ductis tecta columnis Arg. 1. There can be no ground brought to prove this pretended Infallibility as in the state of the Question it hath been described Ergo it ought not to be believed The sequel is evident especially seeing I hope it will not be pretended that the Assertion of the Adversary is propositio per se nota or carries with it an intrinsick Evidence Nay Faith being an assent founded upon Divine Authority where no Divine Authority is interposed there can be no assent of Faith The antecedent shall be proved solutione objectionum Is not the testimony of an infallible visible Judge the ground of all Divine Faith according to this Pamphleter If therefore he would have us give an assent of Faith to this Article of the necessity of an infallible visible Judge ought he not to have confirmed it by the testimony of an infallible visible Judge But no such testimony doth he alledge in all his Sect. 3. where he undertakes to dispute this Controversie but only some misapplied shreds of Scripture and Fathers none of which does he hold as testimonies of an infallible visible Judge The infallible visible Judge being a living member of the present visible and Militant Church would it not then appear that either this is no Article of Faith for which he contends or that Articles of Faith are not necessarily to be proved by the testimony of an infallible visible Judge Though this Argument need no further confirmation till I come to canvase his objections yet for his conviction I will use this Induction If the necessity of an infallible visible Judge can be proved then either by Scripture or by Reason or by Fathers or by Tradition or by Miracle or by Enthusiasm or we must believe this Infallibility of their visible Judge upon his own word but by none of these can it be proved ergo not at all If my enumeration be defective let him or any for him supply it for confirming the Assumption I shortly run through the particulars 1. Not by Scripture for according to him I can neither know the Divine Original nor sense of Scripture but by the testimony of this infallible visible Judge Doth he not then discover that he knows not what he does when he alledges Scripture to prove that there is an infallible visible Judge is not this to prove ignotum per ignotius Nor 2. By Reason this pretended Infallibility being only from supernatural assistance of the Holy Ghost and seeing the necessity of the Church may be provided for by an infallible Rule as shall appear Cap. 3. Natural Reason can neither be expected nor is it alledged by him to prove it Nor 3. By Fathers ought not the infallibility of the Fathers to be first proved before the necessity of this infallible visible Judg be believed for their testimony And how shall this be done seeing Fathers confess themselves to be fallible as shall appear Argument 8. Are there not many spurious writings passing under the names of Fathers Are not the writings of Fathers often ambiguous dark and obnoxious to various constructions Are there not in them not only seeming but real contradictions Is it not beyond controversie that in many places the writings of Fathers are vitiated and adulterated If then there be need of the testimony of an infallible Judge to know true uncorrupted Scripture and the genuine sense thereof how much more to know the true and uncorrupt writings of Fathers and their genuine sense consequently the proof of the being of that Judge cannot depend on the testimony of the Fathers Should the necessity of this infallible Judge never be believed until it be attested by the unanimous suffrage of Fathers then none of the multitude should ever believe it Are they able in such a thorny question to find out the unanimous suffrage of Fathers Surely either the necessity of this infallible Judge cannot be proved by Fathers or this Pamphleter is most unhappy for in all his Farrago of testimonies from Fathers there is not one asserting this thing as shall appear when I come to consider the objections Nor 4. By Tradition for besides that I shall be addebted to any who will prove to me the Thesis here debated by Universal Tradition are there not as great debates concerning genuine Traditions and the sense of them as concerning Scriptures Is there not need of an infallible visible Judge to discriminate genuine Traditions from spurious How was the Church imposed upon by pretended Tradition concerning the Millennium and concerning the Quarto-decimam Controversie c. If Tradition it self must be Authorized by the infallible testimony of this Judge then the infallibility of the Judge cannot be proved by Tradition or if this Position can receive sufficient evidence from Traditions why may not other Articles of Faith also and so there should be no need of an infallible visible Judge Hence the great Sticklers for the Traditionary way are known to be but small friends to the infallibility of a visible Judge Perhaps then 5. He run to Miracles If there be a gift of Miracles among Romanists are they not very uncharitable who will send no Thaumaturgick Missionaries to Scotland Do they judge us so credulous as to be shaken with the fabulous Legends of Miracles pretended to be wrought in the Indies or in Vtopia I sincerely profess one real Miracle should have more weight with me than a million of their Pamphlets Of Miracles I hope to speak more Cap. 8. Now only I have two Queries 1. When ever was there a true Miracle wrought to confirm this point of Controversie that there is a necessity of an infallible visible Judge or that the Pope or his Council is this Judge instance who can 2. How is a true Miracle to be discerned from a false I the rather enquire this because Bell. lib. de not Eccles cap. 14. positively affirms that genuine Miracles must be known by the testimony of the Church undoubtedly he means this infallible visible Judge Then sure the infallibility of this Judge is not to be proved by Miracles But Circles and Labyrinths are fittest Engines to support this mystery of iniquity Must we then 6. Believe this Judge to be infallible because himself says so Behold to what a pinch these men reduce Christianity Ye can have no ground according to them to believe Scripture or Christ or any Article of Religion but upon the testimony of their infallible visible Judge that is saith the Jesuited party the Pope of Rome But how shall ye be assured that he is infallible Ye must forsooth take this upon his own word Is not this to make Christianity ridiculous Why shall I not as well believe a Quaker on his own word who will affirm his Dreams with as great confidence as any Pope of Rome is not this prodigious impiety The Testimony of God speaking in the Scriptures shall not be believed for it self albeit it have so strong a confirmation from extrinsick motives of credibility which
words relate also if not principally to questions of fact for he subjoyns aequum justum est ut uniuscujusque causa illic audiatur ubi crimen admissum est It s just that every mans cause be heard in that place where the crime was committed so that the perfidy of which Cyprian speaks may be expounded of unfaithfulness in judging of crimes and in examining of such questions of Fact I suppose Romanists will grant Popes may erre yea Cyprian a little after pleads the Authority of the African Bishops to be no less then of the Italian Bishops for judging in such cases Thirdly does not Cyprian Epist 74. ad Pompeium accuse Pope Stephanus not only of error but as mantaining causam haereticorum the cause of Hereticks against the Church Unless therefore St. Cyprian be made to contradict himself he cannot here assert the infallibility of the Romish Church Fourthly and lastly these words non potest habere accessum cannot have access must not be strained as excluding a possibility of erring Non potest being frequently taken for that which could not readily or easily be as matters then stood Examples might be brought from Sacred and prophane Writings yea and from Cyprian himself Luk. 11. 7. when the man said I cannot rise he meant not impossibility of rising Is not Ciceros phrase known facere non potui ut nihil tibi literarum darem yea and St. Cyprian himself in Concil Carthag sent 1. nullus Episcopus potest alium judicare yet the present usurpation of the Romish Bishop shews their is no impossibility in the thing As to the last testimony which is from the Council of Chalced. act 16. Where all primacy and chief Honour is said to be kept to the Bishop of Rome he should have remembred that presently it is subjoyned That the same Honours are due to the Bishop of Constantinople The Council of Chalcedon was so far from acknowledging the absolute supremacy of the Bishop of Rome that upon that account it s disallowed by the Popes of Rome as testifies Bell. lib. 2. de pont cap. 18 Is it not superlative effrontedness to Triumph on the testimony of those Fathers which themselves are constrained do disallow for opposing the primacy of their Pope Must not these men be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned CHAP. VIII A Confutation of the Pamphleters Last Section wherein beside other things his three Notes of the Catholick Church viz. Miracles Conversion of Infidels and Sanctity of Life are examined and by them also the Truth of the reformed Religion and falshood of the Popish Religion is Demonstrated THe Pamphleter in his last Section shuts up all with an empty Triumph as if in the former Sections he had demolished the reformed Religion and in this did establish the Romish Church as the truly Catholick Church and the present Romish Religion as the only true Christian Religion But I hope it shall shortly appear he feeds himself with a fancy for to say the Truth Popery is but a Leprosie superinduced upon the Christian Religion SECT I. A bundle of the Pamphleters most impadent Slanders against Protestants Rejected FOr raising this his Babylonish Pyramid from Pag. 161. to 164. he charges Protestants with impious tenents most falsly as that they change faiths certainty into probability mock at the motives of credibility affirm errors in integrals to be indifferent to our beleefe that in penning Scripture the Apostles themselves were not infallible of this last blasphemy he accuses Raynolds and Whittaker but like one who had Learned the art of Slandering he tells not where that Protestants set forth a new Gospel of their own finding no true Scripture before that they abandon the Ancient Church as the Synagogue that they allow no fasting but for temporal ends that best actions are sins and hold beleeving an easie task that we acknowledge no Authority of Councils and Fathers yeeld to no evidence of reason submit to no judge c. All and every one of which Protestant Churches execrate as abominable positions Are not such arrant lyes a noble basis for his Babylonish super structure SECT II. The Pamphleters equivocation in propounding the grounds of the Romish Religion AS he belies us so he equivocates Jesuitically in propounding the grounds of the Romish Religion Pag. 165. which he thus expresses Scripture and Apostolical Tradition conserved in the Church as delivered and expounded by her as infallible propounder and judge Though this Sophister seem to magnify Scripture and Tradition yet least the simple Reader be imposed upon it would be adverted 1. That Romanists dare not adventure their cause upon Scripture alone therefore Tradition must be joyned with it yea nor secondly on both joyntly their innovations would find no patrociny in Traditions truly Apostolical more then in Scripture therefore neither Scripture nor Tradition is further to be beleeved by them then as expounded by the Church that is surely by the Romish Church Thirdly least the Church should be called to an account for her proposals she must be held for an infallible propounder and Judge yet Fourthly that none of the divided parties of the Romish Communion be offended this priviledge must be ascribed to the Church in General terms not defining whither Pope or Council be that infallible Judge In a word though Scripture and Tradition be complemented as if they were held as grounds of Religion yet neither of them are really their grounds but the decision of the present Church that is according to Jesuits what the Pope and his Jesuited conclave please and therefore Pag. 168. he undertakes to prove as his grand Thesis That the Churches Authority as an infallible propounder in necessary to make the Divine truths contained in Scripture or delivered by Apostolical Tradition both solid and infallible grounds to us If you abstract then from the Vatiean Oracle you can have no solidity or infallibility either in Scripture or Apostolical Tradition A noble basis of Faith forsooth SECT III. Three Propositions of the Pamphleter on which all the interest of the Papacy doth hang Canvased TO support this tottering Pillar on which all their fortunes doe hang Pag. 170. Three things he undertakes to prove 1. That there is an infallible propounder 2. That the true Church is this infallible propounder 3. That the Roman Church is the only true Church If he fail in proving any of these the Romish interest perishes infallibly much more if he succumb in them all let us therefore trace him a little SUBSECT I. The Pamphleters Sophisms for his first Proposition viz. That their is an infallible Propounder briefly Discussed FOr the infallibility of a Propounder which I hope was sufficiently confuted cap. 2. he argues first thus Pag. 170. if their be no infallible propounder then holy Scripture is propounded by fallible means and so there can be no infallible certainty of Faith Answ 1. This argument might more forcibly be retorted ad hominem The Scriptures according to this Pamphleter are
