of the Roinanists The Oath of Supremacy may be lawfully taken and that to no other Sense then what he fetcheth from the 37th of our Articles of Religion And why then all that Labyrinth of Discourse which follows after upon it and serves to no other purpose but to Confound Himself and his Reader For can it be imagined that we our selves should take it in a sense contrary to our Articles of Religion From our Book of Common Prayer might be Extracted a wholesom Body of Divinity And it shews to the World both what our Worship is and how our Worship and Doctrine Agree And if this may be Allowed of methinks we should not be Hereticks Now what Vincentius Parapalia the Pope's Legat proposed to Queen Elizabeth I am apt to think was known to few For on the one Hand the Honour of the Pope was concerned if he suffered an open Repulse On the Other the Queen â—hough she Admitted not his Proposals was unwilling to irritate his Person he being then very Kind and Civil to Her contrary to the Petitions and Endeavors of many powerful Adversaries But that some such Considerable Matters were proposed that he was Jealous the Queen would think they would never be performed or at least not long kept we have some Reason to Guess from the Conclusion of his Letter which is one of the Kindest that ever any Pope wrote to one He Accounted a Heretick For thus He Courts Her Sed hâc de re pluribus verbis idem Vincentius tecum aget nostrum tibi Paternum animum declarabit quem ut benigâ—â— excipias diligentérque audias eandémque ut ejus Orationi Fidem habeas quam habereâ— Nobis ipsis Sâ—renitatem tuam rogamus Annal. Eliz. part 1. p. 48 Mr. Cambdeâ— Confesseth That he could not upon his own Knowledge say what these Proposals were and he believes they would never trust them in Writing but aâ— secret as they were kept it seems they took Air for he subjoyns this following Account â—ama obtinet Pâ—ntificem Fidem dedisse sententiam contra matris â—uptias tanquam injustam rescissurum Liturgiam Anglicam suâ Anthoritate confirmaturum usum Sacramenti sub utrà que Specie Anglis permissurum 〈◊〉 illa Romanae Ecclesiae se aggregaret Romanaeque Cathâ—drae Primatum agnosceret 〈◊〉 haec curantibus aliquos aureorum millia fuisse promissae id ibid. I cannot imagine with what Hopes Pius the 4th fed Himself Or whether he were better Natured then usually Popes are But though after this the Queen would not suffer his Nuncio the Abbot of Marâ—inego to come on English Share yet he continued the same Mildness towards Her which being insuccessful Pius the 5th instigated by the King of Spain and being angry enough Himself tryes a severer Course and Thunders out his Excommunication against Her But that succeeded worse then the other For it not only altogether Alienated the Queens Mind but Compleated the Breach and made a toâ—â— Separation in Communion which had not been till that time And it iâ— probable this might make some succeeding Popes 〈◊〉 for Bishop Bâ—bington though he Refer it to a Pope after both the former yet whence soever he had it he saith plainly That the Pope Offered to Allow the Book i. e. oâ— Common-Prayer and Administration of the Sacraments c. to Queen Elizabeth oâ— Eternal Memory if she would have taken it of Him as so Allowed oâ— Him on Numb 7. But what need of that For as for the Use of the Sacrament in both Kinds It is Christs own Institution And as for ouâ— Prayers being in the Vulgar or known Tongue it is according to St. Pauls Direction And if these two be not Authority enough without the Pope's Licence then have we not the Liberty so much as to serve God even according to his own Appointment and Institution but how and when the Pope pleaseth And so if the Devil at any time should be big enough in Him it will be in his power and at his pleasure whether God shall be openly Worshipped in the World or not As for the Matter of the Book it is such that except some few which all Men of any sober Communion never esteemed otherwise then as Mad-Men Persons of any Communion in the Christian World may safely joyn in it When any bring their particular Objections whether Romanists or Others they shall receive their Answers As for the Romanists I am apt to think that they would rather adde to it But because we think those to be such Matters as would corrupt it That must be Tried by the Examination of Particulars which is not the business of this place XLIII As for the Ways or Means of Coming to the Knowledge of the Catholicism of any Doctrine I know but two whereon the Ancients laid any Stress Scripture and Tradition The Sufficiency of the Scriptures as a Rule of Faith or that they contain all Matters in themselves necessary to Salvation we not only Maintain but further say That since God hath been pleased for the securing us from the frailtie of Mens Memories the Misguidance of Mistakes the Cheat of Impostures and the like dangers to Cause his Will to be put in Writing and Compleat the Canon of Scripture The Scriptures are the only sure and infallible Rule of our Faith And whatsoever is fetch'd from