That we cannot with Reason hold any thing for a Truth namely because the Church of Rome hath determined it for her determination is no intrinsecal ground of the Truth but onely an outward testimony or declaration of it and then what 's become either of her Infallibility or of her Authority to command our Faith Secondly That the Common People must be allow'd their Iudgment of Discretion for how without the free use of that they shall discern the Intrinsecal grounds of Truth when produced and so with Reason hold it I fear our Author cannot easily demonstrate which yet if he cannot do he must by his own Principles be forced to grant That the Church of Rome hath no more Infallibility or Authority than the Church of England hath she is to be believed onely when she produceth the Intrinsecal ground of Truth and not otherwise unless we must believe her without Reason and so far is the Church of England to be believed or any Church whatsoever And so this Author hath unawares I suppose set us all on even ground and I hope we may be able to maintain our ground against all that he saith hereafter for himself or against us to gain the advantage of us again First He falls upon the Certainty of the Protestant Faith which he hopes very easily to overthrow and it will be as easily done if it stand upon no surer ground than he would have it Suppose saith he Mr. G. could not prove Protestants are not certain are they therefore certain pag. 4. This he first imagines that all the certainty of our Faith is This that Papists cannot prove it to be uncertain and then 't is pretty to see what sport he makes with his own imagination But let him play on it seems time for us to be in earnest and more serious when the certainty of our Faith is struck at It is too weighty a matter to be play'd away at a game of Cards which is all he is commission'd to Yet will he make the World believe that we have thrown it away already nay he will needs make us believe it too You know well enough saith he that to prove Protestants have no Absolute certainty of their Faith is no hard task for a weak man. I say nothing yet of the word Absolute but ask how know we this Why we know any man may find it confessed to his hand by Protestants pag. 6. Who I pray are these Protestants Dr. Tillotson in his Rule of Faith pag. 117 118. I have so great a reverence for that very Excellent man that I am not unwilling though he be but one Protestant that he should pass for many and too many for all the Traditionary Catholicks to answer his Rule of Faith but his Confession that Protestants have no certainty of their Faith I must desire some good Catholick to shew me in those two Pages or in any other part of his Book when he can answer it for till then I despair of finding it We do not yet therefore see this Confession no nor he neither if he may be believed against himself some People have need of good Memories to save their Credit for pag. 23. he tells us We seem to grant we are thus Absolutely certain or Infallible by Virtue of Tradition How Confess we have no certainty and yet seem to grant we are Infallible and that too by Virtue of Tradition This is to make us right Traditionary Papists indeed whether we will or no such as Rushworth Dr. Holden Mr. Cressy and Mr. White all contending for the Infallilbility of Tradition and yet confessing that what the greatest part of Mankind must be satisfied with is Probability and Conjecture as he may find in the 120 th and following Pages of Dr. Tillotson's Rule of Faith where if he find them wrong'd he hath the liberty to vindicate them if he can Only I will here give him and his friends a seasonable warning That if any Protestant shall being now minded of it by him begin to plead Infallibility by virtue of Tradition it will behove them in time after their many shiftings from Post to Post to seek them out yet a new one for when both Parties pretend a like to Infallibility and Tradition neither of these can be any longer a sit Medium whereby to prove which is in the right It is agreed as he saith well on all hands Men are saved by believing and practising what Christ taught not barely by believing Scripture is Scripture Page 7. And 't is as true which he tells us Page 8. Where Churches differ in Faith infallible Faith in one cannot stand with certain Faith in the other Whence he may do well to take notice that when our certainty is once proved no more is needful to confute their Infallibility Now the Question is saith he Whether Protestants are absolutely certain that they hold now the same Tenets in Faith and all that our Saviour taught his Apostles Page 6. Which Question in that Challenge of his Page 22. is thus explained Make manifest that Protestants have absolute certainty not only of the Scripture which they call their Rule but of the Faith which they pretend to have from that Rule or else suffer another thing to be manifest viz. That you cannot do it and thither I am sure it will come The Proof he often tells us is our part and though he be so confident that we cannot make it good yet are we not afraid to undertake it even all that he here calls upon us to prove leaving out the word Absolutely till he tell us what is meant by it as he will do anon The certainty that we have of the Holy Scripture which we acknowledg to be our Rule of Faith we manifest after the same manner as they do theirs except only that we ground it not on the Infallibility of their Church and yet if that will do us any good we have it too confirming our certainty But so much certainty he yields us only he asks Did our Saviour teach and do Protestants believe no more than that the Book so call'd is Scripture Page 6. Yes tho I do not find that our Saviour ever taught that the Book so called is Scripture one great part whereof was not written when he taught yet do we believe that it is Scripture and Divine Scripture ' the Word of God containing in it all things necessary to Salvation and that all things therein contain'd are true Now this being granted us that our Scripture is God's Word we think that we do sufficiently prove the certainty of every Article of our Faith when we shew it to be solidly grounded on that Word and this being shewn our Faith is either certain or they who deny it to be so must affirm the Word of God on which it is wholly grounded to be no good ground of Certainty Neither indeed can these men deny the certainty of our Faith without denying that of their own too so
