an act of detestation of sin in which he hath no thought of his future course of life But this notion of Contrition I shall not pursue nor yet those others in their Casuistical Writers whereby they very rarely allow such affirmative precepts as that great one of loving God to oblige us to exercise any act of love to him which is much consequent upon their usual assertions concerning Attrition For my intention is to wave many things declared by considerable Doctors and mainly to insist on those which have the publick allowance and establishment of the Church 10. Secondly Another obstacle to a pious life 2. Of their prohibiting the common use of the Scriptures which I shall consider is the debarring the people of the best guide and help to piety which is the use of the Holy Scriptures The Divine Scriptures are by the Fathers oft called the Letters and Messages which God sends to men to invite them to him and guide them in their way and then surely they to whom and for whom they are sent ought to know and read them both out of Reverence to God and out of respect to themselves (n) de Tempore Serm. 112. S. Austin observes this double benefit in reading the holy Scriptures that they teach us knowledge and right understanding and that they carry men off from the vanities of the world unto the love of God and observes how greatly efficacious they are to the promoting piety in very great numbers and that they were designed for our Salvation 11. The Scriptures greatly promote piety These Scriptures were written by the inspiration of God and contain the sure rule for Faith and Life and were so accounted of in the ancient Church Herein is comprized the Will and Counsel of God declared by the Holy Ghost himself And the precepts and holy rules there proposed the promises declared the threatnings denounced the judgements executed on the disobedient and the blessings bestowed on the obedient are great incitements to piety and are of the greater force and weight as they are contained in the Scriptures because the Divine Authority goes along with every one of them And the end for which they were written is for our learning that we through patience and comfort of the Scriptures might have hope Rom. 15.4 And the punishments there recorded which were inflicted on evil doers were for ensamples and written for our admonition 1 Cor. 10.11 These holy Books the Primitive Christians were not denied the use of and they so highly esteemed this priviledge that rather than they would deliver up these Books to their persecutors the best Christians chose to undergo the utmost torments and sufferings and of such (o) Baron Annal. Ecc. An. 302. n. 22. Baronius observes that there was numerus prope infinitus eorum qui ne codices sacros traderent lubentissimo animo mortem oppetiverunt almost an infinite number of those who with the greatest readiness of mind chose death rather than to deliver up the Holy Books And they who did deliver them were accounted grievous offenders and called Traditores the name given to Judas who betrayed our Lord and of these as (p) Advers Parm. l. 1. Optatus saith there were many of all ranks both Laicks and Clergy 12. The use of the Scriptures is of such excellent advantage to promote piety and the happiness of men that the Psalmist under the infallible guidance of the Holy Spirit declares the blessed and good man to delight himself in the law of the Lord and to meditate therein day and night Psal 1.2 And this makes him so to increase and be fruitful in good works that v. 3. he is resembled to a tree planted by the rivers of water which brings forth his fruit in due season And the excellent use of this Divine Law is described Psal 19 7-11 in converting the soul making wise the simple and other great benefits Yea they are of such manifold and compleat use for the good of man that the Apostle declares them able to make one wise unto Salvation and to be profitable for doctrine reproof correction and instruction in righteousness that the man of God may be perfect throughly furnished to every good work 2 Tim. 3.15 16 17. And they have that mighty efficacy to prevail on the hearts and consciences of men that our Lord acquaints us that they who would not hear Moses and the Prophets would not be perswaded though one arose from the dead Luke 16.31 13. But the Romish Church prohibits the use of the Scripture to the generality of their Communion as is manifest from the Index of prohibited Books (q) Conc. Trident Sess ult prope sin which was ordered by the Council of Trent and was compleated about the end of that Council but the confirmation thereof was referred to the Pope by the Decree of that Council and it was approved by the Authority of Pius the Fourth In this (r) Indic Reg. 4. How far vulgar Translations are prohibited in the Roman Church Index it is declared That since it is manifest by experience that if the Holy Bible in the Vulgar Tongue be permitted generally without distinction there would thence from the rashness of men more hurt arise than advantage in this matter it must be left to the judgement of the Bishop or Inquisitor that with the advice of the Parish Priest or Confessor he may grant to them the reading of the Bible in the Vulgar Tongue translated by Catholick Authors whom they shall understand may receive by such reading not hurt but increase of faith and piety which faculty they should have in writing But whosoever without such a faculty shall presume to read or to have them may not obtain the absolution of their sins unless they first deliver their Bibles to the Ordinary And then follows the penalty of the Bookseller who shall sell or otherwise procure such Bibles to them who have not a faculty And from this Index the substantial part of this rule is expressed in (Å¿) Panstrat Cath. Tom. 1. l. 10. c. 1. Chamier and somewhat more at large in the Book of t Jacobus Ledesima the Jesuit (e) Ledes c. 15. De scripturis divinis quavis lingua non legendis and is mentioned in some English Writers It is therefore condemned as a very heinous and mortal crime without all these cautions to have or read a Bible in the Vulgar tongue though it be in a version of their own And if it be considered how liable to censure and dislike the use of such Bibles are in the Romish Communion as their own Writers declare it may thence be concluded that many zealous Papists will be backward to desire any such thing which others must not expect to obtain And upon further consideration of what difficulties may be expected in the gaining this faculty and the procuring the consent of those by whose authority and with whose advice it must be obtained any reasonable man
here we enquire not for rational evidence to prove them true Here then we can be no more said to build our faith on the Rule of Tradition than publick Justice can be said to be administred by the Rule of Tradition when Cases are decided by Acts of Parliament which have been successively delivered from one Age to another But as he hath hitherto builded on a mistake to imagine that we have no way to prove Scripture the Word of God but only by considering the Letter of Scripture in it self so in the end of § 3. he supposeth that we must be able to satisfie all seeming contradictions in Scripture before we can own it to be Gods Word But cannot every ordinary Christian both humbly and truly acknowledge that in things delivered by God there may be many things above his understanding to comprehend and above his apprehension to reconcile which yet may be in themselves both true and good In this doing we have the same ground to believe Scripture to be Gods Word which S. Austin had in his forsaking Manicheism who makes this Confession to God Confes lib. 6. c. 5. Thou didst perswade me that they were to be blamed not who believed thy Books which almost in all Nations thou hast established on so great authority but who believed them not Therefore when we were unable by evident reason to find out truth and for this cause had need of the authority of the holy Scriptures I now began to believe that thou wouldst by no means have given to that Scripture so excellent authority throughout all Lands unless thou wouldst that thou shouldst be believed by it and that thou shouldest be sought by it Now the absurdities which used to offend me I referred to the height of the Mysteries Ad § 4. To the second Objection concerning the number of the Books of holy Scripture I shall first enquire What ground the Vulgar have to own all the Books received by Protestants and particularly by the Church of England as Canonical to be the divinely inspired Scriptures or the Word of God Now they may safely and with good ground receive all these Books because they are so owned by the same above-mentioned Tradition or delivery of all Churches as they received them from the beginning nor was there ever in the Church any doubt of the Books we receive of the Old Testament or of any of the Evangelists or of the most of the Epistles And though there was some doubt at some time in some places concerning some few Books yet these doubts were never general nor did they in any place continue but were check'd by known consent in the beginning of Christianity of which S. Hierom speaks ad Dardanum Ep. 129. We receive them following the authority of ancient Writers Now that all these Books have been alwayes thus delivered by the Catholick Church as the Word of God the Vulgar hath sufficient reason to acknowledge since it hath the same certainty with the way of delivering so many preserved Records by the agreement of such multitudes of Societies which is a much more certain way than Oral Tradition of Christs Doctrine as was shewed n. 6. This delivery of these Books is commonly asserted by the present Age and by men of greatest knowledge amongst the Protestants nor at this time doth the Roman Church reject any of them Though indeed S. Hierom tells us That in his time the Latin Custom did not receive the Epistle to the Hebrews amongst Canonical Scriptures in his Commentaries upon Isa 6. and Isa 8. and elsewhere Which Eusebius also takes notice of Eccl. Hist lib. 3. c. 3. lib. 6. c. 21. So that the Roman Church was not then the most faithful preserver of what was delivered in the Church Catholick which did acknowledge this and the other Scriptures by which they are sufficiently delivered to us and by which S. Hierom did receive even this Epistle as he particularly writes in the above-mentioned Epistle ad Dardanum Now being secure of these Books we are sure that we have safe delivery of all necessary truth required to salvation for as it is observable that concerning the Doctrine of Jesus Christ no other Church nor the present Roman Church doth pretend to any other Book of Scripture in the New Testament so S. Luke chap. 1. hath assured us that in his Gospel are written what things are necessary to be believed as the Christian Faith So that hitherto it appears how common Christians may know enough for their salvation and yet further they knowing all these Books to be of God can thence conclude that whatever is declared in them is true and what ever is condemned there is false or evil and by this means they may attain much knowledge And though these vulgar Christians may safely be unacquainted with the Controversie concerning the Apocryphal Books as is evident from what is above said and men of greater learning and knowledge for whom the tryal of all Controversies is a more proper work are and may be fully certain concerning it by their fully perceiving what was the Jewish and Christian Churches Tradition in this point yet the vulgar may possibly be sufficiently satisfied that none of those Books are part of the Scriptures divinely inspired For since they can understand from men of knowledge and learning that none of those Books were received in the Jewish Church to whom the Oracles of God were committed Nor were they any of them generally received as of divine inspiration and for proof of Doctrines by the Catholick Christian Church they may thence conclude that it is as safe for them not to own them as such as it was for the Catholick Christian Church and the Jewish Church whom neither Christ nor his Apostles charged with any sin and corruption in this particular And likewise they may see that they have as little reason to be guided by the particular Romish Church in opposition to the Church Catholick concerning these Books as S. Hierom had concerning the Epistle to the Hebrews especially since they of Rome have not fixedly kept and declared the same Books at all times for Scripture Thus we have a certainty of the Canon of Scripture which Protestants own for their Rule but this Discourser cannot but know that concerning Traditions which he makes his Rule neither the vulgar Papists nor yet the learned can certainly know in all points how many and which are truly such which hath occasioned great disputes and high contests amongst them of the Romish Church Ad § 5. To the third Objection concerning the preserving of the Originals I answer That it is not necessary for the vulgar either to know or enquire concerning the Originals it is enough for him to have evidence that the Scriptures remain entire though he know not what Language was their Original But if it be enquired how every one may know that these Scriptures are preserved entire and how they who have any apprehensions of the Original may
should not seem a sufficient answer without further proof of what is there intimated I shall undertake to evidence that the Doctrine of the Fathers and Tradition of the ancient Church against those Hereticks was such as was grounded upon Scripture as their Rule of Faith and that those Hereticks assertions were therefore rejected because they were contrary to these Scriptures Which I shall do in examining what were the grounds of Faith upon which the Catholick Fathers proceeded at the time of the four first General Councils in which were these Hereticks condemned as also Macedonius in the second Council SECT V. What were the grounds of the Catholick Faith asserted against Arianism in and at the time of the first Nicene Council ARius being a Presbyter of Alexandria was for his Heretical Doctrine denying the eternal Godhead of the Son opposed and rejected by Alexander Bishop of that place and deposed from his Office by an Alexandrian Council Socr. Hist Eccl. lib. 1. c. 6. upon which Alexander writes an Epistle to all his fellow Ministers wherein as he lays down many Scriptures which he declares to be full against the assertion of Arius so he there declares that the Arians when they had once determined to fight against Christ would not hear the words of our Lord. And he there likewise shews that whereas he had oftentimes overthrown them in unfolding the Divine Scriptures they as Chamaelions changed themselves The same Alexander of Alexandria in his Epistle to Alexander of Constantinople declares that the Arians assertion did tend to destroy the holy Scriptures and that in the Scriptures they pretended to urge they did offer violence to the holy Scriptures He likewise there urgeth the Scriptures against them with such expressions as these John is sufficient to instruct Paul doth declare manifestly But to leave this particular Bishop and come to the General Council When this famous Council of Nice was gathered together Constantine tells them Theodor. Hist Eccl. lib. 1. c. 7. that they had the Doctrine of the holy Spirit in writing for saith he the Evangelical and Apostolical Books and the Oracles of the ancient Prophets do evidently instruct us what we ought to think of Divine things wherefore rejecting all contentious strife let us receive a solution of such things as are questioned from the Divinely inspired speeches As this Council of Nice was put forth by Pisanus out of the Vatican Exemplar it is observable that they oft urge the same Scriptures which Alexander did urge against Arius and in the third Book of that Council The Bishops said by Eusebius In the beginning was the Word and the Word was with God and the Word was God That was rejects was not and God takes away that he was not God believe the things that are written neither think nor inquire after things that are not written So that Council After the decision of this Council Socr. lib. 1. c. 5. shews that Eusebius writing of the Nicene Confession saies The form of Execration which is set after the Creed we thought fit to be received because it prohibits the using of words not written from whence almost all the confusion and disorder of the Churches do arise Wherefore when no Scripture of Divine inspiration useth these words concerning the Son that he was of things that were not and that it was once when he was not it is no way fit to speak or teach such things That this Council made Scripture their Rule of decision will yet further appear from the words of Constantine in his Epistle to the Church of Alexandria recorded Socr. lib. 1. c. 6. where he declared That the Council had diligently examined all things and writing of the Arians he adds some blasphemed speaking and professing to believe things contrary to the Divinely inspired Scriptures and the Faith And Athanasius ad Epictetum speaks how powerful the Faith of Nice might be expected to be against Heresies which was professed according to the holy Scriptures I shall hereafter observe somewhat more out of Athanasius which will further declare that at the time of this Nicene Council of which he was a Member Scripture was the Rule made use of against the Arians SECT VI. What was received as the Rule of Faith at the time of the second General Council at Constantinople THis Council not being called against Arius Nestorius Dioscorus or Eutyches which are mentioned by this Discourser but against Macedonius who denied the Divinity of the holy Spirit and other Hereticks I shall but briefly observe That Evagrius Hist Eccl. lib. 2. c. 4. declares the design of that Council to be to make manifest by Scripture-testimonies what they conceived about the Holy Ghost against them who adventured to reject his Lordship And if the testimony of Evagrius being a private Historian be not sufficient this very same thing was before him attested and declared concerning this second General Council in the definition of the General Council of Chalcedon Act. 5. And in the seventh Canon of this second Council where they declare how they will receive those that return from Heresie amongst other things concerning some of them are those words We receive them as Greeks and the first day we make them Christians and the second Catechumens and so we Catechize them and make them continue a long time in the Church and hear the holy Scriptures and then we Baptize them Doth it not hence appear that this Council owned the Scriptures as the way to the true Faith and establishment in it in that they would not receive Hereticks until they had been long hearers of it But I will not here neglect to mention that at the time of this Council Pope Damasus gathers a Council at Rome hearing of that at Constantinople where they declare That after all the Prophetical Apostolical and Evangelical Scriptures by which the Catholick Church by the grace of God is founded the Church of Rome is by some Synodical Decrees above other Churches And Christ himself said Thou art Peter Is not this testimony to be seen in their own Collectors of the Councils plain enough to shew what was in those daies owned by the Church of Rome as the main ground and foundation of Faith SECT VII What was owned as the Rule of Faith at the time of the third General Council at Ephesus THis Council was gathered against Nestorius when Coelestine was Bishop of Rome whose place was here supplied by Cyril of Alexandria That the Nestorians then did not pretend to Scripture for their Rule is probable in that Socr. lib. 7. c. 32. relates that they indeavoured to falsifie the Copies of the Scriptures as likewise in that an Epistle of the Nestorians to the people of Constantinople begins thus The Law is not delivered in writing but is placed in the minds of the Pastors which Epistle is extant in the Acts of the Ephesine Council Tom. 3. c. 7. And in the Epistle of Cyril to Comanus and Pontamion Act. Conc. Eph. Tom. 2.
