at Anatolius his rising and the equaling him with Rome but they never excepted one word that ever I found against the saying that it was because of the Empire that Rome by the Fathers had the Primacy given it And the Reason given by themselves Concil Constant Can. 5. is because Constantinople is new Rome But Binnius saith that Rome receiveth not the Canons of this Council neither but only their condemnation of Macedonius And he saith that every Council hath just so much strength and authority as the Apostolick seat bestoweth on it For saith he unless this be admitted no reason can be given why some Councils of greater numbers of Bishops were reprobated and others of a smaller number confirmed Bin. Vol. 2. p. 515. What would you have more Sirs Do you not see yet what the Popish Catholick Church is and what they mean when they mouth it out to you and ask you whether your private Judgement be safer or wiser then that of the whole Church or of all the Christian world You see they mean all this while but one man whom Gretser and others plainly confess they call the Church So that indeed it is General Councils and all the Christian world or Church that are the ignorant fallible and oft erring part and it is one man that sometime is reputed an incarnate Devil by a General Council too that is the unerring Pillar of the Church and wiser then all they Do you not see that they make a meer nothing or mockery of General Councils any further then they please the Pope And can you expect that any thing should please them that is against his Greatness or as Julius the second calls it his holding the place of the great God the Maker of all things and all Laws What a vile abuse is it then of the Pope to trouble the world by the meetings and Consultations of General Councils when he can sit at Rome and contradict them infallibly and Good man is fain to save the Catholick Church from the Errors that General Councils the Representative Catholick Church would else lead them into and therefore could he not with less ado infallibly make us Laws Canons and Scriptures without them For sure that which the Pope can do against a General Council he can do without them If he can Infallibly contradict a General Council and Infallibly Rule us contrary to their Judgement he may no doubt Infallibly Rule us without them And therefore of late times they have learnt so much wit that you may look long enough before you see a General Council And I think the Council of Constance were no better Prognosticators then William Lilly nor no more effectuall Lawgivers then Wat Tyler when they Prognosticated or Ordained Decennial Councils And I will be judged by all the world And here also you may see what account the Papists make even of the first General Councils It s all one with them to judge others Hereticks for contradicting especially the four first General Councils compared to the four Evangelists as the Scripture it self and yet who would have thought it they profess themselves to reject the Canons or Decrees of both these the first of Constantinople and that of Calcedon in part And now I think on it by this priviledge I cannot see but the Pope is priviledged from all possibility of being an Heretick personally But these things are on the by I return to the point in hand which is to prove to you that not only the Romish Universal Monarchy and Vice-godhead but even its Patriarchal Primacy was no Apostolical Tradition but an Humane Institution founded on this Consideration that Rome was the Imperial Seat and City 5. And Humane it must needs be 1. For we find that Councils did not declare it as any part of the Law of God but Ordain it as an act of their own 2. We find them adding the Patriarchate of Constantinople which was a new seat neither Patriarch nor Bishop residing there in the Apostles dayes or long after 3. Yea we find them giving this new Patriarch the second place and once making him equal with old Rome which they would never have presumed to do if they had thought that the Patriarchship of Alexandria Antioch or Rome had been of Divine Institution for what horrible arrogancy would that have been when the Holy Ghost by the Apostles had made Alexandria second and Antioch third and Rome first for a Council to set Constantinople before two of them and equal with the first 6. And therefore we have reason to think that if Patriarchs be desirable creatures there may more and more new ones now be made as lawfully as Constantinople was 7. And we do not think that a General Council or Pope can make a man of one Nation to be Patriarch of the Church in another Nation that perhaps may be in wars with the Prince of the first Nation but that each Prince with the Church under their Power hath more to do in it then either Pope or Council And if Portugal and France set up Patriarchs at home they do as lawfully as the Patriarch of Constantinople was set up 8. And therefore we must needs judge that to disobey the Pope or withdraw from his subjection if he had never forfeited his Patriarchship by the claim of an Universal Headship were no greater a sin then to disobey or withdraw from the Patriarch of Alexandria Antioch or Constantinople either the Government by Patriarchs and Arch-bishops is of Gods ordaining and approving or not if not as most of the Protestants hold then it is no sin to reject any of them If it be of God then to reject any of them though in simple error is a sin of disobedience through ignorance but is far from proving a man to be no member of the Catholick Church for sure Patriarchs are far from being Essential parts of the Catholick Church For 9. We conclude as in the Papists own Judgement the Catholick Church may be without the Patriarch of Constantinople Alexandria or Antioch so may it therefore without the Pope of Rome CHAP. XX. Detect 11. THE great endeavour of the Papists is to advance Tradition The Council of Trent Ses 4. hath equalled it with the Scriptures as to the pious affection and reverence wherewith they receive it On pretence of this Tradition they have added abundance of new Articles to the faith and accuse us as Hereticks for not receiving their Traditions And this is a principall difference betwixt us that we take the Scriptures to be sufficient to acquaint us with the will of God as the Rule of faith and holy living and they take it to be but part of the word of God and that the other part is in unwritten Tradition which they equal with this as afore For the maintaining of Tradition it is that they write so much to the dishonour of the holy Scripture as you may find in Rushworths Dialogues and Tho. Whites Defence of them and