those Fountains cannot but be Oâ—thodox and Right Here is our sure Anchor-Hold and in this the Fathers go along with us Nobis saith Tertull. de Praescrip Curiositate opus non est post Christum Jesum nec Inquisitione post Evangelium And Salâ—ian de Guber Dei lâ—b 3 p. 67. Si scire vis quid tenendum est habes Literas sacras Perfecta Ratio est hoc 〈◊〉 quod legeris He that Affects Citations may heap up enough to this purpose Nor doth it do the Romanists Cause any Service That many of their Authors speak so meanly and disgracefuâ—â—y of the Holy Scriptures for pious Eares do not well bear to Hear the Confâ—ssed Word of God Contemptibly Treated And Mr. Apulton seems to Me to have been very imprâ—dent in Entitling Part of his Answer to Dr. Tenison A Confutation of the Doctors Rule os Faith for the Doctors Rule of Faith was no other then the Scriptures And a Confutation of them would of all others be the Work for a Christian If a difference Arise Who shall Interpret this Rule I Answer First That whosoever Interpreteth he is bound to his Rule And it is not therefore the sense of the Rule because he saith it but he is therefore in the Right because he gives the true Meaning of it If he speak his own and not the Rules Meaning he doth not Interpret but deprave Secondly I Answer That if the Priests Lips ought to preserve Knowledge and the People to seek the Law at his Mouth then we have a Succession of Lawful Pastors duely Authorized who no more depend on the Romanists then the Romanists on them And so we
nothing or at least nothing which he designed to be a perpetual Standard and Rule to all his Followers It is said indeed John 8. 6. That He Wrote with his Finger on the Ground But what that was no Body can tell Eusebius indeed Records an Epistle of his to Agbarus but if the Story be true and I have no mind to derogate from the Reputation of so Learned and Industrious an Historian yet it was to a particular Person in Answer to a particular Request And the principal Contents are a Promise That after his Death one of his Disciples should come and both Cure and Instruct Him Nor was it ever Accounted as any part of Canonical Scripture The Apostles indeed being Led by the Spirit into all Truth not only taught it to the then present Age but Committed it to Writing for the benefit of Posterity But then they Wrote nothing contrary or disagreeing with what they preach'd and taught both before and after they wrote And there is no doubt but that those Doctrines which they Comprized summarily in the Scripture were expounded more fully in their daily Conversation and continued discharge of their Ministerial Function If therefore any doubt or Controversie did Arise concerning the Meaning of Scripture there could be no better way to determine it then by enquiring in what Sense those Churches understood it which the Apostles had planted where upon all Occasions they at large Explained themselves for it is certain That the Apostles best knew their own Meaning And when they were no longer living to tell it let witty or wicked Men make never such a Bustle or fair Shew it will be very difficult to perswade any sober Men but that those must needs best know their Meaning to whom the Apostles themselves most amply discovered it Now it being the great Business of Hereticks to corrupt the Scriptures and wrest them to a wrong sense that they might seem to have a sufficient Authority patronizing their Errours When it so Hapned the Ancient Church usually declined the Nice Way of Cavilling and Captious Disputes and fell to enquire what was the Doctrine and Sense of the Apostolick Churches for it could not be but that those to whom the Apostles had preached all their days must better understand their Meaning then any Upstarts who followed their own Imaginations and were fond of New and pâ—stilent Notions And by this means they not only Silenced Hereticks but wrung the Scriptures and the Interpretations of Them out of their Hands and then turned them against them And whilst Apostolical Men were living this was a sure Way And so far as such Tradition can be proved to have been preserved genuine and true it is still a good Way And when the Romanists have endeavoured to bring the Cause to this Issue I think they have had no great Cause to boast of their Gains Witness to avoid Naming many the Controversie Managed by Bishop Jewel and Harâ—ing But then as to Tradition these Cautions would be observed 1. That this is no prejudice to the Scriptures being the only sufficient Rule of Faith for though the Apostles wrote and taught the same things and so both were alike a Rule to the then living Persons yet when those things were put in Writing it was for this very Reason That a Sure and Certain Rule might be Preserved for Posterity For Tradition might in time be mistaken forgotten or corrupted But the Scriptures would remain unalterable So that the Scriptures are the Rule to us though there are many Helps to lead us to their true Meaning of which perhaps genuine Tradition is none of the worst But this makes