partake of our flesh and blood and made our Body his and became Man of a Woman Wherein he plainly enough makes use of the holy Scriptures to decide the Controversie concerning that point of Faith or rather to confirm that matter of Faith against its opposers SECT IX Of the Rule of Faith acknowledged by the Fathers and first of Coelestine AS it was easie to shew the general consent of the ancient Fathers to the Protestant Doctrine in this particular I shall now indeavour to do it in all those our Discourser pretends to be on his side and to avoid over great prolixity I will confine my self to them only His first citation is from Coelestine in his Epistle to the Ephesine Council where his words somewhat mis cited by the Discourser are to this purpose We must by all means indeavour that we may retain the Doctrines of Faith delivered to us and hitherto preserved by the Apostolical Doctrine But what is here for Oral Tradition Doth Coelestine tell us that that was the way of delivering and preserving truth till his time No such matter yea in the beginning of this Epistle he saith That is certain which is delivered in the Evangelical Letters But that we may better understand Coelestine whose Letter to the Council of Ephesus was written against Nestorius consider first his Letter to Cyril who confuted Nestorius in which are these words This truly is the great triumph of our Faith that thou hast so strongly proved our assertions and so mightily vanquished those that are contrary by the testimony of Divine Scriptures Yea in his Epistle to Nestorius he calls that Heresie of Nestorius a perfidious novelty which indeavours to pull asunder those things which the holy Scripture conjoins And in another Epistle to the Clergy and people of Constantinople he hath these words of Nestorius He fights against the Apostles and explodes the Prophets and despiseth the words of Christ himself speaking of himself of what Religion or of what Law doth he profess himself a Bishop who doth so foully abuse both the Old and the New Testament And in the end of that Epistle thus directs those Constantinopolitans You having the Apostolical words before your eyes be perfect in the same sense and the same meaning These words of Coelestine seem plainly to shew that in the Romish Church Scripture was then the way whereby to try Doctrines But if this be not the sense of these words of this Roman Bishop which seem so plain I may well conclude that the words by which the Roman Church of old delivered truth were not generally intelligible and so their Tradition must be uncertain SECT X. What was the Rule of Faith owned by Irenaeus THe next Father he cites is Irenaeus from whom he cites three testimonies From Irenaeus lib. 3. c. 4. though the naming the Book was omitted by him he would prove that the Apostles gave charge to the Bishops to observe Tradition and that it is a sufficient Rule of Faith without Scripture in which he abuseth Irenaeus From Irenaeus lib. 1. c. 3. he to the same end cites this as his testimony Though there be divers tongues in the world yet the vertue of Tradition is one and the same the preaching of the Church is true and firm in which one and the same way of salvation is shown over the whole world Of which words only the first clause is in the place cited in Irenaeus but these words The preaching of the Church is true and firm c. though glossed upon by this Discourser as considerable are not to be there found in Irenaeus and if they were they would not serve his purpose as may by and by appear And from Irenaeus lib. 3. c. 3. though he mis-cites it lib. 1. c. 3. he cites words p. 138. to prove that the Doctrine of the present Church is the Doctrine of the Apostles Now that I may give a true account of the meaning of the words cited and also of the judgment of Irenaeus I shall first observe from Irenaeus himself what kind of Hereticks those in the Primitive times were who occasioned these words and how he confutes them and next which was his own judgement of the Rule of Faith Concerning the former Irenaeus lib. 3. c. 2. tells us That those Hereticks when they were convinced out of the Scriptures were turned into the accusing of the Scriptures themselves that they were not right nor of authority that they were variously spoken and that the truth could not be found out of them by those who have not Tradition and that the truth was given in a living voice which was the wisdom in a Mystery which every one of these Hereticks pleaded themselves had in Valentinus or Marcion Cerinthus or Basilides And when they were challenged to hold to the Tradition of the Apostles and their Successors in the Church they said they were wiser than the Apostles and so would neither hold to Scripture nor Tradition since they are slippery as Serpents indeavouring every way to evade he saith they must be every way resisted After this c. 3. he contends with them concerning Tradition and shews that the Churches Tradition is much more considerable than these Hereticks and hath the words which our Discourser cites p. 138. All they who will hear truth may discern in the Church the Tradition of the Apostles manifest in the whole world after which he adds We can mention the Bishops which were by the Apostles instituted in the Churches and were their Successors and if they had known any Mysteries to teach them who are perfect they would not have concealed them from them Further to manifest what was this Tradition he refers to Clemens his Epistle saying from thence they who will may know the Apostolical Tradition of the Church That there is one God c. Then that Polycarp who conversed with the Apostles whom Irenaeus had seen was a more faithful testifier than Valentinus or Marcion and he declared the same Doctrine and from his Epistle to the Philippians they who will may learn the preaching of truth and that John who lived to the time of Trajan was a true witness of the Apostles Tradition Cap. 4. He observes That the Church are the depository of truth and if any have any dispute of any question ought they not to have recourse to the ancient Churches in which the Apostles conversed and from them to receive what is certain concerning the present question And then he adds which our Discourser also cites p. 131. But what if the Apostles had not left us the Scriptures ought we not to follow the order of Tradition which they delivered to those to whom they committed the Churches To which Ordination assent many Nations of those Barbarians who believe in Christ having salvation written in their hearts by the Spirit without Paper and Ink and diligently keeping the ancient Tradition believing in one God c. And after saith They who believe this Faith without
letters are Barbarians as to our speech Cap. 5. He saith Tradition being thus in the Church let us come to that proof which is from Scripture and so spends several Chapters in shewing the Doctrine of Christ and the Apostles out of Scriptures From what hath been observed it is evident 1. That the Hereticks Irenaeus dealt with were in some thing of the Spirit of this Discourser that is only for their own Tradition and would neither be tryed by Scriptures nor any other Tradition but what was amongst themselves as our Discourser will disown tryal by Scriptures and by what was delivered in the Fathers Writings or Councils Cor. 14. and from all other Churches but the Roman Church Cor. 13 17. 2. That the reason why he so much insisted upon Tradition was because these Hereticks as they denied Scripture so they pretended to the best Tradition which way of his arguing speaks not Tradition the Rule of Faith but of considerable use in this case even as if we should dispute with a Pagan who owns not Christian Revelation concerning the truth of Christian Religion the using rational Arguments against him will shew that we count them very useful in this case but will not conclude that we own reason and not revelation for a Rule of Faith so if a Christian shall urge the Doctrine of the Old Testament as sufficient and certain against the Jew it would be a vain consequence to inferr that he makes this only and not the New Testament-Revelation the Rule of his Christian Faith 3. That Irenaeus did not think the urging the present Tradition of the Church sufficient against those Hereticks but thought it necessary to have recourse to the ancient Churches Tradition and this Doctrine of the ancient Church he evidenceth sufficiently from the writings as also from the verbal testimonies of them who were famous in the ancient Church and Protestants are as ready as any to appeal to the ancient Church and had we such a man as Polycarp who conversed with S. John we would receive his testimony as far as Irenaeus did But having only ancient Writings which Irenaeus thought sufficient in the case of Tradition we readily appeal to them 4. That when Irenaeus saies the Apostles Tradition is manifest in the whole World lib. 3. c. 3. or lib. 1. c. 3. though there be divers tongues in the World yet the vertue of Tradition is one and the same That is the Church in the whole World believes and delivers the same Faith He speaks this against those Hereticks about those great Articles of Faith That there is one God and one Jesus Christ c. as himself expresseth lib. 1. c. 2. and lib. 3. c. 3. for even in the time of Irenaeus there was not in all the World an agreement in all Doctrines since Victor Bishop of Rome and Irenaeus did not agree in this whether it was Lawful to Excommunicate the Asian Churches for their different observation of Easter Eus Hist Eccl. lib. 5. c. 6. Now is this any consequence That Doctrine which teacheth one God c. against those Hereticks was generally continued in the Church till Irenaeus his time which was not two hundred years after Christ therefore all Doctrine must certainly be preserved without corruption in the Churches Delivery above sixteen hundred Years after Christ though we certainly know that besides Protestants other Churches do not now deliver the same things 5. When he said Ought we not to have followed Tradition if the Apostles had not left us the Scriptures He saith not we ought to do so now they have left them but rather in these words intimates the contrary But now more directly to see his opinion of the Rule of Faith consider these words of his lib. 3. c. 1. The Gospel they then preached they after delivered to us by the Will of God in the Scriptures to be the foundation and pillar of our Faith And then shewing how the Evangelists have delivered to us by Writing saith If any man assent not to them he despiseth even Christ the Lord and the Father and is condemned of himself and resisteth his own salvation Lib. 2. c. 46. Wherefore since the holy Scriptures both Prophetical and Evangelical clearly and without ambiguity and as they may of all be heard declare c. they appear very dull who blind their eyes at such a clear discovery and will not see the light of preaching C. 41. Having therefore the truth it self for our Rule and the testimony of God being openly manifest we ought not to reject the firm and clear knowledge of God If we cannot find the solution of all things in Scripture we must believe God in these things knowing that the Scriptures are perfect being spoken by the word of God and his Spirit Lib. 4. c. 66. Read more diligently the Gospel which is given us by the Apostles and read more diligently the Prophets and you shall find every action and every Doctrine and every passion of our Lord set forth in them Lib. 3. c. 11. The Gospel is the pillar and firmament of the Church and the Spirit of life wherefore it is consequent that it hath four pillars he hath given us a fourfold Gospel which is contained in one Spirit If then according to Irenaeus men may believe by the Scripture and that is the pillar and foundation of Faith and they that seek may find all Doctrine in it which is there clear and manifest is not this enough to shew he makes it a Rule of Faith If not we have observed him calling it by the name of a Rule also and declaring that none but the Barbarous Nations did then receive the Faith in an unwritten way SECT XI What was owned by Origen as the Rule of Faith ANd first in his Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 where in the begining of his Prooem having observed that some who profess themselves to believe in Christ differ in so great things as concerning God our Lord Jesus Christ and the Holy Ghost by which words he manifestly refers to such Hereticks as Irenaeus before him treated of Such were Montanists Valentinians Marcionists c. he begins to lay a Rule he will proceed by in the words referred to by this Author Let the Ecclesiastical Preaching delivered from the Apostles by order of succession and remaining in the Church to this time be preserved that only truth is to be believed which in nothing differs from the Ecclesiastical Tradition This is his Rule he will proceed by in these Books by which in opposition to those Hereticks he means the Churches delivery of truth which was chiefly contained in the Scriptures as I shall evidence first because he useth promiscuously the phrases of Ecclesiastical Preaching and Scripture frequently in this Prooem and excepts against the Book called The Doctrine of Peter as being no part of it and in the end of the same Prooem declares that therefore he who would treat of these things to know what is truth in
thing as this but fully asserted one and the same God Nor was there ever any question about this in their daies for as there were questions about things offered to Idols about Marriage and Divorce about veiling Women and the hope of the Resurrection in which he plainly refers to the Apostles writings so he saith if there had been any Question about this matter it would have been found as a most principal thing in the Apostle that is the Apostles writings and then adds the words cited by this Discourser And no other is to be acknowledged the Tradition of the Apostles than that which is this day published in their Churches In which words as Irenaeus and Tertullian elsewhere did against Heretical inventions in general so he here establisheth the Churches Tradition against Marcions innovation or he establisheth the Doctrine of Christ as his Church received it which principally included the Scriptures And that Tertullian chiefly designed against Marcion to establish the Scriptural Tradition may appear sufficiently from what hath been above observed To see yet more of Tertullians mind in this case observe that known place against Hermogenes who asserted matter co-eternal with God Advers Hermog c. 22. I adore the fulness of Scripture which manifests to me both the maker and his works But whether all things be made out of a subject matter I never yet read Let Hermogenes his shop shew it written If it be not written let him fear that woe that is denounced against them who add or take away What can be more full to shew the Scripture to be a Rule of Faith than to declare that nothing may safely be received but from it and that it is full and compleat SECT XIII What Clemens Alexandrinus held as the Rule of Faith FRom this Father he only cites one place and that so much contrary to the plain design which is obvious to any eye that it appears evidently he never took it from Clemens himself but hath in practice discovered what certainty there is in his Oral way or taking things upon hear-say For shewing which nothing more is needful than the setting down the words of Clemens more largely Strom. lib. 7. He saith In those who are indued with knowledge the holy Scriptures have conceived but the Hereticks who have not learned them have rejected them as if they did not conceive some indeed follow the truths saying and others wrest the Scriptures to their own lusts but if they had a Judgment of true and false they would have been perswaded by the Divine Scriptures Then follow the words cited If therefore any one of a man becomes a Beast like those inchanted by Circe so he hath lost his being a man of God and one remaining faithful to the Lord who kicks against Ecclesiastical Tradition and leaps into the opinions of humane Heresies Then his next words are but he who returning out of error obeys the Scriptures and commits his life to the truth of a man in a manner becomes as God We have the Lord the original of this Doctrine both by the Prophets and by the Gospel and by the Apostles He who is to be believed of himself is worthy of all belief when he speaks in the Lords voice and the Scriptures Doubtless the Scriptures we use as our Criterion to find out things And then he shews That we are not