infallible And it is considerable that he writes thus to the Pope by which we may sufficiently understand what was Cyprian's judgment and the faith of that age concerning the infallibility of Tradition as also of the Pope and Church of Rome And conformable to Cyprians was the decision of the whole Councel of Carthage When truth is manifâ—st say they let custome yield to truth and although hitherto none did baptize Hereticks in the Church now let them begin to baptize them And in another place Cyprian speaking of the custome of mixing wine and water in the Sacrament hath these words Nor should any one think that the custome of some is to be followed for we are to enquire whom they followed for onely Christ is to be followed and he addes that we are not to râ—gard what others have done before us but what Christ who is before all first did for we must not follow mens customes but Gods Truth And in another place he positively asserts that when any thing is out of order the onely way to be satisfied is to go to the fountaine to the head and originall of Divine Tradition to Evangelicall and Apostolicall Tradition From all which it undeniably followes that Cyprian and his brethren did not judge the Tradition of the next preceding Age Infallible nor the Testimony of the present Church sufficient as these Gentlemen now do and consequently thought it might introduce opinions contrary to what they received from their Ancestors when by these allegations it appeares as plainly as if it were written with a Sun beame they judged it lyable to mistakes and errours and this is the very Doctrine of the Protestants § 23. 3. There might be an agreement and designe amongst many persons and eminent members of the Church to corrupt the Doctrine received from their Ancestors for their wordly interest and carnall ends of which almost all Ages afford us wofull and innumerable instances With the Readers leave I will exemplify this Proposition in a notorious instance in a Doctrine of great concernment which is the prora puppis The foundation stone and corner stone of the Romish Religion and if you will take Bellarmines word necessary to Salvation I meane the Popes Supremacy I beg the Readers pardon if I do a little more largely insist upon it then my manner is because the story is remarkable and strikes at the root of this novel conceit concerning the impossibility of a wilfull deception Mr White tels us the Church cannot be deceived in Tradition and especially the Church and Bishop of Rome who by the consent of all the Papists have been the most faithfull conservators of Tradition The Papists generally agree that they have an authentick and universall Tradition on the behalfe of the Popes Supremacy of which the right of appeales is a principall branch and the greatest evidence And this Tradition say they came to them from the Apostles by the Fathers of all Ages successively Well then to come to the story In the year 417 There was a famous Councell at Carthagâ— owned by Bellarmine and Baronius by the name of The generall Councell of Carthage consisting of 217 Bishops among whom was Alypius and St Austin Zosimus being Pope at that time sends his Legates thither and pretends a right of appeales from the African Churches to himself at Rome and to make this good he alledgeth for it some of the Canons of the Councell of Nice for he ascends no higher the more silly wretch he for if the Doctrine of the present Church of Rome be true he might have brought that which was more evident and irresistible then 100 Canons of Nice which now all the World rings of and all their discourses are full fraught with viz. The institution of Christ the supremacy of Peter devolved upon him the universall Tradition of the whole Church But of all these here is altum silentium for you must conceive these were Arguments laid up in store like the Treasure in S t Markâ— Chest for some high future exigencies or wisely reserved for a season wherein the World should wonder after the beast and be most capable of such impressions Well The Fathers consider his Petition for as yet the Popes were not masters of their Art and had not Learned their lesson of volumus statuimus mandamus and marvell at the proposition and tell Faustus and his collegues that they find no such Canons in their Copies of the Councell of Nice as were alledged and had indeed been forged at Rome as is acknowledged even by that Popish Councel of Florence Hereupon a motion is made and agreed that they send forthwith to the Bishops of Constantinople Alexandria and Antioch for their Copies of the Acts of that Councell A sawcy trick it was not onely â—o deny the Popes Infallibility but also to question his verity when they receive them they finde that the pretended Canons were not there and so conclude there should be no appeales from Africa to the Roman Bishop A strange boldnesse in this Councell to reverse the institution of Christ and usurpe upon S t Peters jurisdiction and provoke him upon whom they wholly depended for the Confirmation of all their decrees it is great pitty they were not better advised Well you may imagine what sad tidings this was at Rome You will desire to know what their Answer is why then for your satisfaction I pray you take notice They have a Tradition at Rome it is part of that inscription upon Seth's Pillars erected before the flood which Iosephus mentions the Counterpart whereof they have in the Vatican that when ever his Holinesse is gravel'd with an hard Argument and can do no good about the premises it may be lawful for him or others pleading for him to deny the Conclusion Bellarmines words are expresse The African Fathers were deceived through ignorance What pitty was it that Bellarmine was not their Secretary to informe them better The African Fathers did rashly and departâ—d from the example and obedience of their Ancestors saith Stapleton q d. they were naughty boyes and deserved to be whipped into better manners The more inexcusable the Pope that did not thunder them into order by his Excommunications But why do I mention these Behold a greater then Bellarmine or Stapleton is here Enter Boniface the second who thus VVrites in his Epistle to Eulabius an Epistle owned for his by Pighius Lindanus Sanderus Turrianus Alanus Copus and Harding though Bellarmine being urged with it pretends it is suspected but dare not say it is forged Aurelius with his collegues whereof S t Austin was one by the instigation of the Devill began proudly to exalt themselves against the Church of Rome So it seemes these Fathers were wickedly resolved against the Supremacy of the Pope with a Flectere si nâ—queo superos Acheronta movebo and they whom so many of the Learned Papists affirme to be infallibly guided by the