nothing against the perfection and sufficiency of the Scriptures which contain all things necessary to Salvation though they do not find us Eyes to see nor Ears to hear nor Brains to Consider though God doth all this and all other Helps abundantly All Arts and Sciences are supposed to be Complete in themselves and to contain Rules sufficient to instruct a Man in them And yet some of the Noblest of them can never be thoroughly Attained unless a Man be first Instructed in the Rudiments of some other Arts or Sciences preliminary and preparatory to them But the Scriptures being the most perfect Rule as proceeding from the All-wise God and leading to the Noblest End why should not Others or rather all be subservient to them yet this is so far from making them less that it argues their greater Perfection Secondly That nothing be Admitted as a Tradition which hath not some Apparent Foundation in Scripture for that being the undoubted Word of God whatever is not Agreeable thereto much more whatsoever is contrary to it ought never to be admitted But by Reason of our own Weakness or Others Frowardness the Rule in some Cases being not so clear a true primitive Tradition in relation to Matters contained in Scripture may be very useful to lead us to the true Sense as in the Cafe of Infants Baptism the Observation of the Lords Day and some other Matters For all the Churches of God from the first times having Baptized Infants and duely observed the Lords Day it must be supposed That the Apostles did unanimously so teach the first Churches and consequently that those General Precepts concerning Baptism in Scripture are inclusive of the Children of believing Parents And that those Scriptural Instances of the Observation of the Lords Day were intended to direct our Practice Nor let any Man think that the Romanists will be Gainers by this for I will never deny any Truth for fear of giving Advantage to an Adversary Whatever they can prove from Scripture Expounded by such truly primitive Tradition as shall be agreeable to the two foregoing and the following Cautions I shall freely yield to them or any other Party But if the Matter come to this Issue they must lose all the most Considerable things for which they Contend with us I know they make great Flourishes and pretend Scripture back'd with Tradition for Purgatory and some other Fopperies But what can I or any Man help it if they will use the best means for the worst Ends They know good Rules but use them ill For as for such a Notion of Purgatory which they have set up and such a Use for it as they have devised as there is not any Footsteps of it in Scripture so was it utterly unknown to the primitive Church or if it could have been known would have been Abominated And if Men will have the Impudence to pretend without any colour for their Pretences yet I will not forsake a good Course because they abuse it Thirdly that nothing be admitted as a genuine Tradition but what was universâ—lly received and wherein all the primitive Churches were agreed according to that known Rule of Vincentius Lyrinensis Quod ubique quod semper quod ab oinnibus or as he otherwise phraseth it Vniversitaetis Antiquitatis Consensio Nothing can be so plainly spoken but
Coleman first to relate upon what Grounds he Relied The Summe of whose Answer is this That he had Received the Tradition from his Forefathers who had all unanimously observed it That herein they followed St. John the beloved Disciple of our Saviour and the Churches which he Governed And that they had also on their side the Authority of Anatolius Now considering how Eusebius relates Matters to have been long before Adjusted by Polycarp and Anicâ—tus viz. That Charity and Christian Communion being preserved each might follow the Ancient Customes of those whom they succeeded Any one would think this so fair a Plea that it might deserve both a Civil and a Satisfactory Answer Yet Wilfrid then but newly made a Priest with a Roman Modesty puts the Fool upon the Good Bishop Coleman and his whole Party His Answer is Related by Beda with all Advantage in which some things are true some false But it is Observeable That he never tells them of any Missionaries from Rome either to the Britons Irish Scots or Picts He never tells them that they had received the Faith by means of the Roman Church He never Charges them so much as with Ingratitude or to have fallen from what they had received Nay he doth not deny such a Tradition amongst them but impugnes it as a too early Tradition as more Ancient then he pretended to or ought to be followed And that they were ignorant of what was established-in the Church after the Separation from the Jews And herein lies the main strength of his Plea But of all things insisted on by Welfrid nothing was so luckily urged as that St. Peter had the Keyes of the Kingdom of Heaven For the King in no small fear that he might be lock'd out if he displeased the Porter presently gives the matter on Wilfrids side But all this nothing moved Coleman who chose rather to abandon