the Faith by Scripture This says he is a great Triumph of our Faith to demonstrate our Opinions so strongly and to overthrow the contrary by Testimonies from Scripture And neither in this Epistle nor the other does he make any mention of Oral Tradition Next he cites that known place in Irenaeus But what if the Apostles had not left us the Scriptures ought we not to follow the Order of Tradition c. This makes clearly against him for it implies that now the Apostles have left us the Scriptures we ought to follow them The other passage he cites out of Irenaeus Lib. 1. c. 3. is a clear eviction that he did not consult the Book For he puts two sayings together which he had met with in Mr. White immediately one after the other and because Mr. White had cited Lib. 1. c. 3. for the first saying and brought in the other immediately upon it with an Et rursus Again c. Therefore Mr. S. who is of a right Traditionary temper which is to take things easily upon trust himself and require Demonstration from others concluded that these sayings were in the same place though in truth they are in several Books As for the Testimony it self there is nothing in it to Mr. S's purpose besides the word Tradition which Irenaeus does often apply to Scripture as well as Oral Tradition and there is nothing in this place to determine it to Oral Tradition His Testimonies out of Origen will do him less stead For every one that hath been conversant in the Writings of that Father knows what he means by the Churches Tradition preserved by order of Succession viz. The mystical Interpretations of Scripture which he says were delivered by the Apostles to the Governors of the Church and by them down from hand to hand If this be the Tradition Mr. S. contends for Origen is at his service if it be not I assure him he is not for his turn Next comes Tertullian concerning whom as also Origen the Papist upon occasion thinks it enough to reply in St. Hierom's words As for Tertullian I have nothing to say of him but that he is not a man of the Church Whatever he was these are his words If thou beest but a Christian believe what is traditum deliver'd And here 's nothing again but the word deliver'd which as I have said is indifferent to Written or Oral Tradition if the Circumstances do not determine it to one as here they do very unluckily for Mr. S. to the Scripture For he disputes here against Marcion who denied the Flesh of Christ and who to maintain that denied his Nativity and expunged the whole History of it out of the Gospel But saith Tertullian by what authority dost thou do this If thou be a Prophet foretell something If an Apostle preach publickly If Apostolical be of the Apostle's mind If no more but a Christian believe what is delivered And where delivered But in those Instruments or Books of the Gospel out of which as Tertullian immediately before tells us Marcion had made bold to expunge this Story As for his Testimonies out of Athanasius the two first of them prove nothing but that Faith comes down from our Ancestors or was by them delivered to us which no body denies Nor is there a word in either of them concerning oral in opposition to written Tradition The third Testimony is out of an Epistle to Epictetus to whom Athanasius writing concerning those who held Christ's Body to be Consubstantial with his Divinity tells him this was so gross a conceit that it needed no sollicitous confutation but that it would be a sufficient answer to say in general the Orthodox Church was not of that mind our Fathers did not think so From whence Mr. S. infers that Tradition is held by him a sole sufficient Rule of Faith and the only Answer to be given why we reject Points from Faith c. But if he had consulted the Book he would not have inferred that this was the only Answer to be given c. For it immediately follows But lest from our being wholly silent these Inventers of evil things should take occasion to be more impudent it will be good to recite a few passages out of Scripture c. And from thence he confutes them at large It was so gross an Error that he thought it might be sufficient without bringing particular arguments out of Scripture against it to say that it was contrary to the ancient Faith but yet lest they should if he had said no more have taken boldness from thence and thought that nothing more could be said against it therefore he confutes it from particular Texts of Scripture And what in his opinion was the sufficient Rule of Faith Mr. S. might have seen at the beginning of this Epistle from these words That Faith which was professed by the Fathers in that Council viz. the Nicene according to the Scriptures is to me sufficient c. It seems that Scripture was to him the Rule and Standard whereby to judg even the Creeds of General Councils Mr. S. says he will be shorter in the rest and so will I. For what is to be said to Testimonies brought at a venture when he that brings them had he read the Books themselves could not have had the face to have brought them Such is this out of Clem. Alezand As if one of a Man becomes a Beast like those infected with Circes poyson so he hath forfeited his being a Man of God and faithful to our Lord who spurns against Ecclesiastical Tradition and leaps into Opinions of human Election Mr. S. knows whose way of quoting this is to pick a bit out of the midst of a Text that sounds something towards his purpose and leave out the rest which would make it evident to be meant just contrary Yet I cannot charge this wholly upon Mr. S. whose implicit Faith were it not for his culpable Ignorance might excuse him But for his Seducer Mr. White how he can acquit himself of so foul an Imputation I leave it to any ingenuous Papist to judg when I have nakedly set the whole passage before him Clemens speaking of Hereticks who relinquish the Scripture or abuse it by wresting it to their lusts says Men who deal in matters of highest importance must needs commit great Errors if they do not take and hold the RVLE OF TRVTH from Truth it self For such men having once deviated from the right way do likewise err in most particulars probably because they have not the Faculty of distinguishing Truths and Falshoods perfectly exercised to choose what ought to be chosen For if they had this they would be ruled by the Divine SCRIPTVRES Therefore as if any of Mankind should become a Beast in such sort as those who were bewitched by Circe even so he hath lost his being a Man of God and abiding faithful to the Lord who hath spurned against the Tradition of the
in reason he ought to have done before he had forsaken us I shall declare it more particularly in these following Proposiâ—ions § 2. 1. That the Doctrine of Christian Religion was by Christ delivered to the Apostles and by them first preached to the World and afterwards by them committed to Writing which Writings or Books have been transmitted from one age to another down to us So far I take to be granted by our present Adversaries That the Christian Doctrine was by Christ delivered to the Apostles and by them publish'd to the World is part of their own Hypothesis That this Doctrine was afterwards by the Apostles committed to writing he also grants Corol. 29. 'T is certain the Apostles taught the same Doctrine they writ and if so it must be as certain that they writ the same Doctrine which they taught I know it is the general Tenet of the Papists that the Scriptures do not contain the entire body of Christian Doctrine but that besides the Doctrines contained in Scripture there are also others brought down to us by oral or unwritten Tradition But Mr. S. who supposeth the whole Doctrine of Christian Religion to be certainly conveyed down to us solely by oral Tradition doth not any where that I remember deny that all the same Doctrine is contained in the Scriptures only he denies the Scriptures to be a means sufficient to convey this Doctrine to us with certainty so that we can by them be infallibly assured what is Christ's Doctrine and what not Nay he seems in that passage I last cited to grant this in saying that the Apostles did both teach and write the same Doctrine I am sure Mr. White whom he follows very closely throughout his whole Book does not deny this in his Apology for Tradition where he saith that it is not the Catholick position that all its Doctrines are not contained in the Scriptures And that those Writings or Books which we call the Holy Scriptures have been transmitted down to us is unquestionable matter of fact and granted universally by the Papists as to all those Books which are owned by Protestants for Canonical § 3. Secondly That the way of Writing is a sufficient means to convey a Doctrine to the knowledg of those who live in times very remote from the age of its first delivery According to his Hypothesis there is no possible way of conveying a Doctrine with certainty and security besides that of oral Tradition the falshood of which will sufficiently appear when I shall have shewn that the true properties of a Rule of Faith do agree to the Scriptures and not to oral Tradition In the mean time I shall only offer this to his consideration that whatever can be orally delivered in plain and intelligible words may be written in the same words and that a Writing or Book which is publick and in every ones hand may be conveyed down with at least as much certainty and security and with as little danger of alteration as an oral Tradition And if so I understand not what can render it impossible for a Book to convey down a Doctrine to the knowledg of after-ages Besides if he had looked well about him he could not but have apprehended some little inconvenience in making that an essential part of his Hypothesis which is contradicted by plain and constant experience For that any kind of Doctrine may be sufficiently conveyed by Books to the knowledg of after-ages provided those Books be but written intelligibly and preserved from change and corruption in the conveyance both which I shall be so bold as to suppose possible is as little doubted by the generality of mankind as that there are Books And surely we Christians cannot think it impossible to convey a Doctrine to posterity by Books when we consider that God himself pitched upon this way for conveyance of the Doctrine of the Jewish Religion to after-ages because it is not likely that so wise an Agent should pitch upon a means whereby it was impossible he should attain his end § 4. Thirdly That the Books of Scripture are sufficiently plain as to all things necessary to be believed and practised He that denies this ought in reason to instance in some necessary point of Faith or matter of Practice which is not in some place of Scripture or other plainly delivered For it is not a sufficient objection to say that the greatest wits among the Protestants differ about the sense of those Texts wherein the generality of them suppose the Divinity of Christ to be plainly and clearly expressed Because if nothing were to be accounted sufficiently plain but what it is impossible a great wit should be able to wrest to any other sense not only the Scriptures but all other Books and which is worst of all to him that makes this objection all oral Tradition would fall into uncertainty Doth the Traditionary Church pretend that the Doctrine of Christ's Divinity is conveyed down to her by oral Tradition more plainly than it is expressed in Scripture I would fain know what plainer words she ever used to express this point of Faith by than what the Scripture useth which expresly calls him God the true God God over all blessed for evermore If it be said that those who deny the Divinity of Christ have been able to evade these and all other Texts of Scripture but they could never elude the definitions of the Church in that matter it is easily answered that the same Arts would equally have eluded both but there was no reason why they should trouble themselves so much about the latter for why should they be solicitous to wrest the definitions of Councils and conform them to their own opinion who had no regard to the Churches Authority If those great Wits as he calls them had believed the sayings of Scripture to be of no greater authority than the definitions of Councils they would have answered texts of Scripture as they have done the definitions of Councils not by endeavouring to interpret them to another sense but by downright denying their Authority So that it seems that oral Tradition is liable to the same inconvenience with the written as to this particular § 5. And of this I shall give him a plain instance in two great Wits of their Church the present Pope and Mr. White the one the Head of the Traditionary Church as Mr. S. calls it the other the great Master of the Traditionary Doctrine These two great Wits notwithstanding the plainness of oral Tradition and the impossibility of being ignorant of it or mistaking it have yet been so unhappy as to differ about several points of Faith insomuch that Mr. White is unkindly censured for it at Rome and perhaps here in England the Pope speeds no better however the difference continues still so wide that Mr. White hath thought fit to disobey the summons of his chief Pastor and like a prudent man rather to write against him here out