far as it is the same with ours as indeed it is in all our necessary Articles ours being no other but those in the Creeds which are as well theirs as ours Thus far then we have often proved the certainty of our Faith and if he require it will be ready to do it again But this he knows well enough and therefore would set us a harder task but it is by all Laws of Disputation in our choice whether we will accept of it or no. Two things more he will have us prove First That we are Absolutely certain of all this And Secondly Not only this but of all that more which our Saviour taught his Apostles But that we are not obliged to prove either of these things we are at least as sure as he is that we cannot and that I will confess to him is sure enough taking his words in his own sense For first he tells us Pag. 23. The profession of Absolute certainty makes a fair approach towards the Doctrine of Infallibility or rather 't is the self same with it And again in the same Page he makes Absolutely certain and Infallible all one thing When therefore he can meet with Protestants that Profess themselves absolutely certain in his sense that is Infallible 't is fit he should call upon them as we do on Roman Catholicks to prove all is their due which they as absurdly as presumptuously arrogate to themselves But whilst he has to do with Protestants of the Church of England who are of a modester disposition let him not put them to the Blush for him by telling them 't is their duty to prove themselves to be as much wiser than they know themselves to be as the Church of Rome thinks her self wiser than all other Churches And truly the next part of his demand is as unreasonable as this to bid us prove that we are absolutely certain of All that Christ taught his Apostles We are certain as was said of that which Christ and his Apostles have taught us in the Holy Scripture writ on purpose to inform us of what they taught and this we have reason to think enough and all that we are bound to be certain of because we cannot imagine if they writ not all that we are bound to know and believe why they were at the pains to write so much for if it be as these men tell us that to believe but a part is as damnable as to believe nothing they had as good have writ nothing as not the whole that we must believe A few lines more might have instructed us in that all more which 't is said we should certainly believe or a few words might have directed us to the Infallible Church to learn it Were those good men so scanted of time or sparing of pains that they could not afford us this all more especially whilst they spend so much of both in writing largely things supposed by all not Absolutely necessary And did the Primitive Church also grudge her Children the full knowledge of this all that Christ and his Apostles taught as the necessary Faith of Christians We do not find in any of the ancient Creeds one branch of this all more which the Trent Council so lately taught and commanded by vertue of Tradition To say no more we have certainty of all that is taught us in Scripture and we know of no more that Christ and his Apostles taught us The Papists say there is more and we are bound to believe it cannot now this Gentleman see by his own Rules of Disputation that he and his Brethren ought to bear their own burden the proof of all this more that he would have us say we are certain of You see I hope by this time that we decline no proof that is incumbent upon us We prove the Scripture to be the Word of God we prove every Article of our Faith by the Scripture and thus we prove we have sufficient certainty of our whole Faith. Our Rule being certain the Faith which agrees with it is certain too If there be any thing more that it is supposed Christ taught and Christians must believe he that affirms it is obliged to prove it or no longer to quarrel with those who know nothing of it Well I perceive this Author has a mind to shew what he can do to prove we have no certainty of our Faith in kindness to us I suppose that he may ease us of the mpossible task as he accunts it of proving that we have And he has done it unanswerably it we will believe him I declare openly saith he that you cannot answer this Discourse However we will try and we have some reason for it seeing he tells us it nearly toucheth our Copyhold which he may well believe we have no mind to part with We have it thus Pag. 30 31. I. God hath left us some Way to know surely what Christ and his Apostles taught This is a certain truth what is then the inference from it II. Therefore this Way must be such that they who take it shall arrive by it at the end it was intended for that is to know surely what Christ and his Apostles taught Alas what dallying is here Who is the wiser for this inference Or who knows one jot the more by it than he did by the Antecedent If God hath left us a Way to know then by that Way we may know If such be his Inferences that he here engageth to make good he needs not fear to make good his engagement tho' his Inference be good for nothing But his next may be better Let us hear it III. Scripture's Letter interpretable by Private Iudgments is not that Way Who doth the man here dispute