his Bishoprick then forsake his Ancient Customes and seem to betray the Rights of those Churches and Bishops who had Ordained and sent him thither And accordingly he Retires into his own Countrey with many others who were of the same Persuasion And no doubt but Wilfrid and the Romanists were well pleased that they had all to themselves XV. These Considerations amongst Others do with Me not a little shake the Credit of those Stories that tesâ— us how Phaganus and Deruvianus or by what other Names they are Called for they have not less then Twenty between them were sent by Pope Eleutherius to King Lucius Palladius and St. Patrick by Celestine to the Irish or of any other Persons pretended to be sent before Augustines time I do not deny but that there were such Persons who were famous in their Generation and did eminent Service in the Church of God But the Assertions of all our Moncks and as many more will not half perswade Me that these Men were Roman Missionaries For who can believe That these Men should come with Instructions from Rome and yet every one of them should Agree to Establish such Rites as were not only different from the Church of Rome but such as the Bishops of Rome were particular Enemies to If any Man say that these Rites in opposition to each other had not clearly obtained even in Rome it self so early so far as Relates to Easter that early Contest between Polycarp and Anicetus confutes it But if it be said that though such Usages were setled at Rome yet they were not averse but that Others might be Taught and Practised in other Countreys then that bâ—stle which Victor made over all the Christian World will not suffer us to believe this But that those very Men who were sent by the Popes to Convert the Britons should Establish those Rites and Usages which they knew he would never endure is such a Riddle as wants a better Oedipus then Me to unfold it And it is somewhat strange that in all the Contests-between Augustine and his Followers with the Britons and Irish not one of these Men should be Objected to the British Irish or Scots that they should never be Check'd with Ingratitude to his Holiness that it should never be said that they had been taught otherwise and were fallen from their first Principles and Converters It is very Rare that the Romanists forget themselves so much or are meal-Mouth'd in such Cases And therefore it is not unlikely that the Pope in process of time becoming the bold Man who Challenged the Command over all the Moncks of after-times oweing their Privileges and unjust Exemptions from their Bishops to him in Requital made him that busie active Man who had ever done all And therefore when they heard or read of any People Converted by any Person imagining that he must have Authority from the Roman See they without scruple plainly Asserted that he was sent thence And their Fictions must now pass for Historical Testimonies And then as to the Persons pretended to be sent Deruvianus though Trim'd for Sound sake and set off with a Latine Termination carries the plain Marks of a Brittish Name and some write him Dwywan which the Criticks may if they can make Latin at their leisure If it were lawful to Guess in this Case I should think his Name was Durwan The like might be said concerning Phaganus but I pass it by But then after the Conversion of Lucius hâ—w these Men should so readily find their way in Insulam Avalâ—â—iâ— Glassenbury where had been a Retreat for the Religious ever since the Gospel had been Preached in this Isle is somewhat strange Perhaps it was by Miracle but it seems more probable that upon Encouragement they came forth or were sent from their Monastery and having Accomplished their Work either for Reasons to us unknown or as a thing usual in those times retired thither again As for Palladius from whence soever he came it is certain he died too soon to effect any thing Considerable And for St Patrak though there is no smaâ—l striving for him yet the best Reasons Conclude him a Bâ—iton And though some sell him to the Irish some to the Britâ—â—s yet it is most likely that he was Conveyed away young to the Irish like Joseph into Egypt where in his Affliction learning their Language he was the better Fitted for that great Work to which God had designed him These Men all left the Brittish Rites in force and made further Emprovemâ—nts upon the Stock of Chriâ—â—ianity formâ—â—ly plâ—nted in this Island which things considering also that they all along Câ—aimed to derive from St. John are a strong Evidence That this Illand was both of Early and Eastern Conversion And perhaps that may be some Reaâ—on that there are so many Greek words in the Brittish Tongue and in the same Signification in both Languages it being very likely that they might receive them from those who first Converted Then to Christianâ—ty XVI This Digression will not casily be pardoned by some And yet I shall Adventure to follow