rational force of Tradition supposing that the Pope and Council hold to it If oral Tradition have brought down a certain sense of these Texts why do they not produce it and agree in it If it have not to use a hot phrase of his own 't is perfect phrenzy to say they can be certain of the true sense of Scripture If he say they are by Tradition made certain of the true sense of Scripture so far as it concerns the main body of Christian Doctrine and do all agree in it and that is suffcient then I ask him What are those points of Faith which make up the body of Christian Doctrine He will tell me they are those which all Catholicks agree to have descended to them from the Apostles by a constant and uninterrupted Tradition I enquire farther how I shall know what is the certain sense of Scripture so far as it concerns these points He must answer as before that that is the true sense which all Catholicks agree to have descended to them by Tradition Which amounts to this that all Catholicks do agree in the sense of Scripture so far as they do all agree in it It is to be hoped that the Protestants how much soever at present they differ about the sense of Scripture may in time come to as good an agreement as this This brings to my remembrance a passage or two of Mr. Cressy the one in his Appendix where he tells us That as it is impossible that Hereticks should agree any other way than in Faction so it is impossible that Catholicks should differ in points of Faith Why so Were not those Catholicks first who afterwards became Hereticks and when they became so did they not differ in points of Belief Yes but here lies the conceit when they began to differ then they ceas'd to be Catholicks therefore Catholicks can never differ in points of Faith The other passage is where he says That he hath forsaken a Church where Vnity was impossible c. and betaken himself to a Church where Schism is impossible This last Clause That Schism is impossible in their Church cannot possibly be true but in the same absurd and ludicrous sense in which it is impossible for Catholicks to differ in points of Belief For he cannot deny but that it is possible for men to break off from the Communion of their Church which in his sense is Schism but here is the subtilty of it No Schismatick is of their Church because so soon as he is a Schismatick he is out of it therefore Schism is impossible in their Church And is it not as impossible in the Church of England Where Mr. Cr. might have done well to have continued till he could have given a better reason of forsaking Her § 10. But to return to our purpose Mr. Rushworth acknowledgeth that the Scripture is of it self sufficiently plain as to matters of practice for he asks Who is so blind as not to see that these things are to be found in Scripture by a sensible common and discreet reading of it though perhaps by a rigorous and exact balancing of every particular word and syllable any of these things would vanish away we know not how So that for the direction of our lives and actions he confesseth the Scripture to be sufficiently plain if men will but read it sensibly and discreetly and he sayes that he is blind that does not see this But who so blind as he that will not see that the sense of Scripture is as plain in all necessary points of Faith I am sure St. Austin makes no difference when he tells us That in those things which are plainly set down in Scripture we may find all those things in which Faith and Manners of life are comprehended And why cannot men in reference to matters of Faith as well as of Practice read the Scriptures sensibly and discreetly without such a rigorous balancing of every word and syllable as will make the sense vanish away we know not how If the Scripture be but sufficiently plain to such as will use it sensibly and discreetly I do not understand what greater plainness can be desir'd in a Rule Nor can I imagine what kind of Rule it must be that can be unexceptionably plain to captious Cavillers and such as are bent to play the fool with it Well suppose the Scripture be not sufficiently clear as to matters of Faith and hereupon I have recourse to the Church for the true sense of Scripture Must I believe the Churches sense to be the true sense of such a Text though I see it to be plainly contrary to the genuine sense of the words yes that I must or else I make my self and not the Church judg of the sense of Scripture which is the grand Heresie of the Protestants But then I must not suppose much less belive that the Churches sense of such a Text is contrary to the genuine meaning of it no although I plainly see it to be so This is hard again on the other hand especially if that be true which is acknowledged both by Dr. Holden and Mr. Cressy viz. That though general Councils cannot mistake in the Points of Faith which they decree yet they may mistake in the confirmation of them from Texts of Scripture that is they may be mistaken about the sense of those Texts And if Mr. S. think his Brethren have granted too much he may see this exemplified in the second Council of Nice to mention no other which to establish their Doctrine of Image-worship does so palpably abuse and wrest Texts of Scripture that I can hardly believe that any Papist in the World hath the forehead to own that for the true sense of those Texts which is there given by those Fathers § 11. Secondly How the Traditionary Church can be more certain of the true sense of their Traditional Doctrines than the Protestants can be of the true sense of Scripture And this is worthy our enquiry because if the business be search'd to the bottom it will appear besides all other inconveniences which oral Tradition is much more liable to than Scripture that the certain sense and meaning of Traditional Doctrine is as hard to come at as the sense of Scripture And this I will make appear by necessary consequence from their own Concessions Mr. White and Mr. S. say that the great security of Tradition is this that it is not tied to certain phrases and set-forms of expression but the same sense is conveyed and setled in mens hearts by various expressions But according to Mr. Rushworth this renders Tradition's sense uncertain for he says 'T is impossible to put fully and beyond all quarrel the same sense in divers words So that if men do not receive Tradition in a sensible common discreet way as Mr. Rushw. speaks concerning reading the Scriptures but will come to a rigorous and exact balancing of every particular phrase word and
sense and explication thereof to have descended to them by Oral Tradition For just as the Traditionary Christians do now so Josephus tells us the Traditionary Jews of old the Pharisees did pretend by their Oral Tradition to interpret the Law more accurately and exactly than any other Sect. In like manner he tells us That all things that belonged to Prayer and Divine Worship were regulated and administred according to their interpretations of the Law And they both agree in this to make void the Word of God by their Tradition which the Pharisees did no otherwise than Mr. S. does by equalling Oral Tradition to Scripture nay preferring it above Scripture in making it the sole Rule of Faith and interpreting the Scripture according to it Hence are those common sayings in the Talmud and other Jewish Books Do not think that the written Law is the foundation but that the Law Orally delivered is the right foundation which is to say with Mr. S. that not the Scripture but Oral Tradition is the true Rule of Faith Again There is more in the words of the Scribes viz. the Testifiers of Tradition than in the words of the written Law Again The Oral Law excells the Written as much as the Soul doth the Body which accords very well with what Mr. S. frequently tells us That the Scripture without Tradition is but a dead Letter destitute of life and sense Hence also it is that they required the People as the Traditionary Church does now to yield up themselves to the dictates of Tradition even in the most absurd things as appears by that common saying among them If the Scribes say that the right hand is the left and the left the right that Bread is Flesh and Wine is Blood hearken to them that is make no scruple of whatsoever they deliver as Tradition though never so contrary to Reason or Sense And lastly The Doctrines of the Pharisees were many of them practical such were all those which concerned external rites and observances as washing of hands and cups c. So that these Pharisaical Traditions had also that unspeakable advantage which Mr. S. says renders their Traditions unmistakeable That they were daily practised and came down clad in such plain matters of Fact that the most stupid man living could not possibly be ignorant of them Therefore according to Mr. S's Principles it was impossible that any Age of the Jews should be perswaded that these things were commanded by Moses and ever since observed if they had not been so And yet our Saviour denies these Customs to have been of any such Authority as they pretended § 2. But I needed not to have taken all this pains to shew the agreement which is between the Traditionary Jews and Papists their own Writers so liberally acknowledging it Mr. White indeed says That the Faith of the Jews was not delivered to them Orally but by Writing than which nothing can be more inconsistent with his Hypothesis For if the Jewish Faith was conveyed to them not Orally but by Writing then either the Jewish Church had no sufficient Rule of Faith or else a Writing may be such a Rule But other of their Champions make great use of the Parallel between the Traditionary Jews and the Romish Church to confirm from thence their own Traditionary Doctrines Cardinal Perron hath a full passage to this purpose As this says he is to preserve a sound and entire respect to the Majesty of the ancient Mosaick Scripture to believe and observe not only all the things which are therein actually contained but also those things which are therein contained mediately and relatively as the Doctrines of Paradise c. which were not contained therein but mediately and by the authority which it gave to the deposition of the Patriarchal and Mosaick Tradition preserved by heart and in the Oral Doctrine of the Synagogue So this is to preserve a sound and entire respect to the Majesty of the Apostolical Scripture to believe and observe all the things which it contains not only immediately and by it self but mediately and by reference to the Apostolical Traditions to which in gross and generally it gives the Authority of Apostolical Doctrines and to the Church the Authority of Guardian and Depositary to preserve and attest them Voysin in his Observations upon Raymundus Martyn tells us That as in the Old Law the great Consistory at Jerusalem was the foundation of the true Tradition so says he the See of Rome is the foundation of our Traditions And as the continual succession of the High Priests and Fathers among the Jews was the great confirmation of the Truth of their Traditions so says he with us the Truth of our Catholick Doctrine is confirmed by a continual succession of Popes § 3. From all this it appears that the Pharisees among the Jews made the same pretence to Oral Tradition which the Papists do at this day according to Mr. S. And if so then Mr. S's Demonstration a Posteriori is every whit as strong for the Jews against our Saviour as it is for the Papists against the Protestants For we find that in our Saviour's time it was then the present perswasion of the Traditionary Jews that their Faith and their Rites and the true sense and interpretation of their written Law was descended from Moses and the Prophets to them uninterruptedly which we find was most firmly rooted in their hearts But the Jews had a constant Tradition among them that the Messiah was to be a great temporal Prince And though the Letters of the Prophesies concerning him might well enough have been accommodated to the low and suffering condition of our Saviour yet they did infallibly know that their Messiah was to be another kind of person from sense written in their hearts from the interpretation of those Prophesies Orally brought down to them from the Patriarchal and Mosaick Tradition preserved by heart and in the Oral Doctrine of the Synagogue and from the living voyce of their Church essential that is the universal consent of the then Traditionary Jews If it be said That the Jewish Tradition did indeed bring down several Doctrines not contained in Scripture of Paradise of Hell of the last Judgment of the Resurrection c. as Cardinal Perron affirms but it did not bring down this Point of the Messiah's being a Temporal Prince Then as Mr. S. asks us so the Jew does him By what vertue Tradition brought down those other Points and whether the same vertue were not powerful to bring down this as well as those Then he will ask him farther Is there not a necessary connexion and relation between a constant Cause and its formal Effect So that if its formal Effect be Points received as delivered ever the proper Cause must be an ever-delivery whence he will argue from such an Effect to its Cause for any particular Point and consequently for this Point that is in Controversie between Jews