on choice whereas S. Clara himself sufficiently insinuates that they were forced to it se defâ—ndendo and took it up at a forced put for speaking of the former rules of discerning a generall Councell he confesseth That their businesse is very intricate and liable to many troublesome objections against the lawfulnesse of their Councels but here is a short way to obviate those difficulties by arguing from the reception of the Church for if the Church receive it for a generall Councell we need not trouble our selves about little matters since this reception is sufficient evidence 2. Here is an excellent Antidote against the saucy decrees of severall Councels repugnant to the Popes Supreme Authority If the sixth Councell of Carthage be pleaded that there should be no appeales to Rome from beyond the Seas if that of the Councell of Chalcedon be urged wherein they give 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same honours and priviledges to the Bishop of Constantinople as to the Bishop of Rome If the later Councels of Constance and Basil be alledged wherein the Popes subjection to Councels is positively determined Now here is an Answer ready to this and to all that former Councels said and to all that any Councell shall ever say to the Worlds end viz. The Canons of these Councels were not received by the whole Church but opposed and rejected by the Church and Bishop of Rome a great and eminent part of it Thus I think they have brought off their master the Pope with honour and as he was Infallible so now they have made him invulnerable Scripture cannot hurt him for he hath the key of Interpretation Fathers cannot reach him for they are his Children saith Bellarmine As it is no newes for the Pope to be well stored with Children And now Councels cannot touch him for he will hinder their universall reception And if the Romish Doctors be beaten out of this conceit it is but studying some new device which is easily done by men that want no wit and have no conscience for it is resolved to hold the Conclusion though the poore premises may be put to hard shifts Well then to allow them their supposition and all the benefits of it they must remember the rule of the Lawyers Qui sentit commodum debet sentire onus Benefit and inconvenience must goe together And this is the inconvenience and mischiefe which they are still forced into notwithstanding all their tricks and stratagems even to eat their own words and to pull down with one hand that Infallibility which they build up with another For how can the Councell or the Pope either be said to have that infallible guidance which is pretended in the making of their decrees if the Churches non-reception may prove their Fallibility But here is the wonder-working power of the Church of Rome do not think strange when you read that passage in the Councell of Lateran delivered in an Oration before the Pope and Councell That the Pope-hath a power above all power in heaven or earth For he can do that which the Schoolmen unanimously put out of the reach of every power in Heaven or Earth viz. factum infectum reddere recall things that are past and by this Argument prove that that Councell which was Infallible while it sat after its dissolution is become Fallible But to returne This is to precipitate themselves into those absurdities which they charge upon us This is to make the Church judge of her Judges This is to take away all the security of their Faith if we may believe their own famous Councell of Basil whose words are these Nor let any man presume to say that a generall Councell may erre for if once this pernicious errour were admitted the whole Catholick Faith would stagger and we should have nothing certaine in the Church for by the same reason that one may erre the rest may erre also Besides hereby they run into a new Circle as if all their former Circles were not sufficient If you aske what it is which makes the Faith of the Romish Church and people sure and Infallible It is the Infallibility of the Pope and Councell If you aske againe what it is which makes the decrees of Pope and Councell Infallible It is the Churches reception of them and yet all this if granted will not relieve them for that the decrees of their Popes and Councels have no such reception of the universall Church appeares sufficiently from the publick dissent of so many famous and flourishing Churches in the World I meane the Greek and Protestant Churches which do not therefore cease to be members of the Catholick Church because the Papists disowne them no more then the Popish Churches become true members by their pretending to that Title § 25. 3. There is another assertion of the Papists That Councels are not Infallible unlesse they be rightly constituted and ordered for this I shall deale with them as the Apostles did with their Kinsmen the Cretians I shall implead them with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Nay not one but many 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in their opinion Councels say they may erre if they do not proceed Conciliariter i.e. in a regular manner saith S. Clara his words are these The most Learned Corduba in Quaestionario lib. 4. qu. 1. quoting Roffensis in his Prologue against Luther and Horantius in his places lib. 2. cap. 17. saith that God hath promised his assistance to a Councell whâ—n they do what in them lies If they be Bishops and Learned and prudent men selected out of the whole Church if they proceed without Carnall affections and with a love to the Truth then and not otherwise it is gathered lawfully and in Christ name Thus Bellarmine pressed with the Authority of the Councell of Chalcedon against the Popes Supremacy saith A lawfull Councell may erre in those things wherein it acts not lawfully And Petrus à Soto a man of great account amongst them tels us this is the sence of their assertion That Councels cannot erre They understand it saith he of Councels lawfully congregated and acting without fraud and deceit And Pope Leo speaking of the causes of the errours of the Councell of Ephesus assignes this because they did not proceed with a pure conscience and right judgment So Malderus in his Treatise against the Synod of Dort saith In vaine do Synods assemble and men go to them when they do not remove all sinister affection and onely seek that which is Christs and he addes Then indeed they are gathered together in Christs name then Christ is in the midst of them The summe is this Infallible assistance is not a gift dispensed promiscuously to Pope or Bishops howsoever they demeane themselves but only upon their good behaviour being the priviledge of those alone who act with diligence fidelity sincere love to the Truth and good conscience that is to say to such persons as few Popes and
