A SMALL PRESENT To a Roman CATHOLIQUE IN Opposition to his present Hear-say Tradition as not agreeable to the Rule of Faith By one that desires to walke with meeknesse towards them of a contrary way if God peradventure will give them repentance to the acknowledging of the truth and that they may awake out of the snare of the Devil as others awaking have wondred at their own vanity and misery dreaming so long without any sound reason By Henry Whistler Bac. Theol. LONDON Printed by W. W. for Thomas Paybody dwelling in Queenes Head Court in Pater Noster Row 1657. A small PRESENT To A Roman Catholique In opposition to his present Hear-say Tradition as not agreeable to the rule of Faith A Roman Catholique Neighbour lately visiting me with usual respect I after my usuall manner of hearty affection would have perswaded him to Reformation for the good of his soul He replyed If his soul and others like were unsafe they were most of any men to be pittied having so many things perswading to rest under the Roman-Church Judgment for certainty Before I had long since given out some Papers to prove the Roman-Church contradictory to herself in all her waies So the beame being broken it would not be safe or just to weigh in her balances He desired of me something againe in writing for their learned to read whereof he had heard lately divers say that they wanted worke and for reviving occasion he brought Rushworths Dialogue which waveth my former allegations in effect thereby granted and endeavoureth an other way of certainty for his Disciple in dispute against Protestancy not to trust either Holy Scripture or other Bookes alleadged for the proofe of the Roman Religion through all ages though commending such students as for their great and profitable paines but not appliable to the capacities of the Vulgar who might therein be intangled if they meet with a cunning Adversary but rather securely to rest in prepossession of the Roman Church of the present Age believing his Christian Fathers in report from Christian Fore-fathers of what they affirmed age after age to have learned as by Tradition universall from Christ and his Apostles without any knowne opponent it seeming impossible that at any time all Fathers should together deceive their children or that all Children should in all Countries be suddainely deceived without any known cause or any known time of such universall change a meere Dreame Before you require us to shew such time of change prove any such time of universall accord in the present points of the Roman Faith and practice The present points controverted are not contained in the ancient Creeds therefore not then believed to be necessary The points of ancient Creeds are sufficiently grounded in holy Scriptures the Scriptures so sure that the Romans were delivered thereunto Rom. 6.17 to obey not to overcome the form of Doctrine to which they were delivered as since they deny what the Canonical Epistle to the Romans affirmeth concupiscence to be sinne and affirm what is therein denyed Justification by Workes The Roman Church opposed the whole Epistle to the Hebrewes as not Canonical witnesse Jerome and Augustine who neverthelesse professed that they believed it to be Canonicall A cleare proofe that they did not believe the Roman Tradition to beare the rule Tradition for the power of a general Councill alleadged in publique by the generall Councill at Basil against Tradition alleadged in publique for the Popes power to be supreame How excuseable from contradiction Hear now the Roman Catholique-Disciple his Interloquie I am told that some of our Doctors doe maintaine that in the person of the Pope resides the Rule of faith by a singular gift and priviledge bestowed on St. Peter and his successors And this so rigorously that no Generall Councill no not though the Popes Legates be present and confirm it is of force to oblige as of faith till the personall confirmation of his Holinesse be obtained Others they say esteeme the Councill above the Pope and so hold his approbation unnecessary and that the rule of faith rests in the Councill Others to make all safe joyne both in one and neither admit the Councill without the Pope nor the Pope without the Councill to breed any Obligation of Faith And farther I hear that among these Divines of what opinion soever they be touching the subject in which this Rule or highest Authority resides some thinke no new Doctrine can he breached or proposed as certaine and as an Article of faith by what authority soever unlesse it were esteemed certaine before and alwaies believed as such yet they tell me there are many who maintaine that this highest Authority of the Church where ever it is may define points of Doctrine not certainly knowne hitherto nor ever expresly believed before And how all these opinions can be reconciled among themselves or stand with this that Tradition is our Rule of Faith I confesse I know not saith the Cousen in that Dialogue to which the personate Uncle answereth For the first part of your Objection I see no great matter in the variety of opinions among our learned for they onely seeke out the Decider of points of Doctrine that is by whose mouth we are to know on occasions of dispute which be our Articles of faith whether