proof of this I appeal to that Decree of the Council of Trent in which they declare That because the Christian Faith and Discipline are contained in written Books and unwritten Traditions c. therefore they do receive and honour the Books of Scripture and also Traditions pari pietatis affectu ac reverentiâ with equal pious affection and reverence which I understand not how those do who set aside the Scripture and make Tradition the sole Rule of their Faith And consonantly to this Decree the general Doctrine of the Romish Church is that Scripture and Tradition make up the Rule of Faith So the Roman Catechism set forth by order of the Council of Trent says that the sum of the Doctrine delivered to the Faithful is contained in the Word of God which is distributed into Scripture and Tradition Bellarmine speaks to the same purpose That the Scripture is a Rule of Faith not an entire but partial one The entire Rule is the Word of God which is divided into two partial Rules Scripture and Tradition According to this the adequate Rule of Faith is the Word of God which is contained partly in Scripture and partly in the Tradition of the Church And that Scripture is look't upon by them as the principal Rule and primary foundation of their Faith and Tradition as only supplying the defects of Scripture as to some Doctrines and Rites not contained in Scripture must be evident to any one that hath been conversant in the chief of their controversial Divines Bellarmine where he gives the marks of a Divine Tradition speaks to this purpose That that which they call a Divine Tradition is such a Doctrine or Rite as is not found in Scripture but embraced by the whole Church and for that reason believed to have descended from the Apostles And he tells us further That the Apostles committed all to Writing which was commonly and publickly Preached and that all things are in Scripture which men are bound to know and believe explicitely But then he says that there were other things which the Apostles did not commonly and publickly teach and these they did not commit to Writing but delivered them only by word of mouth to the Prelates and Priests and perfect men of the Church And these are the Apostolical Traditions he speaks of Cardinal Perron says That the Scripture is the foundation of the Christian Doctrine either mediately or immediately And that the Authority of unwritten Tradition is founded in general on these sentences of the Apostle Hold the Traditions c. Again The things which thou hast heard of me among many Witnesses commit to faithful men c. And that the Authority of the Church to preserve and especially to declare these is founded in this Proposition viz. That the Church is the pillar and ground of Truth So that according to him the primary Rule of Faith is the Scripture in which the Authority of Tradition is founded Mr. Knott says expresly We acknowledg the H. Scripture to be a most perfect Rule for as much as a Writing can be a Rule we only deny that it excludes either Divine Tradition though it be unwritten or an external Judg to keep to propose to interpret it c. So that according to him Scripture is a perfect Rule only it does not exclude unwritten Tradition c. By which that he does not understand as Mr. S. does a concurrent Oral Tradition of all the same Doctrines which are contained in Scripture but other Doctrines not therein contained is plain from what he says elsewhere We do not distinguish Tradition from the written Word because Tradition is not written by any or in any Book or Writing but because it is not written in the Srripture or Bible Bellarmine also says the same And as for the interpreting of Scripture he tells us that this is not the office of a Rule but of a Judg. There is says he a great and plain distinction between a Judg and a Rule For as in a Kingdom the Judg hath his Rule to follow which are the received Laws and Customs which are not fit or able to declare and be Judges to themselves but that Office must belong to a living Judg So the Holy Scripture is and may be a Rule but cannot be a Judg. Here he makes the Scripture as much a Rule for matters of Faith as the Laws of the Land are for Civil matters And in his Reply to Mr. Chillingworth he hath a Chapter of above 150 Pages the Title whereof is Scripture is not the only Rule of Faith which had he with Mr. S. believed Oral Tradition to be the sole Rule of Faith had been as absurd as it would be to write a Book to prove that Turks are not the only Christians in the World Mr. Cressy likewise not very consistently to himself lays down this Conclusion The entire Rule of faith is contained not only in Scripture but likewise in unwritten Tradition § 2. Now all this is as contrary as can be to Mr. Rushworth's new Rule of Faith Therefore Mr. White says They speak ill who teach that some things are known in the Church from Scripture some by Tradition And Dr. Holden in opposition to those who make Scripture any part of the Rule of Faith advances one of the most wild and uncharitable Positions that ever I yet met withall viz. That if one should believe all the Articles of the Catholick Faith c. for this reason because he thought they were all expresly revealed in Scripture or implicitely contained so as they might be deduced from thence and would not have believed them had he not judged that they might be evinced from Scripture yet this man could be no true Catholick Because as he tells us afterwards we must receive the Christian Doctrine as coming to us by Tradition for only by this means excluding the Scriptures Christ hath appointed revealed Truths to be received and communicated In the mean time Cardinal Perron unless he altered his mind is in a sad case who believed the Authority of Tradition it self for this reason because it was founded in Scripture § 3. And this fundamental difference about the Rule of Faith between the generality of their Divines and Mr S's small party is fully acknowledged by the Traditionists themselves Dr. Holden says That their Divines who resolve Faith according to the common Opinion do inevitably fall into that shameful Circle of proving the Divine Authority of the Scripture by the Church and the Infallibility of the Church back again by the Scripture because they dare not build their Faith upon the natural evidence and certainty of Tradition So that Dr. Holden's way of resolving Faith is different from the common Opinion of their Divines which he says does not differ from the Opinion of those who resolve their Faith into the private Spirit and this according to Mr. White
capable of convincing Demonstrations Again Do but consider says he how unequal and unjust a condition it is that the claim of the present Church shall not be heard unless she can confute all the Peradventures that Wit may invent and solve all the Arguments which the infinite variety of time place and occasions may have given way unto and then you will see how unreasonable an Adversary he is who will not be content with any satisfaction but such as mans nature scarcely affords And is it not equally unjust in Mr. S. not to let Scripture's claim be heard unless we can confute every Peradventure and might it not be otherwise that Wit may invent See then how unreasonable an Adversary Mr. S. is who will not be content with any satisfaction but such as according to Mr. Rushworth mans nature scarcely affords Dr. Holden I confess states the matter somewhat cautiously when he tells us That it shall suffice for present to determine that the Wisdom of the Creator hath afforded us such an assurance especially of Truths necessary to Salvation as is sutable to our nature and best fitted for the safe conduct of our lives in Moral and Religious Affairs But if we interpret these general expressions by the passages I before cited out of Mr. Rushworth as in reason we may since the Doctor is beholding to him for the best part of his Book then nothing can make more against Mr. S's Principle § 5. Mr. Cressy in his Exomologesis says That such Teachers as approached nearest to the fountain of Truth Christ and his Apostles had means of informing themselves in Apostolical Tradition incomparably beyond us Mr. S. may do well to shew what those means were which are so incomparably beyond his Infallibility and Demonstration The same Author does very much applaud Stapleton's determination of the question concerning the Churches Infallibility which is as follows That the Church does not expect to be taught by God immediately by new Revelations but makes use of several means c. as being govern'd not by Apostles c. but by ordinary Pastors and Teachers That these Pastors in making use of these several means of Decision proceed not as the Apostles did with a peculiar infallible direction of the Holy Spirit but with a prudential collection not always necessary That to the Apostles who were the first Masters of Evangelical Faith and founders of the Church such an infallible certitude of means was necessary not so now to the Church c. If this be true That an infallible certitude of means is not now necessary to the Church and that her Pastors do now in deciding matters of Faith proceed only with a prudent collection not always necessary then it should seem that a searching Wit may maintain his ground of suspence even against their Church also with A Might it not be otherwise Again Mr. Cressy tells us That truth and our obligation to believe it is in an higher degree in Scripture than in the Decisions of the Church as Bellarmine acknowledges which is to say that we may have greater assurance of the truth of Doctrines contained in the Scriptures than we can have of any Doctrine from the determination of the Church But if we have the greatest assurance that can be of Truths deliver'd to us by the Church as Mr. S. affirms then I would fain learn of him what that greater degree of assurance is which Stapleton speaks of and whether it be greater than the greatest Not to insist upon that which yet I cannot but by the way take notice of that Mr. Cressy by his approbation of this determination of Bellarmine's doth advance the Scripture above the Church as to one of the most essential Properties of the Rule of Faith viz. the certainty of it But the most eminent Testimony to my purpose in Mr. Cressy is that famous passage which hath given so much offence to several of his own Church wherein he acknowledges the unfortunateness to him of the word Infallibility and tells us That he could find no such word in any Council That no necessity appear'd to him that either he or any other Protestant should ever have heard that word nam'd and much less press'd with so much earnestness as of late it has generally been in Disputations and Books of Controversie and that Mr. Chillingworth combats this word with too to great success insomuch that if this word were once forgotten or but laid by Mr. Chillingworth's Arguments would lose the greatest part of their strength and that if this word were confin'd to the Schools where it was bred there would be still no inconvenience And that since by manifest experience the English Protetestants think themselves so secure when they have leave to stand or fall by that word and in very deed have so much to say for themselves when they are pressed unnecessarily with it Since likewise it is a word capable of so high a sense that we cannot devise one more full and proper to attribute to God himself c. Since all this is so he thinks he cannot be blamed if such Reasons move him to wish that the Protestants may never be invited to combat the Authority of the Church under that Notion A very ingenuous acknowledgment and as cross to Mr. S's Principle as any thing can be But the word Infallibility was not so unfortunate to Mr. Cressy as is his untoward Explication of the fore-cited passage in his Appendix which he afterwards published chiefly by way of Vindication of himself against the Learned Author of the Preface to my Lord Falkland's Discourse of Infallibility There he tells us That there are several degrees of Infallibility And that we may know what degree of Infallibility he thinks necessary to be attributed to the Church this following passage will inform us Methinks says he if God have furnished his divine and supernatural Truth with evidence equal to this that the Sun will shine to morrow or that there will be a Spring and Harvest next year we are infinitely obliged to bless his Providence and justly condemned if we refuse to believe the least of such Truths as shewing less affection to save our souls than the dull Plow-men to sow their Corn who certainly have far less evidence for their Harvest than Catholiques for their Faith and yet they insist not peevishly upon every capricious Objection nor exact an infallible security of a plentiful reaping next Summer but notwithstanding all difficulties and contingencies proceed chearfully in their painful Husbandry So that according to this Discourse whatever degree of assurance the Church hath or can give to those who rely upon her it is plain that no further degree is necessary than what the Husbandman when he sows hath of a plentiful Harvest and that men are justly condemned if they refuse to believe the least truth upon such security which yet by his own acknowledgment is liable to Contingencies Nay further that men are
not reasonable but peevish in exacting infallible security and insisting upon every capricious Objection such as is Mr. S's Might it not be otherwise Now as to this degree of Assurance or as he calls it Infallibility I cannot but grant what he says of it to be most true viz. That in a severe acception of the word it is not rigorously infallible that is as he explains it it is not absolutely impossible nor does it imply a flat contradiction that the thing whereof we are so assured may be otherwise But then I utterly deny that according to any true acception of this word such a degree of Assurance as he speaks of can be called Infallibility and withall I affirm That none of those several degrees of Infallibility which he mentions excepting that only which imports an absolute impossibility can with any tolerable propriety of speech or regard to the true meaning and use of the word have the name of Infallibility given to them For Infallibility can signifie nothing else but an utter impossibility that one should be deceived in that matter as to which he is supposed to be infallible and to say such a thing is impossible is to say that the existence of it implies a flat contradiction So that whosoever asserts degrees of Infallibility is obliged to shew that there are degrees of absolute impossibilities and of perfect contradictions and he had need of a very sharp and piercing wit that is to find out degrees where there neither are nor can be any Indeed in respect of the objects of knowledge it is easie to conceive how Infallibility may be extended to more objects or fewer but in respect of the degree of assurance of which Mr. Cressy speaks it is altogether unimaginable how any one can be more or less out of all possibility of being deceived in those things wherein he is supposed to be infallible for no one can be more removed from the possibility of being deceived than he that is out of all possibility of being deceived and whosoever is less than this is not infallible because he only is so who is out of all possibility of being deceived in those matters wherein he is supposed to be