many others so like to the Arguments and Language of the Seekers and Infidels that we can scarcely know whom we hear when they speak to us For the discovery of their desperate fraud in this point and the right confuting of them 1. You must distinguish them out of their confusion 2. You must grant them all that is true and just which we shall as stiffly defend as they 3. You must reject their errors and confute them And 4. You may turn their own principall weapon against them to the certain destruction of their cause Of all these briefly in course 1. For the first two I have spoke at large in the Preface to the second part of the Saints Rest and in the determination in the first part of my Book against Infidelity But briefly to touch some of the most necessary things here 1. We must distinguish the Tradition of the Scriptures or the Scripture doctrine from the Tradition of other doctrines pretended to be the rest of the word of God 2. We must distinguish between a certain proved Tradition and that which is unproved and uncertain if not grosly feigned 3. We must distinguish between the Tradition of the whole Catholick Church or the greater part and the Tradition of the lesser more corrupted selfish part even the Roman part 4. We must distinguish between a Tradition of necessary doctrine or practice and the Tradition of mutable Orders 5. And we must distinguish between Tradition by way of Testimony or History or by way of Teaching Ministry and Tradition by way of Decisive Judgement as to the Universal Church suffer them not to jumble all these together if you would not be cheated in the dark 2. And then concerning Tradition we grant all these following Propositions so that it is not all Tradition that we deny 1. We grant that the Holy Scriptures come down to us by the certain Tradition of our fathers and Teachers and that what the seeing and hearing of the Apostles was to them that lived with them that Tradition and belief of certain Tradition is to us by reason of our distance from the time and place So that though the Scripture bear its own evidence of a Divine author in the Image and superscription of God upon it yet we are beholden to Tradition for the Books themselves and for much of our knowledge that these are the true writings of the Apostles and Prophets and all and not depraved c. 2. We thankfully acknowledge that the Essentials of the faith and more hath been delivered even from the Apostles in other wayes or forms besides the Scriptures as 1. In the Professions of the Churches faith 2. In the baptismal Covenant and signs and whole administration 3. In the Sacrament of the Lords Supper 4. In Catechisms or Catechizings 5. In the prayers and praises of the Church 6. In the hearts of all true believers where God hath written all the Essentials of the Christian saith and Law So that we will not do as the Papists perversly do when God delivereth us the Christian Religion with two hands Scripture compleatly and Verbal Tradition in the essentials they quarrell with the one hand Scripture on pretence of defending the other so will not we quarrell with Tradition the other hand but thankfully confess a Tradition of the same Christianity by unwritten means which is delivered more fully in the Scripture and this Tradition is in some respect subordinate to Scripture and in some respect co-ordinate as the spirits left hand as it were to hold us out the truth 3. We confess that the Apostles delivered the Gospel by voice as well as by writing and that before they wrote it to the Churches 4. By this preaching we confess there were Christians made that had the doctrine of Christ in their hearts and Churches gathered that had his ordinances among them before the Gospel was written 5. And we confess that the Converted were bound to teach what they had received to their children servants and others 6. And that there was a setled Ministry in many Churches ordained to preach the Gospel as they had received it from the Apostles before it was written 7. And that the said ordinances of Baptism Catechizing Professions Eucharist Prayer Praise c. were instituted and in use before the Gospell was written for the Churches 8. And that when the Gospel was written as Tradition bringeth it to us so Ministers are commissioned to deliver both the Books and the doctrine of this Book as the Teachers of the Church and to preach it to those without for their conversion 9. And that Parents and Masters are bound to teach this doctrine to their children and servants yea if a Minister or other person were cast into the Indies or America without a Bible he must teach the doctrine though he remembred not the words 10. We grant that to the great benefit of the Church the writers of all ages have in subserviency to Scripture delivered down the Sacred Verities and Historians the matters of fact 11. And that the unanimous Consent of all the Churches manifested in their constant professions and practices is a great confirmation to us 12. And so is the suffering of the Martyrs for the same truth 13. And the Declarations of such consent by Councils is also a confirming Tradition 14. And the Confessions of Hereticks Jews and other Infidels are Providentiall and Historical Traditions for confirmation 15. And we profess that if we had any Certain proof of a Tradition from the Apostles of any thing more then is written in Scripture we would receive it All this we grant them for Tradition 3. But in these points following we oppose them 1. We take the holy Scriptures as the Compleat universal Rule or Law of faith and Holy living and we know of no Tradition that containeth another word of God Nay we know there is none such because the Scripture is true which asserteth its own sufficiency Scripture and unwritten Tradition are but two wayes of acquainting the world with the same Christian doctrine and not with divers parts of that Doctrine so as that Tradition should add to Scripture yea contrarily it is but the substance of greatest verities that are conveyed by unwritten Tradition but that and much more is contained in the Scripture where the Christian doctrine is compleat 2. The manner of delivery in a form of words which no man may alter and in so much fullness and perspicuity is much to be preferred before the meer verbal delivery of the same doctrine For 1. The Memory of man is not so strong as to retain as much as the Bible doth contain and preserve it safe from alterations or Corruptions Or if one man were of so strong a memory no man can imagine that all or most should be so Or if one Generation had such wonderfull memories we cannot imagine that all their posterity should have the like If there were no statute Books Records or Law-books in
when they had no being since the death of the Apostles 6. And also that we are able to prove the death and burial of many things that have gone long under the name of Traditions 7. And when we find so lame an account from your selves of the true Apostolical Traditions You are so confounded between your Ecclesiasticall Decrees and Traditions and your Apostolical Traditions that we despair of learning from you to know one from the other and of seeing under the hand of his Holiness and a General Council a Catalogue of the true Apostolical Traditions And sure it seems to us scarce fair dealing that in one thousand and five hundered years time if indeed there have been Popes so long the Church could never have an enumeration and description of these Traditions with the proofs of them Had you told us which are Apostolick Traditions but as fully and plainly as the Scriptures which you accuse of insufficiency and obscurity do deliver us their part you had discharged your pretended trust 8. And it is in our eyes an abominable impiety for you to equal your Traditions with the holy Scripture till you have enumerated and proved them And it makes us the more to suspect your Traditions when we perceive that they or their Patrons have such an enmity to the Holy Scriptures that they cannot be rightly defended without casting some reproach upon the Scriptures But this we do not much wonder at for it is no new thing with the applauders of Tradition We find the eighth General Council at Constantinople Can. 3. decreeing