against Our Doctrine is that The Scripture only is the Rule of Faith or The Scripture contains all things necessary to Salvatiâ—n I suppose it is against us that he would be thought to dispute in this unanswerable Discourse and why doth he not in terms contradict our Doctrine saying The Scripture only is not the Rule of Faith or the Scripture contains not all things necessary to Salvation If because he had in his Proposition used Way for Rule which is very indifferent to us he ought in his Assumption also to use the same word yet why saith he not Scripture only but Scripture's Letter And why more yet Scripture's Letter interpreted by private Iudgments All this packing of the Cards is not for nothing However let us deal fairly and above-board If then by Scripture's Letter he mean as some of his Friends do unsensed Characters I confess Scripture's Letter cannot be the Rule or Way to know But such insignificant things we are unacquainted with in the Holy Scripture which we own if there be any such in his it will lose nothing by throwing them out Yet if he can think it reasonable to allow as much to the Scripture which is a Letter from the infallible God to Men as he expects
if it may be proved onely that the Church of Rome doth not err I think we are obliged to Communicate with her And therefore it were enough for her to prove her self free from Error which is a much easier task if she be so then to prove her self Infallible To prove the former is enough and in vain she attempts to prove the later till the former be proved Why then labours she to no purpose For as light as this Author makes of Instances yet all the World knows that a single Instance in one Error is enough to answer all the Arguments can be brought for her Infallibility seeing it must needs be false to say she cannot err who in any one thing doth err And truly I think her very claim to Infallibility is enough to prove that she doth err and therefore is not Infallible That an erring Church may plead Tradition himself does not greatly deny which is one thing that he longs to hear made out And he needs not go to the Greek Church his own will abundantly shew it him But That an erring Church adheres to Tradition if he means true Apostolical Tradition and adhering to it wholly and onely I know no man that will undertake to make it out to save his longing Let him shew us the Church that holds to this Tradition and we will not onely grant she errs not but will also be of her Communion though we will not grant her to be Infallible and so an happy end will be put to all our Disputes at once I confess it seems very odd to me that men should call us Hereticks and condemn us for erring in Faith and at the same time prove the Articles of their own Faith by the Infallibility of their Church and ground that Infallibility on Tradition and prove that Tradition to be an Infallible conveyance by an Argument which if it proves any thing to the purpose must prove that no man that hath been taught the Faith can ever err from it and yet still withal confess that a Church following Tradition now may leave it afterwards If a man may leave the Rule and by leaving it err in Faith then his holding to it formerly did not secure him from all error in Faith. And if a man cannot err from what he hath been taught then can no man that hath been taught the Faith be an Heretick In short Christ and his Apostles taught one and the same Doctrine Innovations 't is certain and Alterations have been made in this Doctrine it 's no matter whether it was through Forgetfulness or Malice or some other motive such things undeniably there are amongst Christians and therefore some have been taught otherwise than at first men were taught so that without all dispute the Rule of Tradition is somewhere broken The Church of Rome saith all have broke it but she only but how proves she this She says she holds the same to day which she did yesterday and so up to our Blessed Saviour's time We call again for a proof of this She tells us if she follow'd this Rule she could never err in Faith. But did she follow this Rule She says she did and if you will not believe her there 's an end And here I might end your trouble but that I have spied a few gleanings yet behind which may possibly be worth gathering up He tells page 25. We give only a General Latitudinarian Rule common to all the Heresies in the World You know Sir that the Holy Scripture is our Rule and this is indeed the General Rule given by God to us all and in this sense Latitudinarian too that it contains all things necessary to Salvation and common to Hereticks it is and ought to be thô they miserably abuse it and thô I could tell him too of Hereticks that trusted more to his Rule than to ours He therefore must pardon us if we cannot give him a better Rule than God hath given us neither can think fit to throw it away because some men will abuse it Yea but it makes light and darkness very consistent and Christ and Belial very good friends Ibid. I hope you read not this without a more than ordinary concernment for the man who ever he is that hath so little reverence for God and his holy Word for he cannot but know that the Holy Scripture only is our Rule against which he ventures to utter so much Blasphemy All the return I shall make for this is my hearty prayer That God may give him Repentance unto life In his 26 page we are told That the Difference constituting our Protestant Rule as distinguished from that of those most abominable Hereticks can only be As my own Judgment or others of my side thus or thus interpret Scripture's Letter and wriggle saith he which way you please there it will and must end at last Who can expect less but that where men pretend to Infallibility they should also pretend to know what is our Rule better then we our selves poor fallible Creatures