by the Popes or Councels or both which is not much material to our purpose whatever the truth be Supposing we acknowledge no Articles of Faith but such as have deseended to us by Tradition from Christ and his Apostles Among Protestants are not allowed such ungrounded suppositions as petitio principii begging the thing in question unreasonable to be granted in things of dispute where you acknowledge no certaine Decider whereby to know the rule of your supposed sureness the name of Tradition being equivocall as drawne to several senses in their threefold vehement opinions so distinct about the rule with mutual denunciation of curses one against another in publique as about the Roman Catholique proposall of faith therefore uncertain in it self and uncertaine toward others Particular men being unable to search all Books whether counterfeit or not in so many languages or otherwaies to discern what hath succeeded in a traditionary way of all ages in their own or other Countries The second part of your Objection seemes of greater force said the Uncle to his Ro. ro Cosen because some of the learned acknowledge an authority in the Roman Church not onely to determine either speculative or practicall points of Doctrine new or old so as the whole Church is obliged to accept or not oppose its definition but also that it can so decree even a speculative point of Doctrine hitherto alwaies held uncertaine and never acknowledged as revealed never esteemed an Article of Faith that hereafter the whole Church shall be obliged to believe it is a reveal'd and necessary point of Christian Faith which you must know is but an Opinion nor do the Authors of it
Preachers when they teach us Christian Doctrine tell us Thus you are to believe This you are to practise without expressing the differences betwixt the points of Doctrine whereof some perhaps are but onely the Answers of learned men some definitions of the Church and some matters of Traditions The like I believe of former Ages Christian Doctrine descending to us so in a heap or confusion that 't is hard to distinguish what is of Tradition what the general consent of the Church and what onely Opinions of the learned why then may not some Position of this last rank passe for a Tradition by the adoption of some ages in which it will be forgotten that ever it had its beginning from the wit and industry of private Doctors And Sect. 10 I feare it would break the rule and certainty of Tradition whereon relies the whole frame and building of our Faith according to your discourse if truth not delivered by Tradition may passe for so delivered what security can we have that a falsity may not passe in the same manner and so bring in error among us A doubt wisely framed in the name of a Learner but not well answered by Rushworth the Dialogist in the person of the Teacher as appeareth in these his words P. 199. However the Vulgar people seldome observe any difference what is Tradition and what but of common Opinion How doth that seldome not overthrow Tradition so disabled from being the Rule or motive of their Faith Neverthelesse those know how to distinguish Doctrins of such different natures whom we call Divines if truly such as the name requires Who can be truly such as the name requires Truly the name appertaines to Gods attributes and works as divine wisdome divine power divine goodnesse divine sanctification and divine indignation for condemnation of such as take his divine name in vain Therefore as learned Bellarmine in his Retractations blamed his former Bookes wheresoever he had given the names of Divus or Diva to Saints of the Roman Calender because Divas and Diva were the Titles which Hethenisme gave to false gods and goddesses hearty zeale wisheth all would abstaine from naming men Divines But to take your meaning out of your following words Learned men know of Doctrine and Discipline some parts are such as cannot be learned but by immediate revelation others such as no sensible person can doubt of if he believe the former other points there may be which need art and study to deduce and draw them out of the two former every one conversant in Logick and in judging the qualities of such propositions as belong to science is capable of understanding these Theologicall conclusions Beware of Delusions in false Conclusions Seductions in pretence of Deductions at that very time in that manner Under the last Head-ship of Rome grievous motions were to come and so they came Event the sure interpreter of truth against Novelties crept in subtle insinuations of that mystery of iniquity foretold the vulgar soules are enslaved to trust your Deductions by mans discourse which is fallible and easily mistaken and uncertaine in various Opinions dependant on immediate revelations so long since uncertaine to this Age but by the Rule of Gods Word written on purpose to be Canonicall that is regular to regulate Faith and practice with assistance of the Holy Ghost the Teacher which Christ promised to teach his Disciples all things John Chap. 14. by vertue of his Prayer for the Believers of his Word as well as for the Teachers from age to age John Chap. 17. Believers and Teachers are co-ordained Peter and Cornelius as Ananias and Paul prepared one for another in