their consciences to the Pope's ambition and for them it is too much § 7. The fourth and last argument is this The Papists themselves whatever sometimes they pretend yet indeed do not make the Fathers the ground foundation of their Faith but acknowledg them fallible 1. This appears from what hath already been discoursed concerning their avowed Doctrine That Infallibility is the proper and peculiar priviledge of the Church and consequently belongs not to the Fathers in their single capacities 2. It appears from the acknowledged novelty of several Romish doctrines which their most learned men confess cannot be proved from the Fathers Such are 1. The doctrine of forbidding the reading of the Scripture to Lay-men as they are called We confess in their dayes viz. of â—erome and Augustine Lay-men were conversant in the reading of the Scripture saith Azorius And whereas many Popish Authors expound those words Ioh. 5 39. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 indicatively as if they did only acquaint us with the practice of the Jewes and not containe a command of Christ to his hearers to read the Scriptures Tolet and Maldonaete both witnesse that Chrysostome Theophylact and Augustine and all weighty authors except Cyrill do understand it imperatively for a command of Christ. 2 They acknowledg the novelty of Transubstantiation The words of Scotus are these Before the Lateran Councell the doctrine of Transubstantiation was no point of faith and the first Laeteran Councel was above 1100 years after Christ's birth And Alphonsus de Castro delivers this memorable assertion Many things are known to later Authors which the Antient writers were wholly ignorant of for these seldome make any mention of Transubstantiation 3 The doctrine of Indulgencies and Purgatory I joyn them both together as being neer of kin of which Bishop Fisher hath this remarkable passage No orthodox Christian now doubts whether there be a Purgatory though the Antients seldome or never mentioned it And a little after Considering that Purgatory was for a good while unknown and again seeing then Purgatory was known and received in the Church so lately who can wonder that Indulgencies were not used in the primitive Church So Gabriel Bi el Before the times of St. Gregory that was 600 years after Christ there was little or no use of Indulgencies but now they are used frequently because the Church without doubt hath the spirit of Christ and therefore cannot erre That sine dubio did his worke for I was about to dispute against his assertion but that phrase quite took away my courage You see it is a courtesy that the Papists will condescend to prove their doctrine from Scripture and Fathers whereas if they would stand upon their termes they might argue thus The conclusion without doubt is true that the Church cannot erre therefore a fig for the premises So Durandus Concerning Indulgencies little can be said with any certainty because the Scripture speaks not expresly of them and the holy Fathers Aug Ambrose Hilary Ierome do not at all mention them And Cajetan expresly No sacred Scripture no authority of antient Fathers either Greek or Latine hath brought the rise of Indulgencies to our knowledge And yet if you please to believe it this and all the doctrines of the Romish Church are no other then such as have been handed to them from the Apostles by all the antient Fathers in an uninterrupted succession I believe I could instance in twenty several Articles of the Romish Church for which they have no colour of authority from any of the Fathers But this may suffice for a Specimen of that respect which the Papists have for the Fathers when they do not comply with their humors The Fathers were so ignorant for a thousand years together that they did not understand or so negligent that they did not instruct their people in that great mystery of Transubstantiation then which none was more necessary to be taught because none more difficult to believe The Fathers were so hard-hearted and cruel that they would suffer souls to fry in Purgatory for hundreds of years together whom they might have certainly released by the help of Indulgencies The Fathers were so indiscreet that they allowed their hearers to read the Scriptures and have them in a vulgar tongue But now it is not fit to be granted saith Sixtus Sinensis The Church of Rome hath got a monopoly of all knowledg fidelity tender-heartedness which you will wonder at discretion and all good qualities and Infallibility into the bargain This is the excellency of the Romish faith that it is calculated for any Meridian Are any of their doctrines seemingly favoured by the Fathers why then you shall have large Harangues concerning the authority of the Fathers and their adherence to them Are there any of their points wherein the Fathers are either silent of opponent why they are furnished with another strain that the Fathers were but private Doctors and had their failings The chief of the Fathers had their falls saith Bellarmine In the books of the Antients which the Church reads as authentick sometimes are found wicked and heretical passages saith Sixtus Sinensis And so long as the Church of Rome reserves to her self alwayes a liberty of determining what passages are wicked and heretical I trow she is out of Gun-shot I do not value Origens judgment saith Pererius And that you may see the Papists do insanire cum ratione I pray you take notice that what they want in conscience and honest dealing they make up in wit and therefore have devised several ingenuous shifts whereby they can elude the most pregnant testimonies of the Fathers levied against them Sometimes they answer that the Fathers speak 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in opposition to the present Adversary they were disputing with not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 as laying down their own positive opinion thus Perron and Sixtus Senensis Sometimes they say the Fathers speak declamatorio more by perbolically and by excess thus Sixtus Senensis answers our allegations from the Fathers for reading the Scripture Thus Petavius answers a clear passage of Chrysostomes against Auricular Confession At other times they tell us the Fathers did not alwaies speak what they thought but what they saw necessary to confute their Adversaries thus Perron answers the citations from the Fathers against creature-worship If you alledge the Epistles of the Fathers they tell you the Fathers did not use fully to open their minds in those writings So Perron answers a Testimony of Austins against Transubstantiation Sometimes they plead that the Fathers speak the opinion of others not their own as Bellarmine answers a place out of Hierom. If you bring any passage out of their Poems they say the Fathers did use Poetical liberty as Bellarmine answers to Prudentius So just was the judgment of the University of Doway upon Bertram's Book of the body and
conscience with what Spectales do these men read this Writing in the heart that tell us this was the Doctrine of Transubstantiation Indulgences Invocation of Saints Popes Supremacy the Churches Infallibility But you must know though this Writing was from God yet the interpretation belongs to the Pope whose will stands for his reason and his word for a Law But if we consult the Prophet If with the Popes good leave God may be his own Interpreter He tels you this was the Inscription 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Know the Lord. The knowledge of God Ier. 31.33 and the fear of God Ier. 32.39 40. And this Law written in the heart was so far from being appointed by God for a rule to walke by much less was it to justle out the word as the Papists now abuse it that the use of this was only to help them to make the word their rule Ezek. 26 27. I will put my Spirit within you and cause you to walk in my statutes Hence that in Is. 59.21 My Spirit that is in thee and my words which I have put in thy mouth shall not deparâ— out of thy mouth So this objection being discharged the consequence remaines in full force and Traditions being disapproved under the old Testament cannot be approved under the new But I shall more fully prove that in the next branch which is this § 8. 2. This way of proving the truth of Doctrines by verbal tradition is disallowed by Christ and the Apostles He knowes nothing of the Pharisees and indeed but little of the New Testament that knowes not that this was the great Doctrine of the Pharisees And from their school the Papists had this Doctrine of the certainty of Tradition So little reason had Du. Moulin to write a book about the novelty of Popery when diverse of their Doctrines have such a venerable Antiquity that they are as old as the Pharisees No wonder the Church of Rome hath diverse Doctrines that Christ never delivered to them for they had a great part of the leaven of the Pharisees left them for a legacy And from them they had their bold expressions by which they advance Tradition above the Scripture The Author of the book called 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 hath this saying think not that the written law is the Foundation of our Faith but the law of orall Tradition And again in the book Iuchas p. 158. Without this orall law of Tradition the whole law would be in darknesse and again all those things which our Rabbins taught us we are equally to believe as the Law of Moses But this is so known that it is frivolous to multiply testimonies of this kind The footsteps of this principle you may discern in diverse places of the New Testament They made the Tradition of the fathers the rule of their Faith Mat. 15.2 VVhy do thy Disciples transgresse the Tradition of the Elders S t Paul mentions it as one of his Pharisaicall errours that he was exceedingly zealous of the Traditions of his Fathers Gal. 1.14 And S t Peter speaks of it as a part or effect of their redemption by Christ that they were delivered from a vain conversation received by Tradition from their Fathers 1. Peter 1. this sufficiently shews what their opinion was Now let us hear what reflection Christ and the Apostles made upon it And there you shall find that which would end the controversy with ingenious adversaries viz. That whereas the Romanists tell us that the deserting of Tradition is the true cause and spring of all errours on the contrary our Saviour makes this the Fountain of their errours their forsaking the Scripture not their receding from the Tradition of their Ancestors Mat. 22.29 Ye do erre not knowing the Scriptures we are beholden to the Papists that they do not say there is a corruption in the Text and Scripture is put in for Tradition For surely if Christ had been of the mind of those Gentlemen he never had a fitter opportunity to utter it then now for the Sadduces were noted as enimies to Traditions And the Doctrine of the resurrection was but darkely delivered in Scripture at lest in the Pentatuch and more plainly by Tradition So now or never was the time for Christ to say to the Sadduces as doubtlesse M r White would if he had been present and Christ should if M r Whites Argument be good you erre because you take no heed to the Traditions of your Ancestors But here is not a syllable about that but all is cast upon their not knowing the Scriptures Thus in the resolution of that great controversy concerning the Messias Christ doth not confute the Jewes nor stablish the Truth from Tradition though there was eminent occasion for it at that time there being such a Tradition then rise amongst them that the time of the coming of the Messias was at hand Daniels week being nigh exspired and with it a general expectation of him but from â—cripture Christ proves himself to be the true Messias by several Arguments by the Testimony of Iohn who was a Prophet yea and more then a Prophet by his Fathers voice from heaven by his miracles and above all by the Scripture how came Christ to omit that which if those men do not deceive us was more considerable then all the rest viz. Tradition and the Testimony of the present Church A strange oversight you will say but it seemes it was a discovery denied to Christ and all the Apostles and reserved to these last times Answerable to this was the practise of the godly Bereans who did examine S t Pauls Doctrine not by Tradition as the Papists do but by the Scripture Acts 17.11 And St Paul himself evidenceth the soundnesse of his Doctrine not by its conformity with Tradition which our Adversaries lay such stresse upon that S. Clara with severall others affirme that they receive the Scripture onely so farre as they agree with Tradition but by its consonancy to the Scriptures saying That he witnessed none other thing then what was in Moses and the Prophets Act. 26.22 and Act. 24.14 15. So then the question now is which is the more rationall way to resolve a Christians doubts and ground his Faith whether that which hath had the approbation of all the Holy-men of God in both Testaments or the ingenious devise of these witty Doctors that come with their quintum Evangelium into the World that is whether Scripture or Tradition I know one thing will be said That the Apostles did urge Traditions as well as Scriptures to this purpose we oft heare of that 2 Thes. 2.15 Hold the Tradition which ye have been taught whether by word or our Epistle To which I Answer briefly 1. That if the Papists can demonstrate any of their Traditions to be indeed Apostolicall as these were we shall receive them if conformable to Scripture but if they be dissonant from Scripture we have commission from S t Paul to renounce them
most Illustrious Lady which nothing but ignorance or malice can deny nor the particular obligations which I shall allwayes desire to own to both of you but the contemplation of that great interest which by the high capacity of your Place and the noblenesse of your Estate and the unexampled affability of your deportment you have in the Kingdome of Ireland which how free it is from other Venoms your Lordship knowes better then I yet sure I am it is sadly infected with the Poison of Popish Doctrines and therefore I thought the Antidote most needfull there and that your Lordships Authority and Influence accompanied with your zealous indeavours which God expects and I promise to my self from you in so good a cause might induce many persons of the Romish perswasion to read and consider this short Treatise if God peradventure may give them Repentance to the acknowledgment of the Truth that they may recover themselves from the snare of the Devill That God would encline your heart to contribute your most effectuall help to so good a work and succeed you in it and recompence you for it and that God would blesse Your self and worthy Lady with all the blessings you want and mercifully preserve and Sanctify to you all you have and crowne all with those inexpressible felicities of another World is now and shall by Gods assistance be the humble and fervent prayer of My Lord Your Lordships Orator at the Throne of Grace MATTHEW POOLE Sept. 1. 1665. To the Reader BEfore I come to the worke it selfe I know my Reader will require satisfaction in two things which I hold my selfe obliged to give in the first to the Protestant in the latter to the Romanist 1. It will be objected to me as the Iewish Tradition tels us was objected to Moses by his Antagonists who charged him with bringing Magicall operations among them that he brought Straw into AEgypt a country abounding with Corne so it will be said that I trouble the World with needlesse repetitions that I write an Iliad after Homer and do that work which hath long since been dâ—n much better by our Protestant Heroes and that Nil dictum est quod non est dictum prius and particularly that this point of Infallibility hath been discussed by that formidable Adversary of Rome the most acute M r Chillingworth Lord Falkland Dr Hammond and lately by our Learned M r Stillingfleet To these my Apology is 1. That the clamorous importunity of Popish Writers doth force us to these repetitions it being the practise of most of their present Controvertists boldly to urge those things in English as unanswerable which they know have been so solidly disproved in Latin that they neither cannot have pretended to Answer 2. I have made it my indeavour as much as I could to avoid repetitions which are as displeasing to me as they can be to the Reader which if I have in many places stumbled upon it hath rather been the necessity of the thing or an unhappy chance then the choice and designe 3. The Reader I hope will find 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 If I had known of any Author who had in so short a compasse and plain Method contracted and dissolved the strength of the Popish cause in this great point I had willingly superseded nor did I intrude my self into this work but was invited to it by diverse worthy and learned friends and afterwards incouraged in it by the approbation of such persons whose judgments I think almost all the learned part of England doth reverence 4. Here is a new plea viz concerning the sufficiency of the Testimony of the present Church and the Infallibility of Oral Tradition not at all considered by Mr. Chillingworth nor fully discussed by any other that I know of except the ingenious Lord Falkland who handles it quite another way and hath left room for some Gleanings after his Harvest Nor is it debated by Mr. Stilling fleet whose Adversaries led him to things of another nature And besides it is known to diverse that this Treatise was prepared for the Press before Mr. Stillingfleet's excellent Discourse came out though retarded by some unhappy occurrences which it is needless here to recount The second particular is this The Papists will pretend that the Doctrines I charge upon them and the Testimonies which I alledge against them are onely the particular opinions of private Doctors and not of their whole Church My defence is this 1 The Authors which are here introduced are not pedantick writers but such as are of prime note and highest esteem in the Church of Rome and the most zealous and considerable Champions of their cause and such for the generality of them whose writings came forth with the character of their Churches approbation upon them concerning whom it will be very difficult to perswade any intelligent man either that such persons did not understand the sense of the Church of Rome as well as the Objector or that they did knowingly contradict the doctrine of their Church or would be permitted so to do without any censure upon them 2 The testimonies of those Authors are undoubtedly sufficient for that end for which I alledg them which is to shew the falseness of those doctrines and the weakness of those arguments which are disbelieved and disproved by their own learnedest and stoutest Champions by which it may appear to all impartial persons that it is not the ignorance nor prejudice of Protestants as some of their VVriters have the Effrontery to assert which makes them reject the Popish Tenets but meerly the want of Truth and evidence therein confessed as you will see all along in the following Treatise by their own Brethren and that it is a desperate madness in any Papist to hazard his everlasting concernments upon such principles as so many of their acutest Scholars do publickly disavow And that this is really the case of the unhappy Romanist I refer thee to the subsequent Discourse POOLE's Nullity of the Romish faith The INDEX The Introduction Pag. 1. CHAP. 1. The Popes infallible Authority is no sufficient foundation of Faith and is a meer nullity pag. 2. CHAP. 2. Scripture is no sufficient foundation of Faith to a Papist according to their principles proved out of their prime Authors Sect. 1 2 3 4. The Scriptures alledged by them for the Popes infallible authority examined in generall Sect. 5. 6. In particular Matth. 16. 18. Thou art Peter Sect. 7. 8 9 Iohn 21. Feed my sheep Se. 10 Luk. 22. I have prayed c. § 11. Deut. 17. 11 12 § 12. CHAP. 3. Of the Infallible authority of the Fathers Asserted by the Papists Sect. 1. Disproved 1. By the same arguments by which the Papists derogate from the authority of Scripture § 2 3. 2. Because Infallibility is the Churches Prerogative § 4. 3. The Fathers disclaime it § 5. Exc. But Fathers where they agree are Infallible Answered § 6. p. 46. 4 The Papists themselves disown
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
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.
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
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
when the Image of Diana dropt down from Heaven she brought this Tradition along with her The like might be shewed in â—undry other particulars In the caelibacy of Priests which is onely de jure humano not divine by the confession of Thomas Durandus Lombardus and Scotus four principall pillars of the Papall Church and Turrianus was noted by Cassander as the onely man of all both old and late Writers of the Popish party who maintained the jus divinum of it But if it were an Apostolicall Tradition it was de jure Divino and the Councell of Nice would never have dispensed with a divine Injunction So in the worshipping of Images Transubstantiation Purgatory and many other considerable points wherein I need say nothing because it hath been so fully cleared by diverse Learned Protestant Writers particularly by Iewell Vsher in his Answer to the Jesuites Challenge Moulins Novelty of Popery Dallaeus in severall pieces Rainolds de Libris Apoâ—ryphis Whitaker Chamier and innumerable others But manum de Tabulâ This I hope may suffice for the refutation of this novell invention concerning the Infallibility of Tradition and the Testimony of the present Church where I have been more large because it is a late plea and lesse hath been said of it by Protestant Authors And so it remaines unshaken That a Papists Faith hath no solid Foundation in orall Tradition and the present Churches Authority which was the businesse of this Proposition CHAP. 8. Of Miracles and the motives of credibility Sect. 1. BUt we are not yet come to the end of our journey And although the Arguments urged by Protestants against their resolution of Faith have probably convinced the consciences of diverse of them yet have they not stop'd their mouths We have shewed in the former Chapters how they have been driven from post to post and as in a besieged City when the Walls and Works of it are battered down they raise new fortifications so having seen their former pretences batter'd about their eares some of them have devised one shift more for finding themselves yet in that ridiculous Circle of believing the Scripture for the Churches sake and the Church for Scriptures sake notwithstanding all the attempts of their Brethren to get out Some of them have taken up their rest in the markes of a Church and the motives of credibility This though rejected by former and learneder Papists yet of late hath been taken up by Turnebull in his Tâ—tragonismus a discourse about the Object of Faith and after him by the late Answerer of Bishop Lauds Book called Lawa's Labyrinth whose words are these We prove the Churches Infallibility not by Scripture but by the motives of Credibility and signes of the Church which are these Sanctity of life miracles efficacy purity and excellency of Doctrine fulfilling of Prophâ—cies succession of lawfully sent Pastours Vnity Antiquity and the very name of Catholick Then saith he having thus proved the Churches Infallible Authority and by that received the Scripture we confirme the same by Scripture which Scripture proofs are not Prime and Absolute but onely secondary and ex suppositione ad hominem or ex principiis concessis against Sectaries This is their plea concerning which I shall need to say the lesse because the Book wherein it is revived and urged called Labyrinthus Cantuariensis is so solidly and Learnedly Answered by my worthy friend M r Stillingfleet Yet having finished this Discourse long before that excellent work came forth and having twisted it into the method of the present Treatise and designe I thought not fit wholly to supersede it whereby the body of the work would be renderd lame and incompleat but rather to be shorter in it and as far as I can to cut off such passages as happily may be coincident with what is said by Mr Stillingfleet in that particular for I do not desire actum agere § 2. Answ. 1. Let it be observed how shamelessely these men abuse their Readers when they pretend the Infallibility of the Church is solidly demonstrated from Scripture and this they generally do Here you have reum confitâ—ntem they confesse the imbecillity of those Arguments For say they they are but secondary proofs and Argumenta ad hominem Now such Arguments are not cogent and concluding in themselves but onely do conclude against some particular Adversary from his own principles So they acknowledge that although their Arguments may perswade one that is docible yet they cannot convince a gainsayer And the strength of their Argument depends upon the Courtesy of the Protestants § 3. 2. In vaine are these Marks of a Church pleaded for the Infallibility of the Church of Rome when other Churches have a juster claime to them and so little colour have the Romanists for their monopoly of them that upon enquiry it will be found they have no considerable interest in them This I shall shew in the principall and most important of them 1. The first in dignity though not in order is the glory of Miracles The most eminent in this kind are confessed to be those which were done by Christ and his Apostles Those Miracles were done in Confirmation of the Doctrine of the Reformed Churches not of the Church of Rome which appeares thus These Miracles were done in confirmation of the Doctrine delivered in the Scriptures but the Doctrine of the Reformed Churches is the Doctrine delivered in the Scriptures and the Doctrine of the present Church of Rome is repugnant thereunto Ergo These Miracles were done in confirmation of the Doctrine of the Reformed Churches The Major our adversaries dare not deny The Minor hath been undeniably evidenced so much to the conviction of our Adversaries that they dare not owne the Scripture for their Judge and instead of submitting themselves to its sentence bend their wits to except against the judge and decline its Tribunall following that Counsell which was given to Pericles when he was studying how to give up his accounts to the Athenians that he should rather study how to give up no account at all And some of them whose words are recited in this Treatise acknowledge the folly of their brethren who would manage their cause by Scripture Arguments But whether the Protestant Doctrine hath been solidly evinced from Scripture or not thus much undoubtedly followes that if any miracles be pretended against that Doctrine which Christ sealed by his miracles they are not to be regarded and the miracles done by Christ c. are infinitely to be preferred before them And consequently the glory of Miracles is more ours then theirs § 4. The like I may say secondly for the efficacy of Doctrine which they so confidently appropriate to themselves But if the efficacy of their sword were not greater then that of their Doctrine the world would quickly see the vanity of that Argument And how little confidence themselves put in it may be seen by the professed necessity of an Inquisition Next newes I expect
is to hear this Argument pleaded on the behalfe of the Alchoran I am sure it may upon as good grounds their religion being much of the same complexion and the Popish cause being managed most commonly by Mahumetan weapons But on the contrary let a man consider with himselfe the miraculous successe of the Protestant Religion in the late Reformation how strangely speedily generally it diffused it self in the very same manner as the Gospell did in its first Plantation in the World notwithstanding the great disadvantages it was to grapple with the horrible ignorance and perversenesse of the Age the mighty power of long custome and inveterate prejudice the craft of Polititians the learning of the whole World the might of Princes and Emperors the threats fires inquâ—siâ—ions of Persecutors the great offers and multiplied allurements to Apostacy I say he that shall review all these things as they are recorded by the Historians of both parties will quickly understand to whom this Character belongs § 5. For the purity and excellency of their Doctrine If their and our Doctrines were to be tried by that test the controversy would speedily be at an end The Word of God is the palace and rule of purity and that Doctrine which hath most of conformity therewith hath most of purity Howsoever it is too grosse a begging of the question to alledge that for a note and evidence of their Church which is more doubtfull then the Church it selfe And for the Sanctity of their Lives we are heartily glad to hear of it if the reports were as credible as the newes is good it would rejoyce our hearts because their own Authors in severall Ages have successively acknowledged and bewailed the horrible and universall wickednesse of their own Church Clergy Popes c. All stories are full of their monstrous filthinesse though ordinarily masked under the pretence of externall holinesse And for the holinesse of their Church of late times I shall onely say this Of all men they have least cause to dispute against faith alone for he that can believe their sanctity had need be a Solifidian and have neâ—ther sence nor reason But you must know the Church of Rome lives upon her old stock it is the holinesse of their Ancestors which they intend Bellarmine is forced to go farre back for his proofs for he alledgeth the Sanctity of the Patriarchs Prophets Apostles Antients Fathers as arguments of their Holinesse so the Church of Rome is all on a sudden grown Orthodox in the doctrine of imputation with this proviso that they allow the imputation of the righteousnesse of their Ancestors to the present Church but not of their wickednesse you may as farre as you please even to Adam nay if you will even to theFather of the Praeadamitae impute to them the Holinesse of their Ancestors but for the prodigious filthinesse the Sorceâ—ies Adulteries Murderers Heresies of their Fathers and former Bishops and Popes that ought not to be imputed to them § 6. And for the other grand Character of consent with Antiquity which they vaunt so much of among those that either have not learning to search into the Antients or wit to judg of what they read to say nothing of this that the hoary head of Antiquity is not to be respected if it be not found in the way of righteousnesse evill doctrines or habits the more Antient the worse and the inveteratenesse of a disease is no commendation to it He that shall please to look into the Fathers with his own eyes or peruse the Discourses of our Learned Authors upon this point such as Rainolds Iewell Whitaker Chamier Dallaeus Albertinus Vsher Morton Morney Rivet and multitudes more will soon discover the impudence of this plea and the fruit of their labours would quickly appeare in the World but for that piece of their imposture that as they deny the reading of the Scripture to lay-men so they forbid the reading of our Protestant Authors to their Scholars excepting such whose consciences they find to be of a Jesuiticall complexion and free from the heresy of tendernesse § 7. I know it will be said that we want diverse of those marks which they have as Duration Amplitude Visible succession Union among our selves and with the Pope But alâ—though the Papists have no colourable pretence to those Characters among such as will inquire into the verity of their Assertions and not greedily swallow down all of them though in point of duration divers of the most materiall Doctrines of the present Romish Church are so far from it that they stand convicted of Novellisme by the confession of their own Authors And for Amplitude notwithstanding all their intolerable boasting with the credulous vulgar the learned know the Church of Rome containeth not one third part of the Christian World And for Succession their own Authors have acknowledged frequent and long interruption yea even in the Papall See Yet if all that might be said upon those points were superseded If they grant us or we can prove the former viz. That the miracles confirme our Doctrine the Fathers profâ—sse our Faith that the efficacy purity and excellency of Doctrine belongs to us we do not much matter the rest nor will the Reader who is satisfied in the former be at all startled at the latter § 8. 3. Consider what rotten Pillars most of these are upon which the Church of Rome leanes and you will find they need no Sampson to pull them down one of them excepted which Bellarmine therefore puts in the first place and that is from the name of Catholick as being grounded upon that infallible Maxime Conveniunt râ—bus nomina saepe suis That therefore cannot be resisted onely I blame Bellarmines oversight that being so hard put to it to prove the Sanctity of his Church he did not prove it from the Title of Holinesse given to the head of it And then here had been a paire of Demonstrations not to be paralleld in all Euclid § 9. And for severall other marks there is this inexcusable errour in them that they alledge those notes to prove the Church which are altogether impertinent and ridiculous if you do not presuppose the Church so they wisely suppose what they see they cannot prove I instance in Duration Antiquity Unity Amplitude Succession against which I thus argue Either these do prove the being of the Church where ever they are and the want of a Church where they are absent or they do not if they do not then they are absurdly brought to prove their Church if you say they do then where those Characters are found there is a true Church and where they are wanting there is no Church But neither one nor the other is true not the first for there is not one of those now mentioned but have agreed to Pagans or Hereticks Who knowes not the Antiquity Duration Amplitude and Unity of the Pagan Religion All those were the Arguments of the Heathens against the Christians