the Infallibility of the Fathers though consenting § 7 8 9. CHAP. 4. Of the Authority and Infallibility of the Church and Councels Asserted by Papists § 1. Disproved 1. There is no Foundation for it in Tradition § 3 4. For 1. If the Fathers deliver such a Tradition they are not infallible § 5. Exc. Fathers consenting are Infallible Answ. We cannot at this distance understand their consent ibid. 2. If the antients did believe the Infallibility of Councels they might do it upon the account of Scripture not Tradition § 6. 3. It doth not appear that the Fathers believed the Infallibility of Councels Proved by answering the arguments of Bellarm. and S. Clara. Sect. 7 8 9 10. Of St Austins judgment § 10 11. 4. It appears that the Fathers believed the Fallibility of Councels § 12. 2. There is no foundation for this Infallibility in Scripture Proved in generall § 13. In particular by the examination of the Texts urged for it 1 Tim 3. 15. § 14. Mat. 18. 17. Hear the Church and Luk. 10. 16. § 15. That the Church and Ministers are not to be heard in all things with an implicit Faith 1. Christ denies this to the Apostles 2. Else people cannot sin in obeying their Pastours 3. People are allowed to examine their teachers Doctrines Iob. 16. 3. He shall guide you into all truth § 16. Acts 15. 28. § 17. Mat. 28. § 18. pag. 103. 3. The Papists themselves disown the Infallibility of Councels § 20. An examination of that evasion and pretended agreement of Papists in this that the Pope and Councell together are Infallible § 21. 4. The Infallibility of their Councels destroyed by the consideration of those things which Papists themselves require in Infallible Councels as 1. That they be generall § 23 2. That they have the consent and approbation of the whole Church § 24. 3. That they be rightly constituted and ordered and guided by honesty piety and love to Truth § 25. Exc. Pope Councels Fathers Scripture conjoyned make the Church Infallible Answered § 26. CHAP. 5. Of Oâ—all Tradition and the Testimony of the present Church This new opinion represented in the words of its Authors and abettors § 1. Refuted 1. Hereby they both settle the Protestant foundation of Faith and overthrow their own § 2 3 2. This makes Orall Tradition more certain then writing against the judgment of God and all men § 4. pag. 140. 3. Errors may come in and have come in to the Church under pretence of Tradition § 5. 4. Traditionary proofs disowned 1. By the Prophets and Jewes of old § 6. Exc. The Law of Christians is written in their hearts not Tables Answered § 7. 2. By Christ and his Apostles § 8. Exc. 2 Thes. 2. 15. ibid. 5. Scripture proofe is necessary for confirmation of Doctrines in the judgment of the Fathers § 9. â— Orall Tradition hath deceived the Romanists themselves § 10. pag. 158. Exc. They are not deceived in great points de fide Answered ibid. â— Though experience sufficiently proves the deceit of this argument yet it is particularly shewed how error might creep in this way § 11. It might creep in by degrees § 12. 1. Christians might mistake the mind of their Predecessors § 13. pag. 166. 1. There was no certaine way for the third age to know the Doctrines of the second ib. 2. Instances given of mens misunderstanding the Doctrine of the precedant Age. § 14. 3. The words of our praedecessors may be remembred and the sence perverted § 15. 4. Some ages were horribly ignorant and carelesse Exemplified in the tenth Age. Sect. 16 17 18. And few Writers § 19. 2. Christians might knowingly recede from the Doctrines of their Ancestors 1. From Gods just judgment § 21. 2. Because they did believe their praedecessors erred Sect. 22. 3. Eminent persons might corrupt the Doctrine received from their Ancestors and did so Sect. 23. Exemplified in a forgery of the Popes ib. 8. This way of Tradition disproved by the practise of the Church of Rome which introduceth Doctrines not descending by Tradition but new Sect. 24. Exemplified in two Doctrines The immaculate conception of the Blessed Virgin And the Canon of the Scripture ibid. CHAP. 6. Of Miracles and the motives of credibility The oâ—inion represented in their words Sect. 1. Refuted 1. Other Churches have a juster claime to these marks then Rome Sect. 3 4 5 6 7. 2. Diverse of them are not marks of the Church Sect. 8.9.10 The Character of miracles specially considered and their Argument thence confuted 1. Christs Miracles prove Romes Fallâ—bility Sect. 12. 2. Miracles are not simply and universally to be believed Proved by Arguments Sect. 13 14 15 16 17 18. 3. Miracles onely prove the verity of the Doctrine not the Infallibility of the person Sect. 19. 4. Miracles doe not alwayes prove the verity of a Doctrine for they may be and have been done by Heathens and Hereticks Which is acknowledged by the learned Papists Sect. 20. 5. Miracles are pleaded by the Romanists either impertinently or falsly Sect. 21 6. Protestants may plead Miracles as well as Papists Sect. 22. A briefe recapitulation of the severall pretensions and resolutions of Faith among the Romanists Sect. 23. Another plea from Gods providence and the supposed necessity of a living Infallible judge Sect. 25 26 27 28. CHAP. 7. Of the Solidity of the Proâ—â—stants Foundation of Faith The Protestants have a solid fouâ—â—dation of Faith in the Scriâ—â—tures the Papists themselves 〈◊〉 ing judges Sect. 〈◊〉 Their Learned men acknowleâ— 1. That the Scripture is 〈◊〉 may be known to be the 〈◊〉 of God without the Church Testimony and by its owâ— light Sect. 〈◊〉 2. That the Books of Scriptuâ—â— are not corrupted in essentiaâ— and necessary points Sect. 〈◊〉 3. That the sence of Scripture 〈◊〉 things necessary may be uâ—â—derstood Sect. 〈◊〉 Except Protestants 〈◊〉 upon an humane Translaâ—tion answered Se. 5 6 7 â— Protestants freed from the preâ—â—tended circle of proving Scripâ—â—ture by the spirit and the spiâ—rit by the Scripture Sect. 9â— 10 11 12â— A consideration of that pretenâ— ostered at by some Romanists That the Churches Authority 〈◊〉 a sufficient foundation foâ— faith without infallibility Sect. 13â— The APPENDIX THe occasion of it pag. 1 The occasion of Everards pretended conversion to Popery p. 5. The Argument which perverted him viz. that a Protestant cannot be infallibly assured of the truth of Christian Religion considered and examined pag. 8. to the 12. Of the Doctrine of Infallibility as stated by Mr Cressy p. 12. Papists and Protestants grant that such a Doctrine ought to have the greatest evidence that such things can beare p. 14. Whether the Doctrine of Infallibility be evidently proved The Negative defended 1. Because it is not evident to the Papists themselves p. 15. They are divided about it notwithstanding their pretended agreement p. 16. Their haltings in the point and Mr Cressy's shufflings discovered p. 18. 2. Because their reasons to