that the Image of Christ be adored with equal Honour with the Holy Scripture But whether that be an Apostolical Tradition we doubt 9. And if General Councils themselves and that of your own should be for the sufficiency of Scripture what then is become of all your Traditions Search your own Binnius page 299. whether it past not as sound doctrine at the Council of Basil in Ragusii Orat. Sup. 6. that faith and all things necessary to salvation both matters of belief and matters of practice are founded in the literal sense of Scripture and only from that may argumentation be taken for the proving of those things that are matters of faith or necessary to salvation and not from those passages that are spoken by allegory or other spiritual sence Sup. 7. The Holy Scripture in the literal sense soundly and well understood is the infallible and most sufficient Rule of faith Is not here enough against all other Traditional Articles of faith A plain man would think so Yea but Binnius noteth that he meaneth that explicitely or implicitely it is so Well! I confess the best of you are slippery enough but let us grant this for indeed he so explaineth himself afterward yet that 's nothing for Tradition He there maintaineth that Scripture is the Rule of faith not part of the Rule For saith he when the intellect hapneth to err as in hereticks its necessary that there be some Rule by the deviation or conformity to which the intellect may perceive that it doth or doth not err Else it would be still in doubt and fluctuate it appeareth that no humane science is the Rule of faith It remaineth therefore that the Holy Scripture is this Rule of faith This is the Rule John 20. where be saith these things are written that you might believe that Jesus is the son of God and believing might have life in his name And 2 Pet. 2. You have a more sure word of prophecy to which ye do well that ye attend as to a light c. And Rom. 15. Whatsoever things were written were written for our learning c. And its plain that the foresaid authorities are of holy Scripture and speak of the holy Scripture c. The second part also is plain because if the holy Scripture were not a sufficient Rule of faith it would follow that the Holy Ghost had insufficiently delivered it who is the author of it which is by no means to be thought of God whose works are all perfect Moreover if the Holy Scripture were wanting in any things that are necessary to salvation then those things that are wanting might lawfully and deservedly be superadded from some thing else aliunde or if any thing were superfluous be diminished But this is forbidden Rev. 22. From whence its plain that in Scripture there is nothing defective and nothing superfluous which is agreeable to its author the Holy Ghost to whose Omnipotency it agreeeth that nothing deminutely to his Wisdom that nothing superfluously and to his Goodness that in a congruous order he provide for the Necessity of our salvation Prov. 30. 5 6. The word of God is a fiery buckler to them that hope in him Add thou not to his words lest be reprove thee and thou be found a lyar How like you all this in a Popish General Council and in an Oration against the Sacrament in both kinds Well! but perhaps the distinction unsaith all again No such matter you shall hear it truly recited He proceeds thus But for the further declaration of this Rule as to that part it must be known that the sufficiency of any doctrine is necessarily to be understood two wayes one way Explicitely another way Implicitely And this is true in every Doctrine or science because no doctrine was ever so sufficiently delivered that all the Conclusions contained in its principles were delivered and expressed explicitely and in the proper terms and so it is in our purpose because there is nothing that any way or in any manner N.B. pertaineth to faith and salvation which is not most sufficiently contained in the holy Scripture explicitely or implicitely Hence saith Austin every truth is contained in the Scriptures latent or patent as in other sciences Speculative or Moral and Civil the Conclusions and determinations are contained in their principles c. and the deduction is by way of inference or determination This is the plain Protestant Doctrine There is nothing any way necessary to faith or salvation but what is contained in the Scriptures either expresly or as the Conclusion in the premises Good still we desire no more Let holy Reason then discern the Conclusion in the premises and let us not be sent for it to the Authority of Rome nay sent for some thing else that is no Conclusion deducible from any Scripture principles we grant Tradition or Church practices are very useful for our better understanding of some Scriptures But what is this to another Traditional word of God Prove your Traditions but by inference from Scripture and we will receive them Yet let us hear this Orator further clearing his mind Adding to a Doctrine may be understood four wayes 1. By way of explication or declaration 2. By way of supply 3. By way of ampliation 4. By way of destruction or contrary The first way is necessary in every science and doctrine and specially in Holy Scripture not for it self
is impossible to most of the world as is before shewed and were it possible it would be so tedious and laborious a course that its ridiculous in most to mention such Appeals Argum. 9. The Soveraign or Head of the Church as of every Body Politick hath power to deprive and denude any other of their power The Pope or General Council hath not power to do so therefore they are not of the Head or Soveraigns of the Church The Major is a known principle in polity He that giveth power can take it away And it 's confessed by the Opponents in this case The Minor I prove 1. Because else it would be in the power of the Pope or Council whether Christ shall have any Ministry and Church or not They may at least make havock of it at pleasure But that 's false 2. As is before said we receive not our power from them therefore they cannot take it from us 3. The Holy Ghost doth make us Over-seers of the flock Act. 20. 28. and lay a Necessity on us and denounce a woe against us if we preach not the Gospel and hath no where given us leave to give over his work if the Pope or a Council shall forbid us 4. And they can shew no Commission from Christ that giveth them such a power Arg. 10. If it were the form or Essence of the Church to have a humane visible Head then our Relation to such a head would be essential to our Membership or Christianity But the Consequence is false therefore so is the Antecedent The falseness of the consequent is apparent 1. In that it cruelly and ungroundedly unchristeneth all that do not believe in such a visible Head That is the greatest part by far of the Christians in the world And 2. By the ensuing argument And the necessity of the consequence is evident of it self Argum. 