satisfied with what men say but inquire and believe what God saith which is the only demonstration according to which Science they who have tasted only of the Scriptures are faithful What can be more plain than that Clemens his design here is not to guide men to the Oral way this Discourser talks of but as Origen and Tertullulian do so also Clemens against the way of the ancient Hereticks who were opposers of the Scripture commendeth the Churches Tradition which was in the Scripture Much more might be observed to this purpose from this 7. Strom. of Clemens and several other places but that I think the very place this Author blindfoldly chose is sufficient against him SECT XIV What was owned as the Rule of Faith by Athanasius OUr Discourser wisheth Protestants would seriously weigh the Sayings of this Father and consider what sustained him who was a Pillar of Faith in his daies This we assure him we will do and likewise highly honor that Rule of Faith which Athanasius made use of which we know was not Oral Tradition but Scripture The first testimony he produceth from Athanasius is in his Epistle de Synodis Arim. Seleuc. where speaking of the Arians who were not satisfied in the Council of Nice but sought after some other Synodical determination where they might have the Faith and therefore procured another Council to be called he saith Now they have declared themselves to be unbelievers in seeking that which they have not which are part of the words cited by this Discourser his following words I think cannot be found either in that Book or elsewhere in Athanasius which are All therefore that are seekers of Faith are unbelievers They only to whom Faith comes down from their Ancestors that is from Christ by Fathers do not seek and therefore they only have Faith if thou comest to Faith by seeking thou wast before an Vnbeliever Thus far this Discourser I think frames Athanasius Against the Arians in this Epistle Athanasius further saies If they had believed they would not have sought it as if they had it not and if you have wrote these things as now beginning to believe you are not Clergy-men but begin to be Catechumens Which words he writes upon occasion that the Arians Confession began not So believes the Catholick Church but the Catholick Faith was in the presence of Constantius put forth such a day as Athanasius there declares But that we may understand Athanasius his mind where they who are Believers must have Faith and not elsewhere seek it which also is the way he must understand it to come from Ancestors if any such words be any where in Athanasius in this very Epistle he declares it thus It is a vain thing that they running about pretend to desire Synods for the Faith for the holy Scripture is more sufficient than all Synods And if for this there should be need of a Synod there are the Acts of the Holy Fathers they who came together in Nice wrote so well that whoever faithfully read their Writings may by them be remembred of that Religion towards Christ which is declared in the holy Scriptures So that these words of Athanasius as they design not the promoting Oral Tradition so they do advance Scripture The next testimony cited and vainly flourished over is from Athan. de Incarn against Paulus Samosatenus where he concerning this Subject of the Incarnation of the Word shews That such great things and difficult to be apprehended cannot be attained to but by Faith And they who have weak knowledge if they here reject not curious questions and keep to the
exceeding fully declared his opinion for the Scripture being the Rule of Faith 1. He cites S. Austin contra Epist Manich. quam vocant Fundamenti in which he brings in the Manichee c. 14. saying That he doth not promise any perfect Science but such things are shewed to him and that they to whom they are told ought to believe him in those things which they know not To which he answers If I must believe things unknown then follow the words this Authour refers to Why should I not rather believe those things that are now celebrated by the consent of learned and unlearned and are confirmed amongst all people by most grave Authority Here he prefers the consent and fame of the Church before that of the Manichee but this is far from making it a Rule of Faith but only maketh it the more considerable motive and yet in those things wherein learned and unlearned consent Scripture may be their Rule to believe them And S. Austin declares Ep. 3. that there are obvious things in Scripture which it speaks to the heart both of the learned and unlearned What he next adds as spoken in the same Book by S Austin The Authority of the Catholick Church is of force to cause Faith and assurance which Authority from the best established seats of the Apostles even to this very day is strengthned by the series of Bishops succeeding them and by the assertion of so many Nations These words I find not in that Treatise He indeed there saith c. 5. That he had not believed the Gospel if the Authority of the Catholick Church had not moved him whence it may be inferred that he makes the Authority of the Catholick Church sufficient to cause Faith as a Motive to it and indeed this is all can be inferred from these words here cited And yet it is observable that the Authority of the Catholick Church which was so great a Motive to S. Austin did not confine it self to the present Church but included the Primitive Church whence c. 3. he calls it an Authority begun by Miracles nourished by hope increased by Charity and confirmed by Antiquity His last testimony from S. Austin is I think mis-cited as to the place but the words are but not in Ep. 58. which is not S. Austins The faithful do possess perseveringly a Rule of Faith common to little and great in the Church But why may not this be the Scripture can it not be common to little and great according to S. Austin's language Who tells us Ep. 3. By the Scriptures bad understandings are corrected little ones are nourished and great ones are delighted That S. Austin makes the Scripture a Rule of Faith I might very largely shew though I suppose a few expressions may suffice Ep. 157. Where the thing by nature obscure is above our capacity and the Divine Scriptures doth not plainly afford its assistance here humane conjecture rashly presumes to determine any thing And if we would have the word Rule he saith De bono Viduitatis Wherefore should I teach thee any thing more than what we read in the Apostle for the holy Scripture fixeth the Rule of our Doctrine lest we should attempt to know more than we ought to know De Civ Dei lib. 13. c. 18. The City of God believeth the holy Scriptures both Old and New which we call Canonical from thence Faith it self is conceived out of which the just man liveth I will yet add only one testimony more De literis Petiliani Lib. 3. c. 6. If any one I will not say if we no way to be compared to him who said Though we but as in the following words he added If an Angel from Heaven should preach unto you either concerning Christ or his Church or any other thing which belongs to our Faith or Life besides what you have received in the Legal and Evangelical Scriptures let him be accursed But enough now of this famous Father SECT XVII What Petrus Chrysologus owned as the Rule of Faith THe last Father referred to by our Discourser is Petrus Chrysologus from whom he only cites one testimony Serm. 85. where speaking of Festivals from those words in S. John 7. At the midst of the Feast Jesus went up into the Temple he saith A Christian mind knows not how in desperationem deducere a harsh phrase which this Discourser seems to read disputationem and so translates to bring into dispute but I rather think it should be despicationem to bring into contempt those things which are strengthned by the Tradition of the Fathers and by time it self But however we read it this being spoken of Festivals speaks nothing concerning the delivery of Doctrines But I will see if I can meet with something that will speak his mind as to the Rule of Faith In his 99. Serm. of the Parable of the Leaven The Woman who took the Leaven is the Church the Leaven is the Mystery of Heavenly Doctrine the three measures in which it s said she hid the Leaven are the Law the Prophets and the Gospels where the Divine sense is hid and covered by the mystical word that it is not hid from the Believer but is hid from the unbeliever Serm. 112. upon Rom. 5. Concerning Original sin he saith This day the Apostles speech did fully give in it self with apparent light to the sense of them who heard it nor did it leave any thing doubtful to Catholick minds Serm. 18. upon 1 Cor. 15. He saith Lest any one should dare to doubt of the Resurrection of the Dead we have caused this day to be read to you the large Lesson of blessed Paul asserting it by his authority and by examples to which our Sermon can find nothing that it can add Now that where all matters of Divine Faith are contained and which gives clear light concerning matters of Faith yea so fully that nothing can be added and removes all doubts concerning matters of Faith all which he asserts concerning Scriptures must needs be a Rule of Faith I have now done with the Fathers and discovered that all those he chose to be of his side have disowned his opinion and fixed upon that Scriptural Rule of Faith which Protestants own SECT XVIII Answering the remainder of his Discourse BUT because § 15. he supposeth he hath there given a few notes which will make all testimonies of Fathers for Scripture against Tradition lose their edge I will examine them His first Note is That in almost all his citations of Councils and Fathers they speak directly against Hereticks which puts them to declare what fixed them Catholicks Now from this first Note since I have shewed that in all such places they own Scripture for the Rule of Faith the citations to that purpose are the more firm for Scripture His second Note is to consider Whether when Fathers speak highly of Scripture as that it contains all Faith c. whether they speak of Scripture sensed or as yet to
great veneration as being founded upon the highest evidence since no evidence can be above infallible certainty and there can be no evidence against it but what appears to be such is a mistaken fallacy and therefore no doubts ought to be admitted for there cannot be any need of reforming the Doctrine of such a Church By this method also so far as men believe this they are kept in a peaceable subjection but in a way of fraud and neglect of truth We account all honest and prudent ways to promote peace with truth to be desireable But if stedfastness in errors such as those of the Scribes and Pharisees or of any Hereticks or Schismaticks be more desirable than to understand or embrace the truth then may the devices of the Roman Church be applauded which have any tendency to promote peace And yet indeed all their other projects would signifie little if it were not for the great strictness and severity of their Government This pretence to Infallibility is in the consequence of it blasphemous because as it pretends to be derived from God it makes him to approve and patronize all their gross errors and Heretical Doctrines And if any other persons should have the confidence to require all they say to be received upon their authority as unquestionable and infallibly true though it appear never so unlikely to the hearers or be known by them to be false such a temper would not be thought tolerable for converse but it is only admired in those of Rome where there is as little reason to admit it as any where else and no proof at all thereof but very much to be said to confute it For 5. First It is hard to believe The asserters of Infallibility are not agreed who is the keeper thereof that that Church should have been possessed of Infallibility for above 1600 years which doth not yet agree where to fix this Infallibility It is great pity that if they have Infallibility they should not know where it is And it is strange it should be accompanied with so much uncertainty that those of the Romish Communion should still disagree and be to seek who the person or persons is or are that are Infallible and whether any be such or not Many of the Romish Church claim Infallibility to belong to the Pope This way goes Bellarmine and many others who assert the judgment of Councils Whether the Pope whether General or Provincial to receive their firmness from the Pope's Confirmation and then (e) de Pont. Rom. l. 4. c. 1 2 3. asserts that he cannot err in what he delivers to the Church as a matter of Faith And yet (f) de Pont. Rom. l. 2. c. 30. he grants that the Pope himself may be a Heretick and may be known to be such and by falling into Heresie may fall from being Head or Member of the Church and may be judged and punished by the Church And this is to give up his Infallibility since he who may fall into Heresie and declare it may err in what he declares And (g) Theol. Mor. l. 2. Tr. 1. c. 7. n. 1 2. Layman who asserts that the Pope in his own Person may fall into notorious Heresie and yet that in what he proposeth to the whole Church he is by Divine Providence infallible still acknowledgeth that this latter assertion is not so certain that the contrary should be an error in Faith Yea he admits it possible and to be owned by grave Authors such as Gerson Turrecremata Sylvester Corduba and Gr. de Valentia that the Pope may propose things against the Faith And this is to profess his Infallibility to be uncertain and indeed to be none at all And some of the Popes have been so unwary as in their Publick Rescripts to let fall such expressions which betrayed themselves to have no confidence of their own Infallibility Pope Martin the fifth determined a case proposed concerning the (h) Extrav Com. l. 3. Tit. 5. c. 1. sale of a yearly Revenue to be no Vsury because one of the Cardinals had given him an account that such parts were allowed to be lawful by the Doctors Now it is not like that if that Pope thought his own judgment to be Infallible that he would profess himself to proceed in his Declaration upon the judgment of others And Pope Innocent the third considering those words of S. Peter Submit your selves therefore to every Ordinance of Man for the Lord's sake whether to the King as Supreme c. would have it observed that the King is not expresly called Supreme (i) Decretal l. 1. Tit. 33. c. 6. Solite sed interpositum for sitan non sine causa tanquam but this word as is interposed perhaps not without cause but for sitan and perhaps are not a stile becoming the pretence to Infallibility since the one acknowledgeth and the other disclaims the doubtfulness of the thing declared But so much modesty was very needful in this Epistle when both this Observation it self and many other things in that Epistle were far enough from being infallibly true as the founding the Pope's authority upon Jer. 1.10 and on God's creating two great Luminaries and such like things of which above 6. But others of the Romish Church or a General Council own the infallible judgment in matters of Faith to be only fixed in a general Council That Adrian the sixth was of this Opinion is owned by (k) de Pont. Rom. l. 4. c. 2. Bellarmine to whom (l) Lâ—ym ubi sup Layman adds Gerson and others of the French Church Now there is much more to be said for this than for the former Notion And though a General Council cannot claim absolute infallibility of judgment in all cases because it is possible the erring Party may happen in some cases to be the greater number as appeared in some of the Arian Councils which so far as concerned the greatness of them bad fair for the Title of General ones Yet if a General Council be regularly convened and proceed orderly with a pious intention to declare truth and without design of serving interests and Parties there is so much evidence concerning Matters of Faith that it may be justly concluded that such a Council will not err in them but that its Determinations in this case are infallibly true But the admitting the Infallible Decision of such a General Council in points of Faith is so far from the interest of the Church of Rome that the eager promoters of the Popish interest will by no means close with this For a General Council having respect to the whole Catholick Church and not being confined to the particular Roman limits The Church of Rome can upon this principle plead no more for any Infallibility resident in it than the Church of Constantinople or the Church of England may do To this purpose the General of the Jesuits Lainezius (m) Hist Conc Trid. l. 7. p.