to be true which I read in my Book that the Earth moves were it not for the reverence I beare to your deep judgment and great abilities Here it is plaine the reading in his book is not the foundation of his faith or perswasion but onely the reverence he bears to his teacher And just this say they is the case of the scripture to which purpose they alledge and own those words of Austin though they pervert the sence I should not believe the Gospell unless the Churches Authority did move me Which if true in their sence then the Churches Authority is the sole foundation of my faith and without it the scripture is a meer Cypher or at least not sufficient to command or ground my faith which was the thing to be demonstrated The truth is the Papists put the same scorn upon the scriptures that the prophet Elisha did upon that ungodly King Iehoram 2 Kings 3.14 and bespeake it in the same language were it not that I regard the presence the testimony and the authority of the Church I would not look towards thee not believe nor reverence thee Sect. 3. If it be said that although the Churches Testimony was necessary before yet since the Church hath long agoe consigned the Canon of the scripture my faith is now grounded not only upon the Churches testimony but upon the scriptures Authority To this I answer 1 That now as well as formerly the faith of a Christian acted by Romish principles doth not depend upon the word but barely upon the Churches testimony which I shall make plain by an instance I do not believe supposing I were a Papist the Popes supremacy because I read these words Thou art Peter for if I read those words in Tacitus I should not draw an Argument from them unless happily I should fall into as merry a vein as Bellarmine doth when he proves Purgatory out of Plato Cicero and Virgil But because the books wherein I read those words Thou art Peter is a book of Canonicall scripture and a part of the word of God there lies the whole stress of the argument And this I cannot know say our Catholick masters and am not bound to believe but for the Churches Testimony Which testimony as it is the onely cause which makes the scripture in generall Authenticall Quoad nos saith Stapleton so it must be that alone which makes this place Thou art Peter Argumentative quoad nos that is all the force that Argument hath to perswade or convince me is from the Church and not from the scripture and the scripture makes it Canonicall to me and its being Canonical gives the whole weight to the Argument and quod est causa causae est causa causati Sect. 4. 2. It is not the words but sence of Scripture where the strength of the argument lies And that sence say they wee cannot understand nor attain but by the Churches interpretation which leads me to the second principle of the Romanists viz. That the sence of scripture which is indeed the very Soul of scripture and the onely ground of faith and Arguments is in many matters of faith so obscure and ambiguous that there is an absolute necessity of an Authentick and infallible Interpreter and Judge to acquaint us therewith that is the Church or per aequevalentiam Iesuiticam the Pope And it is absurd to expect and impossible to receive satisfaction of doubts and dceision of controversies of faith from the scripture which is but a dead letter unless the Church animates it This is so notoriously owned by them all that it is needless to quote Authors for it That which I inferre from hence is this that according to this Hypothesis the scripture in it self I say in it self for that is all the present Proposition pretends to prove is no solid foundation for my faith and indeed that it is a meer Cypher which if your Church be put to it may have some signification and value butelse none at all And that it is not the letter of the Scripture in it selfe but the Churches interpretation which gives weight to this argument And this plainly appears from that saying of their great Master Stapleton which deserves to be often men tioned in rei memoriam and the rather because Grotserus owns it and justifies it when Stapleton had asserted in his triplication against Whitaker c. 17. that even the Divinity of Christ and of God did depend upon the Authority of the Pope And when Pappus had charged Stapleton with that assertion Gretsers defence is that Stapleton did not mean that they depended upon the Pope in se ex parte rei but onely quoad nos in respect of us and so saith Gretser it is very true for that I believe that Christ is God and that God is one and three I do it being induced by the Authority of the Church testifying that those books wherein such things are delivered are divine and dictated by God a I desire the reader to observe this as fully opening the mysterie of the Romish Cabal and discovering the dreadfull tendency of Popish principles making the Divinity of Christ precarious that the Divinity of the Pope may be absolute and certain And thus I trow the Pope hath quit scores with Christ for as he was beholden to Christ for his Authority so now Christ is beholden to his vicar for his Divinity and saith hee it was truely said by Tannerus nor needed Pappus to wonder at it that without the interpretation and testification of the Church it is impossible to believe out of Scripture alone that God is one and that there are three persons Who is it that dare charge these Jesuites with Equivocation I think they speak as plainly as their greatest enemies can desire Here you see the meaning of that distinction quoad se quoad nos viz. They acknowledg the Scripture in it self to be true and Canonicall and it is a Truth in it selfe that Christ is God but so far as concernes me I am not bound to believe either the one or other but for the Churches Testimony which is the very thing I am now proving and hereby granted That the Scripture in it self is no foundation of my Faith And this is the more weighty because you see it was not an unadvised slip of one mans Pen but here you have it deliberately asserted and defended by a Triumvirate of Popish Authors each of whose works where that passage was is set forth with the approbation of severall Romish Doctors of principall note § 5. But peradventure Quae non prosunt singula a juncta juvant Although neither the Popes Authority nor the Scriptures Testimony alone will yet both together may constitute a solid and sufficient foundation of faith and the Popes Authority being asserted in and demonstrated by the Scriptures is a sure sooting for my faith To which though it might suffice to object the circle which is here most palpable