the Occasion of the 6th Canon of that truly Venerable and so much Celebrated Councel of Nice where in Relation to the Right of Menopolitans it is thus determined 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 And though the latter part of the Canon seems to Confirm to them something extraordinary i. e. all that Custom couâ—d then fairly and clearly entitle them to yet notwithstanding this Complement to Men then great and pious it seems to have been made on set purpose that it might be a Barr to their future Usurpations XXVIII This will more plainly Appear if we Consider the Eighth Canon of the General Councel at Ephesus which was Composed with a Deâ—â—gn both to Explain and Strengthen the Nicene Canon For overmuch Greatness is hardly to be Confined within Rules And their Topping Biâ—â—ops had been at Work again The Bishop of Antioch had made fair Attempts to Seize the Isle of Cyprus and the Bishop of Rome not only took his part but by his Letters Condemned the Cyprian Bishops as not wise in the Faith for opposing and plainly gave the Cause on his Side which had been â—nough in all Conscience if he had been near so infallible or powerful then as he is now But when the Matter came before the Councel the Fathers without any Regard to the Authority of the Roman See are quite of another Mind This Act of the Bishop of Antioch which was the Ordaining Bishops in Cyprus they stile 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 An Innovation contrary to the lawes of the Church and the Canons of the Holy Fathers And though the Complaint was particular as to the Province of Cyprus yet they make it a Common Cause saying that it was a Matter 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 which concerned the Liberties of all Churches They Compare it to a Common Disease which needs a stronger Medicine or Cure And then haâ—ing Restored the Cyprianâ— to their Rights lest they should seem negligent of other Churches and leave them open to Usurpers they make their 〈◊〉 General against all other Persons who should invade the Rights of any â—ther Church whatsoever and that twice in the same Canon so jealous 〈◊〉 tender were they in this point First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. That the same thing should 〈◊〉 Observed in all other Diocesses and Provinces whatsoever that none of the most Holy Bishops should invade any other Province which of old time and from the beginning had not been under the Government of him or his Predecessors But lest this should not be enough they Back it again with another Sanction 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. It hath seemed good to the Holy and Universal Synâ—d that the Rights of every Province which Confirmed by old Custom have been Held formerly even from the Beginning shall be preserved pure and inviolable and that every Metropolitan have free Liberty to take a Copy of their Transactions for his own Security And here we have the Nicene Canon not only Confirmed but we are informed what are those 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 those Ancient Customes which they would have take place They were such which were not only 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 but 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 not only of some time backward but from the Beginning And if these be they which must carry the Cause I think the Churches of these Isles are or ought to be as safe as ever were the Cyprian For these had not then so much as been Attempted when the other were but a small Matter from being quite Ravished and had undoubtedly been swallowed up had a General Councel been kept off but some few yeares longer But that they might more effectually prevent the Mischiefs which Attend such Encroachments and the Detriment and Dishonour done to Religion by them the Holy Fathers give no less then three Reasons for this their Constitution First 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Canons of the Fathers may not be transgressed it seems the Laws of the Church had been all along against it But what of that What are Canons to the Pope who is subject to none 'T is pity he was not excepted But the true Reason is because the Fathers thought he ought not The Plenitudo Potestatis now so much boasted of was not then thought of Or if it was durst not appear abroad lest it should have been Knock'd o' th' Head for a Monster Popes themselves in those days pleaded the Canons and were iudged by them And this Canon hath a peculiar evil Aspect upon him for it is directly contrary to his declared Opinion and Determination in behalf of the Bishop of Antioch So that if the Popes now do not regard the Canons it seems heretofore they as little regarded him The second Reason of the Canon is expressed thus 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That the Pride and Vanity of Secular Power may not enter the Church under a pretence of Discharging the Ministerial Function which seems directly to point to that Saying of our Saviour to his Disciples Matth. 