11. If such a visible Head were essential to the Church and so to our Christianity then should we all be Baptized into the Pope or a General Council as truly and necessarily as we are baptized into the Church But we neither are nor ought to be so baptized into the Pope or a General Council therefore they are not essential to the Church or our Christianity The Major viz. the Consequence is clear and not denyed by the Papists who affirm that Baptism engageth the baptized to the Pope He that is united to the body is united to the head he that is listed into the Army is listed to and under the General He that is entred into the Common-wealth is engaged to the Soveraign thereof But that we are not baptized to the Pope or a General Council is proved 1. Because neither the form of Baptism nor any word in Scripture doth affirm such a thing 2. No persons in Scripture times were so baptized Men were baptized before there was a Pope at Rome or a General Council And afterward none were baptized to them at least for many hundred years otherwise then as they were entred into the particular Church of Rome who were Inhabitants there 3. Never any was baptized to Peter or Paul or any of the Apostles saith Paul 1 Cor. 1. 13. was Paul crucified for you or were ye baptized in the name of Paul They must be baptized into the name of no visible Head but him that was crucified for them 4. The Apostle fully resolveth all the doubt 1 Cor. 12. describing the body into which we are baptized ver 13. And he entitleth it from the head Christ vers 12. but acknowledgeth no other head either co-equal with Christ or subordinate The highest of the other members are called by Paul but eyes and hands and thus Apostles Prophets Teachers Miracles gifts of healing helps Governments are only said to be set in the Church as eyes and hands in the body but not over the Church as the Head or Soveraign Power ver 17 18 19 28 29. so that though he that is baptized into the Church is baptized into an Organical body and related to the Pastors as to hands and eyes yet not as to a head nor as to a representative body neither And me thinks neither Pope nor Council should pretend to be more then Apostles Prophets and Teachers and Governments If the form of baptism had but delivered down the authority of the Pope or a Council as it did the authority and name of the Father Son and Holy Ghost Tradition would have been a tolerable Argument for them though Scripture had been silent But when the Baptismal Tradition it self is silent and it is a doctrine so monstruously strange to the Primitive Church that all the baptized are baptized to the Pope or a General Council I know no remedy but they must both put up their pretenses Argum. 12. The Essence of the Church into which they were baptized was part of the doctrine which the Catechumeni were taught and all at age should learn before their baptism The Soveraignty or Headship of Pope or Council was no part of the Doctrine which by the Primitive Church the Catechumeni were taught and ought to learn before their baptism Therefore the Soveraignty or Headship of Pope or Council was not then taken to be of the Essence of the Church The Major is evident 1. In that the Catholick Church was in the Creed and it's essentials there briefly expressed in those terms Holy Catholick Church and Communion of Saints 2. In that Church History fully acquainteth us that it was the practice of the Catethists and other Teachers to open the Creed to them before they baptized them and therein the Article of the Catholick Church and the Communion of Saints The Minor is proved by an induction of all the Records of those times which in gross may now suffice according to our present intended brevity to be mentioned There is no one Writer of many hundred years no not Origen Tertullian Irenaeus or any other that purposely recite the Churches belief which the Catechumeni were taught nor Cyril or John Hierosol or any other who open those Articles to the Catechumens that ever once mention the Doctrine of the Headship of the Pope or Council when they open the Article of the Catholick Church nor yet at any other time If they affirm that they did let them prove it if they can Argum. 13. As it is high Treason in a Republick to deny the Soveraign and to be cut off from him is to be cut off from the Common-wealth so it would be a damning unchristening sin to deny the Headship of the Pope or General Council if they were indeed the Head of the Church But it is no such damning unchristening sin Therefore they are not the Head of the Church The Major is plain from the Nature of Soveraignty The Minor is certainly proved 1. Because it is never mentioned in Scripture nor any ancient Writer for many hundred years as a state of Apostasie nor as a damning sin nor as any sin to deny
which is most sufficient and most cleare in it self but for us This we all yield The second way is necessary to sciences diminutely and insufficiently delivered by their authors for their supplement so Aristotle is supplemented by Albertus Magnus c. The third way specially if it be not excessive is tolerable to the well being though it be not necessary The fourth way assertively is to be rejected as Poyson Thus are the authorities to be understood that forbid to add to or diminish from the Scripture Deut. 12 32. Well! by this time you may see that when such doctrine as this for Scripture sufficiency and perfection as the Rule of faith and life admitting no addition as necessary but explication nor any other as tolerable but moderate ampliation which indeed is the same I say when this doctrine past so lately in a Popish General Council you may see that the very Doctrine of Traditions equaled with Scripture or being another word of God necessary to faith and salvation containing what is wanting in Scripture is but lately sprung up in the world And sure the Traditions themselves be not old then when the conceit of them came but lately into the world 4. Well I have done the three first parts of this task but the chief is yet behind which is to shew 1 How little the Papists get by their Argument from Tradition 2. And how â—uch they lose by it even all their cause 1. Two things they very much plead Tradition for the one is their private doctrines and practices in which they disagree from other Christians and here they lose their labour with the judicious 1. Because they give us no sufficient proof that their Tradition is Apostolical 2. Because the dissent of other Churches sheweth that it is not universal with other Reasons before mentioned 2. The other Cause which they plead Tradition for is the Doctrine of Christianity it self And this they do in design to lead men to the Church of Rome as if we must be no Christians unless we are Christians upon the credit of the Pope and his Subjects And here I offer to their Consideration these two things to shew them the vanity of their arguing 1. We do not strive against you in producing any Tradition or Testimony of Antiquity for the Scripture or for Scripture Doctrine we make as much advantage of such just Tradition as you What do such men as White Vane Cressy c. think of when they argue so eagerly for the advantage of Tradition to prove the Scripture and Christian faith Is this any thing against us Nothing at all We accept our Religion from both the hands of Providence that bring it us Scripture and Tradition we abhor the contempt which these partial Disputers cast upon Scripture but we are not therefore so partial our selves as to refuse any collateral or subordinate help for our faith The more Testimonies the better The best of us have need of all the advantages for our faith that we can get When they have extolled the Certainty of Tradition to the highest we gladly joyn with them and accept of any certain Tradition of the mind of God And I advise all that would prove themselves wise defenders of the faith to take heed of rejecting Arguments from Providences