considers that Faith or the knowledge of God the vulgar may both have since they may be saved § 8 9 10. and they may have doubts concerning it § 11. and since this Faith is a rational assent § 12. which they who are out of the Church should imbrace § 13. and eminent Wits may be satisfied in § 14. and the most skill'd Adversaries cannot shew its Rule possibly false § 15. and this Rule must assure us what Christ said § 16. From this he gathers seven Properties of the Rule of Faith § 17. 1. It must be plain and self-evident as to its existence unto all 2. Evidenceable as to its Ruling Power to Inquirers even the rude Vulgar 3. Apt to settle and justifie undoubting persons 4. To satisfie fully the Sceptical Dissenters and rational Doubters 5. To convince the most obstinate and acute Adversaries 6. Built upon unmoveable grounds that is absolutely certain in it self 7. And absolutely ascertainable unto us Having given some account of his Discourse I come now to examine whether he hath laid a sufficient foundation to raise from thence the properties of the Rule of Faith and then whether the properties mentioned be rightly raised and do agree to the Rule of Faith The ground he lays from the words Rule and Faith is not sufficiently sure and stable for since these words Rule of Faith even as he treats of them do admit of some ambiguity in their sense it had been necessary to have first declared what was here intended to be signified by them For besides that the phrase of regula fidei or the Rule of Faith is by Irenaeus and Tertullian and other Ancients sometimes made use of for a kind of Creed or comprisal of the chief Articles of Christian Faith I say besides this the word Rule being here a Metaphor the true meaning of it in this place must be searched into Nor doth he sufficiently describe his Rule by saying it is able to regulate or guide him who useth it for still by a Rule may be understood either that which is able to guide him who useth it that by it something to be inquired after may be discovered knowably or else a Rule is that from which all things about which such a Rule may be made use of may receive the most exact perfect and compleat way of trial and discovery Now that is not the Rule of Faith by which a man may be guided to believe some Divine revealed truths or most truths which yet may either misguide in some others or not most exactly guide to the knowledge of them but it is that by which all Divine revealed truths are sufficiently discovered by which there may be had the best determination of all Questions about such truths which are necessary to be decided and which is the most sure and firm ground of believing every Divine revealed truth The want of considering and observing this hath cast this Author upon a threefold miscarriage First He hath omitted the most principal and necessary property of the Rule of Faith which is that it is the way to know try and determine all matters of Faith or revealed Truth and that it is sufficient to do all this so far as it is requisite it should be done For if this property be omitted all those laid down by this Discourser will not have light enough to discover which is the Rule of Faith certainly and infallibly For instance this sentence God Created the Heavens and the Earth or any other such like so delivered to us that it appears certainly to come from God though it cannot be called a Rule of Christian Faith because it contains not so much Divine truth as is necessary either for every mans Salvation or for the determining Controversies in Religion so far as it is requisite they should be decided and this is received as much amongst the unbelieving Jews as amongst Christians yet all the properties mentioned by this Discourser may be applied unto it as much as to the Rule of Faith 1. It may be to all self-evident as to its existence That there is such a truth delivered 2. It may be knowable to have a ruling power even to the Vulgar 3. It may settle them who undoubtingly receive it 4. It may satisfie either Dissenters or Doubters 5. It may convince Adversaries 6. It may be certain in it self and 7. Ascertainable to us A Second miscarriage hence arising is That in this Treatise he useth the phrase of the Rule of Faith in a very uncertain fallacious and ambiguous sense sometimes to signifie one thing and sometimes another For under Faith as he treats of it he sometimes includes all Divine revealed truth so far as to a general ending of Controversies about them So Praef. § 7. he saith Controversie or the skill to know what is Faith if a Science must be grounded on some self-evident Principle and soon after he tells us he hath indeavoured to shew the first Principle Catholicks proceed on self-evident and this he calls the first principle in controversie Where it is plain he includes under Faith all Divine revealed truths concerning which there are any Controversies raised But in Disc 1. § 8. where he lays as a ground that the Vulgar are to be saved that is are to have Faith or the knowledge of God he cannot mean that they must be surely and rationally determined as he grants Faith must be such an assent in all points of Faith about which there is any Controversie for it is plainly evident that even amongst the Papists the Learned men have not been determined in all points de Fide by the help of their Tradition So by the Rule of Faith he sometimes means an only way to come to Faith as Disc 2. § 9 10. he saith Faith is not possible to be had without the Rule of Faith other times he understands by it only a sufficient way to come to Faith as Disc 1. § 8 9. he calls it the means to arrive at Faith or come to Faith Sometimes he calls it the ordinary way to Faith so Corol. 1. and yet thence concludes none can pretend to have Faith who hold not to the true Rule and yet as having his heart misgiving him in this confidence he saith Disc 1. § 11. The Rule of Faith is the best if not the only means to come to the knowledge of Faith Now to treat of the Rule of Faith in such a manner as not to keep to one sense but some time by his Rule to mean an only way sometimes a sufficient way sometimes an ordinary way other times the best if not the only way and by Faith of which it is the Rule sometimes to understand such Faith as is in all the believing Vulgar and at other times under Faith to take in all Controversie about matters revealed of God this is a strange jumbling of different things together and as it discovers much want of accurateness and rational proceeding in the Author so
it occasions incoherency and confusion in this his Discourse A Third miscarriage hence arising is That he buildeth part of his discourses upon a supposition which is certainly false to wit that all that Faith which is in the Vulgar or in any others is immediately produced by the application of the Rule of Faith so Disc 1. § 8 9. whence § 14. he calls the Rule of Faith the immediate producer and cause of the assent of Faith both with reference to the ruder sort and to the Learned Now though the Rule of Faith be the surest way to beget Faith or to try any point of Faith yet is not all Faith in all persons immediately produced by it but many times by other means Thus the Discourses of Origen Tertullian and Cyprian and their Writings have doubtless perswaded and prevailed with many to receive the Christian Faith by them and believe many things declared in it yet neither their words nor writings were any Rule of Faith since both in some things appear erroneous The Goths were brought in to Christianity by the preaching of the Arians and by that means believed many Christian truths and of later years many Pagans have believed the Christian Doctrine some by the preaching of Protestants and others by the Papists yet cannot all these ways of delivery be called the Rule of Faith nor indeed any of them Yea it is sensibly evident that many Christian truths are received and believed both among Protestants and Papists by the Vulgar either from the teaching of a Parent or from a private Doctor or Teacher which may be subject to some error and so are not the Rule of Faith since they may misguide and yet in many things of revealed truth this is the common case of the Vulgar before they come to understand the Rule of Faith or that which they own as such even before the Protestant comes to understand the Scripture and what is in it contained and before the Papist understands the Tradition of the Church and how he may know what is as such delivered since all that is taught or written by some particular persons cannot be as such received I come now to examine the particular properties of the Rule of Faith above recited The first property is That it must be self evident as to its existence to all His ground for this is that the rudest Vulgar who are capable of Faith are uncapable of any skill by speculation § 3 4 9 10. But First This proves not that it must be self-evident by which he means as appears in the following Discourse that that which is the Rule of Faith appeareth evidently to be such barely by considering this Rule in it self without any other helps and advantages since without this way of self-evidence it may be sufficiently evidenceable to all capacities in such a manner as the Vulgar are capable of knowing it The Statutes of England are a Rule for the decision of Cases in the Law concerning the matters contained in them but that they are so cannot appear satisfactorily in all these Laws by the bare reading of them but their being sufficiently and generally attested and acknowledged to be enacted by the Legislative Power and unrepealed evidenceth them to be such The Vulgar know that the last Will and Testament of a man is as a Rule to shew who hath title to the Goods of the deceased and they are capable of knowing which is the last Will and Testament of a person otherwise than from the bare reading of it to wit by the full witness and evident testimony of credible persons concerning it The ordinary Jews were capable of knowing the ten Commandments and the Books of Moses to be given them from God to guide them otherwise than by the reading of them to wit by delivery of them as such by the constant testimony of all the Jews in that and the succeeding Ages Whence it may appear to be self-evident that the Vulgar are capable of receiving other proof than self-evidence though not by deep speculation yet by testimonial evidence Nor 2. Will it hence follow from his proof that the Rule of Faith should be evident to all as to its existence By all he cannot here include them who have no knowledge of Gospel Revelation But I suppose he intends all who have faith or are in the way to attain it But in this latitude it is no property of the Rule of Faith to be actually evident to all these since there may be some Faith which is not immediately grounded upon the Rule as was before shewed Howbeit since the Rule of Faith is intended to confirm and determine matters of faith so that they may be received with a full and firm assent and is thence of great use to all to settle and stablish them in the faith I assert that the Rule of Faith is evidenceable unto all or may be made evident unto all who have capacities of reason both that it is and that it is a Rule if they be willing to receive that evidence which is sufficient The second property That it is evidenceable as to its ruling power to Enquirers even the rude Vulgar I allow supposing them willing to be satisfied with good evidence The third property I admit That it is apt to settle and justifie undoubting persons that is that they who rely on it without doubting may be satisfied that they act rationally The fourth property is That it is able to satisfie the most Sceptical Dissenters and rational Doubters Had he appeared only to mean by Sceptical the most curiously inquisitive I would readily have granted this property but it is suspicious that he includes such Scepticks as design to reject evidence because when he applies this Rule Disc 3. § 3. he speaks of his Sceptick as one who would find somewhat to reply rationally or at least would maintain his suspence with a Might it not be otherwise If he indeed includes persons who set themselves to reject evidence I answer the Rule of Faith needeth not be able to satisfie them nor can it since they are not capable of satisfaction and such were many of the Heathen Philosophers of the Hereticks among Christians and probably of the Scribes and Pharisees All he said for the proof of this property was That those who are out of the Church are intended by Christ to be brought in to embrace the faith and persons of highest reason and enquiry in the Church may be satisfied concerning the faith § 13 14. This is true of them who will embrace light and evidence where they find it but not of them who reject it and Protestants will affirm that the Rule of Faith taking in the testimonial evidence which is given concerning that Rule is able to satisfie all Dissenters or Doubters who are ready and willing to receive rational satisfaction The fifth property is That it must be able to convince the most obstinate and acute Adversaries This he supposeth proved from § 15.