20 25. I Cite the Original because there is something peculiar in the words which our English Translation could not easily reach 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Surely if these Fathers had not a Grudge at the Bishop of Rome they had a foresight of his Progress For put together what the Bishop of Rome now Acts and what he Claims And if that Typhus Seculi which the Antients all along so feared and bitterly inveighed against be not brought into the Church by him I will be bold to say that all their Feares were Follies and that it neither it nor ever can be brought in whilest the World stands The third Reason ought to Affect any Man who calls Himself a Christian It is this 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Lest by degrees we lose that Liberty which our Lord Jesus Christ the Redeemer of all Men hath purchased for us or bestowed on us with his Blood If so our Churches in stead of being blamed ought to be highly Commended for defending this Liberty And as he who shall invade it ought at present to be discountenanced by all others so it is to be feared that he will have asad Account to make up in the day of the Lord Jesus though he pretend to be his Vicar Now if Reason could prevail here is sufficient But because oftentimes Men will not be Ruled by Reason therefore the Fathers yet take a further Care to Compel them by Law and determine in the same Canon That 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. If any Man do Seize anothers Province and subject it to Him 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That He shall Restore it And that they might take away all Pretences they Conclude 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 That if any Man should produce a Constitution contrary to what is now determined it shall be void or of no Authority Now if there be any Reverence for or force in a Canon so carefully penn'd by so Venerable a Councel then it is plain That we have withdrawn
Christo Christus à Deo suscepit Roliquam vero omnem doctrinam de 〈◊〉 praejudicandum quae sapiat contra Veritatem Ecclesiarum Apostolorum Câ—risti Dei. And again speaking of Hereticks in general Ipsa enim 〈◊〉 corum cum Apostolicà comparata ex diversitate contrâ—rietate sua Pronunâ—â—â—it neque Apostoli alicujus Aâ—toris esse neque Apostolici And then shewing how 〈◊〉 Churches or such which should at any time after be Constituted â—ight defend themselves against Hereticks He saith thus Ad hanc itaque 〈◊〉 Provocabuntur ab illis Ecclesiis quae livâ—â—â—â—ullum ex Apostolis vel Apostolicis 〈◊〉 suam proferant ut multò Posteriores quae denique quotidie instituuntur 〈◊〉 in eâdem fide Conspirantos non minùs Apostolicae deputantur pro Consanâ—â—â—itate doctrinae de Praescrip Now let this be the Test and in our Deâ—â—nce we say with Tertullian Posterior nostrares non est immò omnibus Prior est Hoc erit Testimonium Veritatis ubique occupantis Principatum de Praescrip Now let them Charge us if they can with Maintaining any Doctrine as of necessity to Salvation which came not from Christ or his Apostles and when they can prove that all these did they shall make Me believe any thing Only by the Way I cannot but take Notice of the difference between this good Old Father and the present Romanists in their Resolution of Faith or in the last Result Standaâ—d and Trial of Faith The One Refers us to what our Saviour taught by Commission from the Father and the Apostles by Authority from Him and to Examine Matters by their Agreement herewith The other without more ado Resolves all into the Authority of the present Roman Church The One saith It is the Way of Truth because the same that Christ and his Apostles Taught The Other saith We cannot be deceived because the Present Roman Church Voucheth it to be Right Now though for my own part I Adhere to the Opinion of the Father and therein of the Ancient Church yet I must Confess that the Romanists whether right or wrong have laid their Plot well for if they can once bring a Man to swallow this Proposition That the Roman Church is the only certain Rule and Judge of Truth Or That all thinge must give Way to their Determinations Then as for Particulars his Work is done and he is bound with an implicit Faith to swallow them all without aâ—y scruple or the least Examination Now this is sure and quick Work but too quick for Me who as a Christian lying under an Obligation upon occasion to Render a Reason of the Faith that is in Me would be willing to know a Reason that I may be able to dâ— so That the Roman Church saith so will be no Reason till she produce a better Charter for her Authority then she hath yet done And till I and Others can be satisfied by good Reason or Evidence of such Authority For if a Reason be Required of Me my Answer that Others say so will be none unless I can convince them by good Evidence that their Say-so is of sufficient Authority and indubitable the Plea indeed of Indefectibility were good if it were true But they rather urge that because it serves their Turns then that they have any good Evidence of it And the Father who directs us to trace Truth to the Apostolical Churches