infallible So that Mr. Cressy's lower degrees of Infallibility are no degrees of that assurance which may properly be called infallible for that can have no degrees but of that assurance which is less than infallible And he needed not have raised all this dust about the degrees of Infallibility had it not been that by the means of such a cloud he might make the more convenient escape out of that strait he was in between the clamours of his own Church and the advantage which his Adversaries made of his free and open discourse against Infallibility For any one that carefully reads his Book will find that he understands nothing by the Infallibility of the Church but an Authority of obliging all Christians to submit to her Decisions which is no more but what every Supreme Civil Judg hath in Civil matters viz. a power to determine those Controversies that lie before him as well as he can or will and when that is done every one is bound to submit to such determinations but yet for all this no man ever dream't a Supreme Civil Judg to be infallible more than another man I do not now dispute the extent of the Churches Authority but if she have no other Infallibility but what a full Authority of decision does suppose I am sure she hath none at all Before I leave Mr. Cressy I cannot but take notice how unfortunate and disingenuous he is in explaining the meaning of these words of his own viz. Against this word of Infallibility Mr. Chillingworth 's Book especially combats and this with too too great success which in his Appendix he interprets thus Success I mean not against the Church but against his own Soul and the Souls of his Fellow-English Protestants c. As if one that had wished well to Caesar should have said That Pompey had fought against him with too too great success and being afterwards challenged by Caesar's Party as having said that Pompey had Conquered Caesar he should explain himself thus Success I mean not against Caesar but against his own life and the lives of his followers Can any thing be finer than for a man to say that by Pompey's success in fighting against Caesar he means that Caesar had beaten Pompey which is no more than if one should take the liberty to interpret white by black § 6. Lastly Mr. White doth most expresly contradict this Principle of Mr. S's in these following passages In his Preface to Mr. Rushworth he says That such a certainty as makes the cause always work the same effect though it take not away the absolute possibility of working otherwise ought absolutely to be reckoned in the degree of true certainty and that those Authors are mistaken who undervalue it So that it seems Mr. S. is mistaken in affirming that a man cannot be certain of any thing so long as there is any possibility that it may be otherwise In his Answer to my Lord Falkland he says That in Moral matters and such as are subject to humane action we must expect such assurance as humane actions bear If for the government of your spiritual life you have as much as for the management of your natural and civil life what can you expect more Two or three witnesses of men beyond exception will cast a man out of not only his lands but life and all He that among Merchants will not adventure where there is a Hundred to one of gaining will be accounted a silly Factor And among Souldiers he that will fear danger where but one of a Hundred is slain shall not escape the stain of Cowardize What then shall we expect in Religion but to see a main advantage on the one side which we may rest our selves on and for the rest remember we are men subject to chance and mutability and thank God he hath given us that assurance in a supernatural way which we are contented withall in our civil ventures and possessions which nevertheless God knoweth we often love better and would hazard less than the unknown good of the life to come Again If God Almighty hath in all sorts and manners provided his Church that she may enlighten every man in his way that goeth the way of a man then let every man consider which is the sit way for himself and what in other matters of that way he accounteth evidence And if there be no interest in his Soul to make him loth to believe what in another matter of the like nature he doth not stick at or heavy to practise what he sees clearly enough I fear not his choice Once more directing a man in his search after rational satisfaction in matters of Religion he hath this passage Besides this he must have this care that he seek what
Moral and Intellectual part else how are they Arguments And if man according to his Moral part be as he says defectible how can the indefectibility of Tradition be founded in those Arguments which work upon man only according to his Moral part I have purposely all along both for the Readers ease and mine own neglected to take notice of several of his inconsistencies but these are such clear and transparent Contradictions that I could do no less than make an example of them SECT V. § 1. THirdly This Demonstration is confuted by clear and undeniable Instances to the contrary I will mention but two First The Tradition of the one true God which was the easiest to be preserved of any Doctrine in the World being short and plain planted in every mans Nature and perfectly suited to the reason of Mankind And yet this Tradition not having past through many hands by reason of the long Age of man was so defaced and corrupted that the World did lapse into Polytheism and Idolatry Now a man that were so hardy as to demonstrate against matter of Fact might by a stronger Demonstration than Mr. S's prove that though it be certain this Tradition hath failed yet it was impossible it should fail as Zeno demonstrated the impossibility of motion against Diogenes walking before his eyes For the Doctrine of the one true God was setled in the heart of Noah and firmly believed by him to be the way to happiness and the contradicting or deserting of this to be the way to misery And this Doctrine was by him so taught to his Children who were encouraged by these Motives to adhere to this Doctrine and to propagate it to their Children and were deterred by them from relinquishing it And this was in all Ages the perswasion of the faithful Now the Hopes of Happiness and the Fears of Misery strongly applied are the causes of actual will Besides the thing was feasible or within their power that is what they were bred to was knowable by them and that much more easily than any other Doctrine whatsoever being short and plain and natural This put it follows as certainly that a great number in each Age would continue to hold themselves and teach their Children as themselves had been taught that is would follow and stick to this Tradition of the one true God as it doth that a cause put actually causing produceth its effect Actually I say for since the cause is put and the Patient disposed it follows inevitably that the cause is put still actually causing This demonstration which concludes an apparent falshood hath the whole strength of Mr. S's and several advantages beyond it For the Doctrine conveyed by this Tradition is the most important being the first Principle of all Religion the danger of corrupting it as great the facility of preserving it much greater than of the Christian Doctrine for the causes before mentioned And yet after all it signifies nothing against certain experience and unquestionable matter of Fact only it sufficiently shews the vanity of Mr. S's pretended Demonstration built upon the same or weaker Grounds § 2. Secondly The other Instance shall be in the Greek Church who received the Christian Doctrine as entire from the Apostles and had as great an obligation to propagate it truly to Posterity and the same fears and hopes strongly applied to be the actual causes of will in a word all the same Arguments and Causes to preserve and continue Tradition on foot which the Roman Church had And yet to the utter confusion of Mr. S's Demonstration Tradition hath failed among them For as Speculators they deny the procession of the Holy Ghost from the Son and as Testifiers they disown any such Doctrine to have been delivered to them by the precedent Age or to any other Age of their Church by the Apostles as the Doctrine of Christ. § 3. To this Instance of the Greek Church because Mr. White hath offered something by way of answer I shall here consider it He tells us That the plea of the Greek Church is Non-Tradition alledging only this That their Fathers do not deliver the Doctrine of the procession of the Holy Ghost not that they say the contrary which clearly demonstrates there are no opposite Traditions between them and us But this was not the thing Mr. White was concerned to do to demonstrate there were no opposite Traditions between the Greeks and the Latines but to secure his main Demonstration of the impossibility of Traditions failing against this Instance For that the Greeks have no such Tradition as this That the Holy Ghost proceeds from the Son is as good an evidence of the failure of Tradition as if they had a positive Tradition That he proceeds only from the Father especially if we consider that they charge the Latin Church with Innovation in this matter and say that the addition of that Clause of the Procession from the Son also is a corruption of the ancient Faith and a Devilish Invention Why then does Mr. White go about to baffle so material an Objection and I fear his own Conscience likewise by a pitiful Evasion instead of a solid Answer What though there be no opposite Traditions between the Greek and Latin Church yet if their Faith be opposite Will it not from hence follow that Tradition hath failed in one of them I wonder that Mr. White who hath so very well confuted the Infallibility of Popes and Councils and thereby undermined the very Foundations of that Religion should not by the same light of Reason discover the fondness of his own Opinion concerning the Infallibility of Oral Tradition which hath more and greater absurdities in it than that which he confutes And to shew Mr. White the absurdity of it I will apply his Demonstration of the Infallibility of Christian Tradition in general to the Greek Church in particular by which every one will see that it does as strongly prove the impossibility of Traditions failing in the Greek Church as in the Roman-Catholick as they are pleased to call it His Demonstration is this Christ commanded his Apostles to preach to all the World and lest any one should doubt of the effect he sent his Spirit into them to bring to their remembrance what he had taught them which Spirit did not only give them a power to do what he enclined them to but did cause them actually to do it I cannot but take notice by the way of the ill consequence of this which is that men may doubt whether those who are to teach the Doctrine of Christ will remember it and teach it to others unless they have that extraordinary and efficacious assistance of the Holy Ghost which the Apostles had if this be true his Demonstration is at an end for he cannot plead that this assistance hath been continued ever since the Apostles He proceeds The Apostles preached this Doctrine the Nations understood it lived according to it and valued
innovated have made the same pretence to uninterrupted Tradition Fourthly That it is not the present perswasion of the Church of Rome whom he calls the Traditionary Christians nor ever was that their Faith hath descended to them solely by Oral Tradition If I can now make good these four things I hope his Demonstration is at an end SECT VII § 1. THat these Principles wholly rely upon the truth of the Grounds of his Demonstration a Priori For if the Doctrine of Christ was either imperfectly taught in any Age or mistaken by the Learners or any part of it forgotten as it seems the whole Greek Church have forgot that fundamental Point of the Procession of the Holy Ghost as the Roman Church accounts it or if the Arguments of hope and fear be not necessary causes of actual will to adhere to Tradition then there may have been changes and innovations in any Age and yet men may pretend to have followed Tradition But I have shewn that Ignorance and Negligence and Mistake and Pride and Lust and Ambition and any other Vice or Interest may hinder those causes from being effectual to preserve Tradition entire and uncorrupted And when they do so it is not to be expected that those Persons who innovate and change the Doctrine should acknowledg that their new Doctrines are contrary to the Doctrine of Christ but that they should at first advance them as Pious and after they have prevailed and gained general entertainment then impudently affirm that they were the very Doctrines which Christ delivered which they may very securely do when they have it in their power to burn all that shall deny it § 2. I will give a clear Instance of the possibility of this in the Doctrine of Transubstantiation by shewing how this might easily come in in the Ninth or Tenth Age after Christ. We will suppose then that about this time when universal Ignorance and the genuine Daughter of it call her Devotion or Superstition had overspread the World and the generality of People were strongly enclined to believe strange things and even the greatest Contradictions were recommended to them under the notion of Mysteries being told by their Priests and Guides that the more contradictions any thing is to Reason the greater merit there is in believing it I say let us suppose that in this state of things one or more of the most eminent then in the Church either out of design or out of superstitious ignorance and mistake of the sense of our Saviour's words used in the Consecration of the Sacrament should advance this new Doctrine That the words of Consecration This is my Body are not to be understood by any kind of Trope as the like forms in Scripture are as I am the Vine I am the Door which are plain Tropes but being used about this great Mystery of the