of Faith That it must be apt to settle and justifie those unlearned persons who rely undoubtingly upon it that this may be done such a person he saith must proceed on such Principles as he takes to be true ones Thus he cannot act in receiving Scripture because as he can himself have no self-evidence of its being Gods Word so it is senseless for men to believe a multitude which sayes it may possibly err in what it tells them Or if here skill in History Language or Fathers may secure them from error this he cannot judge of And principally when he considers that they who pretend to Scripture differ and condemn and persecute each other his reason will tell him that since there is but one truth for want of the light or directive power of that Rule they all but one party and may be that also go miserably astray To this I answer The Principles which he relies on who closeth with Scripture are such as may abundantly satisfie him which indeed will follow from what was said to the former Discourse concerning the rational evidence he hath of the Scripture What he adds that it is senseless to receive Scriptures as Gods Word from the delivery of a multitude who say they may possibly err is if not a senseless yet a very unaccountable Assertion Will he think that nothing can be credited that is seen by the eye because in a mist or some dark place the eye may be possibly mistaken or can there be nothing truly known by the understanding of a man because he who is Master of the best reason may in some things misapprehend if this Author would thus argue he must disclaim all pretences to demonstrations and Science yea and certainty likewise in all things in the World We know in common affairs that all men are capable of being mistaken where they have not sufficient evidence and yet we do not thence discredit the preservation of Records and Charters as if that could be no way assured since we know men are capable here of sufficient evidence to inform them and Protestants are no more fallible nor acknowledge themselves no more fallible than all men are that is they may be deceived where they have not sufficient light and evidence to discern by but where they have this light and discern and receive it there they neither are nor can be deceived and such evidence as we have shewed they have of the Scriptures so that the knowledge thus grounded in Protestants is infallibly certain not from the infallibility of the persons as if they were no where liable to error but from the infallibleness of the clear evidence of truth which whoever receives is certainly as to that thing so evidenced free from error Yet we receive Gods Word not only from the delivery of Protestants but of all ancient Churches who yet were and owned themselves to be men subject to error Yea the Church of Rome and even the Council of Trent who pretend to infallibility do also deliver all the Books we receive but we have no more reason to believe them for this pretence than we should have to believe certainly all that man shall say who hath the confidence to declare his tongue not liable to utter falshood when we can certainly know this very speech cannot be truth There is nothing else in these Paragraphs which hath not been before answered saving what he objects concerning the differences amongst Protestants which do not conclude Scripture which is our Rule either uncertain or not sufficiently clear For there are many things which many men over eagerly inquire after and too rashly determine which it may be God did not think fit to determine in his word though all things requisite and necessary are clear enough and there are many things clear enough in the Scripture to diligent inquirers whilst some err about them by too hastily closing with some conceptions of their own not grounded on sufficient evidence and then too passionately promoting of them and in neither of these cases the Rule is to be blamed but the persons and to one of these heads belong all our differences This same Argument was urged both by Jews and Heathens and particularly by Celsus against Christian Religion as is related by Clem. Alex. Strom. 7. Orig. lib. 3. cont Cels who pleaded that Christian Religion was not to be heeded and believed because they who professed it differed so much from each other or opposed contradicted and blamed each other and many Heresies were spread amongst them To which they returned answer That such differences were common in all cases where men entertained any thing by their judgments if the things were any way eminent and excellent such there was amongst Philosophers who were Gentiles and such amongst the followers of Judaism so that he who would close with this Argument must reject all ways of knowledge and professions of Religion They observed likewise that men will not refuse all Physick because amongst Physicians there are many various opinions nor will Travellers refuse to go in the Kings High-way because some went out of this Road-way to by-paths which bring them to Precipices nor should we for this reject the Scriptures and Christian Religion but more diligently seek into them since it is foretold that there must be Heresies and that the Tares will be with the Wheat To this purpose those Fathers answered for Christianity and the same answer pleads for us But if this Author do indeed believe that there cannot be evidence enough in that Rule where they who profess to follow it are of different opinions let him begin at home and put it into practice and it will ingage those of the Romish Communion to renounce their Rule of Faith since it is plainly evident that there have been many different opinions and high animosities amongst the pretended followers of that Rule not only formerly amongst the followers of different School-men and their different Orders of the Clergy but also more of late amongst the Jesuits and the Priests of other Orders more especially the Jansenists and the same continue to this day To all this I shall add that if by reason of the things objected by this Authour the Scripture be not now sufficient to justifie him in his belief who shall receive it as a Rule then by the same reason were the Beraeans to be condemned who searched the Scriptures to examine the Apostles Doctrine for which S. Luke commends them Act. 17.11 Nor could they justifie Timothy's receiving them from a Child yet S. Paul commends that in him and sayes they were able to make him wise unto Salvation 1 Tim. 3.15 For as they could have no more self evidence of Scripture than we have so they received these Scriptures from men whom themselves believed to be fallible for the Scriptures they received as delivered by the Jewish Church which if they had not judged fallible they could not have given heed to the Apostles Doctrine
may maintain his ground of suspense with a Might it not be otherwise If he may do so is this any fault in the Rule of Faith or any excuse to him to suspend his assent when he can make no rational exception Were not the Miracles of Moses sufficiently convictive so long as some Egyptians said Might they not be otherwise than from God and was not all that Christ did and spake enough to declare his Doctrine to be from God and a Rule of Faith because the Jews not only said May it not be otherwise but that it is otherwise and must the Rule of Faith now be needs made another thing by us from what it was made in the beginning by Christ himself shall the Scripture now be required to have that condition of a Rule of Faith which it is certain did not at the beginning of Christianity belong to the Rule of Faith If this satisfie not suppose amongst the Beraeans in S. Paul's time there should have been or were some of this Authors principles who thought Faith a Vice if not founded on demonstration and would smile at any man who should talk of demonstrating so much of Scripture as was requisite to found their belief in it and so should refuse to assent to and believe S. Paul when others searching the Scriptures did believe Will this Author so own these principles of this Discourse to say that these sceptical Vnbelievers acted more rationally than S. Paul's Converts and that they who believed his Doctrine by searching the Scriptures did betray their reason and their Faith was a Vice when S. Luke owned them of a noble Spirit and declared them to have searched diligently § 4. He comes to the fifth property that it is convictive of the most obstinate and acute Adversaries Though obstinate persons are capable of no conviction yet we acknowledge that the Rule of Faith is defensible against all opposition and is such that the most acute Adversaries may be satisfied concerning it if sufficient evidence will prevail with them And this we assert concerning Scripture He now supposeth a Deist to enquire How we know the Book of Scripture to be Gods Word and supposeth us to answer By its excellencies These excellencies indeed give considerable evidence especially as he saith to eyes enlightned by faith and do further strengthen and satisfie them yet we need not nor do not assert this alone sufficient to give a rational account to all men without taking in how these Books were received and delivered in the Church as we formerly shewed But he saith his Deist will shew you Texts against known science and in his judgement contradictions Will he shew Texts against known science but what if he cannot and what if some expressions in Scripture are more suited to vulgar apprehensions than the Sciolists notion shall any reject so excellent a Writing because it condescends to speak intelligibly to the lowest capacities Nor where there is proof given of this being Gods Word can seeming contradictions to his judgment be sufficient not to receive it since somewhat mysterious and sublime may come from God and to understand aright all things written by the Pen-men of Scripture it is requisite to be acquainted with the circumstances of History measures proverbial expressions and the like and then he might reconcile as learned men have done many things which now to him seem contrary But he saith his Deist will shew you many absurdities and Heresies in the letter of Scripture as that God hath hands feet and passions like ours Here as his former words are unsavoury his latter are untrue Scripture speaks indeed of Gods hands and feet but no where saith he had such like ours Such things as are thus spoken of God in Scripture have a true literal sense if that may be called literal which is tropical and why may not Scripture be allowed to make use of Tropes or Metaphorical expressions as well as all other Writers and all Discoursers where the sense is easily discernable to reason which is requisite to be used that we may understand any Writing Now the considering what knowledge we have of God by reason and the pondering other places of Scripture which plainly speak God to be a Spirit and considering likewise how these words of hands and feet c. are oft used in a figurative sense this will plainly convince that they must be understood so when they are applied to God When the Romanists by Tradition deliver that the Pope is the Head of the Church will they not expect that mans common reason and what they otherwise teach of the Church should teach all to allow a tropical sense of the word Head and not that they should forthwith imagine that that Church whereof the Pope is the Head should have the outward shape of Man Woman or Beast Thus Celsus whose Arguments against Christianity were much of the nature of this Discoursers makes this an Objection against Christians that they speak unworthily of God as of the work of his hands the mouth of God and the voice of God And Origen lib. 6. cont Cels thought it sufficient to answer that Christians did understand all these in a spiritual not a corporeal sense and that if Celsus had read other places of Scripture he might thence know that Christians would not think otherwise of God It is an unchristian assertion to charge the letter of the Scripture which is the very words of the God of Truth with heresie where we have sure ground of it's interpretation both from other Scripture from Reason Against the latter he objects that then we disown the Scripture Rule and make our Reason and other knowledge our Rule I answer when we include Scripture we cannot disown it yet withal we own Reason as that whereby we judge of the significancy of Words and Phrases as well in Scripture as elsewhere he who doth not this either doth not understand Phrases or hath a prodigious art of understanding without reason Yea we do profess to make use of that knowledge we have of God by Reason thereby to understand the better other expressions which concern God in Truths revealed since we are certain that God gave the Scriptures as a further revelation to man who was supposed to have that Reason and Conscience which God had endued him with But he further in § 5. challengeth the consciousness of our own thoughts whether we do not bring thoughts along with us to interpret Scripture by and these from Tradition or what we have heard and received Here I shall give him a true and faithful account of the Protestants carriage in this thing which must be by a distinction of Persons and Texts of Scripture In such Texts as appear plain where the necessary truths are contained none of us bring any such thoughts to interpret by but discern the evidence plainly in it self and from thence we hold such Truths as Points of Faith In Texts of Scripture which appear more
men are not so much as capable of being instructed at all in the knowledge of Faith or matters of mere belief unless this Author can discover some other way of instruction in these things than by plain words But doth not this cavil strike at all wayes of knowledge and even at Tradition as much as Scripture For if the plain words of Scripture may be perverted by a Scholar are not the words delivered by Tradition capable of being in the same manner perverted If not it must either be because the same words written or read cannot have so plain a sense as when they are spoken without reference to any Book or else the Teachers of the Romish Church must be thought wiser than the Spirit of God and the Apostles in that they can speak the plain truths of God better and with less lyableness to mistake than the Apostles wrote who yet professed to use plainness But he asks when we see Protestants and Socinians making use as they conceive of the best advantages the letter gives them yet differ in so main points as of the Trinity and of Christs Divinity what certainty can we promise to weaker heads I answer weaker heads may well enough be satisfied with that evidence which men of greater parts through prejudice do not entertain In the beginning of Christianity the wise men of the World who pretended to be guided by the best evidence did not all agree in so main a point as which was the true Religion whether Christianity Judaism or Gentilism will it thence follow that there was no expecting that men of ordinary capacities should discern evidence enough to perswade them to be Christians and that there was no rational hopes of their conversion though many thousands of them believed Or in the matter now in hand can he imagine that until all learned men of Protestants and Papists are agreed in so main a point as which is the Rule of Faith no ordinary capacities can he satisfied concerning this Rule upon any solid grounds I am confident himself doth not think so and Protestants are fully certain of the contrary In like manner Protestants in general even the Vulgar appear fully satisfied about the Trinity and the Divinity of Christ from the evidence which Scripture gives to these great truths yea so plain are they in Scripture that he must be acute in devising waies to evade the evidence of these truths who doth not receive them nor can we think that the Socinians could either deny these truths or entertain their own way of interpretation if it was not that these truths are above the reason of man to comprehend as it is rational to imagine much is which concerns the Infinite Divine Being and that they do too much magnifie reason in not receiving any thing which reason cannot conceive how it is or may be and so in truth it is not their making Scripture the Rule of Faith but rather in these points the setting up another Rule and making Scripture the thing ruled which is the cause of their not owning these truths Having now answered all his Objections and vindicated Scripture from all his Cavils I may conclude that THE SCRIPTURE HATH ALL THE FOREMENTIONED PROPERTIES BELONGING TO THE RULE OF FAITH After this § 7. he excuseth himself as not having spoken this against Scripture upon his own principles but that all he hath spoken as he saith but I have shewed the contrary follows upon the Protestants principles This speaks him to act a part in the disgracing Scripture which he is ashamed to own and therefore he here acknowledges high excellencies in these sacred Oracles For if he indeed think there can be no certainty of Scriptures being the Word of God and of the Canon of Scripture from the Churches delivery and of the uncorruptness of it as to Faith from the agreement of ancient Copies then he must without dissimulation profess that upon his own Principles all those imperfections are attributed to Scripture since the Papists yea the Popes themselves have acknowledged that they have none other way to be assured of these things by and reason will evidence they can have none other which the Protestants cannot have as well as they But if he thinks there be any certainty in these proofs he must acknowledge that Protestants who own these proofs have this certainty But he saith all he designs is That Scripture is most improper for a Rule of Faith and was never intended for such as may be evinced because the Apostles and their Successors went not with Books in their hands to deliver Christs Doctrine but with words in their mouths whence Primitive Antiquity learnt their Faith before those Books were universally spread among the Vulgar much less the Catalogue acknowledged What he speaks of the Apostles not having Books in their hands either refers to the Books of the Old Testament or of the New As to the Old Testament 't is certain that both Christ and the Apostles sometimes had them in their hands and which is most considerable had them ordinarily in their mouths to declare from thence the Doctrine of Christ Thus Christ beginning at Moses and all the Prophets expounded unto them in all the Scriptures the things concerning himself Luke 24.27 And S. Paul Acts 17.2 3. reasoned out of the Scriptures opening and alledging and Apollos Act. 18.28 convinced the Jews shewing by the Scriptures that Jesus was Christ which being in the Synagogue it is not much to be questioned but they had with them the Books of the Scripture as was the manner of the Jews teaching as we read 2 Chron. 