or any necessary Testimony of man especially concerning matter of fact or of rejecting true Church History because the Papists over value it under the name of Tradition left such prove guilty of the like partiality and injuriousness to the truth as the Papists are And whereas the Papists imagine that this must lead us to their Church for Tradition I answer that in my next observation which is 2. We go beyond the Papists in arguing for just Tradition of the Christian faith and we make far greater advantage of it then they can do For 1. They argue but from Authoritative Decision by the Pope under the name of Church-Tradition excepting the French party whereas we argue from true History and certain Antiquity and prove what we say Where note 1. That their Tradition is indeed no Tradition for if it must be taken upon the credit of a man as supposed Infallible by supernatural if not miraculous endowment this is not Tradition but Prophesie And if they prove the man to be such a man it s all one to the Church whether he say that This was the Apostles doctrine or This I deliver my self to you from God For if he were so qualified he had the power and credit of a prophet or Apostle himself And therefore they must prove the Pope to be a Prophet before their kind of Tradition can get credit and when they have done that there is no need of it this their honest Dr. Holden was ware of upon which he hath so handsomely canvassed them 2. Note also that such as Dr. Holden Cressy Vane White and other of the French way that plead for Tradition mean a quite other thing then the Jesuited Italian Papist meanes and while they plead for universal Tradition they come nearer to the Protestants then to their Brethren if they did not contradict themselves when they have done by making meer Romish Tradition to be universal 3. Note also that when Papists speak of Tradition confusedly they give us just reason to call them to Define their Tradition and tell us what they mean by it before we dispute with them upon an ambiguous word seeing they are so divided among themselves that one party understands one thing by it and another another thing which we must not suffer these juglers to jumble together and confound 2. Another advantage in which we go beyond the Papists for Tradition is that as we argue not from the meer pretended supernatural Infallibility or Authority of any as they do but from rational Evidence of true Antiquity so we argue not from a sect or party as they do but from the Universal Church As far as the whole Church of Christ is of larger extent and greater credit then the Popish party so far is our Tradition more Credible then theirs And that is especially in three things 1. The Papists are fewer by far then the rest of the Christians in the world And the testimony of many yea of all is more then of a part 2. The Papists above other parties have espoused an interest that leads them to pretend and corrupt Tradition and bend all things to that interest of their own that they may Lord it over all the world But the whole Church can have no such Interest and Partiality 3. And the Papists are but one side and he that will judge rightly must hear the other sides speak too But the Tradition that we make use of is from all sides concurring yea Papists themselves in many points Yea our Tradition reacheth further then the Universal Church for we take in all rational Evidence even of Jews Heathens and Hereticks and Persecutors that bear witness to the matters of fact
only by vertue or meer desert But now this Right side and Left side and Middle and Lower Degree and Presidency and Concomitancy have begot us many Contritions to no purpose and have driven many into the Ditch and have led them away to the region of the Goats What Hierom saith both in his Epistle to Evagrius and on Tit. cap. 2. is commonly known The many plain Testimonies of Anselmn are commonly Cited as plain as Hieroms Alphons à Castro advers Haeres lib. 6. in nom Episcop had more ingenuity then to joyn with them that would wrest Hieroms words to a sence so contrary to their most plain importance Tertullian cap. 17. de Bapt. thought Lay-men in Necessity might Baptize and so doth the Church of Rome now Why then may not Presbyters in such a case at least Ordain when as he there saith Quod ex aequo accipitur ex aequo dari potest And ibid. he saith that it is but propter Ecclesiae honorem that Bishops Rule in such matters and that peace may be kept and Schism avoided But that probati quique seniores did exercise Discipline in the Assembly he testifieth in Apologet. Mr. Prin hath cited you abundance of Fathers that were for the parity of the Ministry or against Prelacy jure Divino Isidore Pelusiat lib. 3. Epist 223. ad Hieracem Episcopatum fugientem saith And when I have shewed what difference there is between the ancient Ministry and the present Tyranny why do you not Crown and Praise the Lovers of equality If you would see more of the Antients making Presbyters to be Bishops and Consenting with Hierom read Sedulius on Tit. 1. Anselm Cantuar in Enarrat in Phil. 1. 1. Beda on Act. 20. Alcuinus de Divinis officiis c. 35 36. and on John lib. 5. Col 547. c. Epist 108. And that Presbyters may Ordain Presbyters see Anselmn on 1 Tim. 4. 14. And Institut in Concil Colon. de sacr Ordin fol. 196. see also what 's said by our Mart. Bucer script Anglic. pag. 254 255 259 291. sequ Pet. Martyr Loc. Commu Clas 4. Loc. 1. sect 23 pag. 849. And Wickliffes Arguments in Waldensis Passim And your own Cassander Consult Artic. 14. saith It is agreed among all that of old in the Apostles dayes there was no difference between Bishops and Presbyters but afterwards for Orders sake and the avoiding of Schism the Bishop was set before the Presbyters And Ockam determineth that by Christs Institution all Priests of what degree soever are of equal Authority Power and Jurisdiction Reynold Peacock Bishop of Chichester wrote a Book de Ministrorum aequalitate which your party caused to be burnt And Richardus Armachanus lib. 9. cap. 5. ad Quest Armen saith There is not found in the Evangelical or Apostolical Scriptures any difference between Bishops and simple Priests called Presbyters whence it follows that there is one Power in all and equall from their Order cap. 7. answering the Question Whether any Priest may Consecrate Churches c. he saith Priests may do it as well as Bishops seeing a Bishop hath no more in such matters then any simple Priest though the Church for reverence to them appoint that those only do it whom we call Bishops It seems therefore that the restriction of the Priests Power was not in the Primitive Church according to the Scripture I refer you to three Books of Mr. Prins viz. his Catalogue his Antipathy of Lordly Prelates c. and his unbishoping of Timothy and Titus where you have the Judgements of many writers of these matters And also to what I have said in my Second Disputation of the Episcopal Controversiès of purpose on this point 7. The chief error of the Papists in this cause is expressed in their reason No man can give the Power that he hath not wherein they intimate that it is Man that giveth the Ministerial Power whereas it is the gift of Christ alone Man doth but design the person that shall receive it and then Christ giveth it by his Law to the person so designed and then man doth in vest him and solemnize his introduction As a woman may choose her an husband but it