supposes that particular Churches may fall from it Sicut saith he Apostoli non diversa inter se dâ—cuiffent ita Apostolicâ— non contrarià Apostolis edidissent nisi illi qui ab Apostolis desciâ—erant aliter praedicaverunt de Praescrip The Pomanists indeed lay their 〈◊〉 wisely they understand well enough what would do their Business and accordingly fail not to plead what must do it with those who Admit theiâ— Plea without proof The Consequence or Building would be good if thâ— Antecedent or Foundation were sound But you must not narrowly Examine that lest a Rotten Bottom tumâ—â—e all the stately Pageant down again If the Roman Church be indefectible by Vertue of any Promise made tâ— St. Peter then other Churches may use the same Arguments and lay Claiâ—â— to the same Privileges as well as they And our own Church as much aâ— any For their own Authors and particularly our Sworn Enemy Fatheâ— Parsons say that St. Peter Preached the Gospel in Britany so that here we are equal unless it make any thing for their Advantage that he was so well used here as to Go off safely hence But after his Return was Martyred there And so Rome may Value her self for that which our Blessed Saviour â—pbraids Jerusalem for Killing the Prophets and Stoning those that were sent unto â—er Matt. 23. 37. XLI This Matter will fall hereafter under a more particular Consideâ—ation And therefore to Return to Doctrine it may be Considered either as Positive or Negative It is true that all Doctrine Resolves it self into positive Truth That we Maintain any thing in the Negative is Accidental and Ariseth from the Difference and Quarrels amongst Men for when Parties cannot Agree if One Affirm the Other of course denies In this Case the Matter in Controversie being either Falshood or Wrong if any Man Aâ—â—ert that which is contrary either to Truth or Justice we are forced to go somthing the further about in defending them by first denying and rejesting what is either false or unjust but then this will terminate in something positive which is the Foundation and Summary of all As for Example if in Opposition to the Practices or Affirmations of Others I deny That Divine Worship can be Given either to Angels or Saints The Reason â—nd Ground of that Denial must be this or the like positive Assertion That Divine Worship is Gods Propriety and to Him only to be directed And therefore that we Maintain some things in the Negative is not our but their fault in Asserting that which is either false or unlawful And whether they do so or not must be Tried by Particulars which I shall come to â—â—reafter XLII As to positive Doctrines perhaps the Difference is not very great the Quarrel lies more in what we do not hold then in what we do It is â—ot to be denied that we have much Truth but not enough as they think And we are afraid of more lest it should make us have less for many Matters which they would thrust upon us for Truth are far remote from it And should we receive them it were the way to corrupt the Truth we have There was a time when some of their Priests set themselves to Reconcile and without Allowance and Encouragement they durst not have Attempted such a thing the very Articles of our Religion to a Catholick Sense as they call it though many of â—hem were purposely framed in opposition to several of their Opinions and Practices The Author of Church-Government Part 5. page 206. hath discovered a Sense wherein that great Grievance
such Churches If there be no Prospect of another General Councel near at Hand a Provincial Councel of their own who understand their state and necessities may Relieve them by making other Orders more Fit and Practicable sor them but always with Honour and Observance of those Constitutions where they do take place and without any Contempt or disrespect where they are laid aside To this Effect is that Answer of our Learned Dr. Beveridge to his fâ—oward Observator Nemo nescit Synodos Posteriores saepe alia nonnunquam contraria câ—nstituisse ac quae prioribus constituta fuerant idque licèt Priores illae aecuenenicae siâ—e Vniversales Posteriores singularium tantummodò Provinciarum Synodi â—ssent quod sexcentis sinecâ—sse esset exemplis demonstrare licet Cod. Can. Ecc. â—â—i lib. 1. cap. 3. In these things if I mistake not consists the greatest anâ— most direct Power of Councels for these things are to be received and observed by vertue of their own Authority And hence it is Observable That in most ancient Councels the greatest Part of their Canons relate to Discipline and Government And they never Cared to meddle with Matter of Doctrine â—â—less the Troubles of the Church and unquietness of Hereticks constrained them to it And though in this Case not only Men in inferiour Orders but even prudent Laymen may be Consulted with and have liberty â—o Advise and freely spâ—ak their Thoughts that the state of the Church may be the better known yet the decisive Voice is in the Bishop And that the Contrary Asserted by Spalato is a great Mistake I shall happily have Occasion to prove when