17.9 they taught in Judah and had the Book of the Law of the Lord with them And had not Philip the Book of the Prophet which he expounded when he converted the Eunuch But possibly he meant they had not the Books of the New Testament in their hands Indeed before they were written they could not have them nor could they then be a Rule However the Apostles and Evangelists testimony was then and now is the Rule to know what was delivered by Christ but their testimony by Speech was temporary and could not remain after their death while this continued it was a Rule of Faith but they also had another way of testimony which was by Writing and this as it continues with us is to us a Rule of Faith because their testimony and so S. John calls his Gospel his testimony Joh. 21.24 and Saint Peter speaks to the same purpose of his Epistle 1 Pet. 5.12 What he speaks of the Apostles and their Successors not having their Writings in their hands after they were written is a gross falshood as will more plainly appear from what in the end of this Book may be observed from several Authorities of the Ancient Fathers Yea S. Paul and Barnabas with other Apostolical men went to preach to the Gentiles with the Epistle of the Synod of Jerusalem in their hands Act. 15.22 which was the first
Tradition § 11. He proceeds to the sixth Property That it is certain in it self because this will prove the fourth fifth and seventh Now though this be not true that what is certain in its self can satisfie the piercing Wits and convince obstinate Adversaries and be ascertainable unto us because there may be a certainty in the thing which is not discerned and it is not the being but the evidence of certainty submitted to that works these effects else could there be no dissatisfaction in any thing since all truth is certainly in it self truth yet if he can prove the certainty of Tradition I shall over and above yield the rest This he thus goes about to prove Since Faith must be certain and must have a certain Rule he hath as he saies shewed that Scripture is not certain therefore Oral Tradition is This loose Argument deserves no better answer than that I have shewed Scripture is certain in it self therefore Oral Tradition is not Yet I must tell him his Argument is otherwise faulty than in supposing his having proved Scripture not certain for there is something besides Scripture which is a better guide or leader to the Faith than the Oral Tradition and that is the Doctrine of the Primitive Church as preserved in the Ancient Fathers or approved Writers of their time For though they were men and might in some things mistake and therefore their testimony is much inferiour to Scripture yet since they lived in times near the Apostles and when the vigour of Christian piety was much continued the Doctrines then received are more like to be truth than what is now owned in the Church of Rome after many successions of Ages and great degeneracy of life even in the dreggs of time And we have as much and more reason to think these men both capable of knowing Doctrines then delivered as the Faith of Christ and faithful in relating them as we can have to judge so concerning any persons now in the Church of Rome But that there is not an agreement in all considerable points in what was then delivered and owned by the Fathers and the present Traditions of the Romish Church may be collected from one instance I shall hereafter mention Disc 8. and so far as concerns this Author from their Rule of Faith which shall be discussed in the end of this Book § 12. He would prove the certainty of Tradition in that he saith It hath for its basis the best nature in the Vniverse man's and that not in speculations which may mistake by passion but his eyes and ears which are necessarily subject to the operations of nature and this in most many times every day which is a much higher certainty than a sworn Witness hath of what he saw or heard but once These upon serious inquiry appear empty vain words For doth Faith consist only in seeing and hearing Must there not be a delivering and receiving which supposeth conceptions and many other acts of the mind He who considers this aright will find the hasis of Tradition to be like Fame's basis a man clad with all his infirmities with a memory that may let things slip especially if they be numerous as revealed truths are with an understanding that may mistake especially in things difficult as many truths are with affections that may disrelish or slight them if corruption prevail as it may oft do in the members of the Church with imaginations which may alter or add somewhat when they think they only explain and yet still may they not deliver all they know and remember In this case he who may be certain that he hath heard such and such words delivered may remain very uncertain whether they be true or not And he who is a Witness in any Court may be much more sure that what he once saw or heard if he perfectly remember it was so heard or seen by him than any man can be of the true relation of things he hath oft heard spoken by men who took them themselves upon others relations and they on others and so on So that the great imperfection of Tradition is chiefly as to the delivery of it by former Ages which this Author doth not so much as touch of here in his proof of its certainty and what pretensions he makes use of in after Discourses shall be answered in their place But what he saith That in most many times every day are these impressions made upon their senses this may be true concerning some Christian truths but to assert this concerning all truth is such an apparent falsity as no ingenuous man could be guilty of For it is plain that in many things they of the Romish Church cannot agree which is truth and have had in many Cases Councils and Decrees to determine what things are matters of Faith and in many other things they are yet undetermined which could not be if these things were daily cleared to their senses unless they be men of much duller sense than the rest of mankind are § 13. He reminds of what he had said before § 8. That it is as evident that while the next Age believes and practises as the former Age did they are of the same Faith as it is that to believe the same is to believe the same But this is not at all to the purpose concerning Oral Tradition only this Discourser pleaseth himself generally in shifting off or wholly omitting matters difficult and sometimes going about to prove what no Adversary would dissent in But there is no certainty in the way of Tradition as we have above shewed that any Age doth in all things believe as the former Age held See n. 13 14. § 14. He tells his Reader That Dissenters or Doubters can say nothing against the way of Tradition not with all the quirks ingenuously misused Logick and abused into Sophistry can furnish them with Indeed what he hath hitherto pleaded for Tradition hath been nothing else but disingenuously abused Logick and Sophistry but what he now asserts is a bold daring to let his Reader know that under some contrived expressions he will strain to vent any falshood though never so gross Will he say that nothing can be said against this Rule when he cannot but know that Protestants who dissent from it do say very much against it yea they say so much as they know can never be solidly answered Yea that we may see how little he designs truth in his Discourse he who here would perswade his Reader that nothing can be said against his way of Oral Tradition yet Disc 7. § 1. himself tells him of somewhat that seems mainly to prejudice it and spends that Discourse in Answer Though indeed much more than that is by us observed against Tradition He concludes § 15. from his Discourse that the four last conditions of the Rule of Faith agree to Tradition but since by Trial his Discourse appears very unsound and faulty I conclude from the
be proved Yea evident it is that among the most eminent Fathers who lived not long after the Apostles daies there are acknowledged some errors and they were not alone in them but had many partakers and followers Cyprian erred about re-baptizing Justin Martyr Papias Irenaeus Lactantius and others were in the error of the Chiliasts and many other erroneous opinions were in some of the forementioned Authors and in Clemens Alexandrinus and much more in Tertullian and Origen So that though this ground if the others all hold may help us to know the great points of Religion yet it can be no security to all the truths of God from the multitude of Believers The second ground is of the time nature with the former which concerns only the chief truths of Religion in the generality of Christians For the faithful could not while free from error believe this which is an error that the want of understanding any truth of God was the way to damnation for S. Paul saith expresly that they must receive the weak in the faith and God hath received him and God is able to make him stand Rom. 14.1 3 4. So that though they did know the great truths of Christian Faith necessary to Salvation and therefore would diligently learn them and teach them and though they did know that the denial or rejecting of any truth which they had evidence was of God was likewise dreadfully dangerous which would ingage them to hold fast all the truth they had received upon account of the highest hopes and fears fet before them yet would not the same inforcements lie upon them to shew the necessity either of their own knowing or of their Children being instructed in all manner of truths since there were Mysteries and strong meat for the perfect and milk for the weak Yet I also assert that as there were many persons of eminent knowledge in the mysteries of the Gospel in the Apostles daies who had great gifts of knowledge and interpretation by the teaching of these men if it was diligently heeded all Divine truth might possibly be received by some others in the next Generation who had capacities of understanding them but I have no reason to judge that these were multitudes And the love of God and his truth would excite all the faithful as they had opportunity both to indeavour to know all truth of God and also firmly to receive and declare it but this will not free them from all ignorance or capacity of erring The third ground is many waies imperfect and reacheth not to the proof of the case in hand for first it is not enough to prove Tradition indefectible to know that fears and hopes when strongly applied will have this effect but we must know that in all Ages they were thus strongly applied to the generality of testifiers or to the greatest number of the Church visible but alas how evident is it that in all Ages the causes of hope and fear have not been so applied by very great numbers in the Church that they should take due care of their souls by a holy life And since the Devil oft designs the perverting the Doctrine of Christ as well as corrupting the practice of Christians and they who reject a good Conscience are in a ready way to make shipwrack of the Faith what possible security can be given that those Motives hopes and fears are a firm security to preserve Doctrine Secondly though it is not to be doubted but that many pious men would be affected with such hopes and fears who had this Doctrine delivered to them yet considering that such pious men if considered as Fore-Fathers might have careless and wicked Children or as Priests and Teachers might have careless and irreligious Successors there must needs appear very great danger that in any family or place this Tradition will not be in every Age faithfully continued by the prevalency of such hopes and fears Nor is this only a Notion since it is certain that a very great part of the Christian Church did in the Primitive times entertain the Arian Heresie and promoted it and taught it to their Children And since it is evident that gross ignorance and sensuality hath reigned in some Ages more late among the generality both of Clergy and People in the Romish Church there can be from this ground no rational security given that any great part of the deliverers were conscientiously careful to deliver faithfully according to what they had received because it appears they did not act as men prevailed upon by such hopes and fears would do His last ground likewise is unsound for in the way of Tradition all Divine truth cannot be evidenced to be knowable not only because as is abovesaid much may be undelivered by the truly faithful and much perversely delivered by the corrupt and much mistaken but even that also which in the way of Oral Tradition is delivered by the best deliverers cannot in all things be clearly discovered to be a sufficient Tradition For first we cannot know whether the best deliverers now in the World in this Oral way do deliver sufficiently that which was by the former Generation to them declared for this must either be in a form of words received from the Apostles or without such a form if they deliver the Apostles very words it cannot be doubted but then the sense intended by the Apostles is as fully delivered as the Apostles themselves delivered it since the same words must needs signifie the same things But they who reject the way of Scripture-delivery as the Rule of Faith pretend not to any such form of words which should contain all truth But a delivery without a form of words is only a delivery of what is conceived judged or apprehended to be the sense of the former Generation and this is a way liable to error because it relies on the skill of every Generation or the way of framing thoughts and conceptions of all these truths and likewise upon a skill of fully expressing such conceptions in words after they are rightly framed in the mind and both these parts of art must be secured in the most exact manner to every succession of deliverers Now as it is not certain that in all Ages there hath been a readiness of full expression of what they conceived to be truth so for certain Controversies and Disputes they shew in many things that mens apprehensions are not unerrable Secondly if it had been certain that some in the late past Generations did deliver all truths fully yet in the way of Oral Tradition it cannot be known evidently who they are and which is that true Tradition for all men acquainted with Church History know that when there have been differences amongst great Doctors of the Church in their delivery this hath sometimes occasioned the calling of Councils to determine them and declare which is the Doctrine to be held in the Church as about the Religious use of Images in the