see it is argued on both sides by many most godly and learned Catholicks both antient and modern and neither part hath yet been censured or prohibited and therefore it is evident no Catholick is bound to this or that side By which one instance you may see how much reason we have to bespeak them as Christ did the Pharisees Math. 7.5 Thou Hypocrite first cast out the Beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Thus we see when their pretended signs come to be examined they are lighter then vanity as we have seen by this short and transient consideration of the most and weightiest of them § 11. But although other evidences are pleaded yet the rest of them come in onely as handmaids to the principal Character of miracles for here it is that they set up their rest and so must I too for a season So the Answerer of Bishop Land The Church is proved to be infallible the same way that Moses Christ and his Apostles were proved to be infallible and that was by the sanctity of their life and the glory of their miracles The works of Christ did of themselves without Scripture prove Christ to be infallible Ioh. 5.36 and 10 25 38. and 14 11. and the Apostles confirmed their words by signes Mark 14.19 And consequently the miracles done by the Church of Rome do without Scripture prove her infallibility This is their last plea they are now brought to their last legs if this fail them they are lost § 12. Ans. 1. If the miracles of Christ and his Apostles did prove their infallibility in the doctrine they delivered then they prove the fallibility of the Church of Rome and their actual error because they are visibly departed from that doctrine and if they prove any infallibility they prove theirs who adhere to the doctrine of the Scriptures And so we thank them for this argument § 13. Ans. 2. Although where miracles are true and many and evident and uncontrolled they give a great stroke to the proof of that doctrine which is confirmed by them yet it is false to say that Christ or his Apostles did require an absolute submission to and belief of every doctrine upon the bare account of miracles without any reference to Scripture And it is most certain that Christ and his Apostles notwithstanding their miracles did prove their doctrines from and allow their hearers to examine their doctrines by the Scripture This strikes at the foundation of their argument plea and therefore I shall endeavour thoroughly to prove it § 14. 1. This appears from the expresse commands of Christ and the Apostles to that purpose In the same place where Christ bids them believe him for his works sake he commands them to believe him for the Scriptures sake Joh. 5.39 Search the Scriptures And if the former prove the sufficiency of their argument from miracles why should not the latter prove the sufficiency of the Protestants argument from Scripture especially if you consider that Christ apparently prefers Scripture arguments before that of miracles for in that 5. of John where he ascends gradually from the weakest to the strongest testimonies he placeth them in this order First he urgeth Iohn's testimony vers 32. next the testimony of his miracles vers 36. and last the testimony of Scriptures v. 39. And this more fully appears from Luke 16.29 If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead Upon which words Chrysostome's glosse is full and cogent at least to them who pretend to rely upon the Fathers authority and exactly to maintain their doctrines his words are these That you may see that the doctrine of the Prophets and consequently of the Apostles is more to be believed then the preaching of one raised from the dead consider this that every one that is dead is a servant but what the Scripture speaks those things the Lord speaks Whence I thus argue The authority of the Lord is not onely greater in se but more credible quoad nos then the authority of the Servant This no man living will deny But the authority of Scriptures is the authority of the Lord and the authority of the Pope adde a Councel to him if you please is the authority of a Servant yea if you take that in earnest which is intended onely for a complement a Servant of Servants Ergo the Scripture is more to be credited then the Pope or Church It was a good turn for the Pope that Greg. de Valentia hath assured him that if the Fathers do at any time talke sawcily Sua tum constat authoritas Romano Pontifici i.e. The Pope will keep his authority and infallibility in spight of them else I am afraid this passage of S. Chrysostomes might have done his Holinesse a discourtesy And this farther appears from 2 Pet. 1. where you have the question expresly decided for after the Apostle had confirmed his doctrine from that miraculous appearance of God in the Mount and that voice from Heaven he addes ver 19. We have a more sure word of Prophecy The Bereans did not believe S. Paul's inâ—allibility barely upon the account of his miracles nor are they therefore blamed but did examine his doctrines by the Scriptures and for that they are commended Act. 17.11 § 15. 2. It was not the will of Christ that all miracles should be believed but he would have some miracles rejected therefore he would not have all miracles in themselves and for themselves credited and owned The Assumption I prove by three arguments § 16. 1. Christ's will was compliant with his Fathers will and he came to fulfill Gods word not to destroy it But this was the express will of God that all miracles should not be credited This no man can doubt of that reads Deut. 13. If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or wonder come to passe whereof he spake unto thee saying Let us go after other Gods and let us serve them thou shalt not hearken unto the words of that Prophet for the Lord your God proveth you Whence it irrefragably follows that if it could without blasphemy be imagined that Jesus Christ had delivered such a doctrine as this Let us go after other Gods his miracles should have been disowned and rejected and therefore miracles of themselves are not to be credited § 17. 2. Christ and his Apostles have foretold us that miracles should be done by the teachers of false doctrines Therefore miracles in themselves are no sufficient evidence of the truth of a doctrine The Consequence none can deny The Antecedent which alone can admit of doubt is so evident from plain Scriptures that I need onely recite them I will mention onely two places 2 Thes. 2 9. The coming of Antichrist is said to be after
though far short in number and commonly lesse notorious for observation and lesse bebeneficial for use God permits to be done and justly may having forewarn'd the world of such impostures and forestall'd the minds of men with such clear irradiations of his truth and such illustrious glory of miracles that in comparison of them the following wonders were no more then the glimmering light of a Gloworm to the splendor of the Sun in his Meridian Of which we have eminent Instances in the wonders of Iannes and Iambres after Pharaoh had hardned his heart against the word of God and his glorious works and afterward in the wonders of Apollonius Tyanaeus when men had wickedly rejected the offers of grace by Jesus Christ and resisted the glorious light of his most excellent doctrine and inimitable works To make this more clear I shall shew it under the hands of the greatest champions of the Romish Church Estius writes thus The Fathers and Historians do every where witnesse so that here you have a multitude of testimonies in one that true miracles may be done without the Church by false Prophets Hereticks and Schismaticks and he quotes among other witnesses Hilary and Austin and Gregory the great a Pope and therefore infallible in this assertion and a little after he doth so positively assert our doctrine and so strongly batter down the pillar of the Papacy that if you did not know the Author you would judg him to be an absolute Protestant in that point for after he had said that wonderful works may be done by hereticks and Devils in confirmation of false doctrine he addes but against this decâ—it Christ hath forewarned his faithful ones saying Do not go forth do not believe It is to be noted that he doth not say Examine diligently whether they be true miracles for the principal confirmation of the faithful ought to be the doctrine of the Church of old confirmed by Christ and his Apostles by undoubted miracles And Maldonate though as seldome guilty of ingenuity as most I have read is forced to confesse that Hierom. Chrysost. Euthymius and Theophylact do prove by many examples that true miracles may be done by unbelievers and saith he Christ admonisbeth us that we do not believe false Prophets even when they work true miracles So little reason had the Author of Lawd's Labyrinth to call it a strang Paradox that true miracles may be marks of a false doctrine and to say that all Divines confess that true miracles are not feasible but by an extraordinary power of God and that God thereby seales to the truth of a doctrine chap. 9 sect 5. and then to run away as if he had throughly done his work when you see his bold assertion confuted by more learned persons of his own party Then again the said Maldonate puts a question Whether no argument can be drawn from miracles to prove the truth of a doctrine and answers It follows not that no argument can be drawn from them but no certain argument that is the argument from miracles is next door to none it is probable but not undeniable it is conjectural but not certain And yet these new Doctors dare lay the foundation of all viz. the Churches infallibility upon meer conjectures and probabilities One would think the Jesuit had borrowed this as he hath done hundreds of his best passages out of Calvin and unadvisedly transcribed it into his commentary And Andradius the great defender of the Tridentine faith is leaven'd with the same heresy for he saith S. Augustine contendeth that sure and certain tokens of the Church are to be fetched out of the sacred Scriptures because they are free from all suspition of falsehood but miracles may be done by the help of the Devil And Gregory de Valentiâ tels us plainly that miracles of themselves do not beget infallible certainty of the truth of a doctrine and Church but on the contrary the true and lawful Church gives us assurance of the truth of miracles as S. Austin shews To conclude this answer I shall onely adde Bellarmine's words Before the approbation of the Church it is not evident nor certain by a certainty of faith concerning any miracle that it is a true miracle And therefore the Churches infallibility cannot be proved by miracles because it must be presupposed before these miracles can give us any certainty § 21. Ans. 5. If all the former difficulties were removed it profits them not for when a man comes to look into the pieces of their argument from miracles he shall find such horrible mistakes and woful impostures that indeed it makes their cause the worse and gives prudent men occasion to discern that these are the Badges of the Antichristian faction that they are the very signes and lying wonders foretold 2 Thes. 2. I shall briefly look upon some of the parts of the argument 1 They alledge for themselves the miracles of Christ and his Apostles and the first Fathers which being done in confirmation of a doctrine as repugnant to theirs as Heaven is to Hell are so far from proving their Infallibility that they demonstrate their falshood and heresy 2. They plead all those miracles as testimonies to the present doctrine of the Romish Church which were done by such as though they lived in the communion of the Church of Rome yet did complain of their corruptions and condemn diverse of their present doctrines as appears in Bernard particularly in the great doctrine of Merit 3. They alledge such miracles as were done by Papists in order to the conversion of Heathens to Christianity which if really done by the cooperation of the divine power do prove no more but this That God thereby bare witnesse to the common cause of Christianity for confirmation whereof such miracles were done â— and not to their particular opinions wherein they stand divided from other Christians 4. They alledge such miracles as for the generality of them their own Authors such of them as have not sacrificed to Impudence acknowledg to be fictitious and ridiculous What should I tell you of that known censure of Melchior Canus concerning the Legends of the Saints which are the great treasuries of Popish miracles and received by the poor besotted Papists with the same veneration as the four Gospels That the lives of the Saints were written with lesse integrity and faithfulnesse then the lives of the Heathen Emperors were written by Heathen authors A dear sentence it cost him the loss of a Cardinals Cap. Agâ—eeable to this was that of Vives that the Legends were written by a man of a Brasen forehead and a Leaden wit I shall forbear further particulars for it were endlesse to enumerate all the complaints amongst their own Authors in whom there were any relicks of candor and conscience of the fictions in this kind and the many notable instances of those impious frauds discovered upon the reformation of Religion which before that
Iuly 20. 1665. Imprimatur ROBERT SAY VICECAN The Nullity of the Romish Faith OR A BLOW At the Root of the Romish Church BEING An Examination of that Fundamentall Doctrine of the CHURCH of ROME concerning the Churches INFALLIBILITY and of all those severall Methods which their most famous and approved Writers have used for the defence thereof TOGETHER WITH An APPENDIX tending to the Demonstration of the Solidity of the PROTESTANT FAITH wherein the Reader will find all the materiall Objections and Cavils of their most considerable Writers viz. Richworth alias Rushworth in his Dialogues White in his Treatise De fide and his Apology for Tradition Cressy in his Exomologesis S. Clara in his Systema fidei and Captaine Everard in his late account of his pretended Conversion to the Church of Rome discussed and Answered By MATTHEVV POOLE late Minister of the Gospell in London OXFORD Printed by Hen Hall Printer to the UNIVERSITY for Ric Davis 1666. To the Right Honourable ARTHUR Earle of DONEGAL Lord Viscount Chichester of Carickfergus Baron of Belfast one of his MAJESTIES most Honourable Privy Councellors for his Kingdome of Ireland My LORD HOw much it concernes every man to be rightly informed in the Controversies between Rome and Us is sufficiently evident from the great importance they have in reference to our everlasting state The Papists think the Protestant Doctrine is dangerous to Salvation and the Protestants know the Popish Doctrine to be so For although they use confidently to give it out to their Partisans that their Religion is a safe way in the judgment of Protestants themselves and though in former times of ignorance God might wink at some members of the Church of Rome that held the Foundation although they built a great deale of Hay and Stubble upon it Yet since the late Edition of severall new Articles of their creed and since the contempt of that clear and glorious light of Gospell discoveries shining in the discourses and Writings of Protestant Authors I cannot and I fear God will not excuse them from that hainous crime of rebelling against the light or with holding it in unrighteousnesse and as Christ said to the Jewes they have now no cloake for their Sinnes What the portion is of the followers of Antichrist we may more safely understand from the Testimony of God then from the conjectures of men of them we read that they shall be damned 2 Thes. 2.12 That their names are not written in the Book of Life Rev. 13.8 That they shall drink of the Wine of the wrath of God and shall be tormented with Fire and Brimstone and the smoke of their Torment shall ascend evermore and they shall have no rest day nor night which worship the beast and his image Rev. 14.9 10 11. The onely doubt is whether the Papists be followers of Antichrist or which comes to one whether the Pope be Antichrist which seemed so probable to the famous Lord Bacon that being asked by King JAMES whether he thought him so to be it was no lesse truly then wittily answered by him That if an hue and cry should come after Antichrist which should describe him by those Characters by which he is deciphered in the Bible he should certainly apprehend the Pope for him and I desire all Papists who would not venture their Eternall Salvation upon uncertainties to doe our cause and their own Soules that justice as to peruse the Author 's of both sides viz. Whitaker and Downham on the one and Bellarmine and Lessius on the other and then I doubt not but they will conclude the notorious weaknesse of their cavils or pretended Answers to our Allegations to be at least an high presumption of the truth of our Assertion if not sufficient to put an end to all further doubtings My Lord It is no small evidence of a good cause and felicity of our Protestant people that they are permitted to see with their own Eyes and are both allowed and warned by their teachers not to take matters of Salvation upon trust but to enquire and search the Scriptures and other Authors whether those things be true or no whil'st unhappy Papists like the Andabatae of old must winke and fight and are obliged with an implicit Faith to follow their guides in spight of Christs caution used upon the like occasion If the blind lead the blind both shall fall into the Ditch Matth. 15.14 Protestant Ministers bespeak their hearers in S t Pauls language I speak to wise men judge ye what I say 1 Cor. 10. 15. While Popish Priests if they would speak out must say I speak as to Fooles believe all that I say A plaine signe their Gold is adulterate because they dare not suffer it to come to the Touchstone My Lord In the handling of these Controversies I thought it most prudent and ingenuous to follow the Councell which Benhadad gave to his Souldiers to fight neither with small nor great but with the King of Israel and therefore I did not mind the branches but have indeavoured to strike at the Root For such is the Doctrine here discussed viz. The Doctrine of the Churches Authority and Infallibility and so it is acknowledged by all the Romanists and we are advised by them if we mean to do any good to attaque them in this point I like the Counsell and therefore have resolved 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 arcem petere to attempt their strongest hold All the Controversies of the Church of Rome have what Caligula wished all the people of Rome had one work and that is this of the Churches Infallible Authority while this is safe we do but paire their Nailes and cut their Haire which will quickly grow againe but if this failes all falls wound them here and it goes to the heart Whether I have done this here or no I shall not be so absurd or arrogant as to give judgment in my own cause this onely I shall be bold to say that I have faithfully represented the strength of the Popish cause in this great point out of their most famous and approved Authors and such of whom it might be truly said Si moenia Romae Defendi possent dextrâ hac defensa fuissent and therefore if all the plausible pretences of their most considerable Writers be here removed and destroyed which I willingly referre to the judgment of the serious intelligent and impartiall Reader I may without injustice conclude that their Doctrine is indefensible and their cause desperate My Lord The reason why I devolve the patronage of this work upon your Lordship is not onely the consideration of your reall worth and those honourable qualities resplendent in you that true generosity sincere friendship obliging sweetnesse impartiall valuation of persons accâ—rding to their merit not their party or opinion in little things and other conspicuous vertues which they that have the happinesse of your acquaintance are witnesses of nor is it onely the known excellency and exemplary piety of your
he is Peters successor But for the proof of this I am by the learned Romanist referred unto some passages of scripture as Thou art Peter feed my sheep c. Unto Tradition and the Testimony of Fathers and acts of Councells that have either devolved this power upon or acknowledged and confirmed it in the Bishops of Rome from whence it undeniably followes that the Popes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or naked affirmation of his own Authority though delivered â—x Cathedrá and with all immaginable formalities is of no weight in it self and hath no strength nor vertue in it further then it is supported and demonstrated from such Testimonies of scripture fathers or Councells Which will further appear from this consideration That upon supposition that the Scripture had been silent as to Peters supremacy and the Fathers and Councels had said nothing concerning the succession of the Bishops of Rome in St Peters chair but had ascribed the same priviledges which they are pretended to atribute to the Pope to the Bishop of Antioch I say upon this supposition the Popes pretences would have been adjudged extremely presumptuous and wholly ridiculous From this then wee have gained thus much That the Popes Authority and Infallibility being the thing in Question and but a superstruction upon those other fore-mentioned foundations and not 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or credible for it self that it is not in it self a sufficient foundation for a Papists faith And so that must be quitted as impertinent to the present enquiry and we must go to the other particulars and examine whether a Papist without any reference to or dependence upon the Popes Authority or Infallibility can find a solid foundation for his faith either in Scriptures Fathers Councels tradition or the motives of Credibility And if I can shew that the Papists according to their own principles cannot have a solid and sure ground for their faith in any of the now mentioned particulars or if I can shew that all their other pretensions according to the principles of the most and learned'st Papists depend upon this Authority of the Pope and without it are no solid foundation of faith that Scriptures Fathers Councels and tradition are not conclusive nor obliging to me to believe without the Popes Authority and Interpretation which I think will be made evident in the following discourses then I may truly conclude that they have no foundation for their faith Therefore I pass on to the second head CHAP. II. Of the Authority of Scripture according to Romish Principles Prop. 2. Sect. 1. THat the Scripture in it self without the Interpretation Testimonie and Authority of thâ— Church is not a sufficient foundation oâ— Faith for private Christians according to the Doctrine the Romanists This is so plaine so often asserted bâ— them so universally owned so vehemently urged in aâ— their Treatises that if there were not an horrible perâ—versnesse and tergiversation in that sort of men whâ— indeed by the badnesse of their cause are forced to saâ— and unsay give and recall affirme and denie the samâ— things as occasion requires and the strength of an Arâ—gument forceth them I might supercede from anâ— further paine or trouble therein I shall therefore onely observe two Principles of the Popish Creed either oâ— which and much more both put together do plainly and undeniably evince that according to their Hypotheses the Scripture in it selfe is no solid ground nor foundation of a Christian Faith 1. That a Christian cannoâ— know and is not bound to believe any or all of the Books of Scripture to be the Word of God without the Churches Witnesse and Authority 2. That the sencâ— of Scripture is so obscure and ambiguous in the Article of Faith that a Christian cannot discover it without thâ— Churches interpretation § 2. For the first of these it may suffice at present tâ— mention two or three passages out of their approved Writers Baily the Jesuite in his Catechisme of Controversies made by the command of the Archbishop oâ— Burdeaux puts this Question To whom doth it belong to determine of Canonicall Books and Answers thus To the Church without whose Authority I should no more believe St Matthew then Titus Livius When Brentius alledged the saying of a Papist that if the Scriptures were destitute of the Churches Authority they would weigh no more then AEsops Fables the Cardinall Hosius replies That these words may be taken in a pious sence For in truth saith he unl esse the Authoritie of the Church did teach us that this Scripture were Canonicall it would have very little weight with us So Charron plainly tels us That the Scripture hath no Authority no weight or force towards us and our Faith but for the Churches assertion and declaration Andradius in expresse termes denies That there is any thing of Divinity in the Scripture which bindes us to believe the things therein contained but the Church which teacheth us that those Boo ks are Sacred none can resist without the highâ—st impiety One may well cry out Heu Pietas heu priscae fidâ—s To disbelieve the Scripture that is no impiety but to resist the Church that is the Highest impiety To make God a lyar that is no impiety but to mak the Church a lyar that is impiety in the highest You see now the reason why Violations of the Churches Authority are more severely punished at Rome then the grossest transgressions of Gods Laweâ— because there is more impiety in them and so more sevâ—rity should be exercised against them And Pighiâ— useth no lesse freedome telling us That the Scripturâ— have no Authority with us either from themselves or from their Authours but meerly from the Churches Testimonâ— Thus you see that according to the systeme of Popisâ— Theology the Scripture doth not discover it selfe to bâ— the Word of God nor oblige my faith unlesse it brinâ— along with it the Churches Letters of credence Anâ— whereas in St Pauls dayes neither Church nor Apostle was believed further then they brought credentials froâ— Scripture Acts 17.11 And St Austine in his dayes in hiâ— Controversies with the Donatists batters down theiâ— Church by this Argument that they could not show it in nor prove it from the Authority of Scriptures Now on the contrary the Scripture is not to be received unlesse it be confirmed by the Churches Authoritie And as Tertullian argued of old God shall not be God without mans consent It is here as in dealings between manâ— and man if I say to some unknown person recommended to me by one whom I know and trust I should not believe your professions of honesty for I know you not were it not for the Testimony which my worthy friend gives of you In this case the mans professions of honesty are not the ground of my faith or confidence in him but onely my friends Testimony Or as if a learner in Philosophy should say to his Tutor I should not believe that