do To what purpose should we tell them again and again what is our Rule when they are resolved beforehand not to believe that we know what it is If this conceited Sir would give us leave to know our own minds I would tell him once more That Plain Scripture is our Rule and that the Interpretation of it by any Sect of people Romanists or others is extrinsecal to it and no constitutive difference of it In general 't is the Word of God in contradistinction to the Roman Rule of Scripture and Traditions 't is the Written Word or Scripture only and as differenced from both Romanists and other Hereticks and Sectaries it is Scripture plainly delivering a sense own'd and declared by the Primitive Church of Christ in the Three Creeds Four first General Councils and Harmony of the Fathers This I hope is plain dealing and no Wriggling and here we take up our stand let him endeavour to draw us whither he can After he has been quarrelling with our Rule and with us for not giving a more distinct Rule he next complains of us for not following our Rule Not one of a Million even of your own Protestants saith he relies on or ever thinks of relying on your Rule of Faith in order to make choice of their Faith or determining what to hold Ibid. Thô I fear many of them are too negligent yet I hope he is out in his account or else I know he is uncharitable in thus judging without taking an account of them I am apt to think they are more attentive to their Rule than he imagines or else they would be a little more indifferent which Religion prevails than most of them yet seem to be Yet be it as he would have it 't is the fault of the people onely neither of our Religion nor our Rule And he knows well enough how easie it is for us too to spie such faults abroad After much talk to the same I mean to no purpose he asks page 27. How few use all the Fallible means for you allow them no other which they are to make use of to find out their Faith Again I answer too few but yet many more than he could wish did make use of them And how Fallible soever these means be they are as Infallible as any afforded the people in his Church and as much more certain as the Word of God is more certain than that of a Priest. But now comes the great Secret of all which was never discover'd till now Not the Letter of Scripture but honest Tradition is our Rule page 28. Nay and this is evident too though we could none of us see it all this while what bad eyes have Protestants That the Tradition of our Fathers and Teachers and not Scripture's Letter is indeed our Rule page 29. Where are we now In the Church of Rome e're we were aware of it We are all good Roman Catholicks on a sudden we are become an Infallible Church and did not know it What Vertue is there in these fine Letters and how insensibly do they work upon us Fear not Sir he has proved it I 'le warrant you and that unanswerably as he does all things Children simply believe their Fathers and Teachers page 27. Therefore their Rule is Tradition This is true only we must remember 't is a Tradition of Scripture only Next all hearers do not inquire whether others give not more congruous explications of Scripture then their own preachers do Therefore they follow Tradition They do indeed follow what the preacher has deliver'd to them from the Scripture and what he has made them see plainly there they think it needless to run as far as Rome to see more clearly by unwritten Tradition Lastly The Reformers meant not that the believing Church should have the Liberty to Interpret Scripture against the teaching Church or Pastors or coin a Faith out of it contrary to the present or former Congregation of which he was a Member page 29. Therefore again they follow Tradition They do indeed Apostolical and Scriptural Tradition And herein both Pastors and People are well agreed that they are neither for Coining faith and therefore will neither of them give leave to the other so to do They have a good old Faith delivered to them both by Scripture and the Primitive Church and to this they are resolved to stand Thus Sir having given you my thoughts of this ingenious Letter I leave you to think what you can of it better desiring you only to think no worse of your own Religion for it till you hear more from Your very faithful Friend and Servant FINIS
that there is such a thing to be found among men Then will he have us grant That there are no means by which men may be secured from being deceived and then they will not take all that pains that are necessary to compass that good which for ought they can tell they may not compass with all their pains Ibid. But here he is too hasty for thô we know not where to find infallible men now living on Earth yet we know there is an Infallible and Living God and He by Men indued with his Infallible Spirit hath given us his Word plainly Written and this Word is a sufficient means to secure us from being dangerously deceived in any thing necessary to our Salvation if we diligently attend unto it and use the proper helps of understanding it And this is our encouragement to take all pains to compass the good we desire that the same Infallible God who hath given the means hath assured his blessing to them that diligently use them Yet I a little wonder to hear him talk of men's being discouraged from taking pains to be well assured of the truth for want of an Infallible Guide when it hath been the common Argument a long time whereby such a Guide has been commended to us that it would save us the pains of examining the particulars of our faith If we be in love with ease or if we be content to take pains all 's one there 's enough in the Infallibility of the Church of Rome for all the pleasure of the one or the necessity of the other may be a Motive sufficient to enter into that Communion wherein we may it seems have