corrupted both in originals and Translations Ergo there has been no infallible propounder else the Scriptures had been better looked to But secondly I answer by denying his last consequence for to the certainty of faith it s enough that we have a certain and infallible rule of Faith though it be conveyed to us by fallible Hands Even as though Euclids elements be conveyed to me by a fallible Hand yet the evidences of his demonstrations may breed in me an infallible assent to his propositions So the infallible certainty of the Scriptures as the rule of Faith may beget an infallible assent to Divine truths though the Hands by which it is conveyed were not infallible It s true it might have miscarried in the conveyance had not the watchful providence of a gracious God preserved his holy word from perishing or being corrupted Yea the fallibility of the means and Hands by which it is transmitted to us demonstrates the special care that God has of his Church that notwithstanding the means were so fallible in themselves yet God preserved the Scriptures infallibly Nor can it rationally be denyed that the means of conveyance are of themselves fallible seeing he made use of infidel Jews to preserve the Scriptures of the Old Testament as well as of the Christian Church But I answer Thirdly the most that this objection can conclude is that the Tradition of the Church whereby she attests the Truth of the Scriptures is certain which Protestants freely admit and make use of it as one of the motives of Credibility to prove the truth of the Scriptures Neither is that to be looked upon as a Tradition simply unwritten the same truth being written that all Scriptures are of Divine inspiration 2 Tim. 3. Neither in any measure doth it infringe the sufficiency of the written word As when a faithful tabellarius brings a Letter fully containing his Masters mind he may attest the truth of the Letter although he remit all the particulars of his Masters will to be gathered from the Letter it self And indeed it is much more easie to attest the truth of a Letter then faithfully to remember and give an account of many intricate particulars In this last a very honest Messenger thorow weakness might fail This simile is Excellently improven by Dr. Taylour Part. 2. Of his disswasive in the Introduction The Pamphleter argues secondly ibid. Faith comes by hearing and therefore as there are infallible hearers and beleevers so also infallible Teachers Answ What do Romanists and Jesuits prate of infallible beleevers Do they not teach that beleevers may totally apostatize and become Infidels A goodly infallibility forsooth If implicit Romanists be infallible beleevers why may not the Turkish Muselmans also pretend to infallibility in beleeving the Alcoran But though this Pamphleter do rant here of infallible beleevers yet were he at Rome its probable he would change his tone for as Dr. Tiltonson on a like occasion did advertise his adversary J. S. we Protestants are told that at Rome lives an Old Gentleman who takes it ill if any be termed infallible hesides himself In a word therefore I answer if by infallible beleevers he mean that every beleever hath such an assistance of the spirit as doth exempt him from all Doctrinal errors in Religion it s denyed that beleevers are thus priviledged the contrary being evident from the case of the beleeving Galatians and Corinthians who yet were smitten with absurd errors Must St. Cyp. St. Aug. c. Be discarded from the number of beleevers because of the errors where with these blessed Souls were tainted At last he would bethink himself in what category to place erroneous Popes of whom some account was given cap. 2. Sect. 2. If therefore by infallible beleevers he only mean those who beleeve infallible truths upon the Authority of God speaking in the Scriptures I grant there are infallible beleevers in this sense and proportionably infallible Teachers who teach infallible truths from the Scriptures But hence it doth not follow that there are infallible Teachers in the Romish sense having an immunity from all Doctrinal errors in Religion whereof the people must be assured before they give an assent of Faith to any Article of Religion And the rather seeing the Faith of beleevers is not resolved on the Authority of their Teachers but the Faith both of Teachers and Hearers on the Authority of God speaking in the Scriptures So that this objection at most proves that there are infallible truths and an infallible rule and ground of Faith which is freely granted He urges thirdly Pag. 171. No other infallible means of beleeving can be assigned for these who understand not originals Answ What if I should remit the Pamphleter to graple with Dr. Tillotson who maintaines that if a man beleeve the Christian Doctrine though upon weak and competent grounds yet if he live up in his practice to the Doctrine of Christianity he may be saved and he brings some reasons to confirm this assertion in the Preface before his Sermons which I have not as yet heard that his adversary J. S. hath discussed If that notion of the Doctor should prevaile the objection of the Pamphleter falls to the ground But when all that is confuted I have this more to say viz that though propounders be fallible and Hearers ignorant of Originals yet the Doctrine it self being attested by the miracles of Christ and his Apostles and Sealed by the death of so many Martyrs and having a self evidencing Light in it self of which we speake cap. 3. and a Divine efficacy upon the heart there is a sufficient and infallible ground of beleeving Scripture Truths He argues fourthly ibid. there is no less necessity that the Church be infallible in propounding then the evangelists in penning O impudent blasphemy Are Romish propounders Popes and Bishops acted by a prophetical Spirit no less then the Pen-men of Holy Scripture Why then are not the definitions of their Church added to the Canon of Scripture Popes must speak with tongues and work miracles before we beleeve them to have prophetical inspiration Is not now the Canon of Scripture consigned Is there need now the rule of Faith being compleated of the same assistance which was at the compiling of that rule He argues fifthly ibid. That our Saviour owns the necessity of an infallible propounder granting that the Jews had not sinned by refusing to beleeve in him if by his works and wonders he had not evidenced himself to be the Son of God A Childish argument Christ indeed affirmed himself to be infallible but it does not follow Ergo he owned the necessity of an infallible propounder in all times I considered before that word of Christ to the Jews Joh. 15. and shew that the most which can be concluded from it is that there must be an objective evidence of the rule of Faith which may be without the propounders infallibility Sixthly be says ibid. The gift of miracles was given
Authors to Hyperbolize in their prefaces for magnifying the Subject whereof they Write Yet if the Doctors expression be understood of the Church truly Catholick as well in regard of time as of place his words may suffer a good sense and nothing to the advantage of the Romish interest He argues thirdly Pag. 179. The true Church is the School of Infallible and Divine truths Ergo she must have infallible Masters and propounders Answ 1. If by the antecedent he mean that nothing is at any time taught in the true Church but infallible and Divine truths it s manifestly false The Churches of Corinth and Galatia were true Churches in which gross errours were Taught at least if that were true the Church of Rome can be no true Church wherein so many absurd errours are Taught Answ 2. the sequel is also false infallible truths may be Taught hic nunc by Masters that are fallible None of our Romish Missionaries pretend to infallibility either then they teach no infallible Truth or this sequel must be false But saith he a Learned writter saith a fallible Church is an holy Cheat. Answ that Author had shewed more solid Learing had he applyed this Character to the Popes infallible Chair and to the Romish infallible visible judge If it be asked whether a fallible Church can be ground of infallible Faith Answer No surely nor will the imagination of infallibility found a truly Divine and infallible Faith But the infallible rule of Scripture can be a ground of infallible Faith and thereon the Faith of Protestants doth rest Pag. 180. 181. he shuts up these his sophistical arguments for his second proposition with a scenical discourse by which he labours to hold out that Protestants according to their principles could never convince an Heathen of the truth of Christian Religion He brings in the Protestant producing his Bible written 1700. years ago in which there be many contradictions but no infallible witness at present to testify that this Bible was written by such men or confirmed by such miracles Only the Protestant alleadges that if the Infidel would turn Protestant he would see a self evidencing Light in Scripture but if prejudice and interest had not blinded this Pamphleters eyes he would have found that a Protestant could deal with a Heathen upon more solid ground then a Papist for a Papist cannot produce a Bible for his Religion so many Articles thereof having no vestige there such as the adoration of Images invocation of Saints worshipping of Crosses and Reliques and the monstruous figment of Transubstantiation their unbloody Sacrifice of the Mass Doctrine of merits the Popes universal Supremacy c. When the Infidel therefore demands a reason upon which these things should believed the Papist would reply they had an infallible judge and when the Infidel inquired whom he meant by that infallible judge and what evidences he had for his infallibility he neither can resolve who he is it not being determined whether Pope or Council nor give evidence for his infallibility but that he must be believed as being infallible because he saith it which if it do not expose Christianity to ludibry unprejudiced persons may judge But Protestants have the same grounds that ever the Christian Church had in confirmation of the Articles of the Christian Religion and of the holy Scriptures which doth fully contain them viz innumerable miracles wrought by Christ and his Apostles which have been attested both by Christians and Infidels as also that these Books have been written by Prophets and Apostles hath been acknowledged by Famous persons within and without the Church in all ages and sealed by the deaths of so many Martyrs That these are the same Books appears by comparing our Books with Ancient Copies by Citations in the Writings of Ancient Fathers what contrarieties do seem to be in Scripture are but apparent Let all Religions be compared together there is none whose precepts are so Holy no Religion which can satisfie a troubled conscience so as the Christian Religion Though therein be sublime mysteries Yet all are admirably fitted for bringing about the Salvation of sinners by these and such like Arguments a Protestant could so deal with the conscience of any Infidel that he could have nothing rationally to reply and all this without having a recourse to the infallibility of Pope or Councils In a word the Divine Original of the Scriptures being once evicted against an Infidel from the motives of Credibility he may then be convinced of the material objects of Faith from the Scriptures SUBSECT III. The Pamphleters third Proposition viz that the Roman Church is the only true Catholick Church Considered IT remains now that we consider what he has to say for this third Proposition viz that the Roman Church that is the Church acknowledging the headship and supremacy of the Pope of Rome is the only true Catholick Church To verify this he resumes from Pag. 186. three of Bellermines notes of the Church viz. First Miracles Secondly Conversion of Infidels and Thirdly Sanctity of Life Though all the improvement which Romanists can make of these hath been often examined by Protestants yet the importunity of this Caviller constrains me to make a short review of them ARTICLE I. Of Miracles FIrst then as Bell. lib. de notis Ecclesiae cap. 14. so also this Pamphleter from Pag. 187. presents us with a muster of Miracles in every age much to the like purpose is to be found in Breerly Apol. tract 2. cap. 3. Sect. 7. Lessius consult de vera relig consid 4. H. T 's Manual art 6. c. Yet shall he not from them all or from all the Romish Legendaries be able to pitch upon one true Miracle to prove that the present Romish Church is the true Catholick Church or that the present Popish Religion is the only true Christian Religion It were of more advantage for their cause to pitch upon one true Miracle to this purpose if they could then to heap up such a rapsody of Miracles which are either fabulous and fallacious impostures or if real wholly impertinent to the point in controversy But because such a noise is made about Miracles I will subjoyn some considerations for the satisfaction of the Reader as to this thing It may therefore in the first place be taken notice of that great Authors of the Romish perswasion affirm That real and proper Miracles may be wrought by Hereticks to confirm Heresies so Maldonat in cap. 7. Math. Who cites for the same opinion of the Fathers St. Chrysost St. Hierom Enthym and Theophilat and therefore he concludes the argument from Miracles to be but topical To the like purpose many more Authors of the Romish Communion are cited by Dr. Barron Apodex Cathol tract 4. Punct 7. as Gerson Durand Stapleton and Ferus to whom Card. de Lugo tract de fid disp 2. Sect. 1. Num. 15. and 19. addes Hurtado Bannez and Medina to whom also Valentia and Oviedo