and which are spurious For that there are great multitude of spurious Writings masked under the names of the Fathers is acknowledged by Sixtus Senensis Bel. and others and the Fathers themselves oft complained of that practise in their daies So again Scripture is obscure and ambiguous and full of seeming contradictions and there are many disputes about the true sence and therefore it cannot be the rule of my faith say Bellarm. Becanus Costorus and the rest The same may be more justly said against the Authority of the Fathers Their obscurity and ambiguity appeares from the very same Arguments which they bring to make good their charge against the Scriptures even from the multitude of Comments which Learned men have made upon the darke passages of the Fathers in which no lesse then in S t Pauls Epistles are 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 things hard to be understood which men of corrupt minds wrest to their own destruction and from the great disputes which are at this day fervent in the World concerning the judgments of the Fathers and their meaning in severall passages ' about which there are as fierce contests as about any passages of the Scripture it having been truly observed by indifferent persons that both Papists and Protestants have fortified their severall and contrariant assertions with plausible allegations from the Fathers Nor are there onely seeming contradictions in the Fathers as there are in Scripture but most reall and direct ones and if it be not enough that one of them contradicts another many pregnant instances are given of the same Father in one place contradicting himselfe in another But for this and other things concerning the Fathers Authority I must refer the Reader to those Learned Authors that have exemplified this in severall Instances Once more The Scripture they say is corrupted and falsified in severall places and so unfit to be a rule And have the Fathers Works seen no corruption Yes we have it under the hands of Possevinus Sixtus Senensis Bellarm. and others who confess their hard hap in this particular and how wofully they are corrupted in multitudes of places and needs must the Fathers fare worse then the Scriptures herein because they were never preserved with that care and conscience which was exercised about the Holy Scriptures Therefore either they must quit their Arguments against the Scriptures Authority or else renounce the Authority of the Fathers which is obnoxious to the same inconveniencies §. 4 2. That the Fathers whose writings are extant for of them this proposition treats are not infallible may be undeniably evinced from the Hypothesis of our Adversaries and the supposed subject of that Infallibility which is pretended Infallibility is the proper and peculiar priviledge of the Church say all the Papists The onely question is What this Church is Some make it the Pope others a Councell others the whole body of the faithfull but they generally agree that it must be some one or all of those But the Fathers I am here discoursing of are not one or all of these and therefore they cannot pretend to the supposed infallibility nor can the Papists by their own principles ascribe it to them to which may be added That if the Pope himselfe notwithstanding his pretended gift of Infallibility may erre as a private Doctor either in speaking or writing which all the Papists grant how can either any or most of them who have no other capacity but that of a private Doctor be exempt from a possibility of erring And consequently the Fathers are not infallible nor a solid foundation for a Papists faith Sect. 5. Again if they will needs obtrude upon us this upstart Infallibility of particular fathers I demand whether this infallibility belongs to all the fathers that lived in one Age or only to the Writers of that Age or only to those of the Writers whose works have had better hap then others to come to our hand and whether to all them together or onely to a part of them For one of these they must unavoydably assert If they say the first that this Infallibility was in all the fathers that lived in one Age or the Major part of them as in reason they must for what Scripture or Reason had one to pretend Infallibility more then another excepting alwayes the Bishop of Room of whose Infallibility it must bee confessed there was never any quaestion namely in those dayes none had the impudence to assert it if that be granted yet those few whose writings are extant of whom alone our controversie is might all be fallible though the Major part of the Fathers be acknowledged infallible If it be said those Fathers do not onely speak their own sence but the sence of the Church of their Age and in that respect they are infallible which is the common plea and most plausible Argument they use in this point The Fathers are infallible not in their expositions but in their traditions and the Doctrines they deliver as received from their Ancestors Thus Sr Kenelm Digby White Holden and the Papists of the new Modell This I shall have occasion to handle more largely afterward At present it may suffice to answer two things 1 That it is most certain they are so far from delivering the sence of the Church of that Age in the controversies between us and the Romanists that they seldom touch upon the most of them and when they do it it is obiter and by accident not ex professo and solemnly they being then taken up with other matters as disputing against Jewes and Gentiles and the hereticks of that Age 2 However that being purely matter of fact to understand and report the History of the Churches Doctrine in their Age if they were infallible in matters of Faith yet in point of fact they were not infallible For the Pope himself is allowed to bee fallible in such matters and as it is confessed the Pope may erre through fear or hope or humane passions as Liberius Marcellinus and others did at best for a season so doubtlesse might the Fathers either through weaknesse misunderstand or through favour or prejudice misreport the sence of others of which it were easy to give many Instances If the second thing be asserted that this Infallibility belongs only to the Writers of each Age wee would desire them to set theâ—r inventions on work to devise a reason why the Writers were infallible â—and not the Preachers seeing the Apostles who had and all others that pretend to Infallibility as the Pope and Councell challenge it equally in their Sermons and Writings in their verbal and written decrees and much lesse can they with any colour assert that this Infallibility belongs only to those Writers which are come to our hands as if it were not sufficient for the rest that they lost their Writings but they must also lose their Infallibility And yet such is the impudence of these men and the desperatenesse of their cause that
they are found to attribute this Infallibility not onely to all conjunctly but to the most of that smal remnant of surviving Writers as you saw from their expressions which because they are so monstrously bold as to assert I shall take the boldnesse to aske by what right shall five Fathers vid. Dionysius Clemens Ignatius Polycarpus and Hermes supposing that all the works extant under their names were genuine for these are all left us of those great numbers of the Fathers of the first Age I say by what right shall these five invest themselves with the name or priviledge of the whole Catholick Church of that Age for it is to her alone the supposed promise of Infallibility was made in what Scripture or Father or Lexicon do five Fathers make up the whole Church True it is the Pope hath a peculiar priviledge in this point and is by the Jesuites invested with the name of the Church The Church Virtuall And it must be acknowledged there is since colour for the Title for having swallowed up all the rights and priviledges of the Church he ought to have the Name into the bargain But setting aside that prodigious 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 I would know why I might not as well say that five of the Romish Doctors viz. Salmeron Canus Costerus Stapleton and Bellarmine are the Church of Rome or that five of our English Doctors are the Church of England nay all the Protestant World as that five of the Fathers made up the whole Church of their Age Yet againe forasmuch as they ascribe infallibility not onely to all but also to the major part of the Fathers of these five then two may erre by their own confession And that all the particular Fathers have their their errors is generally acknowledged by the Papists and often urged by them to defend themselves from the force of many convincing allegations from the Fathers against their opinions Well then to keep to this particular instance It is granted that Dionysius may erre and so may Ignatius then the Infallibility is preserved in Clemens and Polycarpus and Hermes But they also or any two of them may erre in other things and then the Infallibility is preserved in Dionysius and Ignatius and Hermes Thus it seems Infallibility is banded between the Fathers like a Tennis-ball from one to another and they have it by turnes Such monsters must be in the Conclusion if Infallibility be in the premises That is enough for the second Argument § 5. The third Argument is this The Fathers professe they are not infallible either they say true or false if true then they are not infallible if false then they erred in that assertion and therefore are not Infallible So the Papists are gone by their own Argument and rule too For here we have the consent of the Fathers It were infinite to recount all passages to this purpose I shall onely suggest some few which are evident and undeniable in this particular Clemens Alexandrinus hath these words The principle of our Doctrine is the Lord who hath taught us by the Prophets by the Gospell and by the Apostles and he addes If any man think this Principle needs another Principle he doth not indeed keep that Principle But the Papists say the Scripture principle needs another principle to support it viz. the Churches Authority Ergo the Papists have forsaken the principle of the Scripture and so saved us further labour of proving their Apostacy And he addes that the standard by which things are to be examined is not the testimony of men therefore not the Testimony of Fathers Councels Popes who I thinke are all men save onely that severall of the Popes are represented by their own Authors as beasts but the Word of the Lord. And lest you should understand it of Tradition he calls it just before the Scripture and word of the Lord We do not saith he believe the assertions of men they must not onely say but prove and that too from the Scriptures What can be more expresse So Basil tels us The hearers that are instructed in the Scriptures must examine the Doctrine of their teachers they must receive those things which are agreeable to Scripture and reject those things which are contrary to it Where we plainly see S t Basils direct contrariety to the principles and practise of the Romish Church 1. St Basil allowes his heares to examine their teachers Doctrine so do not the Papists The people are so bound to be subject to their Pastours that if their Pastours shoulderre the people were bound to erre with them saith Tannerus A Christian is bound to receive the Churches Doctrine without examination saith Bellarmine Pastours are simply to be heard in all things nor are we to consider what is said but who said it i. e. if he were a lawfull Pastour as Stapleton bellowes it out for it is a speech fitter for a beast then for a man And yet these are the men who will not depart a nailes bredth from the Fathers This is the Church the principall note whereof is consent with the Fathers of which you may judge by this and what we shall adde from others 2. Basil makes the Scripture alone the rule by which all other things are to be examined not Fathers not Councels not Traditions but the Papists are of another minde S t Clara. tels us of a Popish Treatise written by a friend of his solemnly approved by the Parishian Doctors of the Sorbon so you see it is no particular fancy but a received opinion where saith he that Author expresly asserts that the Church therefore receives the Scriptures because and so far as they are conformable to Tradition not contrarily i.e. She doth not receive Tradition because and so far as it agrees with Scripture And thus far doubtlesse he was in the right saith S t Clare And consequently Basil was in the wrong That saying of Cyprians is never to be forgotten That Christ alone is to be heard the Father witnesseth from Heaven We are not therefore to regard what others before us thought but what he that was before all Christ first did for we are not to follow the custome of men but the truth of God If the Papists would say as much this controversy would be at an end And it is observable that Pamelius who is very brisk and free of his Notes and animadversions whereever Cyprian casts in a word that may seem to give countenance to their opinions passeth over this place with profound silence as well seeing it was so hot it would have burned his Fingers St Chrysostome is as fully Protestant in this particular as if he had been of Councell in our cause in two points he is positive for us 1. He presseth the people to examine things delivered to them therefore he was against the Popish implicit faith Let us not carry about the opinion of the multitude but let us examine things
and not contented to deliver the assertion he addes a reason Is it not absurd that when you are to receive mâ—ny you do not trust other men but examine it your selves and when you are to judge of things then to be drawn away by other mens opinions And this saith he is the worse fault in you because you have the Scriptures That brings in the second Herely of Chrysostomes The rule by which he commands them to try all things is the Scripture and the mischiefe too is he cals it a perfect rule you have saith he an exact standard and rule of all things and he concludes thus I beseech you do not regard what this or that man thinks but enquire all things of the Scriptures I know no way to avoid this evident testimony but one if I might advise them the next Jesuite that Writes shall swear these words were foisted into Chrysostomes works by the Protestants and that they are not to be found in an old Manuscript Copy of Chrysostome in the Vatican What Protestant can deliver our Doctrine more fully then Origen It is necessary saith he that we should alledge the Testimony of Scriptures without which our expositions do not command faith Or then Cyrill Do not believe me saying these things unlesse I prove them out of the Scriptures Or then Ambrose thus speaking to the Emperour Gratian I would not you should believe our Argument or disputation let us aske the Scriptures aske the Prophets the Apostles S t Austin had none of the Fathers in greater veneration then Cyprian and Ambrose yet heare how he speaks of them of Cyprian thus I am not obliged by his Authority I do not look on his Epistles as Canonicall but I examine them by the Scriptures and what is repugnant thereunto with his good leave I reject it Would the Papists give us but this liberty we should desire no more and of Ambrose he saith the like Peradventure it will be said in this point as it is in the generall That although it is confessed by the Fathers that particular Doctors are liable to error yet in such things wherein the Fathers do unanimously agree they have an infallible Authority and are a sufficient foundation of Faith To this I answer 1 If this were granted it doth not in the least secure the Romists concernments because there is not one of all those points controverted between them and us wherein such unanimous consent can be produced but in every one of them there are pregnant allegations out of some of the Fathers repugnant to their opinions and assertions This their learned men cannot but know and if they have any ingenuity in them they cannot deny 2 I answer with Witaker against urging this very Plea What a silly thing is it to deny that that which happen'd to each of them cannot possibly happen to all of them And with Gerhard the Testimonies of the Fathers collectively taken cannot bee of another kind and nature then they are distributively Nor can any man deny the truth of the proposition if he apprehends the meaning of it for how can the same persons being onely considered under a double notion be both fallible and infallible at the same time And if Austin Ambrose Cyprian supposing these were all the Fathers be each of them fallible how can a meer collective consideration of them render them infallible 3. I Answer with Learned Dr Holdsworth That the Fathers deny this Infallibility not onely to one or two of them dispersedly but to all the Antients collectively considered and this I shall prove onely by one Argument They that make Infallibility the peculiar property of the Canonicall Writer deny the Infallibility of the Fathers eitheir collectively or distributively considered But the Fathers make Infallibility the peculiar property of the Canonicall Writers and abjudicate it from all other Writers S t Ierome is expresse Except the Apostles whatsoever else is afterward said let it be cut off for it hath no Authority And againe I make a difference between the Apostles and other Writers those alwaies said Truth but these in somethings as men did erre St Austin makes this difference between the Holy Scriptures and all other Writings That those are to be read with a necessity of believing but these with a liberty of judging What living man can expresse the Protestant Doctrine in more evident termes then the same Father elsewhere doth That which is confirmed by the Authority of the Holy Scriptures is without doubt to be believed but for other witnesses and testimonies whether more or fewer agreed or divided all is one to S t Austin you may receive them or reject them as you shall judge they have more or lesse weight And again when he was pressed by Ierom with the Authority of six or seven of the Greek Fathers he thus Answers I have learned to give this honour and reverence to the Books of Scripture to believe there is no error in them But as for others how Learned or Godly soever they be I so read them that I do not believe any thing to be true because they thought so but because they proved it so to be by the Scriptures To conclude so evident is St. Austin's judgment in that point that it forced this ingenuous confession from a learned and acute Papist Occam by name who speaking of a passage of St. Austins about this point hath these words It is to be noted that Austin in that authority speaking of other writers beside the pen-men of the Scripture makâ—s no difference among these Non-Canonical Writers and therefore whether they be Popes or others whether they writ in Council or out of Council the same judgment is to be passed upon them You see St. Austin's mind is plain and doth our Adversaries themselves being judges directly overturne that great fundamental point of the Infallibility of Councels and Popes which if you will believe them is not only true but necessary to salvation and yet these are the men that walk in the good old paths These are they that maintaine no doctrine but what hath been conveyed to them by the Fathers I know no Salvo but that which they use in the great article of Transubstantiation viz. to tell us we must not believe our selves when we read such passages in the Fathers and that together with the eyes of our mind our Reasons and Consciences we must give up the eyes of our body to the Pope's disposal And this doctrine of Austins if you will believe the Romanists when delivered by the Protestants is a new and upstart doctrine never heard of in the world till Luther's dayes and by this you may judge of the justice of that charge when the like is said of our other doctrines I might fill up a Treatise with pertinent citations out of the Fathers to this purpose but this is enough for any but those who are resolved to sacrifice
should not be admitted to the vision of God before the day of judgment So much Perron confesseth and Sixtus Senensis That the Saints should raigne with Christ a thousand years that Pamelius grants In all these and severall others it is known that the Church of Rome asserts the contrary how truly and justly I dispute not nor is it materiall to my purpose which is onely to shew how upon all occasions where need requires they do as little regard the Authority of the Fathers as any whom they most traduce for so doing But would you know the mistery of this why The Fathers are not reckoned as Fathers when they deliver any thing which they did not receive from the Church saith Duraeus In earnest that saying deserved a Cardinals Cap. And Baily the Jesuite seconds him in it where putting this question Whether the Authority of the Doctors Fathers ought to be admitted he answers Yes as fâ—r as the Church approves of them The Fathers have Authority with us as far as we please I will adde a third that you may see it is a ruled case and that is Gresserus A Father saith he is one that feeds the Church with wholesome Doctrine but if instead of corne he give chaff or tares he is not now a Father but a step-Father not a teacher but a seducer When the Fathers say any thing which seems to countenance their positions then they are Fathers uncorrupt judges infallible interpreters and Purgatory is too mild a punishment for him that shall goe one haires breadth from them But if the Fathers will once begin to take upon them if they will exceed those bounds the Pope hath set them and contradict his interest or opinion then it is time to take them a peg lower then they call them Fathers but make children of them They had better have held their Tongues for now all comes out and the Papists are the Chams as they call the Protestants who uncover their Fathers nakednesses Then Eusebius who when he is Orthodox in the Romane account passeth for a most famous Writer a most learned man and a Catholick with Lindanus Sixtus Senensis and others is all on a sudden transubstantiated into an Arrian Heretick with Costerus and Baronius Then poor Tertullian who when he speaks righteous things passeth for a most noble Author the chiefe of all the Latine Fathers with Lindanus is not so much as a man of the Church nay he is an hereticall Author an heresiarch a Montanist say Azorius and Bellarm Then Origen who when he is a good boy passeth for a witnesse beyond exception with Duraeus another master of the Churches after the Apostles as Jerome calls him saith Lindanus is a meer schismatick saith Canus the Father of the Arrians and Eunomians saith Maldonate Then Constantine himselfe that you may see the Church of Rome is not guilty of respect of persons is not much to be regarded he was a greater Emperor then Doctor saith Bellarm. Then Lactantius is better skilled in Tully then in the Scripture and Victorinus was a Martyr but wanted learning saith Bellarmine Nay I think both he and the rest of the Fathers wanted wit as well as learning for if they would but have blotted out all Anti-Romish passages which might have been done with one Blot provided it reached from the beginning to the end of their works they had all passed for Orthodox and admirable men and we had not heard one word of their infirmities or miscarriages What need I trouble my selfe and the Reader with saying that which all the World knows concerning the Papists receding from the common sence of the Fathers in expositions of Scripture and preferring new interpretations before them not fearing their own Tridentine thunderbolt That no man should dare to interpret Scripture against the common consent of the Fathers For which I shall onely referre the reader to those places where he may be more fully satisfied that this was the opinion and practise of the Learned and approved Romanists as Cajetan Pererius Maldonate and severall others § 9. In short to strike the businesse dead you shall have the positive judgment of the principall pillars of the Romish Church Sacred Doctrine saith Aquinas useth Authority of Scripture as a necessary Argument but the Authorities of other Doctors of the Church onely as a probable Argument for our faith leanes upon the revelation made to the Apostles and Prophets not to other Doctors The Authorities of the Fathers without the Scripture doth not oblige my faith saith Biel It is the property of the Holy Scriptures that there is no error in it which needs correction saith Baronius The Writings of the Fathers saith Bellarmine in totidem terminis are not a rule and have not authority to oblige me And not contented to assert he elsewhere offers proofs of the invalidity of the Fathers without and their perfect subjection to the Authority of the Church and Bishop of Rome The Fathers execute the office of Doctors but Counsels and Popes execute the office of a Iudge committed to them by God And againe The Pope hath no Fathers in the Church but all are his sonnes No wonder then that the sonnes are subject to the Father not the Fathers to the Sonnes Thus Gregory de Valentiâ cuts the knot he cannot untie If the consent of Doctors cannot be made out the Pope may use his Authority Really these Jesuites are most ingenious fellowes they are resolved never to be at a non-plus when they saw the Scripture was not for their turnes they vote that should not be judge of controversies and fled to the Fathers When they saw multitudes of notable passages cited out of the â—athers destructive to their Hierarchy then it must be consent of the Fathers Now because they know they cannot make out the consent of the Fathers for any one Article of their Faith Here is a Salvo for that the Popes Authority is evident It is but saying that is a first Principle and all controversies are at an end By this time I think I may expect the Reader that hath but a dram of ingenuity in him must needs acknowledge that the Authority of the Fathers is neither ex veritate rei in truth nor ex opinione Pontificiorum in the judgment of the Papists a solid foundation for a Papists Faith which was the Proposition to be proved I shall dismisse this with two Observations 1. How sweetly the Romish Doctors agree in that which they acknowledge to be a principall foundation of Faith viz. the Authority of the Fathers 2. I shall leave this Syllogisme taken out of their own Authors to the consideration of the prudent Reader If you take away the authority of Fathers and Councels all things in the Church are uncertaine saith Eccius as you saw before But Bâ—llarmine and
Infallibility from the Pope which Bellarmine and the Jesuites generally do confess Councels without the Popes confirmation and in themselves to be but fallible for what the Pope's confirmation is in Bellarmine's opinion that the Churches reception is in the judgment of S. Clara and all the Authors he cites to that purpose What say you further if S. Clara confess the falsehood of his own Conclusion let the intelligent Reader judg His Conclusion is Therefore Councels are infallible in the judgment of the Fathers and of all the Fathers he tels us S. Austin is the greatest Assertor of the Infallibility of Councels now I assume St. Austin in the judgent of S. Clara held that Councels are fallible This I prove from his own words In this sense Occham rightly delivers the mind of Austin whether they be Popes or others whether they wrot any thing in Councel or out of Councel the same judgment is to be passed upon them that things are not therefore to be reputed infallibly true certain because they wrot so but onely because they could prove it by Scripture or reason or miracles or the approbation of the universal Church Thus far Occham Now follows S. Clara's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Which doctrine of his I judg most safe and that it is owned by almost all Catholicks The evidence of this place forced S. Clara to make this acknowledgment that it seems to favour the opinion of those who asserted the Fallibility of Councels in lesser things though indeed this is but a figment of his own brain and a distinction foisted into the text which St. Austin never dream'd of and he is reduced to such straits that he hath no other way to evade but in stead of an Answer to oppose one argument against another viz. that it is sufficient for him that the Fathers call those Hereticks that do not adhere to the definitions of Councels Ergo they thought them Infallible It is Bellarmine's argument and I have already answer'd it And so this block being removed the Conclusion remains firme That St. Austin thought not Councels infallible For farther confirmation whereof I shall from hence collect two Arguments plainly proving that St. Austin was not of the judgment of the Romanists in this point of the Infallibility of Councels 1. Because no more Infallibility is here granted to general Councels then to particular Synods nay then to private Doctors This I prove because St. Austin and the Papists themselves and indeed all men allow each of them so far infallible and their assertions to be infallibly true as they can prove them by Scripture or irrefragable reasons or miracles or the approbation of the whole Church and not one syllable more doth Austin give to general Councels 2. Because the Papists will not and cannot according to their principles truly speak what St. Austin there speaks and therefore St. Austin did not think as they think unlesse they will make him one of those who seldome speak as they think It is the known and avowed Doctrine of the Romish Church however disowned by some few of them whom they look on as Extravagants and Schismaticks that we are bound to believe the Doctrine of the Pope say some of the Councel say others of the Pope and Councel together say almost all upon the credit of their own assertion without any further reason This is evident from Stapleton Gregory de Valentia Tannerus and Bellarmine in several pâ—aces one I shall instance in It is one thing saith he to interpret a law as a Doctor that requires Learning another thing to interpret it as Iudge that requires Authority a Doctor propounds not his opinion as necessary to to be followed farther then reason induceth us but a Iudg propounds his opinion with a necessity of following it The Fathers â—xpound Scripture as Doctors or Lawyers but the Pope and Councels as Iudges or Princes And now let S. Clara himself judg if he will deal candidly whether St. Austin and Bellarmine were of a mind or which is all one whether St. Austin did receive the Decrees of Councels as of Judges and Princes barely upon the credit of their authority or assertion as the Papists say he did or only as Doctors because they could prove what they say from Scripture or reason as St. Austin in terminis asserts § 11. But because it is of some concernment to understand Austin's mind in this point whose authority is so venerable both to them and us and whom both Parties willingly admit for Umpire in this controversy I shall further consider what S. Clara alledgeth from him for this purpose the passage he pleads is this Vntill that which was wholsomely believed was confirmed and all doubts removed by a general Councel Therefore saith S. Clara it is not lawful to doubt after the definitions of Councels Put it it into a Syllogism and it is this That which so confirms a truth as to remove all doubts is Infallible But a general Councel so confirmes a truth as to remove all doubts Ergo. The Major is denied for a private Minister may by the evidence of Scripture or reason so confirme a truth as to remove all doubt from the hearers and yet is not therefore infallible There are then two wayes whereby doubts may be removed 1. By the infallibility of the authority Thus when God tells me that which seems improbable to reason this should remove all doubt 2. By the evidence of arguments and so their argument proceeds à genere ad speciem affirmativè thus a general Councel removeth doubts Ergo they do it by the Infallibility of their Authority it followeth not for you see they may do it by the evidence of their argument And this Answer might very well suffice But that I may give them full satisfaction if possibly the interest of these men would suffer their consciences to open their eyes I shall prove that it was so and that St. Austin speaks of this latter way of removing doubts i.e. by their convincing arguments not by their infallible authority This plainly appears by considering the contexture of the words Lest I should seem saith he only to prove it by humane arguments because the obscurity of this question did in former times before the schisme of Donatus make great and worthy Bishops and Provincial Councels differ among themselves untill by a General Councel that which was wholsomely believed was confirmed and all doubts removed I shall bring out of the Gospel infallible arguments Where you plainly see that he cals the authority of Councels but a Humane argument and authority and that he acknowledgeth none but Scripture-arguments to be certa certain or infallible as is evident from the Antithesis 2. This appears most undeniably from a parallel place where St. Austin speaks thus of Cyprian That holie man sufficiently shewed that he would have changed his opinion if any had demonstrated to him that Baptisme might be so