our free choice of either What cunning Gamesters are these men that hope to win with any hand Certainly they trust more to their Art than to their Cards After we have been sent from place to place to seek this Infallibility where now shall we find it at last In Tradition if any where for we have miss'd it everywhere else And there we have already found it if our Authour must be trusted The certainty of Scripture is from Tradition therefore there is no refusing that Tradition causes certainty and makes faith as certain as Scripture page 7. Yet it may be this Certainty comes not up to Infallibility yes it is the very same as you heard before and he adds page 23. This makes Tradition to be an Infallible ascertainer of some things at least and so unless some special difficulty be found in other things that light into the same channel it must needs bring them down Infallibly too Now it is very true that we have the Books of Scriptures by Tradition and what other way such antient Books could be convey'd unto us I confess I do not know neither indeed can I see what greater Certainty any man can reasonably desire that these indeed are the very same Books which the Authors of them left to the Church and which the Church hath always received as the Word of God. And this Tradition we look upon as a ground of sufficient certainty of this matter of Fact wherein no man was ever wont to desire better nor in reason can But then first This Tradition is not that of the Church of Rome only which is the only Tradition that I ever heard of that has been pretended to be the ground of Infallibility but a more Vniversal Tradition of all Christians if some of whom had not been more careful to preserve these Books than they of Rome we might for ought I know have lost some of them at least that Excellent Epistle to the Hebrews And in the next place this Vniversal Tradition is no more but Humane Testimony and that can be no ground of Infallibility which excludes all possibility of Error A Moral Certainty is enough to stand on such a foundation and all that can be rationally desired in this case These Books as writ by the Inspiration of the Holy Ghost are the foundation of our Christian Faith and he knows I hope that neither Papists nor Protestants content themselves with Tradition but produce abundance of other Arguments for the Confirmation of Scripture's Divine Authority And whereas he saith it makes Faith as Certain as Scripture no man can doubt but conveying the Book to us it conveys to us all points of Faith contained in the Book and witnessing the Book to be writ by men divinely inspired it also gives as good credit to the Faith contained in it as humane Testimony can give But he means another thing when he thus explains himself Vnless some special difficulty be found in other things that light into the same channel it must needs bring them down infallibly too These other things are things unwritten in that Holy Book and without more ado we will promise him that when ever he can shew us those other things and assure us that they light into the same channel of Vniversal not only Roman Tradition and are so convey'd to us we will entertain them with the same Certainty as we entertain the Scripture upon account of that Tradition only But for these other things which are to be parts of Faith too I fear we must either fish for them in the Channel of Tiber or not at all find them All Traditionary Christians believe the same to day which they did yesterday and so up to the time of our Blessed Saviour page 8. So saith Mr. G. And saith our Author There is no denying this but by denying that Traditionary Christians are Traditionary Christians But suppose these Traditionary Christians be so call'd from their adhering to a Tradition which reacheth not so high as our Blessed Saviour's time but only pretends to it as they are by others if not by themselves may we not call them Traditionary Christians and confess too that they believe the same to day as they did yesterday yea and as they did ever since the Council of Trent or some hundreds of years before that and yet deny that they believe the same that was believed quite up to the time of our Blessed Saviour Yes this is and will be denied till he can prove it Next Mr. G. faith If they follow this Rule they can never err in Faith. And his Friend tell us This is palpably self-evident and p. 9. therefore they are infallible But unless the Rule of Tradition which they follow be longer than it is yet proved to be they may follow it and err all along by following it And let it be never so long yet if they follow it not they may err and therefore are not infallible except he shew that they cannot choose but follow it So that unless it be first as was before said proved that God hath given a Rule which no man can possibly swerve from which supposed not only a Pope or Council but all who have it are infallible we must all be content to be fallible still Yea but They could not innovate in Faith