of Faith either discursively or by Prophetical inspiration but by neither of these ways can he proceed ergo c. If any challenge the enumeration in the major it concerns him to assign another way of his procedure till which I proceed to confirm the minor And 1. Doth this Judge proceed by Prophetical Inspiration Are all the Popes of Rome Prophets Had Pope Pius the 4. Martin the 5. Eugenius the 4 Leo the 10. or the constituent Members of the Council of Constance Basil Florence Lateran or Trent Prophetical Inspirations Where are their extraordinary Credentials correspondent to such extraordinary Inspirations The Apostles spake with Tongues and wrought Miracles Had Pope Paul the 3. Julius the 3. Pius the 4. or the Trent Bishops such Seals of their Apostleship Is there not as good cause to believe the Divine Inspirations of deluded Quakers as of Popes or Papalings Must all be believed to be divinely inspired who say they are Hath not God left us a Rule by which to judge of Impostors And what else is that Rule but the holy Scripture Isai 8. 20. Is not this a goodly issue of Papal infallibility Papists and Quakers are not such Enemies as they would make the World believe Some may think perhaps I play upon Romanists when I charge them with Enthusiasms but I do them no wrong it 's the Doctrine of their own greatest Authors Stapleton controv 4. q. 2. in explicat Art Notab 4. saith That the Doctrine of the Church undoubtedly he means this infallible visible Judge is discursiva in mediis but Prophetica Divina in conclusionibus Divine and Prophetical in the conclusions though only discursive in the premises I doubt if more ludibrious non-sense concerning Enthusiasms ever dropt from a Quaker Justly doth Judicious Rivet in Isagog ad Scripturam cap. 20. Sect. 8. censure this Doctrine of Stapletons as repugnant to it self For to use discourse to infer a conclusion and yet to expect that the conclusion shall not be inferred by argumentation but only be suggested by Enthusiasm or Divine Inspiration est velle nolle argumentari Surely the definitions of this infallible Judge not depending upon the premises nor being inferred by them but being divinely inspired according to Stapleton they cannot properly be conclusions but must be Divine Oracles is not this to establish perfect Enthusiasm were this a truth ought not the definitions of this infallible Judge be joyned to the holy Scripture Neither want there Authors among Romanists who assert this as Testefort the Dominican cited by Rivet cap. cit Sect. 9. who affirmed Sacram Scripturam contineri partim in bibliis partim in decretalibus Pontificum Romanorum And Melchior Canus lib. 5. cap. 5. testifies that one of their Learned Doctors affirmed in his presence definitiones Conciliorum ad Sacram Scripturam pertinere May I not here use the word of the Prophet Jer. 23. 28. What is the Chaff to the Wheat saith the Lord it may be enough to prove the falshood of that way that many eminent Doctors of the Romish perswasion are ashamed of it particularly Bell. lib. 4. de verb. Dei cap. 9. lib. 2. de Conciliis cap. 12. Melchior Canus lib. 2. cap. 7. Alphonsus à Castro lib. 1. cap. 8. Bectract de fide cap. 2. q. 8. Sect. 4. who all are ashamed to assert that Popes and Councils pass out their definitions by immediate Revelations And the University of Paris Anno 1626. emitted a Decree condemning the foresaid impious assertion of Testefort as witnesses Rivet Isagog cap. 20. Sect. 9. who would have a more full account of the Fanaticism and Enthusiasms of the Church of Rome I remit them to D Stillingfleet's late discourse of Romish Idolatry cap. 4. If therefore they say that this Judge proceeds discursively which was the other branch of the Assumption I argue against them thus 1. Then this infallible Judge must have a clear and infallible yea and a publick ground for now he proceeds not by secret Enthusiasm from which he deduces his definitions and if the Judge antecedently to his definitions have a clear ground to believe that which he is to define why may not others also believe upon the same clear grounds without the sentence of an infallible visible Judge Certainly either the Judge defines an Article of Faith which himself does not believe but consequently to his own definition and because he says it himself or if he believe it before he define it then an infallible visible Judge is not necessary For that without which Faith may be had is not simply necessary to Faith but Faith may be had without the sentence of an infallible visible Judge as appears in that antecedent Act of Faith which the Judge hath before his own sentence therefore the sentence of an infallible visible Judge is not simply necessary to Faith or if Romanists will needs still maintain it to be necessary it will be necessary and not necessary necessary ex Hypothesi not necessary because the Judge hath Faith antecedently to his sentence Is it not a Noble Position which drives the Asserters thereof either upon the Rock of Enthusiasm or else involves them in a contradiction But secondly this Judge proceeding discursively in his definition of Faith is fallible in the premises ergo he is fallible also in the conclusion The sequel is clear it being impossible to deduce a true conclusion from false premises Whatever may seem to follow ratione formae yet nothing can ratione materiae seeing as Philosophers demonstrate assensus conclusionis attingit objectum praemissarum if therefore the premises be false the conclusion must be likewise false The antecedent is acknowledged by Romanists themselves Hence Stapleton controv 4. q. 2. in explic art Notab 2. Ecclesia in singulis mediis non habet infallibilitatem peculiarem S. Sancti directionem sed potest in illis adhibendis probabili interdum non emper necessaria collectione uti Ratio est quia Ecclesiastici non habent scientiae divinae plenitudinem sic de seipso dixit August Epist 119. cap. 11. in Scripturis Sanctis multo interdum plura nesciunt quam sciunt nihilominus Ecclesia in conclusione fidei semper est certissima Let me now appeal all knowing persons if either Scripture or Fathers do testifie that God gifts any with infallibility in the conclusion and not also in the premises Were not the Apostles infallible in both Seeing therefore Popes succeed not to Peter in his infallibility in the premises neither do they succeed him in his infallibility in the conclusion Arg. 5. It 's impossible for Romanists especially the Jesuited party according to their Principle to know infallibly who is truly Pope or which is truly a lawful Council ergo it 's impossible that they can infallibly resolve their Faith upon the sentence of an infallible visible Judge The sequel is good because that they may resolve their Faith upon the testimony of an infallible Judge it is necessary that
which are the chief Evidence of their Divine Original But besides giving and not granting that our assent to the Divine Original of the Scriptures were only founded upon the Churches Tradition yet it doth not follow that the Churches Tradition should be the principal Rule of Faith Which I illustrate by two examples It 's granted by all that the Veracity of God is the formal object of Faith if not in whole yet in part but the first assent that is given to the Veracity of God is surely founded upon Natural Reason Yet School men themselves will not admit that those Natural Reasons which prove the Veracity of God are the formal object of Faith as may be seen in Lugo de fide disp 1. Sect. 6. and Carleton Tom. 2. Theol. Schol. disp 3. Sect. 2. 3. Who would be further satisfied how Natural Reason is not the Rule of Faith and Religion albeit Religion and Faith do presuppose Reason I must remit them to the Debates of our Divines against Socinians and to those betwixt the Paradoxal Author of Philosophia Scripturae Interpres and Vogelsangius c. Only now I conclude à pari though Tradition alone should prove the Divine Original of the Scriptures yet would it not necessarily follow that Tradition were the principal Rule of Faith I add another example suppose the King sent a Letter to his Subjects containing his pleasure as to sundry particulars of moment although the testimony of a Trusty Bearer might give Evidence that the Letter were truly the Kings yet would it be the Kings Letter and not the Bearers testimony that would be the rule of the Subjects obedience The Applicaâ—ion is obvious The same reasons demonstrate that neither can the definitions of the Church be the first Rule of Faith for we must know the Rule of Faith before we know the Church as a Church it being by the Rule of Faith that we have the knowledge of the notes of the Church Nay further the Church is built upon the Foundation of Prophets and Apostles Ephes 2. 20. that is upon the Scriptures of the Old and New Testament for as Esthius well observes Prophets and Apostles are said to be the Foundation of the Church ratione Doctrinae inrespect of their Doctrine but the Doctrine of the old Prophets was only preserved entirely and incorruptly in the Scriptures for that the Traditions of those times were vitiated Christ witnesses oftner than once Shall the Law of the most High God receive Authority from his Creatures Did Moses when he received the Law from the mouth of the Lord wait for the suffrages of the Church or their Representatives to make it Authentick Whence have we the knowledge of the infallible and reciprocal notes of the Church but from the Scripture Then surely the belief of the Scripture must be presupposed to the distinct knowledge of the true Church consequently our Faith cannot ultimately be resolved into the definitions of the Church Fifthly and lastly Is not the Scripture a publick Standard of Divine Truth whereby the Church may convince Gain-sayers Doth not the Apostle 2 Tim. 3. 16. say that the Scripture is profitable for reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evident conviction Did not Apollos Act. 18. 28. mightily convince the Jews by the Scriptures Hence Athanasius Orat. cont gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the sacred and divinely inspired Scriptures are abundantly sufficient for the Declaration of the truth Nor do I doubt but the arguings of Protestants from the Scripture leave Convictions upon Jesuited Romanists albeit through interest and prejudice they stifle them and study Cavils against the clear light of Scripture Can either the secret Enthusiasms of a Quaker be such a publick Standard and mean to convince others or yet the Enthusiastick decisions of the Romish pretended infallible Judge seeing he neither can give Evidence of his Infallibility nor infallible grounds upon which he pronounces his sentences else upon those grounds without his sentence people might be convinced of the truth By these hints I hope it may appear that the properties of the Rule of Faith do exactly agree to the Scriptures but no more to the decisions of the Romish infallible visible Judge then to the Enthusiastick fancies of Quakers I may not now digress to confute Quaker whimsies concerning the light within which they make the Rule of Faith which I hope e're long shall be accurately done by the Pen of a Learned and Judicious person in this place If the judgment of Antiquity as to this matter be required it were easie to fill a Volum Take only a few touches Irenaeus lib. 3. cap. 1. calls the Scripture the Pillar and Ground of Truth Chrysost in 2 Epist ad Cor. Hom. 13. calls the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact Ballance Rule and Canon of all things Greg. Nyssen lib. 1. cont Eunom in Append. operum Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jesuit Gretser being Interpreter In omni d gmate optima judicandi ratio est divinitus inspirata scriptura the divinely inspired Scripture iâ— the best Rule by which we can judge of every Article of Faith Basil Epist 80. ad Eustath calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law and Rule of that which is right Athanasius in Synopsi anchoras sustentacula fidei the Anchors and Pillars of Faith Austin lib. 2. de bapt cont Donat. cap. 6. Stater as divinas Divine Ballances Tertull. lib. 4. cont Marcion cap. 3. the Christian digests alluding to the Civil Law which is a Rule in Law cases and Cassiod lib. 1. Instit cap. 12. and 15. by a like allusion the Pandects Bede is very express as cited by Gratian caus 8. quest 1. cap. 28. that the Scripture is unica credendi vivendi regula the only Rule of Faith and Life These things being so clear I will now examine the Objections of the Pamphleter which if they conclude any thing make as strongly against themselves or any Rule of Faith they can pretend to yea serve as well to prove that the Scriptures are no ground of Faith at all as that they are not a ground of the Religion of Protestants In truth they are Cavils more beseeming an Atheist that would overturn all Religion than a Christian yet least he should say his Arguments were not answered I shall take them to consideration SECT III. The Pamphleters four principal Objections against the Scriptures being the compleat Rule of Faith discussed OBjection first He enquires pag. 50. whether I make the Scriptures as translated or as in the Original Tongues the Rule of Faith and ground of our Religion Not as translated because Chamier lib. 1. cap. 2. Sect. 15. D. Featly whom he calls D. Daniel in his Treatise the Dippers dipped pag. 1. and D. Barron tract 1. cap. 2. pag. 46. say that Translations only are Authentick in so far as they agree with Originals Now those Original Tongues of Hebrew Greek and Syriack not one of a