given c. And a little after he would have yielded to a general Councel if the truth of that question had in his time been evidenced and declared and confirmed by a general Councel And he gives the reason of his yielding Because that holy Soul would have yielded even to one man declaring and demonstrating the truth much more to a general Councel In all which it is plain that it was not any presumed Infallibility of the Councel but the clearness of the truth and the strength of their arguments which would have satisfied Cyprian in St. Austin's judgment 3. This may be irrefragably proved from hence that St. Austin makes this the peculiar property of the holy Scripture by which it is distinguished from and advanced above all the opinions decrees or writings of all Bishops in or out of Councels that we may not doubt of any thing contained in it The words are express and brought in with a Quis nesciat Who knowes not that the holy Scripture is so preferred before all the letters of after-Bishops that we may not so much as doubt or debate concerning any thing contained in them whether it be true or no. But the letters of the Bishops may be reproved by Councels if they swerve from the truth and Provincial Councels must yeild to General Councels and former general Councels are oft corrected by the latter where there is a gradation from Bishops to Provincial and thence to General Councels but all of them are in this respect postposed to the Scripture that we may lawfully doubt of any thing contained in their Decrees and where they swerve from the truth reject it And nothing more evinceth the strength of this argument then the silliness of our Adversaries evasions He speaks of questions of Fact and Ceremony not of Faith saith Bellarmine and Stapleton whereas the question there disputed was whether persons Baptized by Hereticks should be rebaptized which the Fathers formerly made and the Papists now make a question of Faith But by emendantur saith Stapleton he means perfectiùs explicantur If you ask in what Dictionary or Author the word emendantur is so taken you must understand that it follows à majori ad minus that if our Romish Masters may coyn new Articles of Faith which diverse Papists professe they may much more may they devise new significations of words But I would know of these Doctors what they would think or at least what discreet and sober men would think of that Author that should say Libri Mofis à Prophetis emendantur or Scripta Prophetarum ab Apostolis emendantur and yet if Stapletons Lexicon may be used it were an harmlesse expression But if these men will give St. Austin leave to be the interpreter of his own words he hath sufficiently open'd his mind by making emendare and reprehendere parallel expressions and by speaking of such an Emendation as follows after or is conjoyned with a doubting of the truth of what was delivered by the Councel This may serve for the third Proposition § 12. And here I might give my self a supersedeas having shewed the imbecillity of their principal Proofs from the Fathers but ex abundantis I shall adde the fourth Proposition which is this That it doth appear the Antients did believe the fallibility of Councels The former proposition shewed that they could not prove their Assertion and this I hope will disprove it But because what hath been already said may serve for that end also I shall be the briefer in this and shall only mention three arguments to prove it 1. They who make Scripture-proof necessary to command the belief of doctrines or matters of Religion do not hold the Infallibility of Councels But so did the Fathers Ergo. The Major is evident from hence because one infallible Authority is sufficient and the addition of another though it may tend ad melius esse yet it cannot be necessary ad esse for then the former were not sufficient And the Papists who believe the Infallibility of Popes or Councels do professe eo nomine that Scripture-proof is not necessary and that the Churches authority without Scripture evidence is sufficient When Whitaker urged the necessity of Scripture-proof to shew the Church for proof of the Scriptures prerogative above the Church Stapleton roundly answers That such proof is not necessary to a Christian man and a Believer For the Minor That the Fathers did judge Scripture proof necessary hath been already shew'd and will hereafter be made good and to prevent tedious repetitions I shall now forbear it 2 They who allow the people liberty of examination of all that any men since the Apostles say do not believe the Infallibility of Councels but so do the Fathers The major is evident from the confession and practice of our Adversaries who believing the Infallibility of the Pope or Councels do injoyn the reception of their Decrees and Injunctions without examination A Christian ought to receive the Churches doctrine without examination saith Bellarmine The Minor hath been proved from the expresse words of the Fathers 3. They that derogate Faith from all men without exception beside the Apostles do not hold the Infallibility of Councels But so do the Fathers Ergo. The Major needs no proof for the Councels are made up of men and such too as are confessed to be each of them fallible Nor do they pretend to any Enthusiasme or immediate revelation The Minor also hath been fully proved to which I shall adde one out of Austin◠If it be confirmed by authority of Scripture we are to believe it without all doubting but for other witnesses or their testimonies a man may believe or not believe as he apprehends what they say hath weight or not It is true S. Clara sayes that St. Austin doth only prefer Scripture before particular authors which how false it is sufficiently appears from the other testimony of Austins which I have even now discussed wherein you plainly saw in Occam's and St. Clara's own judgment St. Austin positively took away all difference between Councels and private Doctors in this particular and equally denied all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to both of them Thus I hope I have sufficiently proved what I undertook concerning the supposed Tradition and the testimony of the Fathers in reference to the Infallibility of Councels This is the first Branch The Infallibility of Councels is not made known to us by Tradition the next Proposition must shew That it is not revealed in Scripture § 13. This therefore is the Second branch That the Infallibility of Councels hath no foundation in Scripture◠1. I might justly insist upon what hath been already mentioned concerning the doctrine of the Romanists about the insignificancy and insufficiency by the Scripture to ground my faith without the Churches authority And surely they that professe they are not bound to believe the Divinity of Christ were it not for the
〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or one of their radicall mistakes 1. That which Christ denies to the Apostles is not to be ascribed to the Church but Christ denies this absolute Authority to the Apostles Matt. 23.10 Be ye not called masters for one is your Master even Christ where it is not the name but thing which is prohibited even magisterium fidei or the usurpation of an absolute authority in teachers and the exaction of an universall beliefe and blinde obedience in hearers which was the errour of the Pharisees here condemned by our Saviour for so they said You are to believe all the sayings of our Rabbines in their Homilies no lesse then the Law of Moses And again All their words are the very words of God are their expressions in the Thalmud It cannot be denied that Christ derogates that authority from the Apostles which he ascribes to himself but if the Popish opinion were true the Apostles had as great authority as Christ himselfe for the height of Christs authority is expressed in these words nor can more be said of God himself him shall ye hear in all things Act. 3.22 This indeed the Popish Doctors most blasphemously arrogate to themselves as you have seen but so did not the Apostles they had not so learned Christ they allwaies observed their Distance Be followers of us as we are of Christ. I have received of the Lord that which I delivered S t Paul denies that he had dominion over their Faith 2 Cor. 1.24 Not that we have dominion over your Faith I 'le warrant you Paul denied it to himselfe because it was Peters Prerogative for it is certaine St Peters Successors challenge it for Dominion and Subjection are Relatives And if the people owe an absolute subjection of their Faith to their teachers the Teachers have an absolute dominion over the Faith of the people In short This sottish Doctrine of an implicit Faith must needs be Apocryphal so long as the Epistle to the Galatians is Canonicall and especially Gal. 1.8 Though we or an Angel from Heaven Preach any other Gospell let him be accursed And he is not contented with a single assertion but addes as we said before so say I now againe let him be accursed Which if the Reader compare with that abominable passage of Bellarmines If the Pope should erre in commanding Vices and forbidding Vertues the Church were bound to believe vices to be good and vertues to be evill He will be able to judge whether the Faith of the present Romish Church be the same with that of the Apostles dayes or not and whether they who are so liberall in dispensing their Anathema's to all that differ from their sentiments do not justly fall under the Anathema here denounced 2. If Pastours are to be heard in all things then people cannot sin in obeying their Pastours else they should sin in doing their duty but people may sin in obeying their Pastours Methinks this should need no proofe but I finde this to be the temper of our Adversaries they who give the hardest measure to us expect the highest measure from us and they of whom we may say as Galen did of Moses multa dicunt nihil probant they say much and prove nothing will yield us nothing but what we must win by dint of Argument Therefore I shall prove it briefly The Jewes sinned in following Aarons Doctrine These be thy Gods O Israel So the Prophet Ieremy frequently condemnes them for obeying the decrees of their Priests in his time And our Saviour hath put this out of doubt speaking of the Jewish Teachers Matt. 15. If the blind lead the blind both will fall into the Ditch And S t Peter assures us if his Successors will please to give him credit that the Jewes were guilty of a great sinne in Christs death though they did it in obedience to the decrees of their Rulers Acts 3.14.17 3. If people are allowed to examine the Doctrines of their Teachers by the word ere they receive them then they are not to be heard in all things But people are allowed so to examine All the doubt lies about the Minor and yet who can doubt of that who ever read these following places Take heed that no man deceive you for many shall come in my name Math. 24.4 5. Prove all things hold fast that which is good 1 Thes. 5.21 Prove the Spirits 1 Joh. 4.1 It is true Bellarmine saith These precepts belong onely to Learned men And Gretserus gives this reason for it because the unlearned people are not able to examine very good It seemes then none but the Learned can have their sences exercised to discerne between good and evill Heb. 5.14 And it is the priviledge of shephards onely which Christ made the Character of all his sheep That they knew his voice and could distinguish it from the voice of Strangers Joh. 10.4 5. It seems Christ spoke to the learned only when he said Search the Scriptures Ioh. 5.39 It seems the learned Thessalonians only were bound to hold fast that which is good for that goes with their proving and proving was in order to holding fast It seems the Bereans whom Paul commends for examining his doctrine by the Scriptures Act. 17. were Masters of Arts and Berea was an University and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 implies that they had Academical education and the Apostle meant it only of the University when he writ to the city of Corinth I speak as to wise men judg ye what I say 1 Cor. 10.15 Nay the mischief is if this be granted their work is not done for if the learned may examine that is sufficient for our purpose for such are many Lay-men as they are called and diverse of the Clergy who have no share in the Churches government and therefore are as much bound to subjection as any of the people and consequently the Rulers are not simply to be obeyed nor their doctrine blindly received upon their own credit But saith Bellarmine Inde d doubtful doctrines are to be examined but the doctrine of lawful Ministers is not doubtful but openly good I see the Cardinal intended to shew his wisdome reserving the discovery of his honesty to another time Bellarmine was resolved to take a post which he might be sure to keep he knew the Hereticks would be nibling about the premises and therefore he leaves the guarding of them to others and resolves to hold the conclusion which he knew was not good manners to deny But if such doctrine as our teachers deliver be eo nomine evidently good and true then these commands of trying are both dangerous seeing they suppose and allow of doubts and frustraneous since I may safely receive them without tryal § 16. A third place alledged for the Infallibility of the Church and Councels is Joh. 16.13 When the Spirit of truth his come he will guide you into all truth Hence Bellarmine thus argues Christ speaks not of the
Ergo This Church is Infallible Here are three propositions and every one of them faulty in one kind or other 1. For the Major it is most falfe For Christ hath promised to be with every single sincere believer Ioh. 14.23 If a man love me wee will come to him and make our abode with him So Ioh. 17.20 21 22.23 And the Holy Ghost by which it is that Christ is present is given to every such person Ergo it seems they are Infallible 2. For the Minor it is true but impertinent Christ hath promised to be with his Church and with his Ministers to the worlds end but not in the same manner and with the same degree of assistance as he was with the Apostles to give them Infallible direction If otherwise then as every single Apostle was so every single Minister must be Infallible which they themselves deny 3. The Conclusion if granted reacheth not to Rome for there being severall Churches pretending to this promise and the Text no more determining it self to one then to the other it may as well be claimed by the Greek or English as by the Romish Church Nay which is more Rome is excluded or rather hath excluded her selfe from it as we have seen and by her disobedience to Christs commands hath cut off her Title to his promise § 19. There is one place more they use to plead it is Mat. 18 20. Where two or three are gathered together in my name there am I in the midst of them This I confesse drives the Naile home I see they are resolved to make sure work For now it matters not what becomes of the Infallibility of the Pope or generall Councels or the Universall Church For whereever there are but two or three Jesuites met together pretending Christs name there is Infallibility I think those Hereticks had better have held their Tongues for then the Church of Rome would have been contented to assert the Infallibility of Pope or Councels but now they will not abate them an Ace but will make it good in spight of Scripture Fathers and Councels and all the World that every leash of Popish Priests is Infallible But I need say nothing more in Answer to this ridiculous Argument because the Answers to the last Argument will serve for this also and their own great Doctors confesse the impertinency of this allegation and amongst them two great names Stapleton and Gregory de Valentiâ And these are the Scriptures upon which they ground their Monstrous conceit of the Infallibility of Councels what a sandy Foundation they have for it in Tradition we shewed before And how little countenance they have from Scripture and how absurdly they wrest that to their own destruction hath been now discovered And therefore I may conclude this Doctrine hath no footing in Scripture nor Tradition which was the first branch of the Proposition to be proved § 20. And here I might set up my rest For having pulled down the two Pillars upon which the building of Infallibility stands I know no remedy but it must fall to the ground But for the more abundant demonstration of the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Romish Doctors and vanity of their Religion I shall adde a second consideration and shew that however when they discourse with Protestants they make a great noise about the Infallibility of councels yet when they debate the point among themselves none deny it with greater seriousness nor dispute against it with more earnestnesse then diverse of themselves I speak not now of the private opinions of some obscure Doctors among them but of the publick doctrines of their Church the opinion of the Popes Cardinals and all the â—esuites and stoutest champions of the Romish Church and the generality of Italian Spanish and Germane Papists and almost all some of the French faction excepted do expresly deny the infallibility of Councels and which is more they dispute against it particularly Cajetan and Bellarmine and Gregory de Valentia some of whose Arguments are these Infallibility is not in the headlesse body therefore a councell in it self is not infallible That from which there is appeal is not infallible but there lyes an appeal from a councell to the Pope Ergo. The Church is committed to Peter not to a councell Ergo. Thus Cajetan The Pope can either approve or reject the decrees of a Councel Ergo the Councel is not infallible The Councel hath its infallibility from its conjunction with her head the Pope Ergo. Many Councels have erred in decrees of faith Ergo. Thus Bellarmine By the way remember this is the Gentleman that even now urged Ioh. 16. to prove that Councels could not erre and now he proves they have erred it were well if the Romanists had either better consciences or better memories God doth nothing in vain but the gift of infallibility would be given to Councels in vain seeing the Pope hath it Ergo. That which is repugnant to our most assured faith concerning the Pope's primacy is not to be admitted But the supreme and infallible authority of Councels is repugnant to the Pope's primacy Ergo Thus Gregory de Valentia So you see by their own argument either the Pope's primacy or the Councels infallibility is lost as the Jesuites on the one side thus strenuously dispute down the infallibility and supremacy of Councels so their Adversaries on the other side do as stoutly overthrow the supremacy and infallibility of the Pope wherein besides the positive testimonies of diverse of the most learned antient Papists they have the suffrage of two late famous Popish Councels Constance and Basil such a spirit of giddiness and division hath God put amongst these Builders of Babel And yet this is the Jerusalem a city united in it self These are the men that reproach the Protestant Churches with their divisions in some petite controversies whilst they themselves are so irreconcileably divided in that upon which the decision of all other controversies depends viz. in the rule and judge of controversies I think I need not say much more For the more antient Papists he that shall look into that excellent discourse of Robert Baronius against Turnbull called Apologia pro disputatione de formali objecto fidei will find the infallibility of Councels expresly denied by Ockam Cameracensis Waldensis Panormitanus Antoninus Cusanus all venerable names in the Romish Church whose words are there recited And for the modern Papists it may suffice to name three authors of principle account whom the rest of the Herd do follow Melchior Canus laies down their doctrine in two Propositions 1. A general Councel which is not called and confirmed by the Pope may erre in the faith 2. Provincial Councels which are confirmed by the Pope cannot erre the rest may erre And Bellarmine saith the same thing almost in the same words and when he was gravel'd with the authority of that famous Councel of Chalcedon a
they infer the necessity of the Churches authority these kind-hearted Gentlemen have helped us out of the bryars for now it seems and it is a truth and so far the argument from Tradition is really conclusive that we may know the Scripture to be the word of God without the Churches infallible authority viz. by tradition And the argument of Tradition would not at all lose its strength if the Church were wholly stript of the capacity of a Judg and retained only the qualification of a witnesse and consequently the Churches authority is not at all necessary And if the Church should boast of her authority against or above tradition it may be said to her according to these mens principles as the Apostle said to the Gentiles Rom. 11. If thou boast thou bearest not Tradition but Tradition thee for so say these Doctors Mr. White spends one entire chapter upon the proof of this Proposition That the succession of doctrine is the only rule of Faith and saith that whether we place this infallibility in the whole body of the Church or in Councels or in Scriptures in each of these their authority is resolved into and all depends upon Tradition And he spends several chapters to shew that neither the Pope nor Councels can give any solidity or certainty to our Faith but what they have from Tradition If it be said Tradition is conveyed to us by the Church and so there is still a necessity of her Authority I answer plainly no It followes onely that there is necessity of her Ministery but not of her Authority A Proclamation of the King and Councel could not come to my hands If I live at Yorke but by a Messenger and by the Scribe or Printer But if any from this necessity of his Ministery infer his Authority I may well deny the consequence but because it is unhansome to extenuate a courtesie I hold my self obliged further to acknowledge the great kindnesse of our Adversaries who not contented to assert the validity of the Protestants foundation of Faith have also overturned their own which that you may the better understand I shall briefly represent to you the sweet Harmony of those Cadmaean Brethren and how God hath confounded the language of Babels Builders so that they have little to do but to stand still and see the Salvation of God while these Midianites and Amalekites thrust their Swords in one anothers sides The opinion and language of most Papists in the world is this That Tradition is therefore only infallible because it is delivered to us by the Church which is infallible If you ask Bellarmine what it is by which I am assured that a tradition is right he answers because the whole Church which receives it cannot erre So the late Answerer of Bishop Laud. There is no means lest to believe any thing with a divine infallible Faith if the Authority of the Catholick Church be rejected as erronious and fallible for who can believe either Creed or Scripture or unwritten Tradition but upon her Authority Nay S Clara himself notwithstanding his Romantick strain That Tradition and the naked Testimony of the present Church is sufficient yet elsewhere confesseth the Churches infallibility must necessarily be supposed to make my Faith certain His words are these The Testimony of the Church by which Traditions come to us is infallible from a Divine Revelation because it is evident from the Scripture that the Church is infallible And presently after If the Church were not infallibile it could not produce in me an infallible Faith And this was the constant Doctrine of the Romish Masters in all former Ages Now come a new Generation who finding the Notion of infallibility hard beset and that Pillar shaken they support their cause with a quite coÌ„trary position That it is not the Churches infallibility that renders Tradition infallible as their former Masters held but the infallibility of Tradition that makes the Church infallible and therefore they say the Church her self is no further infallible then she followes Tradition Thus Mr White plainly tells us that Councils are not infallible because the speciall assistance of Gods spirit makes them infallible but because by irrefragable testimony they confirm the succession of their Doctrines and are such witnesses of tradition as cannot be refused Thus Holden having told us that the Popes infallibility is controverted on both sides by just godly and most learned Catholicks as well antient as modern and neither â—svde condemned by Authentick censure which by the way discourses the desparatenesse of the greatest part of the Romish Church at this day which ventures their Soules and rest their faith upon what themselves confesse to be a doubtfull foundation viz. the Popes infallibility All Divines saith he confesse it is not certain with a Divine and a Catholick Faith he comes to lay down this conclusion that the Infallibility of the Church is not from any Priviledge granted to the Romans sea or St Peters successeur but from the universall and Catholick tradition of the Church and Councels fare no better then Popes They are saith he not Founders but only Guardians and Witnesses of revealed truths so M r White allowes neither Pope nor Councels any infallibility but what they have from tradition as wee have seen and tels us in expresse termes that Tradition is overthrown if any other principle be added to it for here lies the solidity of Tradition that nothing is accepted by the Church but from Tradition § 3. Well what shall the poor unlearned Romanist do that finds his great masters at variance in the very foundation of his Faith Here are two contradictory assertions one of them must unavoidably be false A man may with probability at least assert the falshood of either of them having the suffrage of diverse of their own most learned Catholick Authors for him in either opinion but whether they be true or false their cause is lost 1. If they be true and 1. If that be true that Tradition be the foundation of the Churches Infallibility then 1. Whence hath Tradition this Infallibility From Scripture That they utterly disclaime From Tradition Then why may not Scripture give Testimony to it self as well as Tradition And whence hath that Tradition its Infallibility and so in infinitum Is it from the reason of the thing So M r White implies who attempts to prove it by a rationall and Logicall Discourse but himself hath prevented that while he saith To leane upon Logicall inferences is to place the foundation of our Faith and the Church in the sand And S. Clara gives a check to this It is more reasonable and wise even for the most learned and acute persons to rely upon the Authority of the Church then to adhere to our own reasonings how plausible soever And that is largely disproved in the following discourse Is it then from the Churches Infallibility This they deny
was impossible And so from hence forward let all Logitians take notice of it that Ab esse ad posse non valet consequentia Well some centuries after comes Moses and by Gods command delivers a Law in Writing and this law abides and the Jewes to this day retaine it in remembrance and veneration and for above 3000 years together have been thereby kept from those Pagan opinions and Idolatries which all the Scholars of Tradition almost in the whole World have fallen into and consequently writing is a sure and orall Tradition an unsafe and uncertaine way of conveyance and this principle hath had universall influence upon the actions of wise men in all ages and in all things Hence care hath been alwaies taken for the writing of Canons of Councels decrees of Courts Acts of Parliament though the importance of them were many times so great and evident that according to this new notion writing was superfluous and verball Tradition Infallible And if those wise men durst never trust unwritten Tradition with their estates and worldly concernments shall we be so mad as to venture our Souls upon it Let Papists do so who having given up their consciences to the Pope cannot say their soules are their own but let them not be displeased if we desire to make a wiser bargaine But our English Apostate hath a distinction to salve this grosse absurdity It is true saith he of Doctrines meerly speculative that the memory is not so safe a depository as VVritten records but not of such as may be made as it were visible by practise And he is pleased to give us an instance in the Doctrine of the Sacrament and Christs reall unfigurative presence in it which saith he was more securely and clearly delivered by the Churches practise then could be by books VVritten their prostrations and adorations demonstrated their assurance of his real presence where every mans saying Amen at the Priests pronouncing Corpus Domini nostri Jesu Christi expressed their confession of that presence with exclusion of all tropes and figures in the businesse Exomol § 1. c. 8. And are these the great and visible assurances of Doctrines to which all the security of Writings must strike saile Are these grounds so evident that the Doctrines could not possibly have been more securely propagated and more clearly and intelligibly delivered to posterity in Writing as Cressy daringly asserts See Exomolog Sect. 1. chap. 8. O the besotting nature of Popery O the tremendous judgment of God punishing Apostacy with an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 a reprobate sence Dare this miserable man say these are clearer evidences of the reall presence then if it had been said in terminis This is my body in a proper and corporeall sence or this bread is converted into the very substance of this body which you now see These men may well say what they please for it appeares they can believe what they list May I with the Readers leave in few words discover the shamefull weaknesse and horrid impudence of this assertion Is it true indeed that the prostrations and adorations of Christians discover'd their assurance of the reall corporall presence And of all men living could Mr Cressy say this who had so oft seen others receive and himself received the Sacrament in England and Ireland in a posture of adoration viz. kneeling with an assurance of the falshood of that opinion of the reall corporall presence Why might not the speciall yet spirituall presence of Christ in the Sacrament occasion this prostration as well as the speciall and Spirituall presence of God in the Arke occasioned the Jewes to fall down and worship at his footstoole And must the poore Clarke come in with his Amen to help the lame priest over the stile Why there is not a Protestant but when he heares these words pronounced this is my body will say his Amen to it and acknowledge it so to be but still Christs words must be taken in Christs sence and that is though figurative yet very frequent in such cases In short since these are the practicall visible Arguments alledged as instances of the Infallible certainty of orall Tradition above all that can be said in writing I hope the Reader who concernes himselfe either in matters of credit or conscience will easily discerne and ingeniously confesse both the absurdity of their Arguments and assertion and the solidity of this second Answer and the advantage of writing above unwritten Tradition § 5. Ans. 3. If this assertion be true and solid and Tradition be an Infallible foundation of Faith as those men pretend no errour could come into the Church under pretence of Tradition from the Apostles That is evident in it selfe else an infallible Authoritie is liable to error which is a contradiction and it is granted by our Adversaries who therefore tell us that all Hereticks recede from the Tradition of their Fathers and broach new and unheard of Doctrines as we have seen But errors may come into the Church under pretence of Tradition Here all the doubt lies and therefore I shall indeavour to make it good a taske which would be wholly superfluous if the impudence of our Adversaries and the desperatenesse of their cause did not oblige them to require and us to give the proofe of the most evident verities I might insist upon the Doctrine of the Chiliasts which the Papists confesse to be false which was commended to the Church by Papias and Irenaeus too as an Apostolicall Tradition and so received by the generality of Orthodox Christians saith Iustin Martyr This Argument is renderd more considerable by the pitifull evasion wherewith M r VVhite shuffles it off saying That the Chiliasts were deceaved by Cerinthus who feigned he had this from the Apostles in private discourses not in publike Preaching For to say nothing of this that the Fathers derive its pedegree from another root whatever was the occasion and ground of this mistake in that Tradition it sufficiently proves what I intend viz. that many or most of the guides of the Church may receive false Doctrines as comming from the Apostles and so transmit them to their Posterity which is the thing now denied It was an old Observation of Irenaeus concerning the Hereticks of his time one would think the words were not onely Historicall of them but also propheticall of the Papists When Hereticks are reproved out of the Scripture they begin to accuse the Scripture as if truth could not be discovered by those that know not Tradition The Arrians pretended they had their Doctrine by Tradition from their Ancestors particularly they named Origen Dionysius Alexandrinus and Lucian the Martyr by whose hands their Doctrine had been conveyed to them as Baronius acknowledgeth Epiphanius tels us the Cajani pretended St Paul as the Author and founder of their Hereticall Doctrines The Pelagians boasted of their Doctrine That it had been alwaies celebrated by the Learning of Holy men The Doctrine of