I come to speak of the Nature Power and Rights of Episcopacy in opposition to the Roman See whose Usurpations have not only diminished but in a manner destroyed that Order to the irreparable damage of Gods Church and without the Restoration of which to its just Rights I see not how the Church can hope for either Unity or Peace V. But though in Relation to Government and Discipline the Power of Bishops in Councel is very great yet in Matters of Doctrine it is by no means the same For he that Committed to their Trust the Government of his Church gave them no Power over the Faith Rules for Discipline may alter as Cases alter But the Gospel of Christ Jesus must be yesterday and to day and the same for ever No Monckish Evangelium aeternum nor Fanatick Evangelium armatum must be suffered to thrust this out of doors What Christ and his Apostles delivered to the Saints at first must be the Rule to the last And therefore here the Business of Councels is not to Appoint but Enquire Not to Constitute but declare They have no Authority to make us a New Gospel or any New Article of Faith but to discover the Old And therefore here their Authority goes equal pace with their Sincerity Diligence and Skill And if these Qualifications be truly in them and duely used It is all the Reason in the World that we should Acquiesce in their Determinations and that not only because we cannot have any better or more able Body of Men to decide the Controversie But also because we have good Grounds to believe that God will Afford them his Assistance sor the Promise made to the Disciples of being with them always to the End of the World is not capable of any other Construction but of his Affording not only to them but to their Successors sufficient Aid and Assistance to preserve discover teach and declare that Truth and Doctrine which our Blessed Saviour and his Apostles taught and left with them to be taught to the End of the World for the Salvation of Souls And though even Laymen as being all Concerned in the Common Salvation may Challenge a Right to Appear in Councel in oâ—deâ—ly Manner and Number yet certainly the greatest Authority lies in them to whom God hath Committed the Care of all the Churches and who must Answer sor others Soâ—â—s as well as their own Where therefore the Pastors of the Church are Met together about Matters relating to the Necessâ—ties of the Church and are Honest Industrious and able I doubt not but that in Matters of Religion their Authority is the greatest of any Men on Earth God I think would not suffer such Men so qualified to decâ—ive us in any thing of necessity to Salvation and therefore they are not lightly to be regarded And if these things could be truly said for the Councel of Tâ—â—nt I should have a better esteem â—or it then I am like to have in haste But on the other Hand if any Pastors of the Church how many soever though never so able and industrious Meet together and be not Honest and Sincere but at least by the prevailing Number for base Interest labour by subtile and unworthy Arts not to Amend but Establish gross Errours Abuses and Corruptions These Men not only Offer the greatest Affront to God and his Christ but Attempt to put the most pernicious Cheat upon the Christian World And in stead of Assistance from God they may rather expect that in Judgement he should give them over to strong delusions to believe a Lye And these are to be Abominated and with as great indignation Rejected as good and lawful Councels are with Reverence to be received and followed And in which of these Rancks the Councel of Trent ought to stand I shâ—ll now Enquire VI. And in the first place it may not be Amiss to Consider what time was taken to Frame and Mould this Councel to the Popes Mind The Councels of Constance and Basil having Eclipsed the Roman See in the very Height of its Greatness and Glory the Popes ever since have looked with a malignâ— Aspect upon General Councels and the very Naming one was enough to put any of them into a Fit of a Feavour And indeed this made following Councels not only useless but noxious For if the Necessities of the Church seemed at any time to Require a General Councel the Pope would never suffer it to be but in such place that he could Command And always took care that it should Consist of such Persons who at least for the greater Number were at his devotion And yet even then was wofully uneasie till it was Finished so unwilling are Popes to trust themselves with a Councel though themselves have the packing of it But that Spark which first fell through the Clashing of Luther and the Pardonmongers being blown to such a Flame that no Common Help could quench it a General Councel seemed necessary But to Manage it for the Advantage of the Roman See and to hold it in convenient place was a Matter of no small difficulty in such times of Confusion so that it seemed to be as dangerous to the Pope as it was necessary for the Church It was well for the Court of Rome that the greatest Princes of those times were perswaded that it was