heavedly vision to prepare Teachers and Believers in ordinary dispensation to seek of God the fruits of his blessing to the glory of his Word Heb. Chap. 4. The word of God is quick and sharper then any two edged sword and is a discerner of the thoughts and intents of the heart 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 judicative God the judge of all could and would speak plain enough for judging all if they would regard him speaking plainly Ioh. ch 12 He that receiveth not my words hath one that judgeth him the word that I have spoken the same shall judge him at the last day Rev. chap. 20. The dead were judged out of those things which were written in the Bookes according to their workes Prophecy speaketh of things future in the praeterit form 1. Because as sure as if they were already done 2. Because ordained from before 3. Because in doing alwaies as they shall be judged at the end what judgeth the end judgeth all the meanes thereunto The end and the meanes as under the same description 1. By the Book of Divine Providence describing what men were abled to do 2. The Booke of divine Law and Gospel describing what men ought to believe and to do 3. The Book of divine Remembance describes what men believe and do 4. The Book of Life what they shall receive for believing and doing or not In this heavenly concatenation of divine Acts shall men abusively calling themselves Divines advance the Roman to be more regularly judicious then God and the Roman word of Tradition more indicatively regular than the word of God our Judge avant blasphemy which instead of mans Ministery prideth mans Magisterality to steal the glory from God and his written Word and his almighty Spirit which helpeth Teachers to judge as Teachers and learners to judge as learners the ear judging words as the mouth tasteth meats and the eye seeth fire by its own light by its own efficacy fire warmeth and a firie sword burneth and cutteth the hand that dasheth against it The written Word of God is all this Manna the bread of heaven light in the face of Jesus Christ the Sun of Righteousnesse fire of zeal among the Cherubins and their flaming sword as bread feeding to life eternall as light shining in faithull mens hearts as fire inkindling Charity but as the firy-flaming sword keeping out from Paradise the proud scornfully refusing to depend on God his written Word of grace for certainty The first praise The second praise of the new Testament written is Integrity witnessed by Luke the Evangelist in these large expressions 1. Of the many which took it in hand to write not excluding any that were then known of credit 2. The creditable witnesses which saw or heard and preached the word of the Gospel 3. The matters from the beginning indefinitely without exception all things fulfilled as foretold the things wherein thou hast been Catechised things needfull toward salvation by Christ our Saviour 4. The manner having diligently attained knowledge 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 having had perfect understanding of things from the very first 5. The Author the Holy Ghost it seemed good to write 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the same word which is in the Acts of the Apostles Chap. 15.28 It seemed to the holy Ghost and 2 Tim. 3.16 All Scripture
oblige any to believe it as certaine nor condemn those who neither doe nor ever will admit such Position that there 's now no Revelations for new points of Doctrine that Christ Jesus was our only Law-maker in this kind having delivered to his Apostles and they to their Churches all that was necessary to be knowne of this degree and therefore Stay Sir out of such premises of such Roman Catholique Teachers as are agreeable to Protestants advisement conclude not over hastily to make your Disciple unsafe in not being troubled at your differences since contrary to your minde those high Competitors for Authority do decree new points of Doctrine and would oblige all others under paine of eternall damnation Oblige and not oblige How your speech crosseth it selfe and yet as an Aeger cutteth and smootheth all smoothly submitted to Tradition a name of strong delusion inchanting to receive as if that had come continually fluent from Christ which is against Christ and against the definition of generall Councils as Image-worship against the commandement of God and against the determination of two severall Councils one at Franck ford abbetting that other at Constantinople and that at Constance forbidding to communicate lay people under both kindes notwithstanding the institution of Christ and the practice of the primitive Church communicating the people under both both Christ and his Apostles calling the Cup the Covenant in Christs blood which before the face of Christ barreth the plea of Roman Tradition therein and that constantian non obstante pleadeth but custome and that abusively being not in memoriall à parte ante before the beginning whereof the Primitive practice and institution are acknowledged on the contrary for us In full communion to say no more of other new points in the profession upon Oath which you acknowledge to make use of at admission of others to your Church since P. Pius 4. Alas unwarie soules engulphed thereby to