the Pope Or will they say the Infallibility of Tradition is kept beyond the Alpes among the Italian Doctors who urge Tradition for the Popes Supremacy above Councels But what security will they give us That the Fallibility of Tradition cannot passe over the Alpes and get from one side to the other Indeed Infallibility may happily be a tender piece not able to get over those snowy Mountains But Fallibility can travell to all parts and at all times In short it being certaine that Tradition doth deceive thousands of them it may deceive the the rest Nor can this be any way prevented but by pretending the promise of Infallibility but this is Heterogeneous to the present enquiry and they are now pleading for another Infallibility from the nature of Tradition and that is hereby disproved and for the fiction of a promise I have discovered that before But the third and last pretence is most frequent That however in lesser points they may be mistaken and divided yet they are agreed in all that is de fide in all points of Faith that is in such things as have been decided by Pope or Councell I answer in few words and thus I reinforce my Discourse If Tradition might deceive them before such a Decision it might deceive them afterwards because the Decision of a Councell doth not alter the nature and property of Tradition It is true according to the opinion of some Papists such a decision of a point may cause him to believe a Doctrine which before he doubted of or denied because he may judge the Churches Authority so infallible and obliging to him that Tradition with Scripture and all other things must strike saile to it But the decision of a Councell cannot make that a Tradition which was no Tradition nor can it hinder but that Tradition did deceive me before and consequently might deceive me afterwards For instance If the Pope determine the controversie between the Jansenists and Jesuites about Predestination Grace Frewill c. his determination in favour of the Jesuits possibly may change some of the Jansenists judgments because peradventure it is their principle that the Pope is the Infallible Judge of Controversies to whom they must all submit But supposing that the Popes decides according to the verity of Tradition and that must alwaies be supposed a thousand of his decisions cannot hinder but that all the Jansenists and Dominicans had untill that time been deceived by Tradition So it seemes Tradition in that point was Fallible for above 1600 yeâ—rs together after Christ and now upon the Popes determination An. 1653. it is momento turbinis grown Infallible but neither will this do their work for the nature of Tradition being the same either it must be infallible in the foregoing ages or else it must now be acknowledged Fallible § 11. Answ. 7. Although this one Answer might suffice to all their perplexing Arguments tending to shew the impossibility of any mutation or corruption where Tradition is pretended viz. that it is apparent there have been severall mutations and corruptions where Tradition is owned As it was a sufficient confutation of that Philosophers knotty Arguments alledged to prove that there was no motion when his Adversary walked before him though happily the other brought some Arguments that might puzzle an able disputant to Answer which in that point is not hard to doe Or if any man should urge a subtile Argument to prove the impossibility of Sins comming into the World because neither could the understanding be first deceived nor the will corrupted without the deception of the understanding it were sufficient to alledge the universall experience of mankind to the contrary So the undoubted experience of manifest corruptions in the Church so called which no man that hath the use of his Eyes and exercise of his reason or conscience can be ignorant of might justly silence all the cavils of wanton wits pretending to prove the impossibility of it yet because I will use all possible means to convince them if God peradventure may give some of them repentance that they may recover themselves from the snare of the Divell I shall proceed farther and easily evince the possibility of corruption in that case and point at some of those many fountaines of corruption from whence the streames of errour might flow into the Church notwithstanding the pretence of and adherence to the Doctrine of Tradition And because the answer of the Lord Falkland reduceth all to two branches If saith he a company of Christians pretending Tradition for all they teach could teach falshoods then some age must either have erred in understanding their Ancestors or have joyned to deceive their posterity but neither of these are credible I shall apply my Answer to him first in generall and then to the severall branches of his Argument § 12. In generall the whole Argument is built upon a false supposition as if the misunderstanding or deceit must needs come in as it were in one spring tide as if it were impossible that the Tares of Errour should be sowne in the Church while men slept and never dreamed of it The basis of this Argument lies in an assertion of the impossibility of that which the nature of it shewes to be most rationall and probable and the experience of all ages shewes to be most usuall i. e. that corruption of Doctrines and manners for in this both are alike should creep in by degrees As Iasons ship was wasted so Truth was lost one piece after another Nemo repente fit turpissimus Who knowes not that errours crept into the Jewish Church gradually and why might it not be so in the Christian Church We know very well Posito uno absurdo sequuntur multa One error will breed an hundred yet all its Children are not borne in one day S t Paul tels us the mystery of iniquity began to worke in his daiâ—s but was not brought to perfection till many ages after The Apostle hath sufficiently coâ—suted this sencelesse fancy whilest he tels us that Heresy eats like a cankâ—r or a gangreen i. e. by degrees and is not worst at first but encreaseth to more ungodlinesse 2 Tim. 2. 16 17. As that cloud which at first appearance was no bigger then a mans hand did gradually overspread the whole face of the Heavens so those opinions which at first were onely the sentiments of the lesser part might by degrees improve and become the greater or at least by the favour of Princes or power learning of their advocates become the stronger untill at last like Moses's Rod they devoured the other Rods monopolizing to themselves the liberty of writing professing their Doctrines and suppressing all contrary Discourses Treatises their Doctrine being proposed by them as Catholick Doctrines and the Doctrines of their own and former ages which was frequently pretended by severall Hereticks and this proposition not contradicted by considerable persons which in some Ages were few and those easily
byassed or the contradiction being speedily suppressed which is very possible and hath been usuallâ— it could not probably fall out otherwise but that their opinion should be transmitted to their Successors for the Faith of their Age. Rome was not built in a day neither in a civil nor in a Spirituall notion And de facto that corruptions did creep into the Church of Rome by degrees hath been so fully demonstrated that I need onely point the Reader to those Authors who have done this worke especially to Momeys mystery of Iniquity and the excellent defence of it in French by Rivet against the cavils of Coffetean 2. I answer particularly and in opposition to the first branch I lay down this position That the following Age or the Major part of those called Christians might easily mistake the minde of the foregoing Age of which many rationall accounts may be given 1. There was no certaine way whereby for example the particular Christians of the third Age might Infallibly know the Doctrines which were delivered by the whole Church of the second Age. Remember the question is not how probably they might believe but how infallibly they might know it for nothing will serve the Romanists turne short of Infallibility It is true the Christians of Antioch might know what their Fathers delivered to them there and they of Ephesus what was there delivered but no Christian could without miracles infallibly know what were the Doctrines delivered to the Christians in those innumerable places where the Gospell had got sooting Hence then I offer this Argument Either this is sufficient for the Infallibility of Tradition that the Christians in severall Cities and places did understand what their Ancestours taught in such places and would not deceive their posterity in it or it is not sufficient but it is necessary that Traditions should be compared and the Truth discovered in a generall Councell If they say the former then they assert the Infallibility not onely of the Church or Bishop of Rome or of a generall Councell or of the Catholick Church but of every particular City And to say Truth Either this plea of Tradition is fallacious and absurd or every particular Church is Infallible For to use their own words if the Christians suppose of Ephesus could be deceived then either they did not understand the Doctrine of their Ancestors there delivered or they did willingly deceive their posterity but neither of these were possible Ergo The Church of Ephesus was Infallible If they will eat their own words as they will do any thing sooner then retract their errors and returne to the Truth and say the Church of Ephesus might misunderstand their Ancestors or deceive their Posterity then so might the Church of Antioch and that of Alexandria and so the rest and what then becomes of Infallibility If they say the latter viz. That there is a necessity of a generall Councell to compare Traditions and declare the Truth then they are desired to remember that as yet there had been no generall Councell and consequently no Infallibility and therefore in that Age there might be a misunderstanding yea many mistakes What else will they say Will they say that a Christian might Infallibly know the Truth by travelling to all places and companies of Christians and hearing it from their own mouths This though it might give satisfaction to such a Christian yet it could not satisfy others who had no such evidence Or will they say the Christians knew it by Testimonies received from every Church and particular recitals of their Traditions Why such Testimonials are not so much as pretended to have been required or given and if they had been given yet that could satisfy none but those few eyewitnesses of them It remaines therefore that there was no way whereby the Christians of the third Age might be assured of the genuine Traditions of the second which was the thing to be proved And the solidity and satisfactorinesse of this one Answer if there were no more appeares plainly from hence that the great Architects of this devise make it essentiall to such a Tradition that it come from all the Apostles so Mr White informes us since all Catholicks when they speak of Tradition deliberately exactly define it to be a Doctrine universally taught by the Apostle\`s we may safely conclude where two Apostles teach differently nâ—ither is Tradition Apology for Tradition Encounter 6 elsewhere his reply to our instance of the Tradition of communicating Infants is this That it was a Tradition begun by some Apostles not all in some countries not all Encounter 2. Hence then I thus argue The following Christians could have no assurance what Doctrine was taught by all the Apostles without a generall Councell of all the Churches severally taught by the severall Apostles but such generall Councell there was none in the third Age Therefore the third Age could not Infallibly understand the Apostolicall Traditions delivered in the second which was the thing to be proved § 14. 2. There are many instances which may be given of mens misunderstanding the Doctrines of the preceding age We have one instance among our selves concerning the judgment of the Church of England of the next preceding â—ge in the Quinquarticular points The favourers of Arminius his Doctrines tell us that she maintained their Doctrines Their Adversaries tell us she held the contrary and there are Books written and Arguments urged on both sides he that doubts of this let him look into M r â—rin on the one side and D r Hâ—ylin on the other And why might it not be thus in former ages And seeing there are great mistakes daily committed and fresh disputes managed about the opinions of those Authors who have left us their mind as plainly as words can make it in books which are alwaies present to our perusal how can it be sense for a man to say that one may infallibly know their mind by a transient hearing of them what tedious controversies are there about the judgment of S. Augustine and others of the Fathers in sundry points of great moment wherein they have as fully explained themselves as any Preacher can do or useth to do Suppose now the Fathers preach the same things and words which they have left us in writings as diverse of their works were no other then their Sermons can any man without nonsence say that the diligent Reader may be mistaken and the attentive Hearer is infallible We all know the five Propositions of Iansenius condemned lately at Româ— The Jansenists deny that to be the sense of Iansenius his words which the Pope and the Jesuits affix to them both parties are agreed in his words which seldome happens in Orall Traditions and consequently makes the argument stronger yet they differ in the sense which one side saith is Heretical the other aver it is innocent Why might not in like manner several parties though it be supposed they perfectly remembred the words
at that door though Tradition hath made a true report of the words which it seldome doth I might multiply instances but these will suffice for a candid Adversary and others nothing will suffice § 16. 4. This will be made more probable if you consider the quality of some former ages which might and did give great advantage to error to creep in under the mask of Tradition and consequently evinceth how easy it was for one age to mistake the doctrines of the preceding age To this end consider with me the condition of the tenth age of which I shall desire you to judg according to the testimony of their own authors The words of Baronius are these In the nine hundredth year of Christ the third Indiction a new age begins which by reason of its asperity and barrennesse of good is wont to be called the Iron age from the deformity of abounding wickednesse the Leaden and from the scarcity of writers the obscure age And Genebrard though according to the manner of the Beast he chargeth it upon the Lutherans that they only call it saeculum infelix an unhappy age yet he elsewhere forgets himself therein the more inexcusable because he was one of them who ought to have good memories and in his Chronology plainly tels us This is called the unhappy age being barren of ingenuous and lâ—arned men and he tells you that the Popes of that age the principal conservators of Tradition and the subjects of Infallibility had altogether fallen from the vertue of their Ancestors and were rather Apostates then Apostles Can any man doubt of the power of Papists to make a Transubstantiation when we see with our eyes that they can turn every piece of wood into an infallible Doctor I think I need say nothing for the confutation of Mr. White 's argument but barely repeat it that the Reader may compare it with the state of this age It is this The whole Church or major part of it in every age were so knowing that they infallibly understood all the doctrines of the foregoing age and so carefull and pious that they would not deceive themselves nor their posterity Answer the argument I need not but only observe 3 things in this age which will prâ—ve 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not onely the possibility but a great probability both of mistaking their ancestors and of deceiving themselves and their posterity 1. Ignorance 2. Carelesness and Profanenesse 3. Scarcity of Writers No man can adjudg Infallibility to such an age unlesse he will offer violence to all his rational powers § 17. 1. Here was grosse ignorance in the generality of the Clergy the Popes themselves not excepted The whole world was overspread with darkness as thick as that in AEgypt saith Baronius It is reported that at that time there were no publick Schools saith Carolus Sigonius And the Synodus Rhemensis cited by Baronius plainly say that at that time it was reported that there were scarce any learned men at Rome He that saith so ignorant an age could not mistake must needs be in a dream and when he awakes I shall give him further answer If any prudent man who will not suffer his eyes likes Sampsons to be put out that he may grind in the Pope's mill reflect upon the state of some ignorant Country-congregations among us if he please to examine them he shall find them so far from understanding infallibly the doctrines delivered by their Ancestors and former Ministers 20 or 30 years before that they do not understand the opinions of their own age no nor so much as those which their Minister though an able painful and plain Preacher such as were very few in that age hath been preaching upon for diverse years together And yet forsooth a company of such men as these by Mr. White 's argument are free from all possibilities of mistakes what were the doctrines delivered by the age before them § 18. 2. There was an universal carelesness and profanesse upon mens spirits Neither Ministers nor people did much busy their heads about such matters but minded only the advancement of their secular interest and the pampering of their bellies say their own Historians the Clergy then were universally negligent in teaching and instructing the people whose ignorance they saw most serviceable to their designes and the people were as carelesse to understand the concernments of religion And if this very carelesnesse and profanesse did utterly lose and extinguish all the sentiments and doctrines of true religion delivered by Adam and Noah in their posterity why might it not be so after Christ's time Mr. White and his Partisans venture their salvation upon the truth of this absurd Proposition That it was impossible the same cause should produce the same effects Nor is it to any purpose that Rushworth alledgeth to prove the disparity viz. That onely one man and one woman were witnesses of those high wondâ—rs whereas the Gospel had innumerable miracleâ— witnessed to multitudes of people in diverse countries that the hearers could hardly bâ—lieve them that they had but a slâ—ight care of recommending God's service to their children and that they wâ—re taken up with the worlds plantation and other secular affairs and there was no set form and institutions of Priests and governours to joyne all nations in communion no chief Bishop c. Dialog 3. § 15. For 1. supposing that which Divines generally believe viz. that Adam truly repented of his sin it is contrary to common sense to believe that he who had such a fresh knowledg and lively sense of the difference between highest felicity and utmost misery should be carelesse in the concernments of religion that he that had been the unhappy instrument of ruining all his posterity should not use all possible diligences to heal the wound himself had made and with greatest instances and importunities indeavour the perpetuation of religion to his posterity 2. It is false to say there were then no Priests no chief Bishop to take care of religion for though there were none that had the names yet there were that had the office and did the work viz. the heads of families and especially the great and common Father and universal Bishop of all mankind And it is both against reason and experience and charity to think this natural Bishop would take less care of the conservation of Religion among his own natural children then the Bishop of Rome would do among his titular relations 3. As for the wonders of the Creation they were so great and glorious and innumerable and at that time so evident and unquestionable that it is the greatest wonder of all how they could disbelieve them or so soon wear out the memory of them especially when Adam lived above 900 years to demonstrate the verity and inculcate the story of them whereas the Apostles were dead and all the eye witnesses of their miracles in a fourth part of that time In a word
though it be easy in this and all other resemblances to devise several dissimilitudes and disproportions yet in the maine there is an agreement That the carelesnesse of posterity may blast the most powerful and important Traditions If it be further pretended that there is a disparity because God hath promised his Spirit to guide the Christians into truth and to preserve them from mistake I shall only say two things having fully answered this before 1. Whatever promise or priviledge of the Spirit is made to Christians surely it is a most absurd and unreasonable thing to pretend the donation of this priviledge and the performance of this promise unto such as we have now described concerning whom the Scripture expresly tels us that they are sensual not having the spirit Jud. v. 19. and they cannot receive the spirit of God Joh. 14.17 Where the Spirit of God is it brings light with it it turns men from darknesse into a marvelous light it rowseth men out of the sleep of carelesnesse and makes them give all diligence to make their calling and election sure And therefore where ignorance and profanesse are allowed and predominant as apparently they were in this age we may safely say such have not the Spirit of Christ dwelling in them for where the spirit of the Lord is there is liberty especially that which is the principal part of it a liberty from the bondage of sin and Satan by whom that age was so wofully captivated that we need not many arguments to shew that they were not influenced by God's Spirit but acted by the rulers of the darkness of this world the spirit that now worketh in the children of disobedience 2. This is impertinent to the present argument which is drawn not from the efficacy of a divine promise but from the nature of the thing and the common prudence of men and that natural principle of self-preservation as you will plainly see if you look back upon Mr. White 's words This argument proceeds as if it were morally impossible for men wilfully to deceive themselves and their posterity which is not from the influence of a divine promise but from an instinct of nature and so this evasion is insufficient To return therefore having removed this rub out of the way and to make good what I have said concerning the carelesnesse and wickednesse of the age that this disease had overspread the whole body Civil and Ecclesiastical the Pope himself not excepted you shall hear from the approved Authors of the Romish Church Platina cals several of those Pope's Monstra portenta hominū monsters of men Iohn the 11 th is called by Cardinal Baronius one who we may be sure would do the Popes no wrong and the Protestants no right rather a defiler then ruler of the Romane seat They were prodigious Popes saith Genebrardus Pope Sergius saith Baronius was a slave of all vices and the wickedest of men And of Iohn the 10 th he saith Then whom none was more filthy And such characters they give to diverse of the Popes of that age and these are the supreme Heads of the Church the prime subjects and fountains of Infallibility And conformable to the head were the generality of the members of that politick body the ministers and governours as well as the people of that age as you heard acknowledged by their own most approved Authors Now compare this with their argument for Tradition and you will be able to judg of the solidity of it The two Pillars upon which the infallibility of the argument from Tradition is built are these I shall give you them in the words of Rushworth in his applauded Dialogues 3. § 15.1 It was no hard matter for the Church to conserve the truth of her doctrine if she were carefull which histories plainly bear witnesse she was 2. That nature forceth men to have care of Religion and therefore it was impossible any error should creep into the Church And elsewhere saith he Nature permits not men to be sleepy in Religion § 8. To which discourse I reply three things which plainly evince the folly of this opinion 1. That the infallibility of Tradition by these arguments depends upon the faith of some few Historians whom all confesse to be fallible which is a contradiction 2. That the supposed carefulness upon which the infallibility of Tradition depends being the effect of thatnature which is equally in all men if it make any person or Councel infallible it must make every particular Church nay every Christian infallible at least such ashave common konwledge and prudence in them 3. Observe the impudence of this sort of men that dare avouch those Histories for witnesses of the Churches care which have so expresly and unanimously recorded her carelesnesse both in this and other ages See ch 4. § 19. 3. There is another thing very considerable in this matter viz. There was a great scarcity of writers which cuts the sinews of that grand objection which they urge in all their Treatises That there could be no change in doctrine without schism and a notorious tumult as White saith and they prove there was no change because we cannot shew the Authors times and places of them As if one that had got the plague might say he is free from it because he knows not how nor where nor from whom he got it Now here appears the unreasonableness of their demand and the absurdity of their argument how can it be expected that we should give an account of all the occurrences and mutations of that age when they confesse so few books were written and those that were were written by such as were either wholly or in part leavened with the corruption of the time and therefore for their own honour obliged to conceal all such changes and defections as themselves had an hand in And if any reputed Heretick durst venture to betray any of the secrets of the mystery of Iniquity which was then working his book was presently suppressed and he and it both confuted by an argument fetched out of the fire or rather thrown into it So the Papists do by us as if a man should blow out all the Lights and then blame me for not finding what I was making inquest after or as if one should burn my principal evidences and then charge me that I cannot make out my Title And yet notwithstanding all the frauds and force of the Romish Sea God hath not left his Truth without witnesse nor us without notable testimonies even from among themselves of the successive depravations and corruptions in religion by them foisted into the Church but that hath been fully proved by others and therefore I shall say nothing of it I shall adde onely this that although I have instanced but in one age yet indeed there were several other ages overspread with the same deluge of ignorance and carelesnesse and loosnesse and consequently lyable to the same mistakes such
as the age before the reformation of Religion was and diverse others wherein learned men were thought to be Conjurers and reading of Greek was counted as hard as the quadrating of a Circle and skill in the learned languages made a man half an heretick and this all records are full of I think I need say no more to prove the firsâ— branch viz. That it was possible for some ages or the major part of them to mistake the mind of their Predecessors in matters of Religion But I must not omit Mr. Whites animadversion upon this consideration which he cals a ridiculous cavill and a slander so palpably absurd that he can scarce perswade himself to think they that use it are not rather blinded with malice thâ—n ignorance You will easily judg his reason runs low because his passion flies so high and what is the reason of this clamor why saith he The Protestants acknowledge the doctrines of the Romanâ— Church which thâ—y call errors were already flourishing some hundreds of years before these times of Ignorance Apolog for Tradition Encounter 1. Shall I return Mr. White his own language What shall I ascribe this intolerable mistake to shall I attribute it to his ignorance I cannot tell how to do so to one of his parts and reading Dare he say that all the present doctrines of the Church of Rome were flourishing some hundreds of years before the tenth age whose ignorance I have represented and proved Or if he say and think so yet dare he say the Protestants are of this mind if he ever looked into any Protestant Author Is it not evident to the whole world that the Protestants do both universally deny and solidly disprove this audacious assertion and evidently prove even by the suffrages of learned Papists the far later novelty of many of their errors Shall I then ascribe it to his malice I am loth to do so although none more frequently guilty of that crime then they that most boldly charge it upon others One may by this such like passages imagine how vain a thing it is to expect sincerity and honesty from these men in the handling of controversies when such a one as Mr. White a person of more repute for candour and ingenuity then most of their writers shall not fear to assert in Print in the face of all the Protestant world That the Protâ—stants do boldly acknowledg the Romane â—hurch hath had universal Tradition for the whole body of its faith ever since S. Gregories dayes which is now a thousand years then which nothing can be said more notoriously false and monstrously absurd But againe suppose the age most famous for its ignorance were after S. Gregories dayes who knows not that is not a meer stranger to all Antiquity and Ecclesiastical History that there was in some ages before S. Gregory at least among the generality of Christians and many Ministers so much ignorance as might easily betray them to mistakes in several doctrines and pretended Traditions And finally if all he aims at were granted it signifies not much and cannot pretend to prove any more then this That in the first ages errors did not creep in at that door which may be granted without any considerable prejudice to the Protestant assertioÌ„ since in other ages most of their great errors might come in that way and in all ages they might come in several other wayes § 20. The second Branch is this That as some ages might mistake the doctrines of their Fathers so they might knowingly deliver to their posterity not the doctrine they received from their Ancestors but some other And of this many reasons may be given but I shall confine my self to three § 21. 1. It might be from Gods just judgment giving men up to believe what was false viz. That such doctrines did come from the Apostles by their Ancestors which indeed did not Nay what these men would needs perswade us was impossiible the H. Ghost hath assured us is certain and future 2 Thes. 2.10 11 12. Because they receivâ—d not the truth in the love of it God shall send strong delusions that they should believe a lye a place more consiâ—erable because it is particularly levelled at the Romish faction as might be evidently shewed if it were not extravagant from my present businesse That the character here described suit with the quality of divers ages forementioned viz. that they were such as did not receive the truth in the love of it that they had pleasure in unrighteousnesse he that reviews what hath been here said will find no cause to doubt and therefore that the judgment here denounced should be inflicted upon them is no more then what might be expected from the faithfulnesse of God and the usual course of his providence And if they might believe other lyes of greater importance and more dangerous consequence why might they not believe such a lye as this viz. That a doctrine came from the Apostles which indeed did not And because the generality of the forementioned ages the Clergy and Popes not excepted were apparently guilty of the sins here deciphered and consequently obnoxious to the judgment here predicted therefore it is intolerable impudence to assert that those men were infallibly gâ—ided into all truth whom that God who cannot lye hath threatned to give up to believe lyes of which this is not the least considerable and dreadful to believe such persons to be infallible § 22. 2. The greatest part of the Church in one age might knowingly recede from the doctrine of their immediate Ancestors and deliver another doctrine to their posterity because they might believe that the Chuâ—ches and Fathers of the next foregoing age might fall into some errors for that which is actually believed by Protestants now might possibly be believed by the Fathers then Ab esse ad posse valet argumâ—ntum And this is sufficient for the answer of this argument and the defence of our cause but ex abundanti I adde That de facto this was the faith of the greatest part of the Church and writers in some ages as I have already shewed out of undeniable testimonies To which I shall only adde 2 or 3 passages out of Cyprian by which the Reader may evidently discern how little weight was then laid upon that which is now said to be infallible Tradition and the testimony of the present Church Tradition indeed was the plea urged by the Bishop of Rome against Cyprian and the African Bishops now mark what the reply is Two things Cyprian answers 1. That thâ—y of Rome did not observe all antient Traditions and this saith he appears from their opinion about Easter which by the way discovers the vanity of that supposition which they lay as a basis of the present position viz. That the Church of Rome delivers nothing but what she professeth to have received from her Ancestors 2. He answers That this was but a humane Tradition and therefore not