is not she that giveth him the Power over her but God who determineth of that Power by his Law affixing it to the person chosen by her and her action is but a condition fine qua non or cause of the capacity of the matter to receive the form And so is it here When do but obey God in a right choice and designation of the person his Law doth presently give him the Power which for orders sake he must be in a solemn manner invested with But matters of Order may possibly vary and though they are to be observed as far as may be yet they alwayes give place to the Ends and substance of the work for the ordering whereof they are appoineed 8. Temporal power is as truly and necessarily of God as Ecclesiastical and it was at first given immediately by him and he chose the person And yet there is no Necessity that Kings must prove an uninterrupted Succession God useth means now in designing the persons that shall be Governors of the Nations of the earth But not alway the same means nor hath he tyed himself to a successive Anointing or Election else few Kings on earth would hold their Scepters And no man from any diversity in the cases is able to prove that a man may not as truly be a lawful Church-governor as a lawful Governor of the Commonwealth without an uninterrupted succession of Ministerial Collation 9. If Bellarmine be forced to maintain that with them it is enough that a Pastor have the place and seem lawfull to the people and that they are bound to obey him though it should prove otherwise Then we may as well stand on the same terms as they 10. In a word our Ordination being according to the Law of Christ and the Popes so contrary to it we are ready at any time more fully to compare them and demonstrate to any impartial man that Christ doth much more disown their Ordination then ours and that we enter in Gods appointed way Mr. Eliot in New England may better Ordain a Pastor over the Indians converted by him then leave them without or send to Rome or England for a Bishop or for Orders But again I must refer you of this subject to the Books before mentioned and the Sheet which I have written lest I be over-tedious CHAP. XXXIV Detect 25. ANother of their Deceits is In pretending the Holiness of their Churches and Ministry and the unholiness of ours This being matter of fact a willing and impartial mind may the easier be satisfied in it They prove their Holiness 1. By the Canonized Saints among them 2. By the devotion of their Religious Orders and their strictness of living 3. By their unmarried Clergy 4. By their sanctifying Sacraments and Ceremonies In all which they
Corrector reciteth the whole Canon thus If any Believer have a wife and a Concubine let him not Communicate But he that hath no Wife and hath a Concubine instead of a Wife may not be put from the Communion only let him be content with one woman either Wife or Concubine which he will He that liveth otherwise let him be cast off till he give over and return to penitence In an English Council at Berghamsted an 697. the seventh Canon is this If a Priest leave his Adultery and do not naughtily defer Baptism nor is given to drunkenness let him keep his Ministry and the priviledge of his habit Spelman pag. 195. King Alured in the Preface to his Laws tells us that except Treason and Desertion of their Lords the Councils of the Clergy did lay but some pecuniary mulct on other sins Spelm. pag. 362. All this shews that the Church then was much more corrupt then ours now in England Yea the best of the Fathers had such blots that I may well make their Confessions another discovery that our Churches are as pure and holy as theirs I will name but few of the chief because I would not rake into their faults needlesly who are pardoned glorified Saints in Heaven St. Augustine whilest he leaned to the Maniches had a bastard and confesseth himself guilty of fornication St. Hierom that was so vehement for Virginity and lived a Monastick life doth yet confess that he was not a Virgin St. Bernard that lived so Contemplative a life in his Serm. de beata virgine post serm 5. de Assumpt confesseth se carere virginitate that he lacked his virginity And though Bellarmine de scriptor Ecccles pag. 224. do from that only reason question whether it be Bernards yet it is in the second Tome among his undoubted writings and this reason is a poor disproof Now if one of our ordinary Ministers should be but guilty of such a sin though but once and that before Conversion no doubt but it would lye heavye on their Consciences and I am sure it would leave such a blot on their names that were never likely to be worn off while they live When we tell the Papists of their Licensing Whore-houses at Rome Bononia c. they commonly fly to the words of Austin lib. de Ordine saying Aufer Meretrices de rebus humanis turbaveris omnia libidinibus i. e. Take away Whores from among men and you will disturb all things with lusts Though this was written when Austin was but a young convert and it seems that he after changed his mind yet this shews that our times are far from the abominations of those and our Pastors are far more strict then Austin then was 4. As for the Holiness of their Church by Ceremonies as Holy Water Holy Oil Relicks Altars and an hundred such things I think it not worth the speaking of all things are sanctified to us by the word and prayer We devote our selves and all that we have to God and then to the Pure all things are Pure We neglect no Ordinance of God that we can know of and enjoy He is a spirit and seeketh such as will worship him in spirit and truth This is the Holiness that we look after But for numbring of Beads and Ave Maries and going pilgrimages and such inventions of arrogant men we place no Holiness in them as knowing that God desireth not a Mimical or Histrionical worship and that none knows what will please him so well as himself CHAP. XXXV Detect 26. ANother of their Deceits is by calling us to tell them when every one of their Errors did first begin and what Pope did bring them in or else they will not believe but they are from the Apostles To this Bishop Usher and abundance of our writers have answered them at large I shall therefore speak but these few but satisfactory words 1. It belongs to you to prove the continuance of your Opinions or Practices more then to us to prove the Beginning 2. It sufficeth that we prove that there was a time when your errors were not in the Church and that we can do from the Scriptures and the Fathers and oft have done 3. You know your selves of abundance of changes which you know not who did first introduce Who first administred the Lords Supper in one kind only dare you say that this was from the beginning Who first laid by the standing on the Lords day and used kneeling forbidden Can. 20. Concil Nicen. 