professe the fatall insinuating guiles under pretence of Traditions not knowing what nor how many nor how safely to discern among so many false unrighteous and evill since evill spirits and false Teachers arose in the Apostles time and multiplying afterwards rendred Hear-say a most unsafe guide especially since that Councill of Trent through finall devolution of all to Pope Pius the 4. against the Papall confirmations of so many former Council's Acts hath frustrated the discretive Rules either by Pope or Councill or both Pope and Councill together evaporating in your fume as but Opinions although most elaborate in so many named generall Councils the latter the worse representative of your high minded Roman Church all easie to be convinced of contradiction a bar against all hope of any certification by that your imaginary Traditioning way without any rule or forme of certainty whereby to discern pretences of traditionall matters either practicall or especially speculative experience enough in 2400 yeares from the beginning when a man living 800 or 900 yeares Doctrines might more easily descend by Tradition from Grandfathers to Grandchildren yet if then by the subtle enemy Tradition was poisoned and cursedly did poyson with Babylonion bitternesse in ambition of an universal selfe-wise Monarchy worshipping Images of the dead and worshipping the dead false gods abominable Idolatry superstition cruell persecution against the then worshippers of the onely true God Traditionary wisdome so putrifying man-kinde needed to have the Law written and at need God writ it with his owne finger in Tables of Stone and bid Moses write in a Booke against which the evil spirit of enmity practised by force and fraud First by force of lesser Potentates after that by the four mighty Beasts descried in Daniels vision Prophetically the Babylonion Persian Grecian Roman as in that Imperiall outragious publique Edict to burne the Bible the Christians patience overcomming the Roman persecutors thenceforth the subtlest infernall enmity projected by fraud in Lamb-like profession hypocritically to defeat the power of Christian Religion by subduing the written Word of God to Tradition again in two grand perilous impostures One as if Tradition were more certain to men An other as if Tradition were more perfit so piecing out salvifical Doctrine partly by unwritten Tradition and partly by depressing what is written as it were uncertain and having no certainty toward us but in dependence upon Tradition unwritten A fraud most mischievous most wisely prevented by the providence of God the Holy Ghost in Booking the New Testament with those two glorious praises of Certainty and of Integrity More certainty by writing then by preaching the Gospell as affirmed in the first verses of St. Lukes Gospel admirable caution of Gods holy Spirit enditing so that the Papists own authorized Testament unfasteneth it not as an impertinent movable but as the verses prime in that first chapter of St. Luke Having heard and learned the Gospel truths from those that were eye-witnesses and ministers of the word from the beginning the very prime advantantage of Tradition 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Tradiderunt traditioned or by tradition delivered the same from those first Teachers yet it seemed good to me to write those things for certainty the Rhemists translate it Verity that is not enough it was Verity before in the first Teachers but in writing is more assured certainty yea more yet as beyond all fallacy without all fallacious or fallible incertainty free from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 tutum safe to write Phil. 3.1 For me to write safe for you 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the word here security secure verity taught before yet farther for security to be written it is good to read it written for assuring securing certifying the things wherein thou art instructed 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 catechised even in the Principles of saving Faith although instructed catechised by the first Teachers in the first spring of Tradition yet it is safe secure to be further secured of those things most excellent Theophilus by interpretation a lover of God The ancient Epiphanius Haeres 51. found it not certaine to be the name of any particular man but saith it might be spoken to every true lover of God and the Papists Annotations acknowledge it as the Bereans were esteemed more noble than others for searching the Scriptures whether those things were so as they heard preached If the case were so at first when tradition was more easie much more now after so long time hath multiplyed errors and the spirit of envy sowed tares and numberless false Prophets have wrought their nets of subtle fallacies ought the lovers if their own soules be lovers of Gods written Word to secure themselves that as our Saviour argued the Jews to have been deceived by Tradition from their forefathers so the Gentiles might not unwarily be caught by pretended Tradition from the Apostles as the Apostles of us Gentiles forewarned Here in Rushworths Dialogue the 3d Sect. 9. the Nephew interposeth in season saying P. 197. I have another great difficulty that our Catechists and