and the Papists have these arrowes out of their quiver and to say truth it is but reasonable that they that have borrowed so much of their Religion and Worship from the Pagans should also borrow their Arguments for you know the accessary followes the principâ—ll the onely wonder is how those Arguments which were weak and absurd in the Pagans and so judged and rejected by the Antient Fathers are become strong in the Papists But I know a reason for that too The Pope pretends to a Divinity upon Earth and consequently he can make weake things strong and as the Authority of the Romish Church is Infallible so their Arguments are without all doubt irresistible VVho knowes not that the Arrian Heresy overspread the World That the mistery of iniquity which began to work in St Pauls dayes was not to be finished and destroyed untill Christs second comming 2 Thes. 2. That there was a time when the whole World wonder'd after the beast And for the latter branch who knowes not that the Christian Church was a true Church when it wanted those Characters or at least diverse of them when it was in its infancy and therefore could not have Duration when confined to a narrow roome Act. 1. and therefore had no amplitude and consequently these are no necessary marks nor certain discoveries of the true Church as the Popish Doctors make their simple Proselytes believe So succession of Pastors signifies nothing unlesse you presuppose the truth of the Church whereof they are Pastors which forceth their own Authors to confesse that without true doctrine there is no true succession and that a local succession alone without a profession of sound doctrine is no certain note so Stapleton And Bellarmine ingenuously acknowledgeth that this argument of Succession is brought by them chiefly to prove that there is no Church where there is no succession from whence it doth not follow saith he necessarily that the Church is there where succession is So if this argument should possibly disprove our Church yet it doth not prove theirs § 10. So for Unity it is a shoe will fit every foot and hath been urged by Pagans whose great argument against Christianity was taken from the divisions of Christians and the unity of Pagans in their Religion and the Fathers answered the Pagans as we do the Papists that as the Church of God is one so the Devil 's Babylon is one as S. Austin expresseth it and that Unity without Verity is not to be regarded It was no argument of the verity and infallibility of the Jewish Church that they were united against Christ nor was it an evidence that the Church of Corinth Galatia and others mentioned in the New Testament were not the true Churches of Christ because they were peste'rd with fearful divisions and worse opinions then those which are owned by any Divines of the Protestant confession But if this test were allowed if things be weighed they would have little benefit by it I know there is nothing more familiar with the Romanists then to possesse silly seduced creatures with an opinion of their unity and our divisions I wish the latter were not more evident then the former God open the eyes and humble and forgive those who by causing divisions and offences among us have laid this stumbling block in their way It is no wonder they that cannot examine things are deceived with words But if any discreet person look within the vaile and compare their condition and ours he will find Clodius accus at moechos and that they do as if a man infected with a leprosy should reproach one who was troubled with the itch or as if a man whose hand was cut off should quarrel with another for having a scratch on his finger As for our Churches I know it is usual for the Papists to charge us with the frantick opinions of Quakers the desperate heresies of Socinus and the like but they would take it ill if we should charge their Religion with all the Blasphemous atheistical heretical opinions of some that have liveed amongst them Their own consciences tell them that these though they are among us yet they are not of us He that would judge righteous judgment must take his aestimate from the publick confessions of the Protestant Churches whose Harmony is published and proved to all the world and such of our learned Doctors as adhere to it and there he shall find the diversities of opinion amongst us are onely in some lesser points happily about government or other circumstantiall things but it is most certain and undeniable that all of them do hold the head agree in all the fundamental points of ReligioÌ„ But on the other side what if there be cloven Tongues in Protestant Churches Is Rome a City at unity within it self How come we then to hear the noise of axes and hammers among the builders of their Temple 300 differences have been collected out of Bellarmine's words and works and several of them of greater importance then any of our divisions It is true they have a pretty knack when we tell them of their divisions they say they are not in things de fide I see Duo cùm faciunt idem non est idem It is a woful division among us between Remonstrants and Contra-remonstrants but the same difference among them between Jesuits and Dominicans that is of no moment Oh ye foolish Papists how long will you be bewitched by such silly impostures how long will you love simplicity So for that great division among them about the very foundation of their faith which is ten times more weighty then all the Protestant differences put together the Pope's Infallibility they tell you it is not de fide although indeed it be their fundamentum fundamentorum and their whole Religion hangs upon it at least in the judgment of all the Jesuits and the far greatest number of the learned Doctors and eminent writers of the Church of Rome of this age It is confessed by themselves that they are divided in this great point so Bellarmine tells you The second opinion is that the Pope as Pope may teach heresy this opinion saith he is defended by Nilus some Parisians as Gerson and Almaine and Alphonsus de Castro and Adrian the sixth a Pope in his question of Confirmation So we have the infallibility of the Pope to assure us that the Pope hath not Infallibility And this opinion saith he is not properly heretical for we see the Church doth still tolerate it yet it is erroneous and very near heresy I will tell you how near it is when the Jesuits have throughly leaven'd the world with that opinion and perfectly destroyed the liberties of the Gallican Churches and the Pope can do it without raising a commotion in his own kingdome then you shall find this Embryo perfected and it is become a compleat heresie In like manner saith Dr. Holden speaking of the Pope's Infallibility We
the working of Satan with all power and signs and lying wonders and that you may see they are called lying wonders not so much ratione materiae because they are fabulous and pretended as ratione finis because brought to confirme a lye it is said Apoc. 13.13 14. That he doth great wonders so that he maketh fire to come down from heaven on the earth in the sight of men and deceiveth them that dwell on the earth by means of those miracles which he had power to do I tell you the world is well mended with the Church of Rome that those miracles which in the Apostles dayes were foretold as a character of Antichristianity are now become an evidence of Infallibility § 18. 3. That evidence which Christ speaks of as common to himself and counterfeit-Messiahs is no sufficient evidence nor at all to be equall'd with that evidence which is peculiar to the true Messias But the evidence of miracles Christ speaks of as common to himself and counterfeit Messiahs This is plain from Mat. 24. 24. There shall arise false Christs and false Prophets and shall shew great signs and wonders that if it were possible they should deceive the very elect The Scripture only is the sure 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and therefore what Divines observe of the Spirits testimony that it is alwaies conjunct with the testimony of conscience and therefore it is not said 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the like we may discern in this That where Christ urgeth the argument of miracles he doth it in conjunction with the Scripture as we saw in Joh. 5. and the like we have Joh. 10 25-38 where Christ pleads his works onely as they are done in his Fathers name that is not onely as he pretended his Fathers name for so did the false Christs Mat. 24. but he really acted them with his commission and in conformity to his will and word So that the Scripture is the only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and not miracles in themselves as this argument of the Papists falsly supposeth § 19. Ans. 3. If it were admitted that miracles and the like may be said of all the rest of their marks of a Church do prove the verity of a doctrine yet they do not necessarily prove the Infallibility of him that doth those works or receives that doctrine Observe this for it strikes at the root of this their last pretence The notes of a man may prove his manhood but they do not prove his nobility wisdome learning these must be proved aliunde from another head The Protestant notes of a Church do prove the being and truth of our Church but not its infallibility nor would they do it if the Protestants pretended or desired it for mens pretences or desires do not alter the nature of things I say the notes do prove the Churches verity But what are the priviledges of that Church so constituted in being and whether Infallibility be one of them that is another question and the resolution of it must be fetched from another Topick now that this is so I shall plainly and briefly and if I mistake not undeniably prove It is granted that the gift of miracles was not peculiar to the Apostles but was communicated by God to other Ministers and Christians in the primitive times either then they must say that every such Minister and Christian singly considered was infallible which no man ever yet was so impudent to assert or confesse that miracles are no sufficient evidence of Infallibility It was enough that miracles did confirme the doctrines delivered whether by Apostles or other Ministers for the confirmation of our Faith though they had been otherwise fallible But if they will do that which never man did viz. assert the infallibility of every such worker of miracles then not only the Pope Councels and Catholick Church are infallible but also Xaverius the Jesuite of whose miracles they tell us so many fine stories though he himself in his Epistles speaks not a syllable of them and bewailes the want of the gift of Tongues a miracle if any most necessary for the conversion of the Indians I say if their own relations of these miracles may be credited he must be infallible And so here is another article of the Popish Creed for besides the Infallibility of the Church Pope or Councel here is the infallibility of the Jesuites Non equidem invideo miror magis Yet farther if miracles were solid proofs of Infallibility yet they prove it onely in such persons as do them Papae nec seritur nec metitur Why should the miracles of Gregory of Nazianzen prove the infallibility of the Bishop of Rome or how come the miracles of the thundring Legion to prove the infallibility of the thundring Church of Rome or by what Magical art do those miracles which left poor Bernard that did them fallible passe over to Rome and render his Holinesse Infallible The Jewish Church was not therefore infallible because the Prophets who wrought miracles amongst them were thereby proved infallible nor do the Papists assert the infallibility of that Church by vertue of such a priviledge belonging to those Prophets but onely because of that promise to the High Priest Deut. 17. In like manner if their narrations concerning the miracles of S. Francis S. Dominick c. and if it were farther granted that such miracles did prove their infallibility yet this would no way prove the Infallibility of the Romish Church in which they were done so in diverse respects you see the argument fals to the ground § 20 Ans. 4. Miracles are so far from proving the infallibility of the persons that do them that they do not so much as prove the verity of doctrines delivered by them That miracles have been done or at least such things as the strictest observation of common prudence could not distinguish from miracles by hereticks yea by pagans is confessed by the Papists themselves and evinced by the known examples of Vespasian who cured a blind man as Baronius himself acknowledgeth and all Historians relate and Apollonius Tyanaew and others You may see how this troubles Card. Bellarmine that he is forced to this answer That the Devil had possessed the eye of that man that he might seem to cure when he ceased to hurt Mutato nomine de te Fabula narratur For so whatsoever miracles are done or pretended by the Papists for confirmation of the doctrines of Devils and such are all repugnant to Scripture and two of their doctrines are particularly so called 1 Tim. 4.1 2 3. may as well be said to be done by the collusion of the Devil And yet by the way this is no blemish to God's providence to permit such miracles but an act of his wise counsel and righteous judgment that those who will not be won by the Word and those glorious abundant and evident miracles done in the confirmation of it may be hardned by other miracles which
make an infinite of two finites and of two guilty persons make up one innocent But this also is destroyed by themselves For although the divided parties seem to patch up an Agreement yet indeed they are as much at variance as ever For the Jesuites make the Pope alone Infallible and the Councell onely in dependance upon him And their Adversaries ascribe this Infallibility to the Councell alone and to the Pope onely by communication from them And so they are both gone by the Arguments allready mentioned under each of those heads And if we may believe either there is security in neither And besides all these diverse of their late Learned Writers reject the Infallibility both of Pope and Councels as White Holden Cressy S r Kenelme Digby c. who assert that neither one nor other are further Infallible then they keep to the Golden rule of Tradition and in that sence every Christian viz. so farre as he keeps to Tradition is Infallible 6. The next devise is orall Tradition and the Authority of the present Church who are therefore right because they say so So this is a confirmation of their Faith answerable to his confutation who answered all Bellarmines works with saying Mentir is Bellarmine Bellarmine thou liest In like manner do these men confute all the Protestant Writers and maintaine their own Tenets by saying recte dicis Domine Papa or mater Ecclesia That the Pope and present Church are in the right Thus their bare assertion must passe for a solid demonstration their pretence that they hold nothing but what they had frō the Apostles must be admitted as a proof that it is so shadowes must go for substances But this besides the ridiculousnes of begging the questiō craving what they cānot prove is denied by the greatest Pillars of their own Church and such as with whom the Authors of this new and wild fancy will not compare themselves either for number or quality For this is the known and most approved Doctrine of the Church of Rome That Tradition and Scripture both are two dead letters and partiall rules and there is besides these required a living judge indued with supreme and infallible Authority and without this judge we cannot infallibly understand and are not bound to receive and believe either the one or the other 7. At last they are so hard put to it that they cannot leap out of the Circle nor extricate themselves out of that Labyrinth in which their conceit of Infallibility hath involved them without Miracles In come the marks of the Church and the glory of Miracles And thus farre I shall discharge them from that invincible difficulty of proving the truth of their most famous miracles for if they can prove the Infallibility of their Church I will give it under my hand that they can worke a Miracle for then they can reconcile contradictions and they can do that which the ineffectuall essayes of all their greatest wits have shewed to be above the wit of man or Devill either for doubtlesse those Popes who had familiar acquaintance with the Devill would not faile to take in his advice and assistance for the defence of their Infallibility and therefore must needs be acknowledged for 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or workers of Miracles Thus I have dispatched their severall pretences and shewed the nullity of them all and consequently the nullity of their Faith § 24. There is onely one thing to be added They have one Argument more which although if their other cords break they acknowledg this will not hold yet because they use much to insist upon it I shall consider in a few words And that is an Argument taken from the providence of God and his care over the Church It is fit and necessary lay they that there should be some infallible Judge that could finally end all Controversies and therefore there is such an one and they are that Judge I know no man in the world can leap further at three jumps 1. There ought to be 2. There is an Infallible Judge 3. Their Church is it § 25. Answ. 1. Why may not I turne their Argument upon them God hath not provided such a judge Ergo such a judge is not necessary VVhen God thought fit to appoint a judge for the decision of some controversies in the Old Testament he thought fit to expresse the person the place his work his power And if the Popish doctrine be true that this Judge is of such necessity that without him we cannot understand and are not bound to believe the Scriptures to be the word of God and that submission to this Judge is necessary to Salvation it is ten thousand times more incredible that God to whom all our present controversies were not unforeseen should not leave us some mention of it in those Scriptures which are written for this end that we might believe Joh. 20.31 and that we might be made wise unto Salvation 2 Tim. 3.15 Then that such a Judge is necessary If God had but said instead of Tell the Church Tell the Bishop of Rome or heare the Bishop of Rome in all things all those infinite and dreadfull distractions divisions persecutions errours and mischiefes which have since risen in the world had been prevented So if reason may be judge who can believe it consistent with the goodnesse of God or Christs care over his Church or Gods designe in giving the Scriptures to omit such a necessary point as this upon which all the rest had depended especially when Doctrines of far lesse concernment are there plainly recorded and often repeated § 26. Answ. 2. If once men suffer their understandings to mount so high as to teach God what is fit and positively to conclude that to be done which they judge fit to be done It opens a gap to Atheisme and to all imaginable Superstition What a fine modell of Divinity should we have if once this doore were open'd It was fit that all the Translators of the Bible should have infallible guidance that they might not mistake in a letter It was fit that the Doctrine of the Popes Supremacy and Infallibility should have been ingraven upon every mans heart or at least plainly revealed in the Bible this being of more use then all the Bible besides since the Pope could have supplied the want of a Bible And as Chillingworth well argues it was as fit that every Minister should have been Infallible that all the Popes should be free from grosse wickednesse as all other infallible persons recorded in Scripture were It was fit that obstinate Hereticks should be consumed with fire from Heaven Therefore by this Argument all these things are done how much better and more becomming is it for a Christian to say with the Apostle who hath known the mind of the Lord or who hath been his Counsellor Rom. 11.34 Then boldly to measure God by our own fancies and tie him to our fond imaginations § 27. 3. If it be
Bellarmine is a Baffler to use fallacious arguments and a Lyar too having said nothing is more evident nothing more certain if they do then the Scriptures may be evidenced to be the word of God without the Churches Testimony which they so boldly deny at other times The like might I shew out of Gregory de Valentia who musters up diverse convincing arguments whereby even Heathens may be satisfied that the Scripture is the word of God without the aid of the Churches authority And the like is done by several of their learned and approved Authors from which it plainly appears That the foundation of Christianity and Protestancy is one and the same and that we have the same arguments and evidences for the ground of our Faith as Protestants viz. for the Divine authority of the Scriptures independently upon the Churches testimony which we have as Christians and that the Papists cannot say nor do any thing towards the subversion of the Faith of the Reformed Churches herein but at the same time and by the same art and arguments they must oppugne the Christian cause and acknowledg it untenable against a subtle Pagan or Atheist And I desire the Reader to consider that this is not an answer or argument ad hominem which I now insist upon but fetched from the nature of the thing the verity of the Christian Religion And for what they pretend That without the Churches Testimony we cannot know that S. Mathews Gospel was written by him and so the rest they shall take an Answer of a very eminent and approved Author of their own Melchior Canus It is not much material to the Catholick Faith that any book was written by this â—r that Author so long as the Spirit of God is bâ—lieved to be the Author of it which Gregory learnedly delivers and explaines For it matters not with what pen the King writes his Letter if it be true that he writ it § 3. The second thing is That the Books of Scripture are not corrupt in the essential and necessary points of Faith This a man may easily discern by looking into the nature and quality of those various lections which are pleaded as evidences of corruption where he shall quickly find them generally to be in matters of lesse moment and such upon which Salvation doth not depend But because the examination of this would be a tedious work I shall save my self and Reader the labour and shall prove it in general as at first I proposed from the confession of the Papists themselves who condemn the rashnesse of those of their own Brethren which out of a preposterous respect to the vulgar Translation assert the malitious coâ—ruption of the Hebrew Text and positively maintain the incorruption of the Bible in matters of importance Of this opinion are among the Papists Bellarmine Arias Mâ—ntanus Driedo Bannes Tena Acosta Lorinus and diverse others If you please we will hear the fore-man of the Jury speak for the rest I confesse saith he that the Scriptures are not altogether pure they have some errors in them but they are not of such moment that the Scripture is defective in things that belong to faith and mannâ—rs For for the most part those differences and various lections consist in some wâ—rds which make little or no difference in the Text To whom I shall adde the acknowledgment of a late Author S. Clara whose words are these Considâ—ring a moral thing morally it is altogether impossible that the Books of the New Testament were or are consiâ—erably adulterated And so he goes on proving what he had asserted This may suffice for the second thing § 4. For the third particular which alone now remains in doubt concerning the sense of Scripture My assertion is this A Protestant hath or may have a sufficient assurance of understanding the sense of Scripture in things necessary to salvation This I shall briefly prove by this argument God's promise is sufficient assurance the Papists do not pretend an higher assurance for their Churches Infallibility but a protestant is or may be assured of this by God's promise as appears from Joh. 7. 17. If any man will do his will he shall know of the doctrine whether it be of God Protestants have the assurance of Reason and whatever the Papists talk they have no other It is true they talk of several things Fathers Councels Tradition Motives of Credibility c. but in these and all other arguments both Papists and Protestants agree in this that when they go to settle and satisfie their consciences though they hear many things yet reason weighs them all and rejects what it judgeth false and holds fast what it esteemeth true and good if that will not do they have the assurance of the Spirit which God hath promised to those that ask it Luk. 11.13 and this is as much as the Church her self pretends In a word to strike the businesse dead you shall see the perspicuity and evidence of the Scriptures in things necessary to salvation acknowledged by our Adversaries from whom the force of Truth extorted these confessions That part of Scripture is plain and evident which conteins the first and chief principles of things to be believed and the principal rules of living so Sixtus Senensis We deny not that the chief articles of faith which are necessary to salvation to all Christians are plainly enough comprehended in the writings of the Apostles so Costerus And Salmeron having said that all Doctrines and Traditions are to be examined by Scripture he saith The Scripture is so framed and ordered by God that it might be accommodated to all places times persons difficulties dangers diseases to drive away evil to procure good to overthrow errors to stablish truths to instil vertue to expel vice And Hieronymus ab Oleastro saith We are to praise God for it that those things which are necessary to salvation he hath made easy From all these things put together I think I may say it undeniably follows which I proposed to evince That the foundation of a Protestants Faith is solid and sufficient our adversaries themselves being Judges § 5. Onely I must remove one block out of the way Peradventure they will say that if all these things be true concerning the word of God in its own language yet there is one notorious defect in the groundwork of the Protestants Faith viz. That they build it upon the credit of a Translation made by persons confessedly fallible This because they make such a noise with it amongst ignorant and injudicious persons however to men of understanding it is but an impertinent discourse it will be convenient to say something to it and but a little To this then I Answer 1. The Papists cannot in reason charge us with that fault of which themselves are equally guilty nor can they accuse our Faith of that infirmity to which their own is no lesse obnoxious for the generality of unlearned