1. and in other General Councils Alvarus Pelagius de planct Eccles li. 2. art 2 fol. 104. saith The Church bewaileth the sins of the people but specially of the Clergy as greater then the sin of Sodom For we see that faith and Justice have forsaken the earth The Holy Scripture and sacred Canons are accounted as fables He 's now a man of no knowledge that inventeth not Novelties You see that then Novelties were brought in The same Vincentius Lirinensis complaineth of And not only complaineth of but giveth Direction what to do in case that Novella aliqua contagio non jam portiunculam tantum sed totam Pariter Ecclesiam commaculare conetur If any novell contagion shall endeavour to stain not only a part of the Church but the whole Church alike And then his advise is to appeal from Novelty to Antiquity and not to the Pope or the present Church And withall he addeth that This Direction is but for new heresies at their first rising before they falsifie the rules of ancient faith that is before they corrupt antient Writers or can pretend to Antiquity and before by the large spreading of the venome they endeavour to corrupt the volumes of our ancestors But dilated and inveterate Heresies are not to be set upon this way because by the long tract of time they have had a long occasion of stealing Truth and therefore we must convince such antient heresies and schisms by no means but by the only Authority of the Scripture if there be need or avoid them Lirinens cap. 4 c. Were there not abundance of Novelties introduced when Augustine ad Januarium said that They load our Religion with servile burdens which God in mercy would have to be free with a very few and most manifest Sacraments of Celebration so that the condition of the Jews was more tolerable that were subject to Legall Sacraments and not to the presumptions of men These words of Austin your own Joh. Gerson reciting de vita spirit animae lect 2. par 3. addeth of his own Si tuo tempore c. If in thy dayes thou didst thus mourn Oh wise Augustine what wouldst thou have said in our time where according to the variety and motion of heads there is incredible variety and dissonant multiplicity of such servile burdens and as thou callest them of humane presumptions Among which as so many snares of souls and entangling nets there 's scarce any man that walks secure and is not
on Shipboard What fools are you to venture your lives in such a ship that hath so much encumbrance and danger and so many flaws and but a few inches between you and death and is guided by such a Pilot as may betray you or cast away your lives for ought you know They know now that none but mad men will be perswaded by such words as these to leap into the Sea to scape these dangers and therefore they do this but to make men willing to pass into their ship and take them for our Pilots If you are wise therefore hold them to it and leap not over-board but keep where you are till they have shewed you a safer Vessel and Pilot which they can never do When I did but privately desire of Cl. Writer that he would acquaint me with that truth that he thought me ignorant of and that we might privately and lovingly consider how far we were agreed and where we differed that we might debate the case and try who was in the right he resolutely denyed to have any debate with me or to open any of his judgement but pag. 46. reproacheth this very motion as proceeding from my aims of a monstrous shape and ugly looks so monstrous a thing doth it appear to these deceiving Juglers to tell men what Religion they are of and would have us to receive when they will freely reproach the Religion which we profess 4. And you may strongly conjecture at the quality of these Juglers by their constant opposition against the Ministry It is Ministers that are their eye-fore the hinderers of their Kingdom Could they but get down these the work were done the day were their own And therefore their main business whatever vizor they put on is to bring the people into a dislike or contempt of the Ministry If they seem Quakers they will rail at them If they seem Seekers they will dispute against their calling If they seem the gentlest Behmenists they have their girds at them to acquaint the world that they are misguided by them But at first they will not let you know which is the true Ministry if ours be not or which is the true Church if ours be not Here they leave you 5. The Jugling Papist what vizor soever he wears is commonly putting in for his own opinions of the Necessity of a Judge of Controversies an Infallible Church a state of perfection here the magnifying of our own inherent Righteousness without any great esteem of Justification by the forgiveness of sin and many such like 6. Papists have still an aking tooth at the Authority and sufficiency of Scripture and therefore on one pretence or other are still disgracing and impugning it and leading men aside to some other Rule 7. Papists have still an enmity against the Power of the Magistrate in matters of Religion For in such matters their Vice-christ must be the only Judge Whereas indeed by that time the Magistrate hath judged Who is Punishable by the Sword and the Pastors and Particulars Churches have judged Who is excommunicable which are their undoubted works there is nothing left for a Pope to do Suspect them that are for a Liberty for all or at least for all that are no worse then Papists They that set open this door intend to creep in at it themselves at last 8. And it is a suspicious sign when you find men enemies to the Unity Peace and Settlement of our Churches but would still keep us in division and distraction And yet some of these men will lament our Divisions and cry up Unity but they will secretly hinder it or do nothing to attain it 9. And it is somewhat suspicious to see men hang loose from all our Churches in their practise and joyn with none nor communicate in the Sacraments If they know not Sacraments and Church-communion to be both our Duty and the Means of our strength and comfort it is doubtful whether they are Christians or Infidels But if they know this of the Necessity and use of Sacraments and Church-communion in general and yet joyn not with any of our Churches herein it 's a shrewd suspicion that they have an eye upon some other Church For sure a tender conscience would not be many years in resolving of so great and practical a point no more then he would live many years without prayer on pretence of being unsatisfied in the mode of Prayer 10. And yet on the contrary side there are some Jugling Papists especially in our Councils Civil and Ecclesiastick that play their game by over-doing and making every thing to be Popish and Antichristian to drive us into extreams and into opinons in which we may easily be bafled And it 's not a little that they have won of us at this game CHAP. XLVII Detect 38. ANother of their Practical Frands is In their exceeding industry for the perverting of men of Power Interest that are likely to do much in helping or hindering them Swarms of them are busie day and night for the seducing of Princes and Nobles and Rulers of all sorts and of Commanders in the Armies Of their diligence abroad we may know somewhat by their success on divers of the German Princes and the late Queen of Sweden and on many of the Nobles of France and such others At home we have smarted by the fruits of their industry What abundance of assaults were made on the late King from his going to Spain and the Popes Letters to him there and to the Bishop of Conchen to take care for his seduction and so all along to the last I need not mention And what Noblemen or Persons of Interest in England lay not under assaults and solicitations in those days And are all the Jesuites and Fryars dead Or have they not still the same cause and industry as then Is the Court or Councils of the Land or the Nobility Gentry or Army now free from their fraudulent solicitations How far they have prevailed time will fullier reveal but what they will endeavour we may easily judge And certainly the number of Seekers and such other Sects among them doth tell us that they have not lost their labour If these lines shall fall into the hands of any of our Rulers or Commanders I intreat them for the sake of their souls and the Common-wealth to be prudent and vigilant in a matter of such consequence I do not intend to intreat them from error unto truth without sufficient light and evidence But that which I desire is but reasonable 1. That you would not be too confident of your own understandings to deal with such Juglers in your own strength without assistance They have made it their study all their days and are purposely trained up to deceive whereas you are much wanting in their way of study and much unfurnished to resist how highly soever you may think of your selves 2. That you would read a little more the learned solid writings of our Divines