that with many it doth not work its effect in the former it may be much feared to want its effect in the latter especially since there have been many Hereticks § 10. They who do not to others what they would have done to themselves this is because they are swayed by some temporal good but this cannot be in the Church supposing sanctity in it because in virtue and glory we have not the less when others have the more but rather we have the more also so that here Fathers must do the greatest hurt to their Children without the least good to themselves if they should deceive them But alas Is this Discourser such a stranger to the world that when he hath proved as it is easie to do that it is highly irrational for any man to chuse any sin he would thence conclude for certain that there are no such sinners in the world How evident is it that there hath been so much want of Sanctity that many either to please their own fancies or to promote their own interests have depraved the true Religion or corrupted the Christian Doctrine But in these cases as in all acts of sin men do not aim at the evil and hurt that follows but at the seeming good and delight § 11. Christian Doctrine hath the advantage of the greatest universality wisdom and goodness of the recommenders § 12. Nature will teach all a care of their off spring but Christianity more and chiefly in matters of endless misery and happiness § 13. Consider credit he who will lie perniciously and to friends how ill is this esteemed Chiefly if this be against the highest Motives and with the greatest confidence and Oaths This is of all other cases most disgraceful in matters which concern Christs Doctrine chiefly if in a Pastor against his particular Oath to preach Christs Doctrine truly Nor can the world of Fore-Fathers all conspire to this villany Yet it is certain notwithstanding the recommendations of the Christian Doctrine it may be both mistaken and depraved Nor doth love of off-spring take place actually against all setting examples of sin nor against ignorance and mistakes nor in Jews and Hereticks did it take place against corrupting worship Nor have all men been so tender of their credit Many Hereticks have been self-condemned There were who said of Christ let us kill him and the inheritance shall be ours Simon knew and was Baptized into the Christian Doctrine and yet thoughts of credit did not keep him from perverting it Yea men gain credit at least with a party by their erring explications if they be plausible and take with the multitude and then alone can they become Traditions However some there are who value not esteem either with men or with God who knowing the judgement of God that they which do such things are worthy of death not only do them but take pleasure in them that do them And if by such weak considerations as these above mentioned though the truth of the contrary is generally known in the world this Authour would conclude that Pastors can never deliver amiss and therefore whatever any Histories say to the contrary there never were erroneous Bishops in the Eastern or Western Churches or any places whatever I doubt he would be put to wonderful puzzles to reconcile the present Doctrines in all Churches Yet if Protestants may not as men of reason judge that Pastors have erred because all Histories and the present differences in Religion manifest it they will still as Christians believe that S. Peters Spirit was more infallible than this Discoursers who hath assured us 2 Pet. 2.1 2. That there shall be false Teachers who privily shall bring in damnable Heresies and many shall follow their pernicious wayes § 14. He concludeth with a flourish That every virtue and Science would contribute to Traditions certainty which would require he saith a large Volume to shew But that we may judge what this large Volume would be he gives us a taste wherein is nothing else but empty and frothy words Arithmetick lends her numbring and multiplying faculty to scan the vast number of testifiers Geometry her proportion to shew the infinite strength of certainty in Tradition c. But if such words as these were considerable this Discourser may receive a return more truly Arithmetick cannot number and determine the many possible and probable wayes of erring in Tradition Geometrical proportions cannot discover how manifold and great defects appear in the receiving the Body of Christs Doctrine by Tradition more than in the acknowledgement of Mahomets existence nor how great a proportion of men there are in the Church who have delivered their own opinions and speculations to one who only testifieth what he received Logick will discover the Sophistry in the pretended Arguments for Tradition Nature will evidence the great possibility of mans mistake or neglect in the way of Tradition Morality will shew the great corruption of man whereby he is lyable every where to err and miscarry Historical prudence will shew the failing of Tradition both in Jews and Gentiles and many Christian Nations overspread with known and confessed errors and will thence conclude that it is possible for any Nation or particular Church by Oral Tradition to neglect the faithful preserving truth Political Principles will evidence according to the practice of all Civil Policies that writing is a more exact way to convey down Laws and Rules of Order than Tradition is Metaphysicks with its speculations will evidence the very notion of Oral Tradition of the whole Body of Christs Doctrine to this Age to be an aiery vanity Divinity will discover much of the great wisdom and goodness of God in giving us the Scriptures rather than in leaving us to the uncertain and dangerous way of Tradition Controversie will evidence the uncertainty of almost every thing in Faith if it had no other Basis than mere Oral Tradition without any written support So that after all the survey of his several Discourses where nothing is solidly spoken for Tradition I may well conclude that this way of Tradition is defectible ANSWER TO HIS COROLLARIES AFter these several Discourses he deduceth forty one Corollaries built upon them all which must needs fall with the ruine of their foundation Yet that they may not pass without due Censure I shall briefly deduce other opposite Corollaries and for the most part directly contrary to them from our Discourse Corol. 1. They may of right pretend to Faith who hold not to Tradition since they have a sufficient Rule of Scripture and Motives enough to believe Disc 2.3 4. But they have no sure-footing in the Faith who depend only on this Oral Tradition since it is both a fallible and actually a false guide Disc 5.6 8. Cor. 2. They may pretend to be a Church and a true Church who own not Oral Tradition because they may be a number of Faithful Cor. 1. but whoever followeth any way of such Tradition cannot
of the Apostles and Evangelists the common delivery by word of mouth which Theophilus had heard of concerning matter of Christian Religion was not so certain as the Evangelical writing and therefore this Gospel was written that Theophilus might know the certainty of those things S. John would not have written his Gospel to this end that we might believe that Jesus is the Christ the Son of God Joh. 20.31 if he did not think this writing should direct and rule our Faith S. Paul would not have told his Philippians Phil. 3.1 To write the same things for you is safe unless notwithstanding the force of delivery by word of mouth they stood in need of this advantage of the Apostles writing for their safety and establishment nor yet would this be safe for them unless this writing was sufficient to effect this establishment which could not be unless it was a Rule of Faith Yea that the writing of Scripture was the way by which the spirit of God intended to preserve the Doctrine of Faith in after times when the Apostles were deceased S. Peter declares 2 Pet. 1.12 I will not be negligent to put you alwaies in remembrance of these things though you know them v. 15. I will indeavour that you may be able after my decease to have these things alwaies in remembrance And 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which the Apostle useth signifies to make a short comprisal of things for the help of memory Now if this was the design of S. Peters Epistle it will necessarily follow that the preserving Christian Doctrine in memory is best secured by the Written Word of God otherwise possibly they could not have been able to have these things in remembrance And lest if this Apostle had said no more of this subject any might have objected that he endeavoured they might be able to have these things in remembrance by Tradition he himself directly shews that this is the advantage of his writing and the end of both his Epistles 2 Pet. 3.1 This second Epistle beloved I write unto you in both which I stir up your pure minds by way of remembrance So that notwithstanding the force of delivery by word of mouth he thought writing necessary to keep these things in their remembrance And Jesus himself said to the Jews If you believe not Moses writings how shall you believe my words John 5.47 SECT II. What the Synod of Lateran owned for the Rule of Faith NExt his search after Scriptures this Author pretends to give the Judgement of some few Councils which he asserts to own Oral Tradition for the Rule of their Faith I might here mind him that others of his Church have delivered that Councils owned Scripture as their Rule Nicol. de Cusa a Cardinal of the Roman Church lib. 2. de Concordant Cath c. 6. sayes That the manner of the General Councils was to have the holy Gospels placed in the middle where they were assembled And a little after he adds Matters of Faith were first treated of The Synod decreed according to the testimonies of the Scriptures But to examine his Testimonies The first is from the Synod of Lateran which was no ancient Synod being above six hundred and forty years after Christ They say We all confirm unanimously and consonantly consonanter not consequently with one heart and mouth the Tenets and Sayings of the holy Fathers adding nothing to those things which were delivered by them and we believe so as the Fathers have believed we preach so as they have taught These words are delivered indeed by that Synod but if that Synod be enquired into this will make little for Oral Tradition This Synod of Lateran was held under Pope Martin against the Monothelites in which were read the Testimonies of several Fathers S. Ambrose Austin Basil Cyrill Hippolytus Epiphanius Chrysostom Justine Athanasius Hilary Nyssen Nazianzen Leo and others with reference to whose words the Synod added We all confirm c. Where it is observable they proceeded upon the written Testimonies read out of the Fathers to determine what was the Doctrine of the Fathers and this is no way of Oral Tradition nor any thing rejected but highly approved by Protestants Yea here the Bishop of Rome and his Roman Council own that as Catholick Doctrine which was delivered in the Writings of the Fathers and eminent Writers in other Churches which is not this Discoursers way And it is further observable that these sayings of the Fathers no way appear to be the Rule of their Faith but are owned by them as Truths unto which they all agree whence these words Dogmata patrum omnes firmamus we all confirm their Doctrines cannot signifie that they make these their Rule but that they consent with them in the things alledged and confirm their saying to be truth And this Protestants will do as well as the Synod of Lateran But that we may enquire what appears to have been the Rule of this Synod it is observable that none of the Fathers Testimonies here cited against the Monothelites who denyed two wills in Christ refer to any Oral Tradition but very many to several grounds of Scripture For instance Leo Bishop of Rome is by Pope Martin produced in the opening that Synod that Christ said According to the form of God I and my Father are one but according to the form of a servant I came not to do my own will but his who sent me where he plainly manifests two wills Again from Leo He who was incarnate for us by his uncreated will and operation of his Divinity of his will wrought Miracles whence he testifies saying As the Father raiseth the dead and quickens them so the Son quickneth whom he will by his created will and operation he who is God above nature as man willingly underwent hunger thirst reproach sorrow and fear and this again the Evangelist testifies saying he went into an house and would have none know but could not lye hid and again They went through Galilee and he would not that any should know And again he would go into Galilee also they gave him Wine mingled with Gall and when he had tasted thereof he would not drink So S. Austin Ambrose Cyril c. in their testimonies read in this Council to prove the humane will of Christ urge farther If it be possible let this cup pass from me nevertheless not as I will but as thou wilt My soul is sorrowful to death Now is my soul troubled And Deus-dedit Bishop of Sardinia declared in this Council that the testimony of Cyrill of urging those Texts was for the perfect refuting those Hereticks S. Austin is likewise produced thus glossing concerning Christs Humane Nature If we say he was not sorry when the Gospel saith My soul is exceeding sorrowful if we say he did not eat when the Gospel saith he did eat the worm of rottenness creepeth in and there will be nothing left sound then his body was not real nor his flesh real but
the Doctrine delivered by this Discourser or by Protestants Yet further these words of Tharasius confirming the Letters of Adrian then read we may observe how those Letters also as they were recorded by that Council agree with the Protestant Doctrine Now Adrian in that Epistle to Constantine and Irene which Tharasius refers to exhorts them to acquiesce in the Tradition of the Orthodox Faith in the Church of Blessed Peter and Paul the chief of the Apostles and to imbrace it as it hath been done by other Emperours honouring their Vicar with all their heart For these chief of the Apostles who did begin the Catholick Orthodox Faith did command their Faith to be preserved by writing as by Laws enacted even to all them who should succeed them in their Seats and so saith he our Church doth keep it Yea as to the Question in hand then about Images Adrian there urgeth Arguments from Scripture with such expressions as this As the holy Scripture hath it so let us have it and after his arguments from Scripture adds wherefore it is not to be doubted and then indeavours to shew the consent of Fathers Whence it is evident Adrian urged the Emperors to close with the delivery of the Church of Rome because then that Church did keep to the written Laws of the Apostles and by this means preserved their Faith and Scripture he follows to put things out of doubt this was then as appears the Doctrine of the Church of Rome and if that be it which will please this Discourser let him take it and follow it In Act. 3. of this Council this Discourser cites these words We receive and venerate the Apostolical Traditions of the Church But is this enough for this Authors purpose 1. Is every thing that is received and venerated made a Rule of Faith 2. Must these Apostolical Traditions needs be Oral Tradition Or did the Apostles deliver nothing in Writing These words are in an Epistle of Theodore of Jerusalem to that Council which was by it approved but in that Epistle as throughout this Council they pretended to the Scriptures and Doctrine of the Fathers cited from their Writings to ascertain them of the Doctrine of the Apostles as to the then disputed point concerning Images Yea that we may know what in that Epistle was meant by Apostolical Tradition it is more plain in the end of that Epistle in these words Whereas therefore it is sufficiently plain that the Scripture receiveth them wherefore it is lawful Whence though this Council was erroneous in the decision of the Controversie then in the World for ought hath been yet produced it doth not appear to have been in the same error with this Discourser concerning the Rule of Faith His next testimony from this Council is Act. 7. where the Council have these words We walking in the Kings High-way and insisting upon the Doctrine of our holy and Divine Fathers and observing the Tradition of the Catholick Church in which the holy Spirit dwells do define But what if the Doctrine of the Fathers and Tradition of the Church meant by them was not Oral but written As for the Fathers testimonies its plain they were not received by Oral Tradition but were such as were found in their Writings and were thence cited both in the Letter of Adrian in the second action of that Council and in the testimonies produced Act. 4. As for Tradition it is observable that in the definition of this Council in which are the forecited words they declare that they receive the Churches Traditions whether in Custome or in Writing but then they declare things so received by them to agree to the Gospel and all such customs of the Church if truly such will Protestants as heartily receive as this