unless they did forget what they held the day before or out of malice alter it Our Authour undertakes to make this out more clearly and therefore we will hear what he saith for our better information page 18. He asks Did Christ teach any error and he may be confident we will say He did not Then it follows When a Father believ'd what Christ taught him and the Son what the Father believ'd did not the Son too believe what Christ taught No doubt of it but he did Run it on then saith he to the last Son that shall be born in the World must not every one believe what Christ taught if every one believe what his Father believed It is certain he must And will you then saith he go about to perswade us that there actually is a company of men in the World who adhered to this Rule all Sons believing always as their Fathers did whereof the first believed as Christ taught and who notwithstanding erred in matters of Faith No he may be sure on 't we will never be so unreasonable except he can first perswade us to enter into the Roman Communion where we must lay by our Reason and renounce our Private Iudgments and then I know not what absurd things we may be brought to do Were it not very easie here for a man of less rediculing Wit than he triumphs in to make as fine Sport with his Non obstante here as he doth with another page 33 and could do I doubt not with two more which he knows of in the Councils of Constance and Trent But I leave him to sport alone We will grant him it is impossible to prove That men have erred notwithstanding they never erred and let him if he please note it in his Almanack amongst his Self-evidents But notwithstanding I would not have him want this word to play with I say notwithstanding all he hath here said one little thing is yet to be proved viz. That these Traditionary Christians adhere undecliningly to an unquestionable Tradition descending really and unvariably from Christ and his Apostles and could not possibly do otherwise that is That they never either did or could err from the Faith first taught for this is but supposed hitherto and from this self-evident supposition for it is as evident saith he as that Traditionary Christians are Traditionary Christians he necessarily concludes thus Suppose Traditionary Christians neither did nor could err it is certain they neither did nor could err Make what you can more of it There be two things which if they be incident to men may as is already confessed cause an innovation or alteration in Faith Forgetfulness and Malice But our Authour hopes we can have no advantage by pleading either of these in barre to the Infallibility of Tradition You do not I suppose desire saith he that we should prove that men had always Memories or that Christians were never malicious enough to damn themselves and their posterity wittingly and yet it can stick no where else page 32. Yet were there no danger of men's forgetting what had been taught it is hard to say why the Penmen of the Scripture should have been at the needless pains to write it Nay St. Peter himself if men's Memories be always so faithful seem'd to be too forgetful of this with so much diligence as he expresseth to Endeavour that they might be able after his decease to have these things always in remembrance 2 Pet. 1.15 And that by giving them unto them in Writing And if such Malice as he talks of can never possibly be found amongst Christians or men professing themselves so to damn themselves and Posterity wittingly I would fain have him tell us how it comes to pass that we find at this day among such Christians so many thousands by wickedness of all sorts hastning to damnation themselves and taking as little care to provide any better for their Children May not Christians through Malice and Wickedness be as careless of preserving the Faith as of maintaining Holiness in themselves or their Posterity when they know that Sin is as damnable as Error Again supposing neither Forgetfulness nor Malice enough to spoil the Rule of Tradition What if all Sons did not understand aright all that Fathers had taught them Is not this as possible as for some not to understand aright what Christ and his Apostles taught them And such there were amongst their hearers What if some Sons were so negligent as to take no care either to remember or teach what they had been taught by their Fathers Have we not daily experience of such careless persons who yet want neither understanding nor Memory What if some through Ambition Vain-glory and Popularity set abroach new Doctrines and taught them for Apostolical Traditions What if others to save themselves from Persecution concealed part and corrupted more of the Doctrine of Christ by their own Traditions taken not from Christ but from their forefathers Iews or Gentiles And to say no more What if some through a blind zeal ignorant devotion superstitious rigour and vain credulity added many things to the doctrine of Christ which by degrees grew into more general esteem till at last they were own'd and imposed as necessary to be believed and practiced What iâ— Error any of these ways brought forth grew multiplied spread obtain'd most power and drove out all that held the naked truth out of all those Countries where it came Because Instances brought by us are unwelcome to this Gentleman I will leave him to furnish himself with them out of all Histories But now he will I suppose betake himself again to his only Refuge That when any of these fell into Error they left their Rule Tradition I long saith he to hear it made out That an erring Church can still plead Tradition and adhere to it p. 18. For that a Church may follow Tradition at one time and leave it at another is no news p. 15. If this be no news then though we should grant Tradition to be an Infallible conveyance of the Truth yet would it not make even that Church which now adheres to it to be Infallible and therefore the Church of Rome though we should confess her at present to adhere to Infallible Tradition could not prove her self thereby to be Infallible That Church onely is Infallible which cannot err The Church that at one time follows Tradition may leave it at another and so doing errs Therefore if the Church of Rome be Infallible she must prove not only that she follows Tradition for so she proves only that she doth not err but also that she cannot leave it for Infallibility excludes all possibility of erring by leaving Tradition She must therefore seek out a new Medium to prove her self Infallible For hitherto according to his own way of reasoning she has but the same priviledge that all Churches have not to err so long as she holds to Tradition and doth not leave it Yet