Sacrament ought in all reason to be supposed to contain in them some notable Mystery which they will do if they be understood of a real change of the substance of Bread and Wine made by vertue of these words into the real Body and Blood of our Saviour And in all this I suppose nothing but what is so far from being impossible that it is too usual for men either out of Ignorance or Interest to advance new Opinions in Religion And such a Doctrine as this was very likely to be advanced by the ambitious Clergy of that time as a probable means to draw in the People to a greater veneration of them which advantage Mr. Rushworth seems to be very sensible of when he tells us That the power of the Priest in this particular is such a priviledg as if all the learned Clerks that ever lived since the beginning of the World should have studied to raise advance and magnifie some one state of men to the highest pitch of Reverence and Eminency they could never without special light from Heaven have thought of any thing comparable to this I am of his mind that it was a very notable device but I am apt to think invented without any special light from Heaven Nor was such a Doctrine less likely to take and prevail among the People in an Age prodigiously ignorant and strongly enclined to Superstition and thereby well prepared to receive the grossest Absurdities under the notion of Mysteries especially if they were such as might seem to conciliate a greater honour and reverence to the Sacrament Now supposing such a Doctrine as this so fitted to the humor and temper of the Age to be once asserted either by chance or out of design it would take like wild-fire especially if by some one or more who bore sway in the Church it were but recommended with convenient gravity and solemnity And although Mr. Rushworth says It is impossible that the Authority of one man should sway so much in the World because sayes he surely the Devil himself would rather help the Church than permit so little pride among men yet I am not so thoroughly satisfied with this cunning reason For though he delivers it confidently and with a surely yet I make some doubt whether the Devil would be so forward to help the Church nay on the contrary I am enclined to think that he would rather choose to connive at this humble and obsequious temper in men in order to the overthrow of Religion than cross a design so dear to him by unseasonable temptations to pride So that notwithstanding Mr. Rushworth's reason it seems very likely that such a Doctrine in such an Age might easily be propagated by the influence and authority of one or a few great Persons in the Church For nothing can be more suitable to the easie and passive temper of superstitious Ignorance than to entertain such a Doctrine with all imaginable greediness and to maintain it with a proportionable zeal And if there be any wiser than the rest who make Objections against it as if this Doctrine were new and full of contradictions they may easily be born down by the stream and by the eminency and authority and pretended sanctity of those who are the heads of this Innovation And when this Doctrine is generally swallowed and all that oppose it are looked upon and punished as Hereticks then it is seasonable to maintain that this Doctrine was the doctrine of forefathers to which end it will be sufficient to those who are willing to have it true to bend two or three sayings of the Ancients to that purpose And as for the contradictions contained in this Doctrine it was but telling the People then as they do in effect now that contradictions ought to be no scruple in the way of Faith that the more impossible any thing is 't is the fitter to be believed that it is not praise-worthy to believe plain possibilities but that this is the gallantry and heroical power of Faith this is the way to oblige God Almighty for ever to us to believe flat and down-right
live better than the People For the Bishops were grown negligent of the Duty of their place c. In a word men ran themselves headlong into all Vice and all Flesh had corrupted its way And farther to shew the great neglect of Priests and Bishops in the work of Teaching and Instruction which is so necessary to the preserving of Tradition inviolable I will add the Testimony of one who lived in those Times who tells us That in those days the Priests and Bishops who ought to have been the Pillars of the Church were so negligent that they did not mind the Divine Scripture nor take any care to teach and instruct Scholars that might succeed them as we read holy Men had used to do who left many Scholars perfectly instructed to be their Successors If they had only neglected the Scriptures all might have been well enough but it seems they took no care to instruct people in the way of Oral Tradition nor to furnish the Church with a new Generation of able Teachers who might deliver down from hand to hand the sense and faith of Fore-fathers This last Testimony the late Learned Lord Primate of Ierland Bishop Vsher in his Book De Christian. Eccles. Success c. where several of the Testimonies I have produced with many more to the same purpose may be seen cites out of a M. S. in Bennet Colledg Library in Cambridg concerning the authority of which M. S. there need be no dispute between Mr. S. and me because the whole force and effect of this Testimony is sufficiently contained in those Citations which I have brought out of publick and unquestionable Books § 4. All these Testimonies which I have produced are in general and for the substance of them confirmed by Two of the greatest Props of the Romish Church Bellarmine and Baronius Bellarmine says of this Tenth Age That there was never any either more unlearned or more unhappy Baronius speaks more particularly What was then the face of the Roman Church How deformed When Whores no less powerful than vile bore the chief sway at Rome and at their pleasure changed Sees appointed Bishops and which it is horrible to mention did thrust into St. Peters See their own Gallants false-Popes who would not have been mentioned in the Catalogue of the Roman Popes but only for the more distinct Recording of so long a Succession of Times And a little after Christ was then it seems in a very deep sleep And which was worse when the Lord was thus asleep there were no Disciples to awaken him being themselves all fast asleep What kind of Cardinal Presbyters and Deacons can we think were chosen by these Monsters when nothing is so natural as for every one to propagate his own likeness It is very much that these lewd Women and their Favourite-Popes Cardinals and Bishops who then swayed the Church should when they were so careless of their own Souls be so tender of the salvation of Posterity and when they administred all other affairs of the Church so extravagantly should be so careful of the main chance as to transmit the Christian Doctrine entire and uncorrupted to succeeding Ages Yet Mr. S. hath demonstrated this a Posteriori which seems so very strange to a man that considers things a Priori § 5. But it may be this dismal state of the Roman Church lasted but a little while and she did in the same Age before Tradition could be interrupted recover her self out of this degenerate condition I will therefore enquire a little into the state of succeeding Times And I find in the Thirteenth Century St. Bernard complaining That the degeneracy of the Priests was in his days greater than ever We cannot says he now say as is the People so is the Priest for the People are not so bad as their Priests In the Fifteenth Century Nic. de Clemangiis who lived in that Time wrote a Book upon this argument Of the corrupt state of the Church by which we may make some judgment whether in that Age it was as Mr. S. says impossible but that the Christian Doctrine should be entirely preserved and faithfully and diligently taught He says there was an universal degeneracy in the Church from the very Head of it to its lowest Members In the same Chapter he complains Who is there that preaches the Gospel to the People Who shews them the way to Salvation either by Word or Action It seems there was a great failure both of Oral and Practical Tradition Again speaking of the Pope's taking to himself the Collation of all vacant Bishopricks and Dignities he says one might think the Pope did this that the Church might be provided of worthier Governors both in respect of their Learning and their lives did not the thing it self declare the contrary and that ignorant and useless Persons provided they had money were by Simony advanced to the highest degrees in the Church And speaking what a vast number of Candidates there was usually at Rome from all Parts waiting for Benefices and Dignities he tells us That many of these did not come from their Studies or from Schools of Learning to govern Parishes but from the Plow and from the meanest Professions and that they understood Latin and Arabick much at the same rate and many of them could not read at all But it may be says he their manners were such as might be some excuse for their Ignorance No though their Learning was but little their Vertue was less for being brought up in Idleness they followed nothing but Debauchery and Sports c. Hence it comes to pass that in all places there are so many wicked and wretched and ignorant Priests Hence it is that Priests are so contemned by the common People Formerly the Priesthood was highly honoured by the People and nothing was more venerable than that Order of men but now nothing is more vile and despicable I make no doubt but there are now more Thieves and Robbers than true Pastors in the Church Why should any man now flatter himself with hopes of Preferment because of his Vertue or Learning Men do not now as formerly rise in the Church by such Arts Which of those that are now adays advanced to the Pontifical Dignity hath so much as perfunctorily read or heard or learn't the Scriptures yea or ever touched any more than the cover of the Bible Again speaking of the prodigious Covetousness of the Governors of the Church and the gross neglect of their Flocks They would says he much more contentedly bear the loss of ten thousand Souls than of ten or twelve Shillings But why do I say more contentedly When without the least trouble or disturbance to themselves they can bear the loss of Souls a thing so far from their care that it never entred into their thoughts Had the Hereticks of those days but had Wit enough and a little Money they might it seems for a
all his Writings to say any thing to remove a present Objection though never so much to the prejudice of his main Hypothesis then which I do not know any quality in a Writer which doth more certainly betray the want either of judgment or of sincerity or of a good Cause § 7. And whereas he says That Irenaeus his testimony proves it to be no Tradition for he sets down the supposed words of our Saviour which plainly shews it is a story not a Tradition a Tradition being a sense delivered not in set words but setled in the Auditors hearts by hundreds of different expressions explicating the same meaning When I consider this passage of Mr. White I confess I cannot complement him and say as he makes his Nephew do in the Dialogue between them I cannot but applaud your Discourse it hath so pleasing and attractive a countenance And again I am not able to oppose what you say by any weighty Objection your Arguments being not only strong and nervous but of so comely and winning a complexion c. I cannot I say speak all this of his present Argument But I may deservedly apply to it the last part of his Nephew's Complement That it is an Argument so framed as if without any evidence of its consequence it would perswade men to believe it But to return an Answer to this passage It seems according to Mr. White that Irenaeus was mistaken in the very nature of Tradition and if so learned a Father was ignorant in the common Rule of Faith what can we to use Mr. S's words undertakingly promise to weaker heads Mr. S. instanceth in the Creed and Ten Commandments as the principal Traditions which Parents teach their Children but now Mr. White can shew plainly that these are no Traditions but Stories because Tradition is a sense delivered not in set words c. As if Christ and his Apostles could deliver no Doctrine unless they expressed the same thing an hundred several ways But suppose they did so which no man hath any reason to imagine because a thing may be expressed as plainly by one way as by an hundred can no man deliver this Tradition who speaks it in any one of those expressions If one should employ his Servant to carry a Message and because Mr. White thinks this necessary should settle the meaning of it in his heart by telling him the same thing in an hundred several expressions and the Servant should go and deliver this Message in one of those very expressions that his Master used to him and should say these were his Masters very words would not this be well enough No if he had come to such a Philosopher as Mr. White he would soon have given him to understand that he was not fit to bring a Message or to be credited in it who had so little wit as not to know that a Message is a thing not to be delivered in set-words And now I would entreat Mr. White to reconcile himself in this matter to his Friends Mr. Rushworth says 'T is impossible to put fully and beyond all quarrel the same sense in divers words Which if it be true I would fain know what certain course Mr. White can prescribe to explicate the same meaning by hundreds of different expressions and consequently how Tradition can be infallibly conveyed by setling the sense of it in the Auditors hearts by such variety of expressions Mr. Cressy likewise a zealous Assertor of Tradition does affirm That the Primitive Churches were even to excess scrupulous in maintaining the very phrases of Traditionary Doctrines which according to Mr. White plainly shews these Doctrines to be