arguments taken from the thing it self 2. By bringing the object nearer to the eye which was at too great a distance whereby it appears in its due proportion 3. By curing the infirmity of the eye Thus the Physitian that removes the distemper of the eye and restores it to its native strength and vigor may be said to convince him Now to apply this The Spirit of God doth not convince a man of the Divinity of the Scriptures the first way as a Philosopher but the last way as a Physitian not by an elucidation of the object by arguments but by the elevation of the faculty or by anointing the eyes with eye-salve and curing its infirmity To which the second may be added viz That the Spirit of God brings his word and the characters of its Divinity impress'd upon it nearer unto us and writes it in the heart according to Gods promise to that purpose and so we see the object better by reason of its approximation to us Or as it is with a Philosopher when he reads a book written in the defence of some Position as suppose the doctrine of the circulation of the Bloud possibly his mind may be discomposed and his braines by reason of some peccant humor much distemper'd and in this case he reads the book but is not at all satisfied by it afterwards Physical means are applyed whereby the brain is restored to its native constitution and purged from those distempers whereby it was clouded now he returns to the book again and reads it over anew and yields himselve captive to the opinion You see here is no change of the old arguments nor any addition of new ones onely the impediments which were in the faculty or the organ are removed Just so it is in the matter now in controversy The Spirit of God doth not prove the Scripture to me by arguments which I never had before but by the illumination of my mind to apprehend the arguments which I did not apprehend before It is with men as it was with Hagar Gen. 21. there was a Well of water but she saw it not till God open'd her eyes vers 19. There is a self-evidencing light in the Scriptures onely the Spirit of God cures that blindness of mind whereby the Devil hindred the world from discerning it Thus the Spirit convinced the Jews of the Truth of the Gospel by removing the vaile which was upon their hearts in the reading of Moses 2 Cor. 3.15 16. And so God convinced his elect among the Heathens not by discovering any more arguments to them then he did to the reprobates among them for the same doctrine and arguments were preached to both alike but by opening their eyes to see what others saw not Act. 26.18 and by opening their hearts to receive what others would not receive as Act. 16.14 To conclude forasmuch as the testimony of the Spirit is not the Argument for which but onely the Instrument by which they believe and on the contrary the Testimony of Scripture is the proper argument for which they believe it is most evident that they work in several capacities and so we are fully discharged from that Circle which they causlesly charge us with and notwithstanding this objection the foundation of our Faith standeth sure This is the first particular § 13. The other particular concernes the Popish foundation for some of the Romanists finding themselves so wofully intangled in the business of Infallibility are grown sick of the notion Cressy the English Apostate in his Exomologesis confesseth That Infallibility is an unfortunate word combated by Mr. Chillingworth with too too great success that he could wish the word were forgotten or at least laid by these therefore tell us that if the Infallibility of the Church be denied yet a Papist hath sufficient ground for his Faith in the Churches authority in which he is obliged to acquiesce and whom he must hear in all things and this way some others go This I thought fit to mention that the world may see the complexion of a Romish conscience and the desperate shifts which the wretchednesse of their cause forceth them to But because the absurdity of this new fancy doth suâ luce constare I shall dismiss it with two remarks upon it 1. That it is disclaimed by the Romish Church and it were a frivolous thing to concern our selves in refuting all the wild fancies of their particular Doctors It is true Cressy saith No such word as Infallibility is to be found in â—ny Councel the good man had forgot the definition of the Councel of Basil wherein they call it a pernitious error to say that a Councel can erre the passage I cited before or else he meant to be witty for it is very true that non potest errare is not the same word with Infallibility though it be the same thing Nor do the Papists onely assert the Infallibility of their Church but generally acknowledge That without this their Faith would have no solid Foundation nor their Religion any certainty I shall not multiply instances in so known a thing you have many instances in one in that forementioned passage of the Councel of Basil That if once that pernitious error were admitted that general Councels may erre the whole Catholick Faith would tâ—tter And Bellarmine in a fore-quoted passage confesseth That it is a most unreasonable thing to require Christians to be finally subject to the judgment of that Church which is liable to error And therefore I need not cast away pretious time in confuting those particular fancies of some private Doctors which are directly repugnant unto the confessed opinion of the Pope and the Decree of a general Councel 2. This is so far from mending the matter that it makes it far worse for he that saith I am bound to believe the Church in all things because she is infallible in all things speaks that which is coherent in it self and the consequence is agreeable to reason the onely fault lies in the Antecedent But he that saith I am bound to believe the Church in all things though she may erre in many things and none knows how many throws himself and me upon such desperate Rocks as none but a mad-man would run upon When Bellarmine delivers that desperate doctrine That if the Pope should command us to sin we are bound to obey him and when others have said That if the Pope should lead thousands to Hell we must not reprove him their followers mollifie the harshnesse of those assertions with this favourable construction That the Propositions are onely Hypothetical depending upon such conditions as by reason of the promise of Infallibility can never be fulfilled for say they the Pope cannot command sin and cannot lead men to Hell and this if true were a plausible evasion But to tell me that if the Pope or Church may erre yet I am bound to believe obey them in all things this is to make that my
Duty which God hath threatned as a terrible Curse 2 Thes. 2. viz. to believe lies This is to confront the Apostle Act. 5. and to say That it is better to obey men thâ—n God when their commands are contrary this is to bring me under a necessity of that Woe denounced against such as call evill good and good evill that put darknesse for light and light for darknesse Isa. 5.20 This is to say That I am bound to follow my blind Leaders though it be into the Ditch That I am under an obligation of offending God by making him a lyar and of damning my own Soul This is to say That the Israelites were bound to obey Aaron's Idolatrous decree concerning the observation of the Feast of the Calfe nay more That the Jewes were bound to obey their Church in putting Christ to death though they had at that time known him to be the true Messias In a word such and so many are the prodigious absurdities which would inevitably follow from that wild assertion that Madnesse it self unlesse in its highest Paroxysme could not equal it and when the Authors of it come to themselves or return to the judgment of their own Church or when their Church comes over to their opinion and layes aside their bold pretences to Infallibility they may expect a farther Answer But since I wrot this I find Mr. Cressy hath saved me the labour of farther Answer for in his second edition and secundae cogitationes sunt meliores I find him sick of his former notion I suppose he hath met with sharp rebukes from his wiser Brethren what Penances or censures they have inflicted on him I know not but the effect is visible and the man is brought to a recanting strain And that he may have some colourable Palliation for it he pretends he was mis-understood and that he never meant to deny Infallibility to the Church save onely in the most rigorous sense that the Terme could import and therefore he roundly asserts That the Church can neither deceive believers that follow her nor be deceived her self Exomolog sect 2. ch 21. And Infallibility and Authority are in effect all one as applied to the Church for to say that the Church hath authority to oblige all Christians to receive her Doctrines and withall to say she is fallible is extremity of Injustice and Tyranny Appendix to Exomolog chap. 5. num 14. So this pretence is also gone after the rest and therefore from all that hath been discoursed and proved I may take the boldnesse to conclude That the Faith of a Papist if he keep to his own principles hath no Foundation or is not built upon the Rock but meerly upon the Sand or in the Prophet's language they have forsaken the Scriptures the fountain of living water to hew out unto themselves broken Cisterns that can hold no water An APPENDIX by way of reflection upon Captain Robert Everards EPISTLE and account of his Conversion and Submission to the Romish Church and M r Cressy 's EXOMOLOGESIS SInce the finishing of the foregoing Treatise I was told of an Epistolary Discourse of Captaine Everards and withall that the substance of it was fully Answered by what I had there discussed onely it was convenient to accommodate the passages relating thereto to the severall parts of his Epistle Upon this sugestion I procured the Epistle it selfe as enlarged in the second Edition and diligently read it once or twice over And I confesse I was at first dubious whether I should take any notice of it partly because I saw it was nothing but a collection out of others as he most properly calls it and a repetition of those old Sophismes that have been answered and exploded an hundred times over and partly because I discerned by the spirit of the man and the frame of his Discourse and the circumstances of his change that there was no likelihood at all of retriving and reclaiming him how cleare and irresistible soever the evidence and arguments were that should be produced He that hath but half an Eye may see a designe in the whole management of the change And although he assures us with a teste me ipso that he is not biassed by worldly interests and private ends he must allow discreet persons the liberty of their Faith in that particular and not take it amisse if seeing the feeblenesse of his Arguments and their insufficiency for the producing of such a change they suspect it was done by the power of interest which is so secret an affaire and its methods so crypticall and the waies of serving it so various that no wise man will believe it impossible and I am sure the contexture of his Discourse and the manner of his pâ—ocesse doth not render it at all incredible And these considerations inclined me to silence But on the other side when I considered that the hand of Ioab sufficiently appeares in the penning of this Epistle that it was a collection of the strength of more Learned Writers and a conjunction of abler heads then his own who were resolved in this occasion and instance to represent what could in briefe be said to perswade unsetled persons to change their Religion and whatever other mens opinions are what a reverend esteem the Author hath of it who tels us he saw reason enough to believe it could not be Answered pag. 88. and that he challengeth it as a piece of justice to shew him his errors I thought it not amisse to take some notice of it knowing that if what I should say were unsuccessefull to him yet it would not be unaccâ—ptable to God since we are a sweet savour of God in them that believe and in them that perish and that if I were not an instrument of Gods mercy to him in reducing him to the truth from which he hath revolted yet I should be an instrument of Gods Justice and a witnesse on Gods behalfe to leave him without excuse In one thing I must crave Mr Everards pardon if I do not take his Counsell in Answering him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and setting down each of his Paragraphs before the severall Answers It is a course which I confesse I do not approve of in the answering of other Authors because it runs a man into personall contests and petite animad versions and catching at little advantages and so expends the answerers paines and the readers patience and the buyers mony to no purpose and if I did like it in some others yet really he must excuse me if I do not esteem him so classicall an Author nor his Epistle so weighty a Discourse as to deserve such solemne consideration Yet this I shall promise him and I call God to witnesse it that I shall not wilfully decline any part of it wherein his strength may lie but shall indeavour to the utmost of my poor skill to single out such things as are most plausible and considerable and such as if they be solidly Answered
Discourse that there are so great and many and pregnant evidences that no man can deny without forfeiture of his reason discretion and modesty and all the principles of humanity 3 If this argument be cogent and besides the certitudo objecti the infallibility of the thing there be required a certitudo subjecti the infallibility of the Person to be satisfied which here is contended for then not onely the Pope and Councel but every particular Christian must have this gift of Infallibility an ampliation of the priviledge which his great Ghostly Father will never allow for mark it that is the thing which the Catholick Gentleman urged and where with my Captain was gravelled He asked me saith he whether I was sure and certain and whether I was so certainly and infallibly assured of the truth of Christian Religion or else said he as to me Christianity was but probably true else it is possible you may be mistaken and at this rate do they use to talke to such as they desire to Proselyte By all which it appears that the infallibility must be particular in every individual person that would be satisfied himself or would convince another of the Truth of Christianity I am not ignorant of a shuffling artifice which this Catholick used in confounding two things together necessary to be distinguished as no wonder to meet with confusion of language in the builders of Babel whilst he too cunning for twenty of these Novices states the businesse thus He asked me saith my Author whether I was so certain that it was not possible for me or for those who taught me Christianity to be mistaken in this p. 5. Here lies the mystery of Iniquity and here was the blind cast before the eyes of this unequal combatant which he had neither wit enough to understand himself nor humility enough to learn from others But I shall endeavour to bring this Fox out of his hole by this Argument Either a subjective certainty or infallibility of belief of the Truth of Christianity is necessary for particular Christians or it is not if it be not necessary then in vain do Papists urge this argument and boast so much of it as unanswerable whereas now they give it up and confess probable evidence sufficient for particular Christians and Infallibility necessary onely for the Pope or Councel and so the poor Captain hath lost his Infallibility and had best think of his old military word As you were for here the cord is cut asunder by which he was drawn over to Rome for now the Protestant stands upon even ground at least with the Papist For suppose for once contradictions were reconciled and the Popish opinion of the Churches infallible authority were true in it self certitudine objecti so also is the Protestants opinion concerning the Infallible authority of the Scripture true in it self and certitudine objecti as the most desperate Papists do grant Stapleton and Bellarmine and all The Scripture say they is Divine and true and certain in it self but not quo ad nos therefore hitherto there is no difference now to proceed If it be a sufficient foundation for a Romanist that he hath such probable evidence of this doctrine of the Churches Infallibility why should it not be as sufficient a foundation for a Protestant that he hath such nay infinitely more probable evidence of the doctrine of the Scriptures Infallibility since the evidence of the latter is granted by the Papists themselves and the evidence of the former not onely denyed and disputed down by the Protestants but also questioned by their own Authors as I have shewed at large This question I challenge the whole club of Jesuites which happily contributed to this Epistle solidly to answer But now on the other side if they will retire to the other part of the Dilemma and say That a subjective Infallibility is necessary for particular Christians then every Papist in England not onely hath a Pope in his belly but hath got his Crown also upon his head and communicates with him in that great Prerogative of Infallibility and truly I must do them justice without doubt every Papist in England is as infallible as the Pope himself 4. But if nothing will satisfie but Infallibility let us a little enquire into it what it is and where it lies what infallible and irresistible demonstrations the Romanists have for this grand principle for which a man must put out the eye of his reason and forsake the conduct of the Scripture and depose the holy Spirit from his Royalty Certainly it is madnesse in the highest to put us off with conjectures and suppositions and imagined probabilities in so important an affaire upon which all the rest depends and to which all must strike saile so then the question will be this whether this pretence of Infallibility be not a gratis dictum a crude and bold assertion or rather whether it be evidenced with such strength and clearnesse as to compell the assent of all reasonable persons And here I shall do the Captain and the Popish cause this right as to consider it in its most advantageous notion If there be any Infallibility most certain it is that it is in the Pope and general Councel together which is the most plausible and received opinion of the Church of Rome And here it is that our English Apostate Mr. Cressy in the last Edition of his Book centers and here also the Captain casts anchor The Prelates of the Church saith he though as men they are fallible yet when assembled in a general Councel with their supreme Pastor they are still made infallible by the assistance of the same holy Ghost who was as well promised to them as to the Apostles Now for this notion I might refer the Captaine and the Reader to what I have said and proved in the foregoing â—reatise which when he or any of his Fathers shall solidly answer it will be time enough then to consider it But because this is the sole foundation upon which the Papists build all the rest and Mr. Cressy adjures all Protestants that omitting or deferring all particular disputes with Catholicks they would examine this point Sect. 2. Chap. 19. and because I am resolved by God's help to search and try where the strength of this Sampson lies if there be any in it I shall a little farther consider it and if I find his arguments proportionable to his confidence and that he is as solid in proving it as he is daring in asserting it surely he will do the Christian world an inexpressible favour and infinitely oblige all Protestants and he will find us far from the madnesse of fighting against God and our own soules But since all is not Gold that glisters and our Savour hath commanded us to try the Spirits and to prove all things and not to believe men saying Lo here is Christ or Lo there is Christ they must not take it amisse if after such evident
they too such as are universally esteemed good Catholicks saith Mr Cressy Append. chap 4. num 7. Therefore how durst he say Anathema's are evidences of Infallibility The third Argument is taken from the promises of Infallibility made to this Church This Doctrine of the Churches Infallibility is the most expresse in Scriptures saith Mr Cressy Sect. 2. chap. 26. n. 5. I suppose he told us so upon the same account that the old Painter wrot under his picture This is a Lion for fear some should have mistaken it for a Bull for truely if he had not said it was most expresse there any rationall man would have sworn the contrary I confesse I thought Mr Cressy as well as Mr White and other Traditionall Doctors had been sick of those pretences and sufficiently discovered the impertinency of them to their purpose and really when I read over the Scriptures quoted by him to prove this Infallibility and consider how insignificant they are to his businesse and how plainly and fully and frequently they have been answered by Protestants which he doth not here reply to I must not dissemble that I find a great difficulty to believe his conscience could be satisfied therewith sure I am whilest he was a Protestant if he understood himselfe he would have entertained such proofs with contempt I dare confidently say that most of the Scripture-allegations produced by the Quakers in defence of their absurd and ridiculous opinions are every whit as pertinent as any that are here cited It is true they are materiall to that purpose to which they are cited by the Fathers viz. to prove the Churches perpetuity and just Authority but for Infallibility how far the Fathers were from believing that I hope hath been made sufficiently evident from the foregoing Discourse where also particular Answers have been given to their Arguments from these places which when they solidly vindicate it will deserve and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 shall have our consideration At present I shall content my self with this generall animadversion Those Scripturall promises pretended for the Churches Infallibility either they do of themselves without the Churches sence and exposition evidently and solidly prove the point they are brought for or they do not if they say they do then other passages of Scripture undoubtedly farre more plaine and positive for diverse doctrines rejected by the Papists do of themselves without the Churches sence and exposition prove those points they are brought for and so Scripture may decide controversies if they say not then the Churches Infallibility must be supposed before it can be proved from those Texâ—s which is I confesse agreeable to the Roman-Catholick way of Disputation and fit for them that cannot endure reason should be judge but I am sure it will never satisfie any man that hath any care of his conscience or Salvation But I can tell the Reader good newes and that which is strange too among Romanists who use to confute Protestants by the meer naming of those Texts that have been substantially vindicated an hundred times Mr Cressy hath one Chapter entitled the Validity of such Texts c. so it is called but I doubt it was the Printers mistake for invalidity as will appeare upon perusall He offers but one Argument for proofe of this Capitall Assertion upon which all the Papacy depends and it is this The Antient Fathers do usually Argue against their Hereticks and Schismaticks from those promises that Christs Church should continue for ever and that the gates of Hell should not prevaile against her Now saith he if these promises of Christ be not Infallible and absolute and that Church Visible What then then woe to the poor Fathers then the Writings of these Fathers will prove to be the most foolish impertinent jugling yea blasphemous and pâ—rnicious discourses that ever were So Cressy Sect. 2. chap 28. that is to say if we take the notion out of this odious dresse they used fallacious Arguments Very good And is this that that satisfied Mr Cressy's conscience O the modesty of the man you see a little thing satisfies him but if he will cheat himselfe let him not think to cheat us with such ridiculous Arguments 1. The utmost of what would follow is that the Antient Fathers whose Writings are extant were Fallible and liable to mistakes A Proposition which I have formerly proved and the Popish Doctors themselves agree with us therein I suppose Mr Cressy will not dissent 2. If upon every impertinent and unconcluding Argument produced by Fathers Councels or Popes against supposed Hereticks I should make this inference that they were all Juglers Blasphemers c. Mr Cressy would think it a very harsh censure When their great Lords and Masters argue at this rate as he knowes who did Arise Peter kill and eat and here are two Swords Ergo the Pope hath civill and Spirituall power over all men They that are in the flesh cannot please God E. Priests should not be married God made man after his own Image E. Images are lawfull Will Mr Cressy now say these were all Juglers Blasphemers c and their Writings the most foolish impertinent pernicious Discourses that ever were either then let Mr Cressy qualify his censure there or apply it here 3. If the Fathers were supposed infallible yet they might use impertinent and unconcluding Arguments You must remember our Masters the Romanists while they assert the infallibility of the Pope and Councell they cautiously distinguish between the conclusion and the mediums or Arguments to prove it I will onely mind you of him whom they all so highly approve and applaud i. e. Stapleton whom Mr Cressy followes and the rest of them who as you saw limits this infallibility to the Conclusion not to the premises or Argument So if the Fathers were infallible as you see and the Papists confesse they are not yet this being onely in the Conclusion it will not at all secure them from impertinency and error in their Arguments or mediums used to confirme the conclusions which is all that this Discourse of Mr Crâ—ssy pretends to prove So now judge whether the Printer was not a knave for sure the Author could not be so since he is a Benedictine to set in the front of this Argument The Validity c. But you know non omnia possumus omnes Peradventure M r Cressy is a better respondent then opponent and though he cannot at all prove his own assertion yet he will at least solidly Answer his Adversaries But alas here he is so jejune that it moves my pitty for when Mr Chillingworth pleaded that these promises were onely conditionall if Christians should make use of Gods means The Church should continue Hereto saith Cressy the answer is very ready Oh the benefit of a ready wit when attended with an easy Conscience 1. There is no warrant from any circumstance in those Texts for such a new interpretation I will not ingage in that Argument onely I will referre
guidance that is not convinced of it himself and our Papists most impudently assert the Pope's Infallibility who modestly acknowledged his own ignorance and insufficiency These things I hope may abundantly suffice for the demolishing of the grounds of their Faith I must now speak something to the establishing of ours The rather because the Captain requires it in his Answerer not to proceed in the way of Negatives not to rest in pulling down but to assert what we would establish And Mr. Cressy takes notice of Mr. Chillingworth and his book That he was better in pulling down buildings then raising new ones and that he hath managed his Sword much more dexterously then his Buckler and that Protestants do neither own and defend the positive grounds which Chillingworth laid nor provide themselves of any safer Defence Exomolog sect 2. chap. 3. num 4. To which it might suffice in general to reply that if once the grounds of their Faith be demolished and their great pretensions of supreme and infallible Authority subverted if it be proved that neither the Pope nor Councels nor Church of Rome be infallible theu the Protestant Churches at least stand upon even ground with the Church of Rome and whatsoever they can reasonably pretend for the stablishing of their Faith will tend to the securing of ours and if Protestants have no solid and sufficient foundation for their Beliefe neither have the Papists any better and then one of these 2 things will follow Either that Scripture Reason and the concurring testimony of former Ages and Churches and Fathers are a firme Basis for a Christians Faith independently upon the churches authority and infallibility and this is a certain Truth though utterly destructive to the church of Rome or else which I tremble to speak and yet these desperate persons are not afraid to assert that the Christian Faith hath no solid ground to rest upon I mean without the Churches infallible Authority which is now supposed to be discarded and disproved Now here it must be confessed that some Protestants expresse themselves too unwarily in the point whereby they give the Adversary some seeming advantage and occasion to represent our Doctrine to their ignorant and deluded Proselytes as diversified into three or four severall and contrary opinions about the judge and rule of Faith which some are said to ascribe to the Scriptures oâ—â—ers to the Spirit of God within them others to reason and others to universalâ— Tradition whereas indeed all these are really agreed and these are not so many severall judges or rules but all in their places and orders do happily correspond to the constitution of the Protestant ground of Faith which I shall make thus appeare by the help of a threefold distinction 1. VVe must distinguish between the judge and rule of Faith which the Papists cunningly and some others inconsiderately confound for instance If I should assert the Church to be the Judge or Reason to be the judge yet the Scripture is the rule to which the Judge is tyed and from which if it swerve so far forth its sentence is null 2. VVe must distinguish between Judge and Judge and here we must take notice of a triple Judge according to the triple Court forum coeli forum Ecclesiae forum conscientiae the Court of Heaven the Court of the Church and the Court of Conâ—cience Accordingly there are three Judges 1. The Supreme and truly Infallible Judge of all controversies and that is God and Christ who appropriates it to himselfe tâ— be the alone Law-giver Iam. 4.12 And this is so proper to God that the blessed Apostles durst not ascribe it to themselves however their successors are grown more hardy not for that we have dominion over your Faith 2 Cor. â— 24 This judge is Lord over all both in the Church and in the conscience which are all subordinate to him 2. There is an externall and politicall Judge placed by God in the Church and these are the Governors whom Christ hath placed in and over the Church and these are subordinate to the Supreme Judge who if they really contradict His soveraigne Sentence and higher Authority and require things evidently contrary to the will of their and our master must give their subjects leave to argue with the Apostle Peter and I tell you it was an unhappy accident that S t Peter should furnish the Protestants with such an Argument as would puzzle all his Successors to Answer Whether it be right in the sight of God to harken unto you more then unto God judge ye Acts 4.19 3. There is an internall and secret Judge placed by God in every particular person and that you may call Reason or Conscience for as God hath made every man a reasonable Creature and capable to judge of his own actions so he hath not given that faculty no more then the rest to be for ever suspended and wrapâ— in a Napkin but to be duly exercised nor would he have men like bruit beasts that have no understanding but every where calls upon them to Judge I speak to wise men judge ye what I say 1 Cor. 10 15. And the service God requires of every man must be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 reasonable service Rom. 12 1. And every man must be ready and able to give a reason of the hope that is in him 1 Pet. 3.15 3. We must distinguish between an instrument and an argument And here lies the Golden mean by which a man may avoid those contrary Heresies both equidistant from the Truth I mean the Socinian on the one hand and the Papist on the other whereof the former would make reason a soveraigne unâ—versall judge to which even Scripture it selfe must vaile And some go so high that I remember one of them faith If the Scripture should say in expresse termes That Christ is the most High God I should not believe it because utterly repugnant to reason but seek some other sence of those words And the latter the Romanists would quite put reason out of office and in terminis submit to a blind or implicit obedience without any examination whereas the truth lies between both Reason or Conscience is not an Argument I meane in matters of Faith purely such that is I do not therefore believe such a Doctrine of Faith to be true because my reason or conscience in it selfe and by vertue of rationall and extrascripturall Arguments tels me it is true for this were to make my reason the rule and standard of Truth but my reason or conscience believes such a thing to be true because it reads or hears such Arguments and evidences from the Scripture as are the undoubted 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 of the Truth And thus reason is the instrument by which I apprehend the Argument which compels my beliefe So againe the Spirit of God as in this controversy it is taken for the gifts or graces of a believing Soule or its ordinary suggestions in my mind are not the