the Bishop of Avignon must succeed in the universall headshipâ— But I need say no more of so absurd a fancy Sect. 10. A second place of scripture is Ioh. 21. Peteâ— feed my sheep And this feeding must denote ruling as welâ— as teaching and this rule forsooth must needs be the supreme power and that power must bee attended withâ— infallibility and these sheep must be all the sheep in the world nay shephards too exceept the Pan or princepâ— pastorum at Rome Tantae molis erat Romanum conderâ— papam And this rope of sand must be called an argument by which one may see the intollerable confidence they have in themselves and their shamelesse contempt of the Readers whom they think obliged to receive all their dictates without enquiry I would have you to wit that the Church of Rome knew what they did when they invented the doctrine of an implicit faith and a blind obedience to all the Churches decrees for if men should once dare to open their eyes and examine their assertions all their craft would be in danger to be set at nought and the Temple of Dominus Deus noster papa as the Canon Law calls him would be despised and his magnificence would be destroyed whom so great a part of the world worshippeth But if indeed they will by Transubstantiation turn this handfull of straw into a pillar of their Church as I cannot blame one near drowning for catching at every twig then I shall offer these things to their consideration 1 That Bellarmine as his manner is bestowes seaven arguments to prove that which none ever denied that those words were spoken to Peter alone and neglects that which he should have disproved viz. the reason thereof given by Aug. Cyril Ambrose and others and after them the Protestants which was not the collation of a new dignity superior to that of the other Apostles but his restoration to his former dignity of the Apostleship from which by his great transgression he might seem to have fallen as Iudas really did fall by his Transgression Act. 1. 2. If this Text afford them any support they must have it either from the Act or the word Feed or from the object or phrase my sheep For the first By what Arts can the Supremacy of the Pope he drawn from that word or precept This feeding in the judgment of the Romanists themselves implies nothing but teaching and ruling and both those are ascribed to all the Apostles without any discrimination Mat. 28.19 20. Mat. 18. Iohn 20. And Bellarmine himselfe confesseth that not onely the power of Rule but the supreme power was conferred upon all the Apostles Nay they are ascribed to inferiour Ministers Heb. 13. Obey them that have the rule over you and 1 Tim. 5.17 The elders that rule well and to such the very same Precept is given 1 Pet. 5.1 2. The Elders I exhort Feed the flock of God which is among you Doth Feeding in one place argue superiority and in another place imply subjection or rather in both places it seemes it signifies what the Pope pleaseth But you must know the Romish Doctors having called â—he Scripture a Lesbian Rule and a Nose of Wax they were bound in honour aut invenire aut facere either to finde it so or to make it such if it be said their charge 〈◊〉 limited to the Flock of God among them whereas Peters extends to all the sheep the Answer is easie if that â—e granted for then the difference doth not lie in the act of Feeding but in the object of which I now come to speak that is the second thing the phrase my sheep Granting therefore what Bellar. desires that he speaks of all the sheep yet herein S t Peter had no prerogative above the other Apostles who are equally commanded to teach and baptise all Nations Mat. 28.19 to preach the Gospell to every Creature Mar. 16.15 And Peters Diocess surely cannot be larger unlesse happily Utopia be taken in or that which is in the same part of the world I meane Purgatory But you will say surely they have somewhat else to plead for themselves from this Text Why yes These good masters of the feast have reserved the best Wine to the last Here comes in a rare notion not fit to be prostituted to vulgar apprehensions you shall heare it upon condition you will not put them to the proofe of it which they are not bound to do for nemâ— tenetur aâ— impossibilia No man is obliged to do more then is in his power Peter was to feed the sheep as ordinary Pastour the rest as extraordinary Ambassadors and with a certaine subjection to Peter If you ask doth this Text say so or any other Text or is there one syllable from whence this may be deduced you must remember the condition which I told you And what if this be granted how comes the ordinary power to be greater and higher then the extraordinary In the Old Testament generally the extraordinary officers the Prophets whom God raised were superior to the Priests And in the New Testament the Apostles and Evangelists who were extraordinary officers were superior to Pastors and Teachers which are the ordinary How come the Tables to be turned and the ordinary agent to be advanced above the extraordinary Ambassadors And what if all this be granted it edifies nothing unlesse two things be superadded of both which the Scripture is wholly silent and their proof failes them 1. They must prove that this power of feeding is transmitted to Peters Successors in a more peculiar manner then to the Successors of the other Apostles and that whatever power Peter had is deposited in their hand 2. That the Pope is this Successor to whom these things are concredited And these they do not pretend to prove from Scripture So that still the conclusion remaines intire That the Scripture is not to the Papists a solid and sure ground of Faith § 11. A third place alwaies in their mouths is Luke 22.31 Simon Simon Satan hath desired to winnow you but I have prayed that thy faith faile not A man would not believe if he did not see it with his own eyes that such Learned men as diverse of the Papists are should put any confidence in such broken reeds and shatter'd Arguments as this is Truely saith a learned man Hoc non est disputare sed somniare This is rather a dreame then an Argument What thoughts the Papists have of our English Sectaries is sufficiently known but I must needs do them this right to professe I do not know that Sect among us the Quakers excepted so absurd and impertinent in the all gations of Scripture for their most irrationall opinions as in sundry particulars and this especially the Papists are But because they shall not complaine of us as we do justly of them that we rather condemne them then confute them I shall shew the ridiculousnesse of this allegation to their purpose 1.