would have the causes taken away What! When I recite his very words Or was I deeply silent of the particular causes Do you mean Here or Throughout If Here so I was deeply silent of ten thousand things more which either it concerned me not to speak or I had not the faculty of expressing in one sentence If you mean Throughout you read without your eyes or wrote either with a defective Memory or Honesty Read again and you shall find that I recite the causes 3. But did I not all that my task required by reciting the Negation of the causes It was not saith Grotius the Primacy of the Bishop of Rome according to the Canons And I shewed you partly and the Canons shew you fully that that Primacy is the Universall Headship which Protestants I mean not Roman Grotian Protestants have ever used to call Popery But saith Mr. P. Grotius chargeth the Papists with it Answ 1. True but the Protestants much more as making many more faults by their withdrawing from Rome then they mended 2. And he chargeth not that which we have called Popery with it though he charge the Papists with it That some sins of the Papists did occasion it he confesseth and all the Papists that ever I spoke with of it do confess But I am referred for these causes charged on the Papists to Grot. Votum pag. 7 8. and thither I 'le follow Mr. P. that I may know how much he chargeth on the Papists himself And there I find that the things that Grotius found faulty in the Papists were but these two 1. That to the true and ancient doctrine many quirks of the Schoolmen that were better skli'd in Aristotle then the Scriptures were introduced out of a liberty of disputing not out of the Authority of Universal Councils And the Opinions stablisht in the Church were less fitly explicated 2. That Pride and Covetousness and manners of ill example prevailed among the Prelates c. And really did you think that he is no Papist that is but against the Schoolmens Opinions and the Prelates Pride Covetousness and Idleness and holdeth all that they call the Decrees of General Councils Hath not the Council at Lateran and Florence decreed that the Pope is above a General Council and the Council at Lateran decreed that Princes are to be deposed and their Subjects absolved from their fidelity if they exterminate not Hereticks such as Protestants out of their Dominions Is he no Papist that holds all that is in the Council of Trent if he be against some School-points not determined and against the Prelates Pride Well Sir I understand you better then I did And though you thought meet that your words might be conform to one another and not to truth to say that I called you Arminian and Pelagian I purpose if I had done so to call you an Arminian no more But I beseech you cry not out of persecution till the men of your mind will give us leave to be Rectors of Churches in their Dominions as you and others of your mind are allowed to be in these And demand not of Mr. Hickman the bread he eats nor the money he receives as if it were yours till we can have license to be maintained Rectors or at least to escape the Strappado in your Church But I promised you some more of Grotius in English to stop your mouth or open it whether you see cause and you shall have it Discus pag. 14. Grotius distinguisheth between the Opinions of Schoolmen which oblige no man for saith Melchior Canus our School alloweth us great liberty and therefore could give no just cause of departing as the Protestants did and between those things that are defined by Councils even by that of Trent The Acts of which if any man read with a mind propense to peace he will find that they may be explained fitly and agreeably to the places of the holy Scriptures and of the ancient Doctors that are put in the Margin And if besides this by the care of Bishops and Kings those things be taken away which contradict that holy doctrine and were brought in by evil manners and not by authority of Councils or Old Tradition then Grotius and many more with him will have that with which they may be content This is Grotius in English Reader is it not plain English Durst thou or I have been so uncharitable as to have said without his own consent that Mr. Pierce would have defended this Religion and that we have Rectors in England of this Religion and that those that call themselves Episcopal Divines and seduce unstudied partial Gentlement are crept into this garb and in this do act their parts so happily If words do signifie any thing it here appears that Grotius his Religion is that which is contained in the Council of Trent with all the rest and the reformation which will content him is only against undetermined School-Opinions and ill manners that Cross the doctrines of the Councils I 'le do the Papists so much right as to say I never met with a man of them that would not say as much Especially taking in all Old Tradition with all the Councils how much together by the ears now matters not as Grotius doth Yet more Discus p. 185. He professeth that he will so interpret Scripture God favouring him and pious men being consulted that he cross not the Rule delivered both by himself and by the Council of Trent c. Pag. 239. The Augustine Consession commodiously explained leath scarce any thing which may not be reconciled with those Opinions which are received with the Catholicks by Authority of Antiquity and of Synods as may be known out of Cassander and Hoffmeister And there are among the Jesuites also that think not otherwise Pag. 71. He tels us that the Churches that join with Rome have not only the Scriptures but the Opinions explained in the Councils and the Popes Decrees against Pelagius c. They have also received the Egregious Constitutions of Councils and Fathers in which there is abundantly enough for the correction of vices but all use them not as they ought They lye for the most part hid in Papers as a Sword in the Scabbard And this is it that all the lovers of piety and peace would have corrected And gives us Borromaeus for a president Pag. 48. These are the things which thanks be to God the Catholicks do not thus believe though many that call themselves Catholicks so live as if they did believe them but Protestants so live by force of their Opinions and Catholicks by the decay of Discipline Pag. 95. What was long ago the judgement of the Church of Rome the Mistris of others we may best know by the Epistles of the Roman Bishops to the Africans and French to which Grotius will subscribe with a most willing mind Rome you see is the Mistris of other Churches Pag 7. They accuse the Bull of Pius Quintus that it