argument by which I am convinced of the Truth of a Doctrine for I may be deceived by a false spirit under the Title of Gods and I am commanded to trie the Spirits and not to believe every Spirit but it is the instrument as I may so speak by which I am enabled to understand the weight and force of those Arguments which are recorded suppose in the Scriptures or rather to speak most properly reason is the instrument and Gods Spirit is the great helper and assistant by which that instrument is elevated and fitted to discerne those linearnents of Truth which God hath drawn in Scripture or elsewhere whence alone the Arguments for proof of the Truth are derived So now the state of the question is reduced to a narrow compasse and I shall lay it down in these Propositions 1. Supreme and Infallible judge upon earth we know none and I hope from what hath been said and proved at large it appeares that there is none at least the Pope and Councell and Church of Rome is none 2. An externall politicall judge in the Church we willingly acknowledge and reverently esteeme The true and rightfull Governors of the Church orderly Assembled and proceeding regularly in Councels whether lesser or larger are the externall judge whose decisions are to be highly valued whose orders are not rashly to be despised or contradicted yet three Cautions wee must interpose 1. That this Judge is not infallible but subject to error 2. That this Judge being subject to an higher Authority and tied to an higher rule if its decisions or commands be manifestly repugnant to that superior Authority and rule they are not to be received and obeyed 3. That this Judge is constituted by God in the Church not for the command of mens consciences but for the regulation of their actions and for the preservation of the peace of the Church which is not violated by mens inward and unknown sentiments but by their externall demeanor and sensible effects of them And therefore this is abundantly sufficient for the preservation of order and peace in the Church 3. Every mans own reason and conscience is judge for himselfe and for the guidance of his own actions State it in this manner and I know no hurt at all in making reason a Judge Christ himselfe when he Preached in the World he propounds the Articles of Faith to the reasons of his hearers and calls upon every one of them to judge so far as concerned his own apprehensions or actions Luke 12.57 Yea and why even of your selves judge you not what is right Christ no where commands his hearers blindly to submit to the decrees of the present judge their Church the high-Priest and Councill but calls upon them to judge for themselves to beware of the Leaven i.e. the false Doctrine of their Rulers Matth. 16.12 and which is more refers his own Doctrine to their searching which is an act of reason Ioh. 5.39 Search the Scriptures But alas this reason is imperfect and corrupt and dimsighted in matters of Faith therefore something farther is necessary Therefore Prop. 4. That reason may be a competent judge of matters of Faith It is necessary that it be assisted and elevated by the spirit of God whereby of the rationall he is made a Spirituall man and eo nomine a fit judge of such affaires 1 Cor. 2.15 He that is Spirituall Iudgeth all things As that a man may exactly see those Heavenly Bodies which are at a great distance from us it is necessary to look upon them thorough a Glasse without which a man could not discerne many of them So are the aides of Gods spirit to help our purblind reason which without these could not discerne things afarre off according to 2 Pet. 1 9. Prop. 5. The Holy Scriptures of the Old and New Testament are the Infallible rule and ground and touchstone of Faith by which both Churches and all particular persons are to be regulated in their faith and manners from which all controversies of Faith are to be decided and judged to which all are perfectly subordinate by which all the opinions of men and decisions of Councels are to be examined and they that swerve from and are opposite to this rule are ipso facto null and void and so to be esteemed by all Christians I rather call it a rule then a judge because there is an 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in the word the appellation of judge by common use being appropriated to persons but it is the voice and writing of our Soveraigne Lord and judg by which all inferior judges are to be guided in their decrees Propos. 6. Uniuersall Tradition rightly understood viz. the concurring testimony of all Churches and ages and persons in their Writing◠left us is of great use and force and is the Vehiculum or Channel by which that Scripture which alone is our rule is conveyed to us But here I must adde these two Cautions 1. Tradition though necessary to convey the rule to us yet is no part of the rule I must here distinguish between res tradita the thing delivered and traditio the Tradition or delivery of it If Tradition be understood in the former sence as the Papists understand it for certaine unscripturall Doctrines delivered by Tradition we know no such thing and by comparing the boldnesse of their pretensions to such Traditions with the weaknesse of their proofes and evidences we plainly discerne they can make out no such thing But if Tradition be taken for the conveyance or delivery it selfe or for the Testimony of the Church successively given to the Truths and Books of the Scripture we confesse it is of great use and in some sort necessary to bring the rule to us yet as I say it is no part of the rule As that bread which nourisheth me it is necessary that it be brought to me in some Basket or other Vehiculum yet it is the Bread alone not the Basket which nourisheth me The VVater of such a remote but excellent Spring which quencheth my thirst could not come to me if there were not a channel to convey it yet it is the VVater alone which refresheth me not the channel The decrees or Acts of King and Parliament are the onely rule by which our forreigne plantations are governed and to which such as are judges there are tyed yea so farre tyed that if those Judges should impose contrary commands as for example If they should command the people to rebell against the King they are bound not onely to examine their commands but to disobey them But it is altogether necessary that there should be a ship wherein such Acts or decrees should be conveyed to them yet it were a very absurd thing to say the Ship is a part of the rule though the Papists whilest from the necessity of Tradition they infer that it is a part of the rule do apparently runne into the same solecisme In a word Tradition was not
imagination without the shadow of a proofe that all which was written by such men was a part of Canonicall or Divine Scripture for we read that the Holy men of God spake as they were moved by the Holy Ghost which inspired them not at all times but onely when he pleased there being this difference between the spirits inspiration of Christ and all other Holy men that it was in Christ without measure and without difference of time but in the Apostles it was a gift confined to such seasons and proportions as God saw fit for them Is any man so absurd as to think that every letter which a Prophet or Apostle might write about any private affaires was a part of the Sacred Scripture Or if Solomons Herball were extant must it needs be admitted into the Canon of the Sacred Scripture Or how can they prove and if they do not prove it this Argument is impertinent that the Histories which Ioshua or Nathan or Samuel or Gad c. might or did write concerning the Warres of the Lord or the Civill transactions of the Kingdomes of Israel and Iudah must needs be a part of the Canon Or did the temporary transient and extraordinary inspirations of the Holy-Gost deprive them of their common gifts and faculties And was the capacity of a Prophet inconsistent with that of an Historian or because Balaam was once inspired must we needs Canonize all that afterwards he spake if it were extant or because Hannah was once inspired 1 Sam. 2. and Simeon and Elizabeth Luk. 1. did ever any man unlesse in a dream imagine that all their after Discourses were Canonicall Answ. 3. Although fragmenta auri sunt pretiosa the least shreds of Scripture are of inestimable value yet we must distinguish between the essentiall and integrall parts of the rule of Faith every part and parcell of it is a choice blessing for our bene esse and more abundant direction and consolation yet is it not an essentiall part of the rule of Faith for the farre greatest part of those sacred Books is spent in the explication of such general lawes and directions as were of themselves sufficient strictè loquendo or the repetition of the same things which mans dulnesse and backwardnesse to such things made highly expedient and beneficiall The five Books of Moses were sufficient to Salvation before any of the other Books were indited and the following Writings of the Prophets were but Comments upon them which if by Gods providence they had been lost no doubt the first five Books would have been sufficient for Salvation for that state of the Church So when St Matthew had VVritten his Gospell wherein the Doctrine of the person and office and works of Christ who is the marrow of both Testaments and the sole-sufficient object of saving knowledge Ioh. 17.3 is clearly revealed and fully proved I do assert and let any of our Adversaries prove the contrary if they can that that had been sufficient for our Salvation And yet it must be acknowledged a wonderfull favour from God that he hath so plentifully provided for us and so carefully watched by his Providence for the preservation of the severall Books of Scripture that all the wit and learning of Adversaries can only furnish them with two instances of Apostolicall VVritings which they suppose to be lost viz. one Epistle from Laodicea and another to the Corinthians Arg. 3. A rule must be plaine and cleare but the Scriptures are darke and doubtfull and that in things appertaining to Salvation as appeares from 2 Pet. 3.16 things hard to be understood which they that are unlearned and unstable wrest to their destruction Now this could not bring destruction if they were not hard in things appertaining to Salvation And here the Captaine musters up severall necessary Doctrines which he supposeth not to be clearly laid down in Scripture Answ. The Scripture is plaine and cleare in things necessary to Salvation as hath been abundantly evinced by Protestants out of expresse Scriptures and consent of Fathers But that belongs to another point and I do not love to mingle distinct questions together therefore to them I shall referre the Reader onely I shall take notice of such assaults as he hath made upon this Doctrine For the Text 2 Pet. 3.16 I confesse I do not meet with any passage so plausible as this in his whole Book But the solution of the doubt is not difficult If you consider 1. To whom these things are said to be darke even to ignorant unstable ungodly men VVhen Protestants say Scripture is cleare they do not meane it is so to those that are blind or to them that shut their Eyes or have discoloured Eyes and such are they of whom those things are said but unto such as are humble and diligent in the use of means to find out the Truth not onely some passages of St Paul but in generall all Divine and Spirituall Truths are darke to the naturall man and such there is no reason to doubt these were as is positively asserted by the Apostle S. Paul 1 Cor. 2.14 The natural man receiveth not the things of the Spirit of God for they are foolishnesse unto him neither can he know them because they are spiritually discerned and consequently if the Popish argument from this place have any force in it not onely some parts of Scripture will be dark but not any part of it will be plaine which the most impudent Papist durst never yet assert 2. The wresting of the Scripture in any of its truths or doctrines is so great a sin that it may well be called destructive though the doctrine wrested be not simply necessary to salvation as the disbeliefe and contempt of any Truth or assertion plainly delivered by God is confessed to be damnable though the matter of the assertion be meerly circumstantial and not at all in it self necessary to salvation 3. S. Paul's 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or difficult passages might be wrested to destruction although the matter of them was not necessary to be known or understood in order to Salvation As for instance That passage of St. Pauls All things are lawful for me scil all indifferent things for he there speaks of the use of meats or observation of dayes This I say is not a fundamental Truth nor is the knowledg of it necessary to Salvation yet when the Libertines do abuse this Scripture to justify themselves in the practice of all wickednesse doubtlesse they wrest the Scriptures to their own destruction Besides the matter of a Text may be of lesser importance and the knowledge thereof not necessary to Salvation and the first and immediate mistake of it may be in it self inconsiderable and yet that may usher in other and those higher mistakes as we see error is fruitful and grows worse and worse and at last end in destruction as that Cloud which at first was no bigger then a mans hand did quickly overcast the whole Heavens The
same imperfections and corruptions that the Scriptures because writings are said to be subject to and consequently there is no rule neither for Papists nor Protestants but every one may do that which seems right in his own eyes 4. He pretends it is necessary to Salvation to understand which is the true sense of Scriptures when it is to be taken literally when mystically and this saith he cannot be understood from sole Scripture Ans. Here also both Propositions are remarkably false 1. It is not necessary to Salvation to a Christian to understand the true sense of every Scripture if it were what shall become of those Legions of poor deluded Papists into whose devotion ignorance is so considerable an ingredient who neither understand the seâ—se nor are permitted to read the words of the Scripture 2. The â—ense of Scripture in fundamental points is clear and intelligible and that from Scripture which is its own best Interpreteâ— And if we consult the best Expositors either Popish or Protestant we shall find they never so well unfold Scâ—pture riddles if I may so speak as when they plow with the Scriptures Heifer Every puny knows the collation of parallel or seemingly repugnant places and the observation of the scope and cohaerence and the like are the best Keyes to find out the true sense of the Scripture and sufficient to discover it unlesse the readers ignorance or negligence pride or prejudice stand in his way I will take an instance from the Captain himself of those Scriptures which confute the Arrians Joh. 10.30 I and my father are one but saith the Captain the Arrian will say this is meant of Onenesse in affection as Joh. 17.21 And here my Captain is gravelled and halfe made an Arrian and because he could not answer the Arrian he concludes again no body else can But wiser men would have told him That this Arrian glosse is confuted out of the Scriptures both out of the present chapter the Captain and Arrian being more blind then the Jewes who understood Christs meaning better viz. That he made himself God v. 33. and from other places of Scriptures where Christ is expresly called God Joh. 1.1 the true God 1 Joh. 5.20 and thought it no robbery to be equal with God Phil. 2.6 And indeed the Councel of Nice as I shewed in the foregoing discourse did confute the Arrian Heresy out of the Scriptures they saw no need of going further 5 He alledgeth the number of fundamental points which saith he the Scripture determines not Ans. This is most false The Scripture doth sufficiently determine fundamental points I must not here run into another controversy concerning the number of fundamentals This may suffice at present That the Scripture doth not presse all Truths with equal vehemency that there are some points wherein the Scripture doth though not approve of yet dispence with differing opinions in Christians such as those were concerning dayes and meats and ceremonies in Religion and there are other points which it urgeth upon us with highest penalties such as that in Joh. 8.24 If ye believe not that I am he ye shall dye in your sins To me this is a rule That to which God promiseth or annexeth salvation is surely sufficient for salvation I care not one straw for all the Romane Thunder-claps of Damnation where I have one promise from God for my salvation I am assured by God that to fear God and keep his commandements is the whole duty of man Eccles. 12.13 That he that feareth God and worketh righteousness is accepted of him Act. 10.35 That this is life eternal to know thee to be the onely true God and Iesus Christ whom thou hast sent Joh. 17.3 and consequently if I know him and believe in him his person and office and work I may humbly put in my claime for eternal life and have not so much reason to fear their cursing of me knowing that the curse causelesse shall not come as they have to fear the curse of God and an addition to their plagues for adding to God's word Rev. 22.18 In a word the fundamentals or substantials of Religion do apparently lie in two things the Law and the Gospel the Scripture tels me that love is the fulfilling of the law Rom. 13.10 that he that loveth Christ shall be loved of his father Ioh. 14.21 that hereby we know that we are passed from death to life because we love the brethren 1 Joh 3.14 It tels me also That faith in Christ is the fulfilling of the Gospel ye believe in God believe also in me Joh. 14.1 and these things are written that ye might believe that Iesus is the Christ the son of God and that believing ye might have life in his name Joh. 20.31 Christ hath â—â—sured us it seems he should have asked his Vicars leave for it He that believeth on me hath everlasting life Ioh. 3.36 For my part I am not afraid to venture my salvation upon this promise and for Popish comminations and curses I shall only say with the Psalmist Let them curse but bless thou Psal. 109.28 By these things we see the Scripture sufficiently informes us of fundamentals To which I might adde the common sense of Gods Church and the learned Ministers in all ages it having been acknowledged by the most eminent Doctors both antient and modern both Popish and Protestant as may be seen at large in Dr. Pottèrs want of charity charged upon Romanists and Mr. Chillingworths Defence of it That the Creed commonly called the Apostles Creed doth contein in it a compleat body of the fundamentals of salvation for the Credenda and all the Articles of the Creed are sufficiently evidenced from the Scriptures as I could with great facility demonstrate but I study brevity But you must know the Church of Rome hath another notion of Fundamentals a rare notion I tell you for you shall not find the like either in Scripture or any antient Author They make the Churches definition the rule of Fundamentals That is a Fundamental Truth and de fide which the Church determines and decrees though never so inconsiderable and that is no Fundamental nor de fide which the Church hath not determined though it be never so material Thus to fast in Lent on Fridaies if the Church command it is now become a Fundamental and if any man obstinately refuse it God will assuredly condemne such a person saith an English Apostate Cressy sect 2. ch 13. n. 2. though he there confesseth it is but an action little more then circumstantial yet on the other side it is no Fundamental to hold That all men except Christ are conceived in sin because the Church forsooth hath not determined the Question of the Blessed Virgin Thus with the Romanists it is a fundamental doctrine to believe that Paul left his Cloak at Troas namely if the Church injoyn you to believe it for there is the knack it is not Fundamental because St. Paul asserts it 2 Tim. 4
Apostles times to ours The argument is this Scriptures were not the onely rule when there were several governours of the Church acknowledged on all hands to be infallible both singly and joyntly Ergo it is not the onely rule now when there is no person nor persons in the Church but who is proved to be fallible For this is the case at this day unlesse the Captain and Mr. Cressy and the rest will change their notes and in stead of the Pope and Councel combined say that the Pope alone is infallible wherein I desire to understand their minds 2. The other Consequence hath not a Dram more of Truth in it for if the Scripture were the sole rule yet did not the Apostolical Authority cease It is no diminution to their Authority to say they had not a power superior to the Scripture or the word of God i. e. That the Servant was not above his Master the Apostles never pretended to such a power but rather carried themselves in all things as became those who professed their subjection to the word of their God and Lord. Observe the manner of their proceeding in that great Councel Act. 15. still you shall find the Scripture is the rule by which they guide the whole debate and from which they draw their conclusion as none that read that chapter can deny You may observe that an Apostle and he too of so great Authority that he durst reprove St Peter to his face Gal. 2. makes no scruple of circumscribing his own Authority within the limits of Gods Word and he repeats it in reimemoriam Though we or an Angel from Heaven preach any other Gospell unto you then that which we have Preached unto you let him be accursed Gal. 1.8 I know it is said by M r White in his Apology for Tradition that this place makes for Tradition rather then for Scripture and for what the Apostles delivered by word of mouth not what they left in Writing To which the reply is most easy that since the Doctrine delivered by the Apostles either by word or Writing is and must be confessed to be of equall Avthority the Councell of Trent goes no higher while they assert that Scripture and Tradition are to be received pari pietatis affâ—ctu ac reverentia with equall piety and reverence it consequently followes that he who renounceth all pretensions of Authority Superior or not subordinate to the one cannot be said with any colour of sence to challenge a Supremacy over the other The Apostles had not so learned Christ as they who arrogate the name of their Successors have The power they claimed was not Autocratoricall and despoticall having dominion over the peoples Faith and being Lords over Gods Heritage but onely Ministeriall not for destruction but for edification not coordinate but subject unto their Master and his Word The last reason he urgeth is that this opinion of sole Scripture makes every man Judge who take upon them to read and understand the Scripture Answ. 1. If it be meant a private Judge so farre as it concernes his own actions It is true and that Judgment as I have shewed the Scripture allowes and enjoynes to private Christians and informes us of the sad condition of those that neglecting their own judgment give up themselves to a blind obedience to their rulers an errour common to the Jewes of old and the Papists now assuring us this is no excuse nor security to them but if the blind lead the blind both will fall into the Ditch Matth. 15.14 2. The Papists themselves however they renounce this principle of every mans being Judge in words and shew yet they receive it in truth and practise upon it and whatever noise they make of Fathers and Councels and the Pope and Church yet in truth they make particular men the Judges for their own actions For instance if we examine the grounds and manner of the Conversion as they miscall it of any man to the Romish Religion take Cressy and the Captaine for instances we shall find the Papists that dealt with them made them Judges And when the Captain yields to that great Argument viz. That if he did not turne Catholick he had no infallible assurance that Christian Religion was true was not he himselfe Judge of the validity of this Argument And when Cressy or others are perverted by that great Title of the Churches Authority to which they think all should be subject what do they but make themselves Judges of this question upon which all depends whether the Churches Authority be a sufficient and safe foundation for a mans faith to rest upon So if I come to any Papist who is capable of Discourse I would aske him whether he continues in the Popish communion and beliefe with reason or without it If he say without reason I shall forbear discoursing with bruit creatures If with reason I demand what it is and here he will enter into a large harangue concerning the necessity of a living and infallible judge for the ending of Controversies and that the Pope or Councell is this Judge In this case I say the Romanist makes himself the Judge of the first and principall question upon which all the rest depend viz. whether such a Judge be necessary and whether the Pope or Councell be this Judge And certainly as St Paul argues 1 Cor. 6. They that are fit to judge the greater and weightier causes cannot be unfit to judge the smaller matters Thus I have gone over all the Arguments or appearances of reason which the Captaine or others for him have collected and what M r Cressy hath pleaded for any of them I shall in the next place proceed to answer what farther Arguments I meet with either in M r Cressy or in that famous or rather infamous piece called Rushworths Dialogues or in M r Whites Apology for Tradition For doubtlesse si Pergama dextrâ Defâ—ndi possent dextrâ hac defensa fuissent And if men of their parts and learning and study in the Controversy can say nothing to purpose against the Scriptures being a perfect rule I shall with greater security aâ—quiesce in the Truth of the Protestant Doctrine Another Argument therefore against the Scriptures is taken from the occasion of VVriting the Books of the New-Testament of which Cressy Treats Sect. 2. chap. 10. And it is observable that his Argument however it regularly ought to reach the whole Scripture yet is onely upon the matter levied against the Epistles in the New-Testament which saith he were never intended to be Written as Institutions or Catechismes containing an Abridgment of the whole Body of Christian Faith for the whole Church for they were Written onely to particular Persons or Congregations without order to communicate them to the whole Church and they were written meâ—rly occasionally because of some false Doctrines which if those Hereticks had not chanced to have broached they had never been Written And therefore surely are very improper for a
rule of Faith which must be so true and cleare and evident that there can be no rationall possibility of contradiction or diversity of opinion and for a man to venture his Soule upon This is the summe of that Discourse excepting what he saith of the obscurity of the Scriptures which I have considered before For Answer 1. Since M r Cressy requires it in a rule of Faith that it be so true and cleare and so evident that there can be no rationall possibility of contradiction or diversity of opinion let him or rather any other disinteressed or unprejudiced person seriously consider what hath been discoursed in the former Treatise and Answer it to his own conscience as he will give his account to God another day whether the Popish rule of Faith be so true and cleare and evident c. as is pretended to be necessary or rather whether it be not so dark and doubtfull that it is not onely rejected by Protestants upon solid and cogent grounds but also disputed and denied by diverse of their own great Doctors The question under favour is not this whether our rule be so cleare as to admit of no possibility of contradiction for who can dream of this that ever heard or read of the Academicks whose great principle was to contradict every thing and be confident of nothing but whether the Popish rule or ours be better whether is more true clear and evident And this one would think should not be very difficult to determine And whether the Protestant rule be so evident that it may satisfy the Conscience and Reason and prudence of any modest humble and diligent enquirer though it may not silence the clamours of every bold caviller since there have been and probably yet are in the VVorld men so absurdly scepticall that they have cavilled against the certainty of this Proposition that two and three make five 2. The occasionality and particularity of those Writings is no impediment to their being a rule though this is a notion the Popish Writers oft mention and vehemently urge upon the simpler sort of men It neither hinders their being a rule nor their being a perfect rule 1. Not the former the Papists themselves being Judges for they acknowledge it to be regula partialis a part of the rule I tell you Christ is exceedingly beholden to them that will acknowledge thus much and allow him any share in the rule of his Church The Councell of Trent in its Decree concerning the Canonicall Scriptures notwithstanding this objection ascribes this to the Scriptures no lesse then to Traditions That both of them together are the Canon or rule of Faith and manners and to both they allow equall Piety and reverence as I said before Will any man say the law concerning Inheritances delivered Num. 27. was no Law or rule to the Israelites because it was delivered upon the extraordinary occasion of Zelophehads daughters Petition Or that the Law against the Priests drinking of Wine when he was to go into the Tabernacle Levit. 10.9 was no rule to the Priests because delivered peradventure upon the occasion of some intemperance of Nadab and Abihu 2. Nor doth this at all hinder the Scriptures being a perfect rule partly because this Objection concernes onely one part of the New-Testament viz. the Apostolicall Epistles But for the Gospels which of themselves are a sufficient rule though the addition of the other is an abundant consolation and a rich mercy Mr Cressy confesseth they were Written upon no speciall occasion but for the common benefit of all succeeding Christians as an History of his Life and Deâ—th and a summe of the principall points of his Doctrine They are the Authors words and we need no more to justify the Scriptures sufficiency and partly because the occasions however casuall to men yet were foreseen and foreordained by God to be such as would recurre in all following Ages and partly because the Apostle extends his thoughts and instructions beyond the present occasion upon which or particular person or persons to which he Writes even to following Ages and consequently intended them for rules and directions not onely to them but to others yea to all succeeding Christians What else meanes St Paul in charging Timothy to keep the command there mentioned untill the appearing of Christ 1 Tim. 6.14 which St Paul knew was at a great distance 2 Thâ—s 2.1 if he did not include his Successors The Books of the Old Testament at least diverse of them were written upon speciall occasion and yet St Paul hath given it under his hand That whatsoever things were Written afore time were Written for our learning Rom. 15.4 and that all those Scriptures are profitable to us for Doctrine reproâ—fe c. 2 Tim. 3.16 An irrefragable Argument that what was Written upon a speciall occasion may be a standing rule And the constant universall practise of all the Ancient Fathers and Counsels confirming Truths or Duties and reproving sins or errors in after Ages from the Testimonies of the Apostolicall Epistles doth unquestionably evince that they judged them however directed to particular persons or Churches yet indeed designed for a rule of the Church in all following Generations That particular occasions have given the rise to such generall rules and lawes as have been of perpetuall force and use no man that knowes any thing can be ignorant And that really this was the case and that the Principles Doctrines and Instructions which are laid down by the Apostles in their Epistolary Writings how particular soever the occasion might be that drew them sorth are in their own nature and quality indifferently calculated for and equally fit to be a guide to other persons or Churches needs no proofe but the reading of them and a reflection upon the daily practise of all Preachers as well Popish as Protestant which from time to time deduce such documents from them as are singularly usefull in whatsoever age or place they live in And this may serve M r Cressy's turne for I meet with nothing else considerable to this point in his Book In the next place I shall consider what Mr Rushworth saith who in the opinion of the Romanists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his famed Dialogues His Arguments against the Scriptures being Judge of Controversies are two The first is that which hath been allready handled from the errors and corruptions which must needs be in our Bible by Copists and Translators And here he set his wit upon the rack to devise whatever could be said to blast the credit and the Authority of the Scripture Here he tels us of the many hazards doubts and mistakes from multitude of Copies depravations of Hereticks the Jewes at Tiberias and Greeks elsewhere mistakes of the negligent or ignorant Transcriber multiplicity of Translations equivocation of words which are used in several senses according to the variety of times places and persons the ceasing of these Tongues in which Scripture was Written and