stories not Traditions because Tradition is a sense delivered not in set-set-words The same Author complains That few among their learnedst Masters of Controversie propose the Points to be disputed between them and the Protestants in the Language of the Church By which I suppose he does not mean that these Controvertists were to blame in that they did not settle the sense of these Points by hundreds of different expressions explicating the same meaning but that they did not keep to the words wherein the Church had in Councils or otherwise if there be any other way declared her sense of those Points Again he says That St. Paul referring to the Doctrine setled by Oral Instruction to shew the uniformity of it everywhere calls it a form of wholsom words From whence we may conclude either that St. Paul did not well to call the Traditionary Doctrine as Mr. Cressy says he does a form of words or else which is more probable that Mr. White is mistaken in saying That a Tradition is a sense not delivered in set-words Furthermore the same Mr. Cressy tells us That St. Augustine was careful not only to deliver Traditional Truths themselves but the terms also in which those Truths were conveyed to his Times But now Mr. White could have informed St. Augustin that this officious care of his was not only superfluous but pernicious to Tradition § 8. But to return to Justin's Testimony to which the summe of Mr. Whites answer is That Justin esteem'd it not as a point necessary to salvation but rather a piece of Learning higher than the common Since he both acknowledges other Catholicks held the contrary and entitles those of his perswasion 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 right in all opinions that is wholly of his own mind It is not material to my purpose whether or no Justin look'd upon this as a point necessary to Salvation so long as it is evident that he looked upon it as a Divine Revelation and part of the Christian Doctrine And yet it seems he thought it a point of more than ordinary importance because he joins it with the Doctrine of the Resurrection and says that it was not disowned by any but those who also denied the Resurrection But whereas Mr. White says that Justin acknowledges other Catohlicks to have held the contrary I hope to make it evident from the scope and series of his Discourse that he acknowledges no such thing but that the plain design of his Discourse is to shew that this Doctrine was owned by all true Christians For when Trypho asks him Whether the Christians did indeed believe that Jerusalem should be re-built c. He returns him this answer I am not such a Wretch as to speak otherwise than I think I have told thee before that my self and many others as ye all know are of the mind that this will come to pass But that many indeed of those Christians who are not of the pure and pious perswasion do not own this I have intimated to thee That the negative particle though omitted in the Copy ought to be thus inserted will be clear to any one that considers what follows For after he had spoken of those who disown this Doctrine he immediately adds by way of further description of them that
of the true and pure Doctrine c. viz. My self and many others again my self and as many Christians as are thoroughly of the right perswasion Secondly Who deny the Millennium Many Christians saith Justin but what Christians Of a right perswasion That saith he I have signified before 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 c. For I have shewed thee of them who are called Christians but are indeed Atheists and impious Hereticks that they teach blasphemous and atheistical and absurd things And true it is he did shew before that those who deny'd the Millennium were many in number and were called Christians c. but were Teachers of blasphemous and atheistical things c. and known to be Atheists and Impious c. But he shewed it of none other besides these So that if this Doctrine were likewise denied by many Christians of the pure and pious perswasion than Justin Martyr had foulely forgot himself But if not then it is plain that the Transcribers have wronged Justin by leaving out a Negative which ought to have been inserted It is worth observing by the way how Mr. White pleases himself with false and frivolous Criticisms upon the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 False they are as Mr. White shall know if he desires to hear any more of them and frivolous they are rendered by my preceding Discourse for which reason I say no more of them But I think he may do well hereafter as Mr. S. warily suggests not to engage himself nor be hook't by others out of his own infallible way but leave it wholly to the Bird-witted Hereticks as Mr. S. calls them to perch upon the specifical natures of Words as he does of Things § 9. Besides these Instances I have given of Doctrines and Practises which Mr. S. cannot deny to have been innovated I might instance likewise in the chief Points of Popery and shew that for all their pretence to Tradition they are really Innovations But because this would engage me in tedious Disputes about particular Points I will only single out one of their most fundamental Doctrines viz. that of Transubstantiation concerning which I shall shew that notwithstanding it is the universal perswasion of the present Roman Church yet they have not nor can have any assurance that it was the Doctrine of Christ and that it is descended to them by an uninterrupted Tradition I shall not at all contend against the word Transubstantiation which is generally acknowledged to be new but only the thing signified by it a substantial change of the Bread and Wine into the Body and Blood of Christ. And this I might shew at large not to have been the Doctrine of the ancient Fathers But because Mr. White and Dr. Holden and Mr. Cressy do so frequently and confidently tell us that nothing is to be reputed a Traditionary Doctrine the contrary whereof hath been publickly held by any Catholick who continued afterwards uncensured and in the Communion of the Church Therefore I shall content my self at present with one clear Testimony and that of a very eminent Person in the Church St. Theodoret concerning whom Pope Leo in an Epistle to him at the end of Theodoret's Works gives this Testimony That in the judgment of the Apostolick See he was free from all stain of Heresie The passage I intend is in his Dialogues between a Catholick under the name of Orthodoxus and Eranistes who susteined the person of an Heretick Eranistes maintaining that the Body of Christ was changed into the substance of the Divinity he illustrates it by this similitude As says he the Symbols of the Lords Body and Blood are one thing before the invocation of the Priest but after the invocation are changed and do become another thing So the Body of our Lord after his Ascension is changed into the Divine substance To which Orthodoxus returns this answer Thou art caught in thine own Net Because the mystical Symbols after Consecration do not pass out of their own Nature for they remain in their former substance figure and appearance and may be seen and handled even as before He does not only in express words deny the substance of the Symbols to be changed but the occasion upon which these words are brought in and the scope of them if they be of any force against the Hereticks illustration renders them uncapable of any other sense When Mr. S. hath answered this Testimony I have more for him That which I mainly urge against this Doctrine is the monstrous Absurdities and Contradictions contained in it together with the necessary consequence of them Several of the Absurdities of it are well brought together by Scotus who tells us That to prove the possibility of Christs Body being contained under the species of Bread and Wine many things must be proved which seem to involve a Contradiction as 1. That one quantum or extended Body may be together in the very same place with another 2. That a less quantum may be together in the same place with a greater i. e. a Body of less extension may occupy not only the same but as much room as a Body of greater extension does which is to say no more but this that a Body less than another may be as great as that other even whil'st it is less than it 3. That a greater quantum may be together with every part of a less quantum i. e. a Body that is greater than another may be as little as the least part of that other Body which is less than it 4. That a subject may be without quantity i. e. there may be a Body which hath no kind of Magnitude 5. That a Body may be somewhere where it was not before without changing its place i· e. a Body may be removed to another place whil'st it remains still in the same place 6. That a quantum may be without any quantitative Mode i. e. a Body may be extended without any manner of extension The possibility of all which he saith and I am very much of his mind it would be too tedious a work to prove and therefore he only attempts to prove the two last which in all reason is work enough for one man All these seeming Contradictions as he modestly calls them are by his own acknowledgment involved in this Doctrine To these I might add many more as How a thing can be said to be changed into another thing which did exist before How a Body can be present in a place after the manner of a spirit and yet this they affirm concerning the presence of Christs Body in the Sacrament one might as well say that Snow is black but not after the manner of blackness but in the way of whiteness which is to talk non-sense after the manner of sense How the whole Body of Christ can be contained under the least sensible part of the species of Bread as is generally affirmed nay and Scotus
Discourse in which he pretends to open the incomparable strength of the Churches humane Authority and the Advantages which accrue to it by the supernatural assistances of the Holy Ghost But that there is nothing material in it which hath not been answered already Only I desire him to explain how the supernatural Assistances of the Holy Ghost can according to his Principles add to our assurance of the certainty of Tradition Because we can have no greater certainty of the supernatural Assistance of the Holy Ghost than we have that there is an Holy Ghost and of this we can have no certainty according to Mr. S. but by Tradition which conveys this Doctrine to us And if Tradition of it self can infallibly assure us that there are supernatural Assistances of the Holy Ghost then a man must know that Tradition is infallible antecedently to his knowledg of any supernatural Assistance And if so what can any supernatural Assistance add to my assurance of the certainty of Tradition which I do suppose to be infallible before I can know of any supernatural Assistance Can any thing be more ludicrous than to build first all our certainty of the Assistance of the Holy Ghost upon the certainty of Tradition and then afterwards to make the certainty of Tradition to rely upon the Assistance of the Holy Ghost As if that could contribute to our assurance of the certainty of Tradition which unless Tradition be first supposed certain is it self wholly uncertain § 2. The Conclusion of this Ninth Discourse is somewhat Extatical possibly from a sudden disorder of his fancy upon the contemplation of his own performances to see what a Man he has made himself with the help of Rushworth's Dialogues or rather what his Party has made him by the Office they put upon him For it seems by his telling Mr. Cressy and the rest are ordained to cajoll the Fools leaving him the way of Reason and Principles and that himself is chosen out to Demonstrate to the Wise or those who judg of things per altissimas causas In the discharge of which glorious Office he declares that he intends no Confutation of those Authors which Mr. Cressy and others have medled with Yet if any will be so charitable as to judg he hath solidly confuted them because he hath radically and fundamentally overthrown all their Arguments c. he shall rejoyce and be thankful That the intelligent Reader for he writes to none but such may also rejoyce with him I shall recite the whole passage for it is thick of Demostration and as likely as any in his Book to have the altissimas causas contained in it § 3. It would require a large Volume to unfold particularly how each virtue contributes to shew the inerrable indeficiency of Tradition and how the Principles of almost each Science are concerned in demonstrating its Certainty Arithmetick lends her Numbring and Multiplying Faculty to scan the vast Number of Testifiers Geometry her Proportions to shew a kind of infinite strength of Certitude in Christian Tradition above those Atté stations which breed Certainty in humane Affairs Logick her skill to frame and make us see the connexions it has with the Principles of our Vnderstanding Nature her Laws of Motion and Action Morality her first Principle that nothing is done gratis by a cognoscitive Nature and that the Body of Traditionary Doctrine is most conformable to Practical Reason Historical Prudence clears the Impossibility of an undiscernable revolt from Points so descended and held so Sacred Politicks shew this to be the best way imaginable to convey down such a Law as it concerns every man to be skilful in Metaphysicks engages the Essences of Things and the very notion of Being which fixes every Truth so establishing the scientifical Knowledges which spring from each particular Nature by their first Causes or Reasons exempt from change or motion Divinity demonstrates it most worthy God and most conducive to bring Mankind to Bliss Lastly Controversie evidences the total uncertainty of any thing concerning Faith if this can be uncertain and makes use of all the rest to establish the Certainty of this First Principle A very fit conclusion for such Demonstrations as went before It is well Mr. S. writes to none but intelligent Readers for