Ecclesiae Conciliorum that is it is the same Infallible Authority which is ascribed to the Pope and to the Church or Councils for the same Authority which resides in the Pope alone is said to be the Authority of the Church and of Councils So that hither the state of the Controversie betwixt us and Romanists is reduced whether the Popish Religion is to be believed to be the only true Religion because their Infallible Judge that is the Pope says so Is not this a goodly case to which Jesuits would reduce Christianity to make all Religion hang at the sleeve of an Usurping Pope Is not the Popish Cause desperate when they have no way to prove themselves to be in the right or us in the wrong but because their Pope a Party and Head of their Faction says so The Hinge then of all Controversies betwixt Romanists and us at least as managed by the Jesuited Party returns hither whether by the Verdict of the Pope as infallible visible Judge or by the holy Scriptures and conformity with the Faith of the Ancient Church we are to judge of the truth of Religion Protestants hold the latter our Romish Missionaries the former let Christians through the world consider whether what they or we say be more rational I am challenged pag. 24. as not having candour for saying that Quakerism is but Popery disguized But there is less candour in the Accuser for I only said if it were otherwise Learned and Judicious men were mistaken His frivolous Apologies are like to confirm these men in their Opinion for many of the Quakers Notions are undoubtedly Popish Doctrines such as that the Scriptures are not the principal and compleat Rule of Faith that a sinless perfection is attainable in time that men are justified by a righteousness wrought within them that good works are meritorious that Apocryphal Books are of equal dignity with other Scriptures that the efficacy of Grace depends on mans free will that real Saints may totally Apostatize that in dwelling concupiscence is not our sin until we consent to the lusts thereof c. If Quakerism were Puritanism in puris naturalibus as this Scribler doth rant how comes it that Quakers have so much indignation at these who go under the name of Puritans and so much correspondence with Romanists with whom before they could not converse Do not Non-Conformists abhor these fore-mentioned Quaker Tenets The differences at which he hints betwixt professed Papists and Quakers do at most prove that Quakerism is disguized Popery if there were no seeming difference there would be no disguize in the business Cannot Romanists chiefly Jesuits transform themselves into all shapes for their own ends Have not persons gone under the character of Quakers in Britain who have been known to be professed Priests Monks or Jesuits in France and Italy My self did hear a chief Quaker confess before famous Witnesses that one giving himself out for a Quaker in Kinnebers Family near Montross was discovered to be a Popish Priest and some Romanists in this place have confessed the same to me Yet the differences assigned by the Pamphleter betwixt Papists and Quakers signifie not very much when they are narrowly examined And first as to Women Preachers do not Papists hold Hildegardys Katherine of Sens and Brigit c. for Prophetesses Not to mention their Papess Joan or how they allow Women to Baptize as is defined in Concil Florent Instruct Armen As for their private Spirit I pray what other grounds hath the Romish infallible Judge to walk upon but Enthusiasms and pretended inspirations For Fathers and Scriptures according to them have not Authority antecedently to his Sentenee As for Reformation by private persons the whole work of Quakers is to break the Reformed Churches which is a real deformation and a promoting of the Popish Interest and if there be secret Warrants from the Pope for that end for which there want not presumptions they have as great Authority as trafficking Popish Missionaries Quakers do not say as he alledges that they build on the naked Word if by the Word he mean the Scripture nay in this as in many other things they Romanize by denying the Scripture to be the compleat and principal Rule of Faith I am jealous both Papists and Quakers could wish there were not Scripture in the World Though Quakers seem to make light of Fathers and Councils yet they maintain these Tenets which Papists say are Authorized by Fathers and Councils At least a knack of Jesuitical equivocation will salve all By this time it may appear all he hath said doth not prove that Quakers are not carrying on a Popish design But of these things enough I now proceed to the more important Controversies CHAP. II. There is no necessity of an Infallible visible Judge of Controversies in the Church and consequently the Basis of the Pamphleters whole Discourse is overthrown IT is hard to say whether in handling this Question the Pamphleter in his Sect. 3. bewray more disingenuity or ignorance For pag 33 34 35 36 3â— more likâ— a Histrionical declaimer than a Disputant He breaths out a most calumnious invective against the Reformed Churches as if they robbed the Catholick Church of all Judiciary Authority and set up a Law without a Judge Because forsooth they cannot subscribe to this erroneous Assertion of the necessity of an Infallible visible Judge whereby the Jesuited Party endeavour to justifie the Tyrannical Usurpation of the Pope of Rome Neither is this Assertion for which he pleads as the Doctrine of the whole Romish Church approved by all Romanists Nor do they who seem to approve of it agree among themselves who is that pretended Infallible Judge Moreover instead of bringing Arguments to confirm his Assertion from pag. 37. to 43. he rifles out of late Pamphlets a Farrago of Testimonies to prove that the Church cannot erre which as may anone also appear is a different conclusion from that now under debate And though none of these Testimonies when rightly understood do militate against the Doctrine of the Reformed Churches as Protestants have often demonstrated yet he does not examine what Protestants have replied concerning them Lastly Whereas he should have answered the Arguments propounded in the debate with M. Denister against the necessity of this Infallible visible Judge he frames to himself pag. 43 44 45 46 47. some other Objections which he endeavours to canvase So that I may say he combats throughout that Sect. 3. with a man of Straw of his own making and this is that imaginary Triumph in which our Romish Missionaries and their implicit Proselites have so vainly gloried For satisfaction therefore of the ingenuous lovers of Truth I shall first premise some things for unfolding the true state of the Question 2. Disprove by some Arguments I hope convincing the necessity of this Infallible visible Judge 3. Examine the Cavils and Objections of the Adversary SECT I. The true state of the Question
the infallibility of Pope or Council never had but the testimony of a Pope shall be believed infallible on his bare word Is not this to verifie that saying of our Saviour Joh. 5. 43. I am come in my Fathers Name and me ye receive not if another come in his own name him ye will receive Must not these men have either Vaenal Consciences or else be great Masters of their Reason that can lay the stress of their Salvation upon so crazy a Foundation Now 7. I know nothing that remains except with the Quaker they run to Enthusiastical Revelations for this their pretended infallibility And he may remember how in a like case I minded M. Demster of a discourse of Cloppenburg the Title whereof is Papistarum Enthusiastarum discordia concors Only both Romanist and Quaker must give us Protestants leave to desire a sight of their Credentials else we cannot take them for divinely inspired Prophets This one negative Argument is sufficient to prove our negative Hypothesis and to discover the fallacy of this ground of the Romish Religion Perhaps my Adversary will say as another scribling Jesuit E W. in his vain discourse entituled Protestancy without Principles against two eminently Learned Persons D. Stillingfleet and M. Poole That we must positively prove that there is no infallible visible Judge but I must advertise him to distinguish betwixt our Faith and the rejection of their Errours as no part of our Faith It suffices a Protestant not to believe the necessity of any infallible visible Judge and to declare that to be no part of our Faith and this is abundantly warranted by this one negative Argument Let the Pamphleter try how he can disprove it without Sophistry Argument 2. The Seat of this Infallibility or this infallible visible Judge is not assignable therefore this infallible visible Judge is but a Chymera The sequel I prove Had God appointed an infallible visible Judge upon whose testimony the Faith of all the Christian world should be resolved he would surely have determined who this infallible Judge was else as M. Poole says well in his Appendix against Everard pag. 16 God should deal with the World as Alexander the Great who when he was asked to which of his Captains he left his Empire answered the best but not defining who was best this became a Seminary of contention or as another makes the comparison like the dying Father who having two Sons Leon and Pantaleon and being enquired to whom he would leave his Estate answered 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 whereupon the two Brethren fell by the ears the one alledging that he lett 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 all 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Leon the other that all was left 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 to Pantaleon Were it not Blasphemy to say that God hath dealt so with his Church assuring us that there is an infallible visible Judge but not revealing who he is if it be not known who he is people can no more resolve their Faith upon his Authority than if he were not if therefore God had intended such a way surely he would have determined who he is It remains therefore only that I prove the Antecedent for which I need no more but give an account of the divisions of Romanists concerning this thing if such an infallible visible Judge were assignable could not Romanists at least who talk so much of him agree upon him But who is such a stranger in the world as not to know their irreconcileable debates about this point The Jesuited party make the Pope alone the subject of this infallibility So Bell. lib. 4. de Pontif. cap. 3. Valent. Tom. 3. Disp 1. q. 1. punct 7. Sect. 45. Gretser Tom. 1. Defens cap. 10. lib. 3. Bell. de verb. Dei Col. 1450. with whom joyns Stapleton Cont. 6. q. 3. art 5. who affirms that infallibility is potestas gratia personalis a personal power and grace given by Christ personae Petri successorum ejus to the person of Peter and his Successors and that it is so peculiar to the person of the Pope that it cannot be so much as representatively in the Council and that it is not only false but Heretical to say that the Pope can err in judicio Fidei in defining an Article of Faith Yea the Jesuits of the Colledge of Clermont as witnesses Hen. Foulis in his Preface to the History of Romish Treasons emitted Theses Anno 1661. affirming that the Pope is infâ—llible Judge of Controversies not only extra Concilium without a Council but also that he is infallible in matters of Fact as well as of Faith which is more than Bell. durst aver as shall appear Argument 6. But there be on the other hand no less considerable Doctors Qui non in Pontifice sed in Concilio Generali constituunt infallibilitatem judicii de rebus Fidei says Bell. lib. 4. de Pontif. cap. 2. who place this infallibility not at all in the Pope but in the General Council only and for this he cites the Parisian Doctors Gerson Almaynus Alphonsus à Castro yea and Pope Adrian the Sixth Loe here contradictory Opinions touching this thing among Romanists and yet Bell. lib. 4. de Pontif. cap. 2. hath the confidence to say that all Romanists agree in this that the Pope and the Council cannot err But this is both false on the matter and a perfect Cheat. First I say false on the matter for there be yet a third sort of great Authors among Romanists who do affirm that both Pope and General Council may err in matters of Faith and that the subject of infallibility is multitudo fidelium the diffusive Body of Believers Of this Opinion were Occam Panormitan Petrus de Alliaco Waldensis Antoninus Cardinal Cusan Nicolaus de Clemanges The places ye will find cited by Learned D. Barron in Apodixi Catholica Tract 5. cap. 19. 21. and by H. H. in his Review of the Apology for the Church of Romes infallibility Cap. 1. Sect. 7. I will only cite one short sentence of famous Occam Part. 1. Dialog lib. 5. cap. 29. 31. where he lays down this conclusion and maintains it Tota multitudo clericorum potest contra fidem Catholicam errare per consequens totus clerus non est illa Ecclesia quae contra fidem errare non potest That is the whole multitude of the Clergy may err against the Catholick Faith and consequently the whole Clergy is not that Church which cannot err in matters of Faith But secondly those Romanists who say they do agree in this that the Pope and the Council cannot err do put a Cheat upon the world as is solidly demonstrated by the Learned D. Barron Apodixi Catholica tract 5. cap. 20. for they do not mean that this infallibility is partly seated in the Pope and partly in the Councils nor are they at all agreed concerning the seat of this infallibility for the one half of them namely the Jesuited