them To conclude this consideration It is sufficient for my purpose which is acknowledged by the greatest and most considerable part of the Romish Church at this day That generall Councels in themselves are not Infallible and consequently are no solid Foundation for a Papists Faith which is all this Proposition pretended to make good though you see I have given them an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 § 22. A third consideration is this If the Infallibility of general Councels rightly called constituted and ordered were granted yet this would give no Advantage to the Romish cause nor security to their Faith and that for such reasons as diverse of the most Learned Papists themselves do stamp with their approbation And here I might insist upon sundry particulars but I shall confine my selfe to a few and for the rest refer you only to one of their own Authours White in the oft mentioned Treatise who thus breaks out his doubts concerning this Doctrine of the Infallibility of Councels If you assert an unknown and invisible influence of Gods Spirit it is so uncertaine and doubtfull that it is fruitlesse to contend about it Seeing it is matter of strife rather then evidence to what Councels and when this assistance is given whilest some quarrell with the calling others the absence of nations or Patriarchs and others dispute about thâ— praesidency and others about the method and circumstances in the handling of questions others about the number weight or degree of suffrages others about Confirmation and others require the Churches consent ere it can be known whether this Assistance belong to the Councell or no Where you may observe no lesse then ten severall causes of doubting and yet all these uncertainties they will rather run upon then acknowledge the Authority and sufficiency of the Holy Scriptures which are called a more sure word 2 Pet. 1.19 then that which had another kind and far higher degree of certainty then the decrees of Councels can ever arrive at but I must not rest in generals I shall particularly acquaint you with some of the Intrigues of the Romish Church and their own requisites to the legitimation of Councels I shall pick out three 1. They confesse the Councell which is Infallible must be oecumenicall 2. And its decrees must be ratified by the consent and approbation of the whole Church 3. They must proceed sincerely and faithfully and piously in it Now in all these things there are notorious defects in the Church and Councels of Rome § 23. 1. Most Papists grant that that Councell to which Infallibility is promised must be generall or oecumenicall and they that pretend to assert the Infallibility of Provinciall Councels when confirmed by the Pope do indeed utterly reject the Infallibility of all Councels and ascribe it wholly to the Pope and to Councels onely by participation from him and in dependence upon him If then any Councels be Infallible they must be generall to which purpose they alledge the saying of St Austin That those onely are Concilia plenaria full and general Councels which are collected out of all the Christian World Hence the seaventh Synod disowned the Constantinopolitan Councell and their decrees against Images because they were not a generall Councell and had not all the Patriarchs there And S. Clara calls it The most received Doctrine of their Church and cites severall Authors of great note to that purpose Now to assume The Councels pretended by the Romanists were no generall councels To say nothing of former Councels which in their greatest plenitude were onely conventions of the Churches in the Romane Empire The later Councels on whom the weight of the Popish cause principally depends were not oecumenicall Councels There is one acknowledged defect in them all to wit the absence of the Greek Church Cardinal Cusanus complaines At present Alas the Catholick Church and the Parochial Church of Rome have but one Councell seeing the whole Church is now reduced to one Patriarchate And as the Objection is really unanswerable so that which is offered in stead of an Answer is very considerable which S. Clara. represents out of Cusanus and Barlaam That it matters not that onely the Romane Patriarch and those united to him are there and that the Schismaticall Patriarcks are absent for generall Councels are not to be collected out of Hereticks and Schismaticks but out of the Orthodox and such as are united to the Church From whence I gather two things 1. That if the Church of Rome cannot assoile her self from the imputation of Heresy which by the leanenesse of their replies to the inditements of Protestant Authors sufficiently appeares they are not able to do their Councels are constituted ex Indebitâ materiâ of undue materials and therefore cannot pretend to Infallibility if there were any such thing in rerum natur â. 2. That we are not to believe the Orthodoxy and much lesse the Infallibility of Councels upon the credit of their naked assertion and absolute Authority as the Papists affirme seeing the most Hereticall and Schismaticall Councels have ever asserted themselves to be Orthodox but it is the right and priviledge of Subjects to examine and judge of the legitimatenesse of Councels and consequently of the validity of their decrees § 24. The second particular is this That Councels are not infallible nor their decrees unquestionable unlesse they have the tacit consent and approbation of the whole Church This position is laid down by S. Clara in the forementioned Treatise There is required a tacit or interpretative ratification of the whole Church to compleat the definition of a Councell Nor is this his private opinion but he there confirmes it from the words of Panormitanes Turnball Pope Leo Petrus â Soto Castillo Mirandula Gersonius and others And afterwards he quotes these words out of Petrus D' Aliaco That generall Councells may erre unlesse when they are accepted by the Vniversall Church and then they are Infallible And in another place himselfe expressely tels us We are not presently to pronounce a thing de fide by reason of some expressions of Councels or their Canons but we must diligently inquire the constant judgment of the Church else we shall finde many Canons of Faith which doe not agree with the truth according to the opinion of many And Coltius hath these words As wee have seen before the common dâ—ssent of the Church hath rendred the decrees of Popes and Councels invalid I mention this the more fully because it is a pretty devise It must be confessed the Religion of Rome cannot easily be mistaken for a piece of Piety but he that shall denie it to be an Art of Policy will quickly be confuted and here is an instance will put him to silence There is a double discovery of the Romish subtilty in this businesse 1. You see how handsomely they make a vertue of necessity now they manage it as a Principle taken up