were it not a thousand pities that so manly and solid and convincing a discourse as this should be cast away upon fools SECT XII § 1. AS for his Corollaries supposing them to be rightly deduced from his former Discourses they must of necessity fall with them For they signifie nothing but upon this supposition that his fore-going Discourses are true And yet this being granted it were easie to shew that most of them are grosly faulty For First Several of them are plainly coincident The second viz. None can with right pretend to be a Church but the followers of Tradition is the very same in sense with the 11 th viz No company of men hang together like a Body of a Christian Commonwealth or Church but that which adheres to Tradition So likewise the 12 th and 14 th are contained in the 15 th The 16 th and 17 th in the 19 th The 16 th 17 18 th and 19 th in the 21 st And the 32 d and 34 th in the 31 st Secondly Divers of them are manifestly absurd as the 12 th 13 th 14 th 16 th 17 th 18 th 19 th the sum of which is That there is no arguing against Tradition from Scripture or the Authority of the Church or Fathers and Councils or from History and Testimonial Writings or from contrary Tradition or Reason or any Instances whatsoever which is as much as to say If this Proposition be true That Tradition is certain then it cannot by any kind of Argument be proved to be false But is this any peculiar Consectary from the truth of this Proposition Doth not the same follow from every Proposition That if it be true it cannot be proved to be false yet no man was ever yet so frivolous as to draw such a consequence from the supposed truth of any Proposition His 23 d also is singularly absurd That there is no possibility of arguing at all against Tradition rightly understood or the living voyce of the Catholick Church with any shew of Reason These are large words It might have contented a reasonable man to have said that no good Argument could be brought against it But he is jealous of his Hypothesis and can never think it safe till it be shot-free nor will that content him but it must be also impossible for any one to make a shew of shooting at it This were I confess a peculiar priviledg of Mr. S's Discourses above other mens if they were as he says by evidence of Demonstration so secured that not only no substantial Argument could be brought against them but that even the most subtile Schoolman of them all should not be able to come near
Church and skipt into the Opinions of human Sects not of human Election as Mr. S. blindly following Mr. Wh. does most absurdly translate it but he that hath returned from his Errors and hearkned to the SCRIPTVRES and conformed his life to the Truth is as it were advanced from a Man to a God At the same rate he goes on for several Pages together taking the Scriptures for an indemonstrable Principle from which all Divine Doctrines are to be demonstrated and for the Criterion whereby they are to be tried and charges the Hereticks in such words as we cannot find fitter for our Adversaries As says he naughty Boys shut out their School-master so these drive the Prophecies out of the Church suspecting that they will chide and admonish them and they patch together abundance of falshoods and fictions that they may seem RATIONALLY not to admit the Scriptures Again speaking of these Hereticks affronting the Scriptures he tells us they oppose the Divine Tradition with human Doctrines by other Traditions delivered from hand to hand that they may establish a Sect or Heresie Again he says they adulterate the Truth and steal the Rule of Faith c. but for ORAL Frauds they shall have WRITTEN Punishments But enough of this whosoever desires to see more of it let him read on where these men to their shame have directed us and see whether any Protestant can speak more fully and plainly in this Controversy The whole trust of the Papists is upon the equivocal sense of the word Tradition Which word is commonly used by the Fathers to signify to us the Scriptures or Divine Tradition as Clement here calls it but the Papists understand it of their unwritten Tradition and to this they apply all those passages in the Fathers where Tradition is honourably mentioned So Mr. S. deals with us in the Testimonies I have already examined And there is nothing of argument in those few which remain but from the ambiguity of this Word which I need not shew of every one of them in particular for whosoever shall read them with this Key will find that they are of no force to conclude what he drives at § 5. As for his Citations out of the Council of Trent by which he would prove it to be the perswasion of their present Church that Tradition is the sole Rule of Faith I have already shewn that that Council hath declared otherwise and is otherwise understood by the chief of their own Writers And therefore he did prudently to conceal in an c. those choaking words in which the Council declares itself to receive and honour with equal pious affection and reverence the Books of Scripture and unwritten Traditions And after a great deal of shuffling what a pitiful Account is it that he at last gives of that Council's putting Scripture constantly before Tradition because Scripture being interpreted by Tradition is of the same Authority as if an Apostle or Evangelist were present and therefore no wonder they honour Scripture-Testimony so as to put it before Tradition which is to say that because Scripture is subordinate to Tradition and to be regulated by it therefore it deserves to be put before it Besides if Scripture and Tradition be but several wayes of conveying the Evangelical and Apostolical Doctrine why should he imagine an Evangelist or Apostle to be more present by the Scripture than by oral Tradition Especially if it be considered that he supposes Scripture to be an uncertain and Tradition an infallible way of conveying this Doctrine SECT II. § 1. ALL that now remains is to confirm the precedent Discourse by Testimonies of the most eminent Persons of the Church in several Ages in which I shall not need to be large being so happily prevented by that full Account which is given of the sense of the Ancients in this matter in the Answer to Labyrinthus Cantuariensis which Mr. S. may if he pleases consult for his further Conviction § 2 I begin with the Historical Account which Eusebius gives of committing the Gospel to writing which is to this purpose viz That the Romans were not content with the Doctrine Preached unless it were also committed to writing and therefore did earnestly beg of Mark Peter's Companion that he would leave them a Monument in writing of that Doctrine which had been deliver'd to them by word of mouth And this was the occasion of the writing of St. Mark 's Gospel And when Peter did understand that this Work was publish'd being suggested by the Divine Revelation of the Holy Spirit it is said he was very much pleased with the ready and earnest desire of those Persons and that by his Authority he confirmed this Writing to the end that it might be every where read in the Church As for St. Matthew and St. John he tells us That of all the Disciples they two only have left monuments in Writing of whom it is also reported that they betook themselves to write being drawn thereto by necessity Matthew after he had preached the Word of God to the Jews and was resolved to go to other Nations wrote his Gospel in the Language of his Countrey and thus by the diligence and pains of Writing did abundantly supply the the want of his presence to those whom he left And when Mark and Luke had published their Gospel it is reported that John who had always used to preach the Word without writing it being at length wrought upon by the same reason did betake himself to write From this account it is clear that the Apostles thought it necessary for the preservation and secure conveyance of the Christian Doctrine that it should be put into Writing and that they judged this a better way to supply the want of their presence than oral Tradition Therefore the same Author tells us That the Disciples who immediately succeeded the Apostles as they travelled to preach the Gospel to those who had not yet heard the Word of Faith did with great care also deliver to them the Writings of the Holy Evangelists Again That Ignatius as he travelled towards Rome where he was to suffer exhorted the Churches of every City to hold fast the Tradition of the Apostles which as also by Writing he testified for greater security he held necessary to be copied in Writing § 4. That the Hereticks of Old made the same pretence which the Papists make now of oral Tradition in opposition to Scripture the same Eusebius tells us and withal that Books are a sufficient confutation of this pretence Those says he who were of the Heresie of Artemon said that all their Fore-fathers and the Apostles themselves had received and taught the same things which they also did and had preserved the true Teaching unto the time of Victor Bishop of Rome whose Successor Zephyrinus corrupted it And this saith he would have great probability were it not first of all contradicted by the Scripture and next if there
liberty from greater imployments how ready I am to give him all reasonable satisfaction And in the first place I return him thanks for the weapon he hath made choice of viz. that of reason there being no other I desire to make use of in managing this debate between us And I hope he will find as much civility towards him throughout this discourse as he expresses towards me in the entrance to his if that may be accounted any real civility which is intended meerly out of design with the greater advantage to disparage the cause I have undertaken and yet see no reason to repent of If in his cursory view of two Chapters of my Book he had as he saith quite lost me he had no cause to be troubled for it if he had found far more excellent persons such as Dr. Hammond and the Disswader and Dr. Pierce instead of me But to be sure he intends not this in honour to any of us but by way of a common reproach to us all as though we did not talk out of nature or things but words and imagination I could heartily have wished Mr. S. would have cropt so much of the victory due to anothers learning and industry as to have shewed me one proposition in those discourses which a rational understanding that would be true to it self could not settle or rely on But if such insinuations as these must pass for answers I must needs say I judg M. S. equally happy in confuting our grounds and in demonstrating his own in both which his greatest strength lies in the self-evidence of his bare affirmations But it seems he is willing to resign the glory of this Victory to the judicious Author of Labyrinthus Cantuariensis or to some others for him and when they have once obtained it I shall not envy them the honour of it And I suppose those persons whoever they are may be able by this time to tell Mr. S. it is an easier matter to talk of Victories than to get them But if they do no more in the whole than Mr. S. hath done for his share they will triumph no-where but where they conquer viz. in their own fancies and imaginations Therefore leaving them to their silent conquests and as yet unheard-of Victories we come to Mr. S. who so liberally proclaims his own in the point of oral tradition Which in a phrase scarce heard of in our language before is the Post he tells us he hath taken upon him to explicate further and defend What the explicating a Post means I as little understand as I do the force of his demonstrations but this and many other such uncouth forms of speech up and down in his Book which make his style so smooth and easie are I suppose intended for embellishments of our tongue and as helps to sure-speaking as his whole Book is designed for sure-footing But letting him enjoy the pleasure and felicity of his own expressions I come to consider the matter in debate between us And his first controversie with me is for opposing the infallibility of oral tradition to doctrinal infallibility in Pope and Councils A controversie fitter to be debated among themselves than between him and me For is any thing more notorious than that infallibility is by the far greatest part of Romanists attributed to the present Church in teaching and delivering matters of faith not by virtue of any oral tradition but the immediate assistance of the Holy Ghost and that this is made by them the only ground of divine faith For which Mr. S. may if he please consult his judicious Author of Labyrinthus Cantuariensis or any other of their present Writers except Mr. White and himself He need not therefore have been to seek for the meaning of this doctrinal infallibility as opposed to traditionary if he had not either been ignorant of the opinion of their own Writers or notoriously dissembled it For this infallibility is not attributed to the Rulers of the Church meerly as Doctors or Scholars but as the representative Church whose office it is to deliver all matters of faith by way of an infallible testimony to every age and thereby to afford a sufficient foundation for divine faith But Mr. S. attributes no such infallibility to the representative Church as teaching the rest but derives their infallibility from such grounds as are common to all parts of the essential Church Wherein he apparently opposes himself to the whole current of their own Authors who resolve all faith into the immediate assistance of the Holy Ghost without which they assert there could be no infallibility at all in tradition or any thing else and therefore these opinions are as opposite to each other as may be For such an infallibility is not attributed by them to the Teachers of the Church meerly on some signal occasions as Mr. S. seems to suppose when they are to explain new matters of saith but it is made by them to be as necessary as believing it self because thereby the only sure foundation of faith is laid and therefore it is very evident they make it proper to the Church in all ages Or else in some age of the Church men were destitute of suciffient grounds of faith For they by no means think it a sufficient foundation for faith that one age of the Church could not conspire to deceive another for this they will tell him at most is but a humane faith but that Christ by his promise hath assured the Church that there shall never be wanting in it the infallible assistance of his Holy Spirit whereby they shall infallibly teach and deliver all matters of saith And if this be not their opinion let them speak to the contrary which if they do I am sure they must retract their most elaborate discourses about the resolution of faith written by the greatest Artists among them Let Mr. S. then judg who it is that stumbles at the Threshold but of this difference among them more afterwards By this it appears it was not on any mistake that I remained unsatisfied in the Question I asked Whether am I bound to believe what the present Church delivers to be infallible To which Mr. S. answers I understand him not My reply shall be only that of a great Lawyers in a like case I cannot help that I am sure my words are intelligible enough for I take infallible there as he takes it himself for infallibly true although I deny not the word to be improperly used in reference to things and that for the reason given by him because fallibility infallibility belong to the knowing power or the persons that have it and not to the object But we are often put to the use of that word in a sense we acknowledg improper meerly in compliance with our Adversaries who otherwise are apt to charge us with having only uncertainties and probabilities for our faith if we do not use the term infallible as applied to