party hold the Pope only to be the subject of this infallibiâ—ity and not the Council at all Hence Bell. lib. 4. de Pontif. cap. 3. saith expresly Totam firmitatem Conciliorum legitimorum esse à Pontifice non partim à Pontifice partim à Concilio The other half are as peremptory by Bellarmine his own confession that the infallibility is seated in the Council only and not at all in the Pope So that the Jesuited party might as well say that the Pope and M. Con are infallible as that the Pope and the Council are infallible and the other party might as well say that the Council and M. Con were infallible as the Council and the Pope Yea Jesuits might say with as much candour as D. Barron observes cap. 20. Sect. 4. that they were agreed with Mahumetans that the Pope and the Alcoran were infallible By this also I hope it will appear how vainly they boast as if by their infallible Judge they had an easie way to terminate Controversies and a sure ground of Union amongst themselves whereas the infallible Judge cannot agree them concerning this Fundamental of their Religion nor terminate this controversie among them whether there be an infallible visible Judge or who he is Neither can the Pamphleter make his escape by the tergiversing evasion he uses pag. 44. That the question is not who this infallible Judge is but whether there be one I say thus he cannot escape for I argue from the one to the other It cannot be shewed who is this infallible Judge therefore there is none both antecedent and sequel I have proved Ought not the Pamphleter in this case for resolving the an sit whether there be such a Judge define thee quis sit who he is it's the desperateness of the Cause that makes him sometimes tergiverse and shun to declare who is the infallible Judge But I doubt other times he be guilty of a greater trespass he seems to be of the Jesuited party and so of that Opinion that the Pope alone is the seat of this infallibility Yet often in this Pamphlet he gives out as if he held Pope and Council conjunctly to be the infallible Judge Must a Jesuit have liberty to equivocate because it is his Principle However I shut up this argument with a Dilemma Either there is certainty of Faith who is this infallible Judge or not if there be I ask who he is is it the Pope alone then the Parisian Doctors together with a very considerable Body of Romanists must be Hereticks who oppose that Article of Faith if the Council alone then the Jesuits and Jesuited party are damnable Hereticks for oppugning that Article of Faith if both Pope and Council conjunctly then beside the difficulty of terminating Controversies when Pope and Council are divided and that this destroys the Tenet of the necessity of an infallible visible Judge for Councils seldom are both the Parisian Doctors and their party and the Jesuits with their party are Heretical for they both place this infallibility either in the one or the other but not in both conjunctly if then they confess that there is no certainty of Faith who is this infallible visible seeing they cannot pitch upon him without charging the half of their own Church with Heresie Then surely God hath not appointed an infallible visible Judge in whose testimony our Faith is ultimately to be resolved Had our gracious Lord appointed such a Judge surely he would have told who he were but not having defined who he is certainly there is none 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Argument 3. Both Popes and Councils have erred grosly in matters of Faith Ergo both are infallibly fallible and consequently there is no infallible visible Judge in the Church none else pretending thereto In confirmation of the antecedent a whole Volumn might be written of the errours of Popes and Councils I will only glean up a few that it may appear what kind of infallible Judges these are upon whose testimony Romanists would have all Christianity to hang. And first for Popes doth not Gratian in the Canon Law Dist 40. cap. Si Papa say the Pope may be judged when he is devius à fide that is Heretical Did not Tertull. lib. contra Praxe am cap. 1. characterize Pope Zepherin or as other will have it Pope Eleutherius as a Montamist Where also Beatus Rhenanus writes on the Margin of Tertullian Episcopus Romanus Montanizat Is it not acknowledged by Platina in Vita Marcellini and recorded in the Ancient Martyrologies yea in the Roman also as is confessed by Jesuit Azorius Part. 2. Moral lib. 5. cap. 5. that Pope Marcelline facrificed to Jupiter Doth not Athanasius in Epist ad solit vit agentes and Hierom in Catal. virorum illustrium in Fortunationo say that Pope Liberius subscribed to the Arrian Heresie and to the damnation of Athanasius Is not Felix who possessed the Papal Chair Liberius being expulsed charged with the same Heresie by Hierom in Catal. in Acatio Was not Pope Anastasius the Second a Nestorian if we may credit Alphonsus à Castro lib. 1. contra Haeres cap. 4. Is it not evident that Pope Vigilius was Anathematized by the fifth General Council Are not the Cavils of Baronius Binnius and others to vindicate Vigilius from Heresie solidly disproved by Crahanthorp in a large Volumn concerning this fifth General Council yea that Learned Author Cap. 4. Sect. 20. spares not to infer that not only Pope Vigilius out also Baronius Bell. Gretser Pighius Valentia and all Asserters of the Papal infallibility are involved under the Anathema's pronounced in the fifth General Council Was not Pope Honorius a Monothelite Did he not teach his Heresie ex Cathedrâ being consulted as to that matter by Sergius Patriarch of Constantinople and therefore was Anathematized by the sixth General Council and his Heretical Epistles ordained to be burned Act. 13. This blot of Honorius so nettles the Jesuited party that they have forged a world of Subterfuges but none of these Fig-tree leafs will cover the sore as beside others our Learned Country-man Doctor John Forbes of Corse hath demonstrated lib. 5. instruct Hist Theol. à cap. 10. ad 31. What should I mention the shameful work that was betwixt Pope Formosus Romanus Theodorus Secundus John 9. upon the one hand and Stephanus the sixth and Sergius the third on the other of whom saith Platina in vita Romani nihil aliud bi cogitabant quam nomen dignitatem majorum suorum extinguere Neither were they only Controversies of Fact which were agitated betwixt them as Bell. alledges for Stephanus and Sergius pronounced Formosus no Pope and his Acts and his Ordinations null and all that were ordained by him to be reordained Is the question of Reordination whether Ordinations made by Formosus were valid whether all the time of Formosus there was any Pope and consequently whether there were any infallible Judge meer questions of fact Are they not at
Scripture though it were granted that the Church were called the Pillar and ground of Truth not only because she ought but also because she always shall hold forth the Truth yet Romanists lose their design unless they could prove that she shall hold forth all truth without any failure That in the Catholick Church all Truths necessary to Salvation shall be preserved is acknowledged by Protestants but Romanists have to prove that the Representatives of the Catholick Church cannot err concerning any Doctrinal point which they will hardly evict from this place in which the Note of Universality is wanting however the Church be said to be the Pillar and ground of Truth yet not of all Truth Seventhly and lastly Granting that infallibility were truly predicated of the Apostolick Church in that time when the Apostle wrote does it therefore follow crgo she is now infallible It 's confessed that then there was an infallible visible Judge in the Church endowed with the gift of Tongues and Miracles the case of the Church so requiring for founding the Gospel Church and compleating the Canon of holy Scripture but it doth not follow that it shall be so in every Age neither do the necessities of the Church require it Thus I have gone through all the Scriptures alledged by this Pamphleter for his infallibility whether they prove his Thesis let them who are not willing to be deceived judge The Pamphleters second Objection contains a Farrago of abused Testimonies of Antiquity Pag. 39 40 41. To amuse the ignorant Reader he hath gathered up from their Manuals Pamphlets and Controversie Books a heap of impertinent testimonies of Irenaeus Origen Cyprian Chrysostom both the Cyrils Ambrose Eusebius and Austin asserting that the Church shall not fail or be adulterated with Heresie To all which I answer First that none of these contain the sentence of an infallible visible or living Judge they are but broken shreds out of the writings of Doctors long ago dead and so according to his own Principles are not a sufficient ground of Faith to such a mysterious point as he contends for I answer secondly that some or these are grosly mis cited particularly the first from Irenaeus lib. 1. cap. 49. whereas in all that lib. 1. of Irenaeus there be but 35 cap. Neither seems this to be a meer escape of the Printer for it 's again cited the same way pag. 102. But I must excuse him for H. T. in his Manual of Controversies Art 5. from whom he seems implicitly to have taken this and many more of his testimonies mis-cites the same testimony of Irenaeus after the same manner for which he is justly chastised by M. Tombs in his Romanism discussed Art 5. Sect. 6. They are surely to be pitied who see with other mens eyes But by the words of the testimony I perceive he should have cited lib. 4. cap. 43. He is no whit happier in his next citation from Irenaeus cap. 62. where he mentions the cap. but not the Book following there also his Guide H. T. loc cit but by the words I likewise suspect it should have been lib. 4. cap. 62. But thirdly I answer that in none of all these testimonies cited by him is there any mention of the Roman Church of the Pope of Rome or of Councils swearing subjection to him but of the Catholick Church in general so that whatever be of these testimonies they make nothing for the Papal interest yet as if all that is said of the Catholick Church should be expounded of the Romish Church here he takes occasion to snarl with a Cynical spite at me because in my Paper 3. against Jesuit Demster I had made mention of an eminent person who considering the superciliousness of the Bishop of Rome did break forth into these words Odifastum istius Ecclesiae Now I only ask whether he will deal at this rate with Basil the Great who Epist 10. hath a sharp reflection upon 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the pride of the Western or Romish Church But fourthly not to trifle time in a particular examination of these testimonies which have been so often canvased by our Controversie-Writers and divers of them lately by M. Tombs loc cit as Irenaeus Origen Cyprian to which the rest seem on the matter homogeneous except it be that of Austin Epist 118. which speaks of the power of the Church in reference to things indifferent and so concerns not the matter in hand I answer to them all in cumulo that they are wholly impertinent to the present Debate for none of them speak of an infallible visible Judge far less assert the necessity thereof some of them speak of the perpetuity and indefectibility of the Church that she cannot be overthrown and cease to be as Ambrose Chrysost Eusebius the rest hold forth that there is a depositum of truth intrusted to the Church So that their utmost significancy is to testifie that God will preserve in his Church Divine Truths which are necessary to Salvation and that the whole Catholick Church shall never be adulterated with Heresie or perish which Protestants do freely grant And so none of these testimonies do touch the question in hand for the question is not whether the whole Catholick Church may forsake truths necessary to Salvation but whether there shall always be a visible Judge with Jurisdiction over the whole Catholick Church who cannot err in the least Doctrinal decision of which there is nothing in any of these testimonies This is so evidently the meaning of them that the Pamphleter did foresee pag. 41. it would be replied to him that they were to be understood of the Church in its diffusive capacity and thereupon without once attempting to prove that they were otherwise to be taken he proceeds pag. 42. and 43. to another heap of Testimonies which he emendicates for most part from Bell. lib. 2. de concil cap. 3. and they seem indeed to speak of the Representatives of the Church and so appear to come nearer to the case in hand But before I come to examine them I must in the fifth place retort the Pamphleters Argument from this first heap of testimonies against the Romish Church thus the true Catholick Church is never adulterated with Heresie nor does depart from the great Truths once delivered to the Saints say these testimonies of Fathers but the Romish Church hath departed manifestly from the Ancient Faith delivered to the Saints as appears by her gross Innovations such as her Doctrine of Transubstantiation Half Communion Invocation and Worshipping of Saints deceased and Angels Relicks Images Crosses performing the worship of God in an unknown Tongue and the rest of her Errours and abuses manifestly repugnant to Scriptures and the Faith of the Primitive Church as hereafter may be particularly cleared ergo the Roman is not the true Catholick Church consequently these testimonies are so far from advantaging him that they cut the throat of his own Cause His next bundle of testimonies