Spirit of God his Holinesse declares they were acted by the Divell By this time I hope the Reader that is not wholly blinde may see the vanity of this Argument from Tradition Catholick Tradition is pretended at Rome for the Popes Supremacy and Infallibility This Tradition with othâ—rs comes to them by uninterrupted succession from the Apostles wherein by the Argument I have now in consideration it was impossible for the Bishops or Governours of the Church either to misunderstand the mind of their Ancestors or wittingly to deceive their posterity That which they make impossible to be done the instance proposed discovers to be certainly done it being impossible that the Fathers should make such a decree if they had not either been ignorant of such a Tradition as Bellarmine chargeth them or wilfully and maliciously opposed it as the Pope accuseth them And forasmuch as these Fathers pleaded a Tradition directly contrary to that which the Romanists pretend viz. That there should be no appeales to Rome it irresistibly followes that Tradition hath deceived either them formerly or the Papists at this day I shall dismisse this Answer with a remarke upon the whole matter that if the Pope and Popish faction durst for their own base and ambitious designes use such palpable forgery in a time of so much light when they had so many diligent observers and potent opposers I leave to the prudent Reader to imagine what forgeries might be expected from them in after Ages in times of ignorance and carelesnesse when all the VVorld was in a deep sleep and the Pope onely vigilant to improve all occasions to his advantage and had allmost all Princes and People in the Christian VVorld at his Devotion And thus much may serve for the seventh Answer wherein I have been the more prolix because it strikes at the root of the Argument not onely proves the possibility of deceit in Traditions but also discovers the wayes and modes by which mistakes may be committed and falshoods introduced under pretence of Tradition I will adde but one thing more § 24. Answ. 8. and last If the Tradition pretended give us infallible assurance that the Doctrines of the present Church of Rome are come from the Apostles then the Romish Church holdeth no Doctrines but such as they have received from the Apostles But the Romish Church holdeth many Doctrines which she hath not received from the Apostles This I might take for granted having allready proved it in that fundamentall Tradition of the Church of Rome concerning the Popes Supremacy I might refer the Reader to what I have reported out of diverse Popish Authors of greatest note concerning their acknowledgments of their departing from the Doctrines and practises of the Fathers and having said so much there I shall content my self with mentioning two particulars The first shall be that which hath been more largeâ—y discussed Chap. 3. whither I refer the Reader about the Blessed Virgins conception in Originall sin The present Doctrine of the Romish Church or at least of the far greatest part and most eminent members of it is for her immaculate conception as I shewed before from the decrees of Popes and Universities c. and innumerable of their most approved Authors How much this opinion was favoured by the Councell of Trent sufficiently appeares from their Decree about Originall sin though cunningly and doubtfully delivered as the Devils Oracles used to be in which Decree they declare that they would not comprehend the Blessed Virgin The sence of which decree according to that favourable glosse which M r White puts upon it was this That the Councell did judge both opinions probable Now from the businesse thus stated I gather two undeniable Arguments to prove the Fallibility of Tradition 1. Tradition told the Antient Fathers that one of those opinions was positively false viz. That the Blessed Virgin was not conceived in sin Tradition told the Councell of Trent that either of these opinions was probably true which is an implicit contradiction 2. Seeing in this hot contest not yet ended between the different factions of the Romanists in this point both sides pretend Tradition for their contrary opinions and both agree in this to hold nothing but what they have by Tradition Therefore Tradition must needs have deceived one of them Ergo it is not Infallible To which I shall adde that the Doctrine which the most and learnedest of them hold viz. of immaculate conception was not received by Tradition from the Fathers as I have shewed from the ingenuous confessions of their most Learned VVriters to which I may adde those words of Melchior Canus That the Blessâ—d Virgin was wholly free from Originall sinne cannot be proved out of Scripture according to its genuine meaning But that is but a small matter to give the Scripture a goeby let us see what he saith of the Golden rule of Tradition therefore he addes presently Nor can it be said that it came into the Church by Apostolicall Tradition for those Traditions could not come to our hands by any other then those Bishops and holy Authors which succeded the Apostles But it is evident that those antient writers did not receive it from their Ancestors for then they would have faithfully delivered it to their posterity And yet if M r Whites Discourse be solid in spight of your eyes you shall believe not onely that no Doctrine is delivered by the Church of Rome which hath not been conveyed to their hands from Fathers to Children even from the Apostles dayes but that it was impossible any other Doctrine should creep in The other instance is that of the Canon of the Scripture imposed upon us by the Church of Rome which they say is another Apostolicall Tradition and yet their own prime Authors confesse the most Antient Fathers to be on our side at least as to severall of their Apocryphall Books Sixtus Senensis gives them to us in generall The Antient Fathers did hold the controverted Books to be un-canonicall Bellarmine gives us Epiphanius Hilary Ruffinus and Hierom Canus gives us Origâ—n Damascen Athanasius and Melito a famous and antient Father who flourished Anno 170 and was a man of great judgment and venâ—rable Sanctity saith Sixtus Senensis who purposely travelled to the Eastern Churches where the Apostles had their principall residence and employment to learne out the true Canon and brings a non est in ventus for the Apocryphall Books and returnes with the very same Canon which we own so that in him we have the Testimonies of all those flourishing and Apostolicall Churches to which Tertullian directs us for the discovery of the Truth Nor to this day have the Papists cited one Father or Councell within the compasse of 600 I think I may say a 1000 years who did receive their whole Canon and consequently none of them for ought appeares in their Writings knew any thing of this pretended Tradition but as it seemes by the story
