Instance 4. Popery contradicts the Great Design of the Gospel which is to set forth Jesus Christ as our compleat Saviour For first it teaches that Christ has not satisfied for all our sins but that we our selves must satisfie either here or in Purgatory not only for the punishment due to these sins which they call Venial but also for the temporal punishment due to Mortal sins yea Ruardus Tapperus as Bell. testifies lib. 4. de paenit cap. 1. adds that we may make satisfaction to God for the sin it self and the eternal punishment due thereto Secondly Popery teaches if we may believe the Rhemists Annot. in 2 Tim. 4. 8. that good works are truly and properly meritorious and fully worthy of eternal life and that thereupon Heaven is the due and just stipend Crown or recompence which God by his Justice oweth to the persons so working insomuch that they spare not to say Annot. in Heb. 6. 10. that God would be unjust if he rendred not Heaven for the same To the like purpose they speak Annot. in 1 Cor. 3. 8. Are not these impious Doctrines highly injurious to our Blessed Redeemer For if he hath satisfied fully for all our sins and merited Heaven fully for us there is no place left for our Merits or satisfaction And to set up humane merits and satisfactions is to accuse the satisfaction and Merits of Christ of imperfection It 's but a ridiculous and impious evasion of Papists that they derogate nothing from Christ by their satisfactions and merits because Christ purchased to them Grace to satisfie and Merit For besides that this is a meer figment and precarious Assertion without a shadow of ground from Scripture it carries a repugnancy in its own bosom for if humane satisfactions flow from Grace purchased by Christ they are not proper satisfactions seeing these must be ex propriis indebitis of that which is our own and not due to him to whom the satisfaction is made besides satisfactions must be ad aequalitatem