he up those inferiour Truths But whence hath the Church the knowledge of those Mysteries not contained in Scripture if they say from Oral Tradition then Oral Tradition should rather be the Rule of Faith than the sentence of the infallible Judge which I doubt if the Jesuited party will admit I appeal to all the Romanists in the world to instance one Article of Faith conveyed down by Universal Tradition and not contained in the Scripture Is there any dogmatical Controversie betwixt Romanists and us for which they pretend not Scripture Is not this a practical testimony to the fulness of Scripture as comprehending all material objects of Faith which at other times they dispute against The chief difficulty that here can be moved is that Scripture cannot prove its own Original to be Divine or define the number of Canonical Books Not to insist upon many things which may be replied this alone at this time may suffice that though what is objected were true yet Scripture would not cease to be the Rule of Faith it being sufficient that the Rule of Faith doth determine all questions about the material objects of Faith whereas the Books of holy Scripture are either a part of the formal object of Faith or at least a condition belonging thereto or to speak more plainly they are the Rule of Faith it self Nay this is such a Pedantick Sophism as if to use M. Chillingworth's example in his safe way to salvation cap. 2. Sect. 27. When a Merchant shewing his own ship containing all his stock says all his substance is in such a ship one should infer that either the ship were no part of his substance or that the ship were in her self whereas the Merchants expression imports no more but that all his goods distinct from the ship were contained therein So if Scripture be able to determine all questions of Religion concerning the material objects of Faith though those which relate to its being the Rule receive Evidence another way it loses nothing of this property of the Rule of Faith And to shew that Romanists are no less concerned in this objection than we I ask if they can assign any Rule of Faith that can resolve all questions which may be moved concerning it self as whether Oral Tradition or the definition of the visible Judge be the Rule or which soever of these be pitched upon can it prove its own infallibility can it resolve what Articles of Faith are only to be learned by unwritten Tradition and not at all by Scripture or who is the subject of Infallibility whether the Pope or Council or both conjunctly Is it not like that before they produce a Rule of Faith to resolve these and such like questions they will betake themselves to our Answer that it 's not requisite that the questions which concern the being of the Rule of Faith be resolved by the Rule it self only I must mind them that these things must at least have evidence from some other head which I doubt will hardly be found concerning the questions last mentioned But the questions which they move to us concerning the Divine Original of the Scriptures and the number of Canonick Books receive a clear determination partly from the motives of Credibility as Romanists themselves confess concerning all the Books which we hold as Canonical The like cannot be said of their Apocrypha Books as shall appear Sect. 3. and Append. 1. to cap. 7. and partly by the intrinsick Characters of a Divine Original for those are inherent to all the Books of Scripture and to no other writing consequently those give evidence of their Divine Extract though not by a formal testimony I shall not here insist upon the reflex testimony which Scripture gives to its own Divine Original 2 Tim. 3. 16. All Scripture is given by inspiration of God or of the ground which is given Rom. 3. 2. to disprove the Apocrypha Books as no part of the sacred Canon of the Old Testament in as much as the Scripture of the Old Testament was delivered to the Jewish Church which certainly never owned the Apocrypha Books as part of the Scriptures as is clear from Josephus lib. 1. against Appion Yet because we must first suppose the Divine Original of those testimonies before we argue from them therefore I rest on what I have said What need I more so full are the Scriptures that Basil Serm. de vera fide concludes it a manifest falling from the Faith 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and a certain proof of pride 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 either to reject any thing thing that is written or to introduce any thing that is not written Fourthly Doth the Authority of the Scriptures depend upon any prior Rule if there were any should it not be either Tradition or the definition of the Church not Tradition The most that the Council of Trent dared to say for Traditions was to equal them with the Scripture to be received pari pietatis affectu but if they were a Prior Rule upon whose Authority the Authority of Scripture did depend they should be preferred to the Scripture I acknowledge Tradition to have a chief place among the motives of Credibility preparing us to believe the Scripture Tradition I say not of the Church only but also of Infidels Yea the testimony of Infidels in this case may perhaps be more convincing than the testimony of the Church for Enemies cannot be supposed to be corrupted by interest to give testimony against their own selves Nor will I hope Romanists be so impudent as to say that the testimony of Infidels is the Rule of Faith If Tradition of the Church were to be the Rule either it must be the Tradition of the Church under this Reduplication as being the Church or as the Tradition and testimony of such prudent men Not the first for the Church cannot be known as a Church but by the proper notes of the Church and these cannot be had but by the Rule of Faith this being a part of our Faith that these are the proper notes of the true Church and consequently I must first know the Rule of Faith before I know the Church under the reduplication of a Church This I suppose will be found to be demonstratively conclusive If therefore the Tradition of the Church only as the testimony of prudent men be said to be the Rule a meerly humane thing should be the principal Rule of the Christian Faith and Religion which I believe no Christian unless he be of a Socinian impression will admit I confess the concurring testimony and Tradition of so many prudent men who cannot be supposed to have colluded together upon any base design to cheat the World may be so far convincing as to shew that there is no rational ground of doubting the Divine Original of the Scriptures and so may remove those prejudices which might have impeded our discovery of those intrinsick Rays of Majesty resplendent in the holy Scriptures
so considering the posture of humane affairs For seeing the World is divided into so many various Languages whether the Lord thought fit to reveal the Doctrine of salvation by a written Instrument such as the Scriptures or by the definition of a visible Judge as Papists pretend yet it behoved to be delivered in some one Language and seeing those Truths were by the confession of both Parties to be conveyed to others of different Languages by the means of fallible persons either there behoved to be an intrinfick evidence in the Doctrine to shew that it came from God which we affirm or the most part of the world should only have a moral and humane certainty of those Mysteries of salvation which the plurality both of Papists and Protestants do judge insufficient to salvation It 's no Phanatical Enthusiasm therefore to say that souls enlightned by the Spirit of God without the knowledge of Greek or Hebrew Languages in a faithfully translated Bible may see the wonders of Gods Law I say no more than Cassiod Instit lib. 1. cap. 16. Quid in illis literis utilitatis suavitatis non invenies si purissimo lumine mentis intendâ—s i. e. What spiritual utility or suavity will not be found in those divine writings if thou look on them with a pure eye Neither doth he restrict this to the Original Languages and therefore cap. 21. speaking of Hierom Beatus Hieronymus saith he Latinae Linguae dilatator eximius qui nobis in Translatione Divinae Scripturae tantum praestitit ut ad Hebraeum fontem paene non â—geamus accâ—dere He so highly commends Hieroms Translation of Scripture as if there were not much more need of the Original and therefore supposes that translated Scripture could be a ground of Faith Learned Hornbeck Part. 1. Theol. pract lib. 1. cap. 3. records many instances of holy persons both Ancient and Modern who felt a divine convincing and converting power in the Scriptures such as is not to be found in any other writing What serious Christian can but acknowledge that there is a stupendious Majesty yet tempered with an admirable sweet condiscention in the Scriptures Though there be sublime Mysteries in holy Writ which Natural Reason could never have discovered yet all of them are wonderfully suited for carrying on the work of a sinners salvation the like whereof is not to be found in any other Religion whatsoever Whereupon Learned Divines do conclude that in the Complex of the Principal or Fundamental Doctrines of Christianity is an intrinsick evidence of their Divine Original And concerning the stile of holy Scripture Camero hath an excellent expression Tom. 3. pag. 138. Est divinum aliquid in Scripturae stilo quod effari non possum persentiscitur tamen i. e. there is some divine thing in the stile of holy Scripture which I cannot express yet it is felt which he illustrates by this simile when an Angel appears though he assume an humane shape there is ever something peculiar in the Apparition which strikes the mind of the Beholder with an apprehension of somewhat extraordinary Is it then any wonder there be something peculiar in the Scriptures of God to demonstrate their Divine Original Though I speak for the self-evidencing light of holy Scripture I do acknowledge the great usefulness of the Motives of Credibility in their own place for they prepare the mind for discerning this Divine Light resplendent in the Scriptures If this do not satisfie pertinacious Romanists they may at last consider what their Learned Cardinal de Lugo hath said disp 1. de fide Sect. 7 8. where he maintains at length against his Fellow-Jesuits that the first assent given by Christians to Scriptural Revelation is immediate and not founded upon any Prior objective ground Indeed he calls it obscure and inevident but withal infallible most certain and immediate yea he particularly denies it to be founded on the testimony of the Church Miracles or constancy of Martyrs c. only he affirms that a man comparing Scriptural Revelation accompanied with such Miracles the death of Martyrs the approbation of so many judicious Doctors c. with the Idea which he hath in his mind of a Divine Revelation finds such a consonancy betwixt them that without any discursive inference he immediately assents to that Revelation as Divine which the said Author illustrates by this similitude as when saith he a man receives a Letter from his Friend or hears him speak at a distance he compares the Characters of the Letter and the Voice which he hears with the Idea which he hath in his mind of his Friends Writing or Voice and so without any argumentation concludes this is his Friends Writ or Voice and such he supposes to be our first assent to Divine Revelation This Notion of the Cardinal for which he disputes with much Learning and acuteness quite overturns the whimsies of the Pamphleting Missionaries who would have the first assent to Scriptural Revelation to be grounded on the testimony of the Church or definition of their infallible Judge As for the Clamours of the Adversary that the Protestants mentioned in the Objection have charged the Translations of one another with Errours and Discrepancies Ought he not to remember that there be as great variety and contrariety betwixt the Versions made by Popish Authors such as Lyranus Paulus Brugensis Valla Cajetan Erasmus Pagnin Arriat Montanus c. Had those imagined a perfection in the Vulgar Latin would they have dissented from it so often Do not Vega Andradius Driedo Mariana affirm that the Council of Trent when it declared the Vulgar Latin to be Authentical Scripture never intended to assert its freedom from Errour Doth not Isidore Clarius a Popish Bishop aver that he has amended 8000 places in the Vulgar Latin and yet left many to be corrected yea so many were the Errours of the Clementine Translation that one spared not to call it the New Transgression But forbearing to recriminate I answer first Had not this Pamphleter resolved to abuse his Reader by often confuted Cavils he might have learned from our Authors that those Censures for most part are rather the superfaetation of over reaching passion than a rational and composed Verdict of our Translations Might he not have found how the Learned and Modest Rivet in Isagog ad Scripturam Sac. cap. 12. doth chastise both Castalio and Hugh Broughton for their Petulancy upon more Judicious Translators than themselves May not Joseph Scaligers testimony of Beza's Translation preponderate Castalio's Censure In quibus faetus supra caput extulit omnes Ille tuorum operum summa caputque liber Quo penetrale novi reseratur foederis quo Discussa lucem nocte videre datur When the passage of Hugh Broughton alledged by the Pamphleter had been objected by F. Johnson to D. Shirman the Doctor in his Reply pag. 962. spares not to call him passionate Hugh and withal shews that the main thing which offended Broughton at