doctrine of Predestination the Papists confesse is no fundamental since their own Doctors are divided about it yet if any man from St. Paul's assertions of the efficacy and immutability of Predestination should infer the unnecessarinesse of Sanctification to Salvation as some have done doubtlesse this man would wrest the Scriptures to his own destruction But the Captain is not contented with a general imputation of darknesse to the Scripture but pretends several Instances of things necessary to Salvation which are not plain and clear in the Scriptures his Instances are these 1 The nature and number of the Sacraments 2 The number of the Canonical Books and that the Scriptures are the word of God 3. The incorruption of the Scripture 4. The understanding the true sence of Scripture which is literal which mystical 5. The number of fundamental points 6. The doctrine of the Trinity and 7. other doctrines concerning the baptizing of Infants and womens receiving the Eucharist and the observation of the Lords day and the doctrine which condemnes Rebaptization All these saith he are necessary to Salvation and yet Scripture is not plain and clear in them So that here are two assertions and both of them false in most of the Instances and all are false in one of them It pitties me to trifle away time in the particular answer of such impertinent allegations did not the weaknesse of some in believing all that is boldly asserted make it necessary For the 1. The Scripture is plain enough in describing the nature of those two Sacraments which Christ hath instituted as the Captain might easily have informed himself if in stead of going to Knot and Fiat Lux c. he had looked into almost any of our Protestant Systems or common places of Divinity whither I refer the Reader having somewhat else to do then to transcribe common places And for the other 5 Sacraments I cannot say they are delivered in Scripture more clearly then the others but I may say they are lesse darkly because indeed not delivered there at all being onely a fiction of their own of which God may say They never came into my mind For the 2. It is a crude and false assertion which the Captain layes down That it is necessary to salvation to believe all the books of the holy Scriptures to be the word of God and to believe nothing to be the word of God which is Apocryphal If the latter part be true woe to the Church of Rome that now is which hath owned those writings for the word of God in the Councel of Trent which by the judgment of so many most learned Fathers and grave Councels and the Church of so many successive ages have ever been held for Apocryphal as no rational man can doubt that shall take the pains to read either of those excellent pieces Raynoldus de libris Apocryphis or Bishop Cousens his Scholastical history of the Canon of the Scripture And if the former part be true then we must damne all those Fathers and Churches who as both Papists and Protestants acknowledge did sometimes doubt of some books now universally received nay farther we must damne all the former ages and Churches and innumerable holy and learned writers and even many of the most famous Papists themselves who did all disown and disbelieve some at least of those Books which if we take the judgment of the Trâ—nt Councel are and were a part of the word of God The truth is and so it is generally owned by Protestant writers That the belief of those Truths conteined in the Scriptures is necessary to Salvation though happily a man through ignorance or error should doubt about some one Book It is necessary that I should believe the history of Christs life and death but it is not necessary to Salvation simply and absolutely to believe that the Gospel of St. Mark for instance was written by Divine inspiration This may appear from hence because Faith is sufficient for Salvation and faith comes by hearing Rom. 10. as well as by reading now as Faith might be and really was wrought by the hearing of the doctrine and history of Christ when preached by such Ministers as were not divinely inspired so might it be wrought by the reading of such things when written by the very same persons and consequently it was not and is not necessary to the working of Faith and therefore to the procuring of Salvation to believe That St. Marks Gospel was written by Divine inspiration And yet I do not assert this as if I thought that it were not a very great sin especially in and after so much light about it to disbelieve any one book of the Scriptures there being so many evident characters of a Divine inspiration upon the particular books besides the general assertion 2 Tim. 3.16 All Scripture is given by divine inspiration and other convincing places but onely to shew That which is a certain and evident Truth it is not simply and absolutely and ex natura rei necessary for every person to believe every particular Book to be the word of God but a serious and practical beliefe of the Truths conteined in those Books may be sufficient to Salvation even where there is an ignorance if not wilful and affected of the Divine Authority of some book or books of Scripture 3. For the Third thing the incorruption of the Scripture I Answer 1. The Scriptures incorruption in substantial and considerable points besides that it is confessed by the learned Papists as I have shewed before doth sufficiently appear from it self by the collation of one place of Scripture with another as also by the collation of several copies And one great argument of it may be fetched from that which seems to twhart it viz. the various readings which learned men have observed out of diverse copies let any man look into them as he finds them collected in the late Polyglotte Bible and his own eyes shall witnesse that howsoever the differences of Readings are numerous yet they are not of any moment and indeed the differences in lesser matters are a considerable evidence of the Scriptures uncorruptednesse in greater wherein the copies do wonderfully consent 2 If the Scripture not evidencing its own incorruption hinder its being a rule then neither can the Scripture be so much as a part of our Rule which yet is granted by the most insolent of our Adversaries for so the argument will carry it if there be any strength in it nor was the Decalogue a rule of life to the following generations of the Israelites nor can the old and unrepealed Acts of Parliament be a Rule to England nor yet can Tradition be a Rule to the Papists for the Papists not onely confesse its insufficiency to evince its own uncorruptednesse but acknowledge its actual corruption in several points as hath been shewed before nor can the Decrees of Popes and Councels be a rule which being writings must needs be lyable to the