Council These things they might observe though they did not make them a Rule of Faith And that the Tradition they relied on as the ground of their Faith was chiefly the holy Scriptures may appear probably because in the beginning of the fourth Action where they produce the grounds of their Tradition they first urge several Scriptures Exod. 25. Numb 7. Ezek. 41. Heb. 9. and others and after them the Fathers Writings but it appears more certainly in the seventh Action where is their Synodical Epistle to Constantine and Irene in which they urge many Scriptures to prove the truth of what this Council defined and then say These to wit Scriptures being so confessedly and without all doubt we believe these things to be acceptable and pleasing to God Whence it appears that the Rule by which they did without all doubting believe was the holy Scriptures and what else is a Rule of Faith So that they principally relied on the Scriptures and in consent with them on the written Doctrine of the ancient Fathers and the customs of the Catholick Church And this is that Protestants will not disclaim but allow as a Rule though they will keep better to it than this seventh General Council as it is called did Lastly From the first Action of this Council he cites these words which were spoken by Basilius of Ancyra as part of a recantation of his former opinions and seem to be allowed by that Council They who contemn the Writings of the holy Fathers and the Tradition of the Catholick Church and bring for their excuse and inculcate the words of Arius Nestorius Eutyches and Dioscorus saying unless we were sufficiently instructed out of the Old and New Testament we would follow the Doctrines of the Fathers and of the six holy Synods and the Traditions of the Catholick Church let him be accursed And so will Protestants say They who contemn the preaching of the holy Fathers and the Tradition of the Catholick Church against Arius and those other Hereticks which preaching and Tradition did declare it self grounded and was truly grounded upon Scripture imbracing and venting the words of these Hereticks which we know were against Scripture though these persons pretend Scripture to be on their side which we know is not let him be accursed Nor from these words will it follow as he would have it that it was ever the pretence of most execrable Hereticks to decline Tradition and pretend sufficient light from Scripture the contrary to this hath been by me shewed and will be further manifested These words do not speak it the constant practice of Hereticks to pretend to Scripture but only speak of some certain Hereticks whose time is defined to be betwixt the sixth and seventh General Councils for if they had not lived after the sixth Council they could not have declared why they did not follow the six General Councils and if they had not lived before the seventh General Council their words could not have been there produced But such words as these of those Hereticks which decline the true Tradition of the Church founded in Scripture and satisfie themselves with empty pretences of Scripture Protestants will condemn Yet lest the gloss upon these words
every one of them must effect it by taking such assertions as he findeth in the Holy Scriptures or such as are consequent from them Where in the end of the same Prooem he declares in other words the Rule laid down not many Periods before in the beginning of it which is quite opposite to the design of Oral Tradition I shall yet further confirm this by two other passages out of those Books 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 The one lib. 1. c. 3. where when he had declared that some of the Greeks and Barbarians owned the Son of God he adds We according to the faith of his Doctrine which we have for certain divinely inspired do believe that it is no other wayes possible to expound the more eminent and more divine account of the Son of God and to bring this to the knowledge of men but only by that Scripture which was inspired by the Holy Ghost that is by the Evangelical and Apostolical as also that of the Law and the Prophets Now it is not conceivable that he who believed that without the Scriptures there could be no eminent Christian knowledge of Christ should lay any other Rule of Faith or exclude Scripture from being that Rule The other passage is lib. 4. c. 1. It is not enough he sayes for them who discourse of such and so great things to commit the matter to humane senses and the common understanding but we must take for the proof of the things we speak the testimonies also of the Divine Scriptures which testimonies that they may afford us certain and undoubted faith either in such things as are to be spoken by us or in those that are already spoken it seems necessary to show that they are the Divine Scriptures inspired by the Spirit of God which he there undertakes to prove What can be spoken more fully to make Scripture both the only Rule and a certain and undoubted Rule of Faith And if yet nothing will satisfie but the word Rule we shall find that also toward the end of his fourth Book immediately before his Anacephalaeosis where he saith our understanding is to be kept to the Rule of the Divine Letters Though enough hath been already observed to shew the great mistake of this Citation from Origen I shall yet farther take notice that the phrases which deceived this Author Ecclesiastica Traditio Ecclesiastica Praedicatio do both of them amongst the Fathers oft signifie the delivery in the Church by the holy Scriptures But to avoid multiplying instances concerning Ecclesiastical Tradition I shall refer to what shall be spoken concerning Clemens Alexandrinus whose Scholar Origen was and to what is hereafter cited from Athanasius against Samosatenus concerning the phrase of Ecclesiastical preaching we may observe a like phrase in Austin de Vnitate Ecclesiae c. 16. Let them shew their Church if they can in the prescript of the Law in the predictions of the Prophets in the Songs of the Psalms in the words of the Pastor himself in the preachings and labours of the Evangelists that is in all the Canonical Authorities of the holy Books Somewhat alike expression is above cited from Irenaeus lib. 2. c. 46. and from Leo Ep. 10. in Sect. 8. n. 2. His other testimony from Origen is at the end of his 29 Hom. in Matt. We ought not to believe otherwise than as the Churches of God have delivered us by Succession Which words he there speaks to the same purpose with the former to assert the way of the Churches Tradition and that Scriptural against the Hereticks To understand Origen herein it is not amiss to observe a little before these words he expounds the abomination of desolation to be a word which stands in the place of the holy Scriptures and perswades to depart from the Creator who is the only and true God and to believe another God we know not whom above him to whom none is like In which words he evidently refers to the ancient Hereticks and in the beginning of his 30. Hom. names Basilides Marcion Valentinus and Apelles to whom he referred every one of which as the Church-History informs us brought in another God from the true Concerning these Heresies Hom. 29. at the end he exhorts that though they should pretend some Scriptures they should not believe them but keep to the Churches Tradition Why they are not to be believed in pretending to some places of Scripture he sheweth Because the light of truth doth not appear from any place of Scripture but from all Scripture that is of the Law Prophets Evangelists and Apostles That the Churches Tradition he recommends is that only which is grounded upon and according to Scripture is evident in that a little before he saies The abomination of desolation doth alwaies superadd something to what is in the Scriptures and the shortning those daies he expounds that the good God will cut off all those additaments to Scripture by whom he pleaseth Origen here all along agrees with the Protestants Rule but no way with Oral Tradition nor with any thing else that differs from Scripture or adds to it but he accounts all such as the abomination of desolation It were easie to observe many other testimonies from Origen which I omit as supposing I have from these two places chosen by this Authour shewed enough that Origen owned the Rule of Scripture Protestants as well as Origen would not have men be deluded by the subtilty of any Hereticks who pretend to urge Scripture and yet they no more thereby disown its being a Rule of Doctrine than our Saviour did disown it as a Rule of Life when he would not be tempted by the Devils citing the words of Scripture to act against its commands SECT XII What was the Rule of Faith owned by Tertullian THree Discourses of Tertullian are referred to by this Discourser The first of which is de Praescriptione adversus Haereticos cited Corol. 15. where he will not allow Hereticks to argue out of Scripture The design of this Treatise of Tertullian is to evidence that the Doctrine professed in the Church of Christ was the true Christian Doctrine against such Hereticks which were of the same mold with them Irenaeus and Origen opposed who either would not admit the Scriptures cap. 17. or else changed the very proprieties of the words not allowing their known significations but imagining in them strange things which no way appear which was the way of the Valentinians c. 38. And these Hereticks were not satisfied with what was delivered by Christ and his Apostles but produced other things c. 8. Against these he pleads prescription as to the true Christian Doctrine as being from the Apostles and having Communion with them He shews there is no disputing with such Hereticks from Scripture since they will not stand to it c. 17 18. And since these Hereticks did not own the only God and Jesus Christ and the holy Spirit c. 7. and 13 14. He urgeth That they were
of God in it that all his Revelations to the Patriarchs and Prophets and especially that by the Holy Jesus to the Christian Church do greatly insist upon it When the Gentile World went greatly astray by their abominable Idolatries and their gross Impurities even in their pretendedly Religious Rites the Doctrine of the Gospel appears to turn them from the Power of Satan unto God When the Jews had been under a lower Dispensation our Lord gives his Disciples more excellent Rules and enlargeth the Precepts of the Moral Law as was truly asserted by Irenaeus Tertullian Clemens Alexandrinus St. Augustine and other ancient Writers And why should it be thought strange that Lawgiver should add to the Precepts already given and extend them further who established many new Duties such as to believe the peculiar Doctrines of the Christian Faith to perform many religious Services in his Name and with an eye to him to attend on the Gospel-Sacraments to reverence the Christian Ministry and the Power of the Keys and to own and embrace Communion with the diffusive Catholick Church in all Nations He laid new Obligations upon his Disciples concerning Divorce and the changing the Zeal of Elias into Christian Meekness And it is but reasonable to expect that under the Instructions and Motives of Christianity there should be required greater Measures of the Love of God and Goodness But when the Jewish Church had in their Principles and Practices grosly degenerated from the great Design of the Law and many Corruptions were introduced our Lord protests against them and gives his Disciples this Admonition That their Righteousness must exceed the Righteousness of the Scribes and Pharisees The Pharisees were the strictest Sect of the Jews at that time the Scribes were their chief Teachers and Guides their Righteousness here intended was what was according to the Rules and Doctrines they delivered and received Against that Leaven of Doctrine our Lord warned his Disciples Mat. 16.12 The out-doing and exceeding this Righteousness is so necessary that it is enjoined under this severe Sanction That otherwise we can in no case enter into the Kingdom of Heaven The Kingdom of Heaven is a Phrase peculiar to St. Matthew among all the Penmen of the Scripture but hath been observed not to be unusual in the Talmud Hor. Hebr. in Mat. 3.3 and other Jewish Writers It sometimes expresseth in this Evangelist the Kingdom of Christ in his Church on Earth but in this place and others the Kingdom of Glory and eternal Happiness But if any should think these Words directly to assert that none whose Righteousness exceeds not that of the Pharisees and their Teachers the Scribes can be true Members of the Christian Church and Christ's Kingdom upon Earth he must consequently acknowledg that they cannot be Heirs of Heaven Yet these Pharisees were not so wholly irreligious but that they attended the Temple and Synagogues made many Prayers seem'd to have a great Veneration for the Law and a Zeal for the Honour of the God of Israel They were not so grosly dissolute and debauched as to give themselves up to Uncleanness Intemperance and all Unmercifulness but they condemned Adultery fasted and gave Alms. Wherefore it may be needful to enquire I. What were the Miscarriages in their Righteousness and wherein must we exceed them if ever we attain to Happiness II. How stands the Case of those Societies who chiefly pretend to Christianity as to their exceeding or not exceeding the Righteousness of the Scribes and Pharisees III. What is the Result of these Enquiries I. Touching their Miscarriages and Defects 1. They placed much Righteousness in their being a peculiar Party and maintaining a kind of Separation They were a particular Sect having and needlesly affecting singular Practices and Opinions different from the other Jews and such as were not enjoined in the Law of Moses The Name Pharisee is from 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to separate and divide and themselves were distinguished into seven sorts as the Jewish Writers tell us They did not indeed withdraw themselves from the Synagogue or Temple Publick-Worship since as Josephus saith Antiq. Jud. l. 18. c. 2. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whatsoever referred to God both Prayer and other parts of Worship were much ordered by their Model But concerning the Synagogue-Worship there is probable Evidence that the several chief Sects among the Jews and therefore the Pharisees as one of them had their distinct Assemblies And it is certain the Pharisees did reject the best of Men from their Synagogue-Communion meerly for doing their necessary Duty in professing upon the fullest Divine Testimony that Jesus was the Christ and becoming his Followers And in the Temple-Worship the Pharisees were guilty of a kind of Separation under an appearance of Communion For since the daily Sacrifice in the Temple was a Burnt-Offering and therefore appointed for Expiation and Atonement Num. 28.3 the Devotions of them who attended at the Temple at the Hours of Prayer and Sacrifice ought to be conformable thereunto but the Pharisees Prayer there as our Saviour describes it had nothing in it of humble Supplication for God's Mercy and Favour but he thanks God he was not as other Men. And this Spirit of Division was so much the worse in them because it was founded in an high Conceit and great Confidence of their own Righteousness though they had little reason for it and in a contempt of others But now such a proud Temper is inconsistent with Christianity which makes Humility a necessary Qualification for the obtaining everlasting Life And Divisions and Separations are so unaccountable for the Members of the same Body the Church to be engaged in that the Doctrine of Christ gives us frequent Precepts earnest Exhortations and pressing Arguments to Peace and Unity and plainly expresseth the great Danger of Misery in the neglect thereof When 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Contests fierce Heats and Divisions are reckoned among those Works of the Flesh which exclude from the Kingdom of God Gal. 5. can any think the great Discords in the Church unconcerned herein when the Concord of Christians is here chiefly enjoined and the Neglect thereof is every way exceeding hurtful and when all these very Expressions are used by St. Paul to set forth the Divisions of the Church of Corinth 1 Cor. 3.3 And therefore where-ever Rents or Schisms in the Church are Works of the Flesh as they must be when they are the Product of Pride Self-will or voluntary Disobedience to or Neglect of the Precepts of Peace and Unity they are destructive The Ancient Church charged an high Guilt upon these Practices Cypr. ep 76. ◠St. Cyprian accounts Schism greatly to deprive Men of the Hope of Christianity And St. Austin maintains against the Donatists that their Separation was as great a Sin as that of the Traditores who gave up the Scriptures into the hands of their Persecutors with which Crime the