Hieronimi Patribus i. e. that the New Testament which to day is read in the Church is the same which the Greek Church read before and after Hieroms days from the time of the Apostles pure and without corruption Having discussed all those things which he brought to confirm his second Objection I now only take notice of his ludibrious Conclusion that seeing the Scriptures as he falsly alledges are corrupt therefore we have a necessity of an infallible visible Judge A goodly inference Is there no way to shoulder up a Pope but by treading down the Scriptures But supposing the Scriptures to be corrupted what benefit as to this can we reap by their infallible visible Judge Can he dictate to us new pure Original Scriptures When he could not preserve them in their Purity how shall he restore them to it If he declare which is pure Scriptures will he do it by a Prophetical Revelation Then he would look that his Enthusiasms be instructed by better Credentials than the Quakers or if he do it by other solid and convincing Evidences then it 's not the infallibility of the Judge but the evidence of his grounds that will warrant his definitions consequently his pretended Infallibility as to this thing is wholly insignifiâ—ant Objection Pag. 57. The Pamphleter enquires what infallible motive can prudently perswade Protestants that the Word of God they relye on was ever set down in writing or is extant at this day Is it the testimony of the Scripture calling it self Gods Word or the innate light of the same Scripture shewing it self to be such to a well dispâ—sed â—iâ—d If the first do not Nicodemus and Thomas Gospels carry the same Tiilâ—s of Matthew and Mark If the second then the Fathers of the first three Age werâ— not well disposed persons who did not acknowledge some Books of Scripture till the Authâ—rity of a Council of Câ—rthage had declared them Canonical and much less Luther who rejects James Epistle with sâ—me others Answer 1 Doth not this Atheistical Cavil of Jesuits which hath often been confuted by Protestants fall as heavily upon themselves as upon us May not this same Query be made concerning the infallible motive which can prudently perswade Romanists to believe the infallibility of their visible Judge Is it his own testimony calling himself infallible or the innate light of his definitions shewing themselves to be divine If the first do not Quakers assert their own infallibility as well as he Doth not the Turks Alcoran affirm that it is of Divine Original as well as Popes ascribe their definitions to the Holy Ghost If the second how shall an innate light be granted to the definitions of their infallible Judge seeing it 's denied to the holy Scriptures of God It might be sufficient here to leave him only to grapple with his own Cavil But I secondly answer that a well disposed mind may be convinced of the Divine Original of the holy Scriptures both by extrinsick motives of Credibility and by the Intrinseca Criteria or the innate light of the holy Scriptures I say first by extrinsick motives such as the stupendious Miracles whereby it was confirmed which this calumniating Pamphleter would insinuate pag. 59. but with Jesuitical ingenuity that I did undervalue the Universal Tradition of the Catholick Church the signal Judgments of God upon Enemies the invincible constancy of Martyrs c. Doth not Bell. lib. 1. de verb. Dei cap. 2. by these and such arguments prove the Scriptures certissimas esse verissimas nec humana inventa sed oracula divina continere But besides these extrinsick motives of Credibility the holy Scriptures of God have intrinsick evidences of their Divine Originals as from the sublimity of the Mysteries which yet are wonderfully suited for bringing about the Salvation of Souls the untainted and unparallelled Sanctity of the Doctrine the plenitude of the Scriptures for instruction of the Judgment Reformation of the Life Consolation of the heart in all cases the admirable temperature of Simplicity and Majesty in the stile of holy Scriptures the great variety of Scripture purposes and the wonderful harmony thereof though Scriptures were written in different Ages Places and Tongues So that Bell says of the Pen men of Scripture they would appear non tam diversi Scriptores quam unius Scriptoris diversi calami This self evidencing light of the Scriptures Jesuits themselves are constrained to acknowledge in their lucid intervals Hence Greg. de Valentia lib. 1. de Analys fidei cap. 1. Deus ipse saith he imprimis est qui Christianam Doctrinam atque à Deo Scripturam sacram veram esse voce Revelationis suae interno quodam instructu atque impulsu humaniâ— mentibus câ—ntestatur atque persuadet And cap. 15. Cum multa sint in ipsa Doctrina Christiana quae ipsa per se illi fidem atque authoritatem conciliare possunt tamen mihi maximum illud esse videtur ut est à Clemente Alexandrino observatum quod sua nescio qua admirabili vi divinè prorsus hominum animos afficit atque ad virtutem impellit It 's not simply because the Gospels of Matthew and Mark carry their names prefixed that we believe them to be of a Divine Original but as we are strongly induced thereto by the extrinsick motives of Credibility so our Faith is ultimately resolved on the Authority of God speaking in the Scriptures with an admirable Soul convincing evidence The Pseudevangels of Thomas and Nicodemus and all Books without the Canon of holy Scripture are destitute both of these motives of Credibility and of that self evidencing light of their Divine Original Nor should it seem strange to any that I say Faith is ultimately resolved on the Authority of God speaking in the Scriptures For all Faculties and Sciences must have first principles into which our assent must be terminated else we should run in infinitum I appeal to any that is not willing to be deceived whether it be not more congruous that Faith be resolved into that writing which God himself immediately did dictate by the acknowledgment of the Catholick Church then either into a Papal or into a Quaker Enthusiasm that have no other Credentials but because they say they are infallibly moved by the Spirit of God As for the Pamphleters allegtioan that the Fathers of the first Centuries did not acknowledge some Books of Scripture until the Council of Carthage it is manifest untruth Look to Mâ—lito his Catalogue of the Books of holy Scripture recorded by Eusebius lib. 4. Hist Eccles cap. 25. and Origen's recorded by the same Eusebius lib. 6. cap. 24. or of the Author of the Book de Eccles Hierarch cap. 3. whom Papists hold for Denis the Areopagite or of Athanasius in Synopsi S. Script or of the Council of Laodicea Can. 59. if they were not conform to the Canon of Scripture received by the Protestant Churches Any little seeming differences in the way of their and our
Christendom an Infallible Judge defining contradictions and make the Divine Law a Nose of Wax a Church with many Heads Altars and Sacrifices without Divine Institution a Propitiatory Sacrifice without shedding of blood yea without a sacrificing act Image-worship Bread-worship Cross-worship Relick-worship Saint-worship if they may be believed without Idolatry Sacraments without visible Elements Sacraments so far from sanctifying that their most Religious persons are obliged to vow abstinence from them Specters of accidents without a subject they eat and devour their God they have devotion without understanding performing holy things in an unknown Language they have Pastors without Preaching Communion without Communicants they maintain a sinless perfection yet teach manifest violations of the Law of God they cannot only merit Heaven by their works but also supererrogate yet in many things they offend all the Satisfaction of Christ according to them needs a supply of penal satisfactions either in this life or in Purgatory the Efficacy of Grace depends on the beck of Free-will and Eternal Election must be founded on the prescience of mens good works Popes have Apostolical Function but no immediate Mission nor speak they with Tongues c. they obtrude lying signs and wonders yea ridiculous Fables for real Miracles the Enthusiasms of their Popes for Divine Oracles and bundles of Novelties under the Vizour of Antiquity many Books they hold for Canonical Scripture which neither the Jewish nor Primitive Christian Church did ever own In a word they set up a Religion built upon no Divine Authority but upon Humane Traditions and definitions of their Church repugnant to Scripture to Antiquity to Reason and to the senses of all the world teaching impious Idolatry against God and perfidiousness to men receiving addition or alteration as the Grandees of the Romish Faction find most to conduce for the Grandeur of the Pope and Interest of the Court of Rome But lest I should seem to say nothing to his Knacks I answer first we have both Faith and Vnity Faith grounded on holy Scripture and not only Unity in Fundamentals which is necessary to the being of the Church Militant but also in most of the Integrals of Religion as may appear by the harmony of Confessions whereas they have neither true Faith nor Unity for hardly do they disagree from us in any thing wherein they are not subdivided among themselves Secondly we have both a Law and a Judge a Law better nor the Canon Law the Divine Law of holy Scriptures a Judge both Celestial the Lord Jesus Christ and Terrestrial the Synods of the Church But Romanists to shoulder up their pretended infallible Judge whom yet they cannot agree upon throw intollerable indignities upon the Law of God as hath been demonstrated cap. 3. Thirdly we have an Altar and Sacrifices an Altar not like their Altars of Damascus but an Altar which sanctifies our Oblations the Lord Jesus Christ And thus Aquinas himself expounds that of the Apostle Heb. 13. 10. we have an Altar We have also a Sacrifice not only Eucharistick of prayers and praises but also certainly Propitiatory viz. of Christ on the Cross Fourthly our Sacraments are not bare signs as Romanists slander us but exhibitive of Grace which cannot be truly said of all theirs Fifthly Though the Worship of God with us be not clogged as in the Romish Church with a heap of Ceremonies partly Heathenish partly Judaical yet we have Religious Ceremonies viz. Sacramental Rites and these also of Divine Institution Sixthly the Mission of our Preachers hath been sustained against the cavils of Romanists but a Divine Warrant cannot be shewed for their Popes Universal Vicarship or the Princely Dignity of their Cardinals Seventhly Our Doctrine is infallible and the ground of our Faith sure unless Romanists like Infidels will question the Infallibility of the Scripture Eighthly Though we pretend not to a Pharisaical perfection with Romanists yet we acknowledge the Commandments of God so far as is absolutely necessary to Salvation through Grace may be kept Ninthly Eternal Life being a reward of Grace not of Debt does not presuppose any proper Merit of ours but Romanists by their Doctrine of Merit make Heaven Venial and derogate from the sufficiency of the sole Merits of Christ Tenthly Reprobation being an eternal and immanent Act of God and consequently God himself cannot properly be demerited but there is no damnation without the previous demerit of sin yea also the Eternal Decree of Reprobation in the judgment of the Council of Dort presupposes the Prescience of Mans Fall Eleventhly though lapsed man without Regenerating Grace cannot do that which is spiritually good yet be may freely sin none of us do question but the Jesuits Garnet Oldcorn c. acted freely in their accession to the Powder-Plot Twelfthly we pretend not to any new Apostles nor is there necessity of new Miracles our Doctrine having been fully confirmed by the Miracles of Christ and his Apostles Thirteenthly It 's more than Romanists can prove that particular Churches have not Authority to reform themselves when General Councils cannot be had to undertake the work Fourteenthly we leave private Spirits and new Lights against old revealed Verities to Quakers and Papists Fifteenthly Single mens Opinions against the common consent of Fathers have more affinity with Jesuits Probables than Protestants To justifie their boldness in broaching new Opinions Poza the Jesuit as cited in the Jesuits Morals Part. 1. Cap. 1. Art 1. pag. 167. brings a Testimony from a Council of Constantinople Beatus qui profert verbum inauditum as if the Council had said blessed is he that produces a word unheard of or some new thing whereas like a Jesuit he mutilates and perverts the words of the Council which are Beatus qui profert verbum in auditum obedientium blessed is he who utters a word to obedient ears Sixteenthly We are not ashamed to maintain that the Apocryphal Books are no part of the Old Testament because the Jewish Church did never receive them being told Rom. 3. 2. that to them were committed the Oracles of God Seventeenthly there have been stedfast Pastors and Martyrs in the Protestant Churches who have sealed the Truth we profess with their blood Our Doctrine and the Substantials of Government being founded on Scriptural Authority must consequently be unalterable whereas Rome's changes as to dogmaticals Worship and Government from Ancient Rome are so many that we may take up that regrate of her Hei mihi qualis eras quantum mutaris ab illâ Româ The Author designed a peculiar Cap. in the close of this Treatise for his own vindication from the Criminations of the Pamphleter together with a plain Reparty to the Jesuit Tribe But finding that these Papers had swelled beyond his expectation he hath at this time superseded much of that labour and the rather seeing these things touch not the Cause and Jesuits are known to be persons of such malignity that their Invectives find little credit with
perhaps both of us did bewray somewhat of humane infirmity but if therefore either of us should be concluded contentious hardly could Hierom Austin Ruffin Chrysostom Epiphanius yea Paul and Barnabas escape the like character I ever had an high respect for that Reverend and Worthy Person and do honour his memory as for other eminent Gifts and Graces so in special for his faithfulness and zeal against Romish Idolaty and I hope e're long to live in Eternal Concord and Bliss with him I judge it indeed duty to contend cum vitiis against errour and ungodliness against Popery Quakerism Prophaness and Atheism Yet I have such affection to persons smitten with these diseases that even for this Railing Jesuit I can pray that his spite against the Truth and against me for the Truths sake may not be laid to his charge I would trespass too much on the Readers patience should I insist to resume the rest of his ludibrious Raillery Perhaps to compense the softness of his Arguments he hath designed to stone me with reproaches but he would remember that Gratian Gaus 5. q. 1. from the Council of Eliberis Can. 52. thunders out an Anathema upon Pasquillers And a greater than these the Royal Prophet Psal 31. 18. Let lying lips be put to silence which speak grievous things proudly and presumptuously against the righteous To conclude the Reader may know that the reason why this Reply was so slow in coming abroad was not that it was not soo er ready as could be attested by divers credible persons who did peruse it shortly after the publishing of the Popish Pamphlet but because the Author was little concerned whether it should be committed to the Press at all in regard his Adversaries Book contained nothing which had not been confuted with an Antidate save only the Personal Invectives the chief significancy whereof was to demonstrate the spleenish humour of Jesuits But since Providence is bringing these Papers to publick view the God of Truth make them subservient for the good of his Church Amen FINIS A TABLE Of the chief heads contained in this Treatise THe Preface pag. 1 Cap. 1. A brief survey of the Pamphleters empty and unfaithful Apologies for Jesuit Dempster pag. 6 Cap. 2. There is no necessity of an infallible visible Judge of controversies in the Church and consequently the basis of the Pamphleters whole discourse is overthrown pag. 22 Sect. 1. The true state of the question propounded pag. 23 Sect. 2. Arguments proving there is no necessity of an infallible visible Judge in the Church pag. 26 Sect. 3. The Pamphleters objections for the necessity of an infallible visible Judge discussed pag. 53 Chap. 3. That the Scriptures are the compleat infallible and principal rule of Faith pag 71 Sect. 1 Some hints of indignities put upon the holy Scriptures by Romanists pag 71 Sect 2. the state of the question concerning the rule of Faith opened and the Scriptures briefly proved to be the rule of Faith pag. 75 Sect. 3. The Pamphleters four principal objections against the Scriptures being the compleat rule of Faith discussed pag. 89 Sect. 4. Some reflections on the rest of the Pamphleters rapsodik discourse concerning the rule of Faith pag. 117 Cap. 4. A discourse of fundamentals with some reflections on the contradictions impertinences and falsehoods of the Romish Pamphleter in his Sect. 5. pag. 141 Sect. 1. Whether there be ground for the distinction of Fundamentals and non-Fundamentals or of essentials and integrals in religion pag. 143 Sect. 2. Whether do the Scriptures contain clearly all the Fundamentals of Faith pag. 151 Sect. 3. Whether all be Fundamentals which the Church imposes as Fundamentals pag. 168 Sect. 4. Whether was it necessary for the dicision of the question betwixt Mr. Dempster and the author to determine the precise number of Fundamentals pag. 174 Sect. 5. Whether is the Popish religion injurious to the fundamentals of Christianity pag. 178 Sect. 6. Whether the Waldenses Wicklevists and Hussites be of the same religion as to fundamentals and essentials with Protestants pag. 180 Sect. 7. Whether do the Greek Churches agree with Protestants as to fundamentals pag. 186 Sect. 8. Whether the doctrine of Protestants in all points of Controversie be openly against God and his written word as the Pamphleter affirms and so contrary to the fundamentals of religion pag. 189 Cap. 5. Concerning Transubstantiation and the number of Sacraments pag. 433 Sect. 1 The Popish sigment of Transubstantiation briefly confuted and the Authors argument against it vindicated from the exceptions of the Pamphleter pag. 433 Sect. 3. The Pamphleters superficial reflections on the number and nature of Sacraments examined pag. 440 Cap. 6. VVhether Protestant Churches do grant that the visible Church was not alwayes preserved and that for 1400 years before Luther Popery was the only prevailing religion p. 452 Cap. 7. The truth of the Protestant Religion evicted by the comformity thereof with the faith of the primitive Church in the first three ages and the falshood of the Present Romish Religion from the disagreement thereof with the faith of these ages pag. 467 Sect. 1. the Pamphleters first instance of novelty touching the Popes supremacy briefly canvased and retorted upon Romanists pag. 469 Sect. 2. The second instance of novelty concerning unwritten traditions examined retorted upon Romanists pag. 476 Sect. 3. The third instance of novelty concerning the sacrifice of the mass considered and retorted upon Romanists pag. 479 Sect 4. A fourth instance of novelty concerning Transubstantiation discussed and retorted upon Romanists pag. 267 Sect. 5. A fifth instance of novelty concerning purgatory examined and retorted upon Romanists pag. 270 Sect. 6. A sixt instance of novelty concerning invocation of Saints examined and retorted upon Romanists pag. 276 Sect. 7. A seventh instance of novelty concerning Crosses and images examined and retorted upon Romanists pag. 281 Sect. 8. An eight instance of novelty concerning free-will examined and repelled pag. 286 Sect. 9. A ninth instance of novelty concerning merits examined and retorted pag. 290 Sect. 10. A tenth instance of novelty concerning a perfect keeping of the commands examined and retorted pag. 292 Appendix 1. Containing another Decad of Romish novelties in Religion pag. 294 Appendix 2. The Pamphleters impertinent citations from Justin Martyr together with a new Catalogue of heresies falsly charged on Protestants briefly discussed pag 314 Cap. 8. A confutation of the Pamphleters last section wherein beside other things his three notes of the Catholick Church viz. Miracles Conversion of Infidels and Sanctity of life are examined and by them also the truth of the reformed and falshood of the Popish religion demonstrated pag. 321 Sect. 1. A bundel of the Pamphleters most impudent slanders against Protestants rejected pag. 321. Sect. 2. The Pamphleters equivocation in propounding the grounds of the Romish Religion pag. 322. Sect. 3. Three propositions of the Pamphleter on which all the interest of the Papacy doth hang Canvased pag. 323 Subject 1.
The Pamphleters sophisms for his first proposition viz. that there is an infallible propounder briefly discussed pag. 323 Subject 2. The Pamphleters second proposition viz. that the true Church is the Infallible propounder considered pag. 327 Subject 3. The pamphleters third proposition viz. that the Roman Church is the only true Catholick Church considered pag. 332 Article 1. Of Miracles pag. 332 Article 2. Of the Conversion of Infidels pag. 349 Article 3. Of sanctity of life pag. 355 Sect. 4. A touch of the Pamphleters hints at other notes of the Church viz the title of Catholick and Succession pag. 374 Sect. 5. A brief reparty to his conclusory knacks pag. 382 A postscript vindicating the Author from the Criminations of the Pamphleter pag. 385 An Advertisment concerning the Errata THe Author living in another Kingdom and not being able to revise the Press and the Copy which came hither having been written by a young Scholar not so correctly as might have been wished many errors have crept into the work◠some of which do greatly wrest the sense yea sometimes do destroy it May it therefore please the serious Reader when any thing occurrs which seems incongruous to turn over to the Errata where readily he may find that cleared which in the work appeared intricate or perhaps absurd As for instance p. 318. l. 2. It may justly seem strange that the epithet Saint is prefixed to Ambrose Catharinus a moderne Romanist as if he had been the ancient S. Ambrose B. of Millan whereas by looking on the Errata where S. is appointed to be expunged the Reader may understand that the Epithet Saint was not in the Authors Copy By the same means diverse other mistaks of the impression may be cleared especially seeing it is hoped that these which are not set down may easily be observed by the judicious Reader It is likewise granted that many trespasses are committed in the punctation but there was necessity to leave these to the Correction of the intelligent Reader Where the Printer found in the Coppy this figure § he ordinarily hath printed Sect. and so hath sometimes put twice Sect. in one place Some of those escapes are noted amongst the Errata that by them the Reader might easily pass judgment on the rest And if he would be at pains to correct the errours with his pen he would oblige the Author and ease those of trouble who afterwards should make use of his book If either Jesuit or other Reader impute any of these or such like escapes unto the Author he will discover more prejudice against the cause or person of the Author than either judgment or discretion However the Errata is subjoyned for the use of ingenuous lovers of truth It is to be noted that whereas cap. 3. Sect. 3. page 94. Lyranus Paulus Burgensis Valla Cajetan are joyned with Erasmus Pagnin Arias Montanus c. the meaning is not that the first four Authors had translated entire books of Scripture as the latter had done but that those also in their Expositions of Scripture did frequently recede from the Vulgar Latin and corrected it Likwise where as it is said cap. 3. Sect. 3. pag 95. that Romanists can only object against our translations of Scripture some rash expressions of private men who can pretend to no authority that is to be understood of Castalio Broughton Carolus Molinaeus and others of that quality cited by the Pamphleter But there a touch should have been given how the Pampheter had abused an expression of King James in the conference at Hampton Court viz. that the Geneva translation is the worst of all English translations This expression of the King the Pamphleter abuses to impugne the Scriptures being the rule of Faith which his Majesty never intended nor was his meaning that the Geneva translation composed Anno. 1560. By the English Exiles who fled thither in the Reign of Queen Mary or that the other English translations the faillours whereof were likewise briefly hinted at by the King did not contain all things necessary to Salvation Yea the particular trespases noted by his Majesty in the Geneva bible were in the Marginal annotations not in the translation it self Thereal design of the King was to hold forth that no English translation then extant had arrived at the perfection which were not only to be wished but also by more industry might be attained whereupon his Majesty gave special order to compose the English translation which we now by the mercy of God do enjoy It were good that Romanists had as much ingenuity to acknowledge the errors of their vulgar latin as lastly corrected by Clement the eight a specimen whereof hath been exhihited by Francisus Lucas Brugensis If any be not satisfied with the touch given of the Keri and Chetib pag. 102. 103. they are remitted to Sixtinus Amama his dissertation de Keri Chetib in coronide ad Grammaticam Martinio Buxtorfianam where though that learned Author seem to make large concessions concerning the Keri and Chetib and the various lections yet neither do they overthrow the doctrine of the reformed Church concerning Scriptures being the rule of faith as Amama himself in the Answer of some objections endeavours to clear It is also to be noted that whereas in page 472. Clements Epist 1. is pronounced spurious The Authors designe was not to censure Clements first Epistle to the Corinthians lately published by Mr. Patrick Young which Rivet Crit. sac lib. 1. cap. 8. Commends as savouring of primitive simplicity and Hottinger in Elencho librorum supposititiorum saith de ea Nostri nihil durius pronunciarunt for that is not the Epistle cited by the Pamphleter but another passing under the name of Clements first Epistle to S. James which is justly concluded spurious And albeit the Epistle were genuine yet the testimony adduced from it is impertinent seeing it speaks not of the Popes supremacy but partly of that which was common to S. Peter with the rest of the Apostles namely that he was called Fundamentum Ecclesiae which is also attributed to the rest Eph 2. 20. Rev. 21. 14. and partly of his personal prerogatives and indowments in regard whereof he is said to be potentior omnium which might well consist with equality of jurisdiction DEdic pag. 3. li. 11. r. 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 p. 11. l. 35. r. lib. 13. p. i2 l-39 r. Rom. 8.3.8 p 14. l. 19. r. twelve years p 23. l. 21 r. diffusive p 24. l. 14. r. diffusive l 28. r. Donatists might have p. 51. l 31 r. those Fathers do only compar p. 52. l. 20. ◠against F. Johnson p. 53. l. 22. r. 18 Mat 28.20 p. 57. l. 7. r. Exod. 32. p 62. l. 10. r. Evangelium p. 65. l. 30. r. lib. 2. de Concilits ◠67. l. 35. r. contra Epist Fundamenti p. 72. l. 34. in place of Isidor Clarius r. Lucas Brugenesis l. 38 ◠diffic 4 Sect 2. p. 73 l. 21. r. a spara◠senses