the help of tradition yet unless we be extreamly ungratful we cannot but acknowledg that God hath infinitely better provided for us in not leaving the grounds of our Religion to the meer breath of the people or the care of Mothers instructing their Children but hath given us the certain records of all the doctrines and motives of faith preserved inviolably from the first ages of the Church And when the Church saw with what care God had provided for the means of faith oral tradition was little minded thence the memory of those other things not recorded in Scripture is wholly lost all the care was imployed in searching preserving and delivering these sacred Books to posterity To these the primitive Church still appeals these they plead for against all adversaries defending their authority explaining their sense vindicating them from all corruptions Tradition they rely not on any further than as a testimony of the truth of these records or to clear the sense of them from the perverse interpretation of those Hereticks who pretended another kind of tradition than what was in Scripture And when these were silenced all the disputes that arose in the Church concerning matters of faith was about the sense of these Books as is evident by the proceedings in the case of Arius and Pelagius Wherein tradition was only used as a means to clear the sense of the Scriptures but not at all as that which the faith of all was to be resolved into But when any thing was pleaded from tradition for which there was no ground in Scripture it was rejected with the same ease it was offered and such persons were plainly told this was not the Churches way if they had plain Scripture with the concurrent sense of Antiquity they might produce it and rely upon it So that the whole use of tradition in the primitive Church besides attesting the Books was to shew the unreasonableness of imposing senses on Scripture against the universal sense of the Church from the Apostles times But as long as men were men it was not avoidable but they must fall into different apprehensions of the meaning of the Scripture according to their different judgments prejudices learning and education And since they had all this apprehension that the Scripture contained all doctrines of faith thence as men judged of the sense of it they differed in their apprehension concerning matters of faith And thence errors and mistakes might easily come into the Church without one age conspiring to deceive the next Nay if it be possible for men to rely on tradition without Scripture this may easily be done for by that means they make a new rule of faith not known to the primitive Church and consequently that very assertion is an error in which the former age did not conspire to deceive the next And if these things be possible M. S's demonstration fails him for hereby a reasonable account is given how errors may come into a Church without one age conspiring to deceive another Again let me enquire of Mr. S. whether men may not believe it in the power of the ruling part of the Church to oblige the whole to an assent to the definitions of it To speak plainer is it not possible for men to believe the Pope and Council infallible in their decrees And I hope the Jesuits as little as Mr. S. loves them or they him may be a sufficient evidence of more than the bare possibility of this If they may believe this doth it not necessarily follow that they are bound to believe whatever they declare to be matter of faith Supposing then that Transubstantiation Supremacy Invocation of Saints were but pâ—ivate opinions before but are now defined by Pope and Council these men cannot but look on themselves as much obliged to believe them as if they had been delivered as matters of faith in every age since the Apostles times Is it now repugnant to common sense that this opinion should be believed or entertained in the Church if not why may not this opinion be generally received if it be so doth it not unavoidably follow that the faith of men must alter according to the Churches definitions And thus private opinions may be believed as articles of faith and corrupt practices be established as laudable pieces of devotion and yet no one age of the Church conspire to deceive another Thus I hope Mr. S. may see how far it is from being a self-evident principle that no error can come into the Church unless one age conspire to deceive the next in a matter of fact evident in a manner to the whole world Which is so wild an apprehension that I believe the Jesuits cannot entertain themselves without smiles to see their domestick adversaries expose themselves to contempt with so much confidence Thus I come to the reason I gave why there is no reason to believe that this is the present sense of the Roman Church My words are For I see the Roman Church asserts that things may be de fide in one age which were not in another at least Popes and Councils challenge this and this is the common doctrine maintained there and others are looked on as no members of their Church who assert the contrary but as persons at least meritoriously if not actually excommunicate Where then shall I satisfie my self what the sense of your Church is as to this particular Must I believe a very few persons whom the rest disown as heretical and seditious or ought I not rather to take the judgment of the greatest and most approved persons of that Church And these disown any such doctrine but assert that the Church may determine things de fide which were not before In answer to this Mr. S. begs leave to distinguish the words de fide which may either mean Christian faith or points of faith taught by Christ and then he grants 't is non-sense to say they can be in one age and not in another Or de fide may mean obligatory to be believed In this latter sense none I think saith he denies things may be de fide in one age and not in another in the former sense none holds it Upon which very triumphantly he concludes What 's now become of your difficulty I believe you are in some wonderment and think I elude it rather then answer it I shall endeavour to unperplex you I must confess it a fault of humane nature to admire things which men understand not on which account I cannot free my self from some temptation to that he calls wonderment but I am presently cured of it when I endeavour to reduce his distinction to reason For instead of explaining his terms he should have shewed how any thing can be obligatory to be believed in any age of the Church which was no point of faith taught by Christ which notwithstanding his endeavour to unperplex me is a thing as yet I apprehend not because I understand no obligation
he never hear of such a thing as the Scripture or is it so hard to find it But if he hath heard of it I intreat him to resolve me these Questions 1. Whether he doth not believe that the Books of the New Testament were written at such a time when the matters of fact therein recorded were capable of being throughly examined which he cannot deny upon his own principle for tradition being then infallible as to the doctrine of Christ the writers of these Books cannot be conceived to deliver it amiss unless they resolved to contradict the present tradition of the Church which if they had done those Books could never have found any reception among Christians If tradition then convey the doctrine of Christ infalilbly these Books must convey it infallibly because they contain in them the infallible tradition of the first age of the Christian Church and were written at the time when many persons living had been able to disprove any thing contained therein repugnant to truth And that these Books were written by those persons whose names they bear I appeal to Mr S's own rule Tradition for if that be infallible in any thing it must be in this and if one age could conspire to deceive another in a matter of such concernment what security can be had that it may not do so in all other things 2. Whether he believes that those whose intention was to write an account of the life actions and doctrine of Christ did leave any thing out of their Books which did relate to them as of concernment for us to believe For upon Mr. S's principles any one may easily know what the tradition of the Church is and especially such certainly who were either present themselves at the matters of fact or heard them from those who were and what satisfaction can any one desire greater than this But the question is whether this testimony were not more safely deposited in the Church to be conveyed by word of mouth than it could be by being committed to writing by such who were eye and ear witnesses of the actions and doctrine of Christ Upon which I advance some further Queries 3. If oral Tradition were the more certain way why was any thing written at all It may be Mr. S. will tell us for moral instructions and to give precepts of good life but then why may not these be as infallibly conveyed by tradition as doctrines of faith And why then were any matters of fact and points of faith inserted in the Books of the New Testament By which it certainly appears that the intention of writing them was to preserve them to posterity Let Mr. S. tell me whether it was consistent with the wisdom of men much less with the wisdom of an infinite Being to imploy men to do that which might be far better done another way and when it is done can give no satisfaction to the minds of men 4. Whether those things which are capable of being understood when they are spoken cease to be so when they are written For Mr. S. seems to understand those terms of a living voice and dead letters in a very strict and rigorous manner as though the sense were only quick when spoken and became buried in dead letters But Mr. S. seems with the sagacious Indian to admire how it is possible for dead letters and unsenc'd characters to express mens meanings as well as words I cannot enter into Mr. S's apprehension how 24 letters by their various disposition can express matters of faith And yet to increase the wonder he writes about matters of faith while he is proving that matters of faith cannot be conveyed by writing So that Mr. S's own writing is the best demonstration against himself and he confutes his own Sophistry with his fingers as Diogenes did Zeno's by his motion For doth Mr. S. hope to perswade men that tradition is a rule of faith by his Book or not if not to what purpose doth he write if he doth then it is to be hoped some matters of faith may be intelligibly conveyed by writing especially if Mr. S. doth it But by no means we are to believe that ever the Spirit of God can do it For whatever is written by men assisted by that is according to him but a heap of dead letters and insignificant characters when Mr. S. the mean while is full of sense and demonstration Happy man that can thus out-do infinite wisdom and write far beyond either Prophets or Apostles But if he will condescend so far as to allow that to inspired persons which he confidently believes of himself viz. that he can write a Book full of sense and that any ordinary capacity may apprehend the design of it our controversie is at an end for then matters of faith may be intelligibly and certainly conveyed to posterity by the Books of Scripture and if so there will be no need of any recourse to oral tradition 5. If the Books of Scripture did not certainly intelligibly convey all matters of faith what made them be received with so much veneration in the first ages of the Christian Church which were best able to judg of the truth of the matters contained in them and the usefulness of the Books themselves And therein we still find that appeals were made to them that they thought themselves concerned to vindicate them against all objections of Heathens and others and the resolution of faith was made into them and not tradition as I have already manifested and must not repeat 6. Whether it be in the least credible since the Books of Scripture were supposed to contain the doctrines of faith that every age of the Church should look on it self as obliged absolutely to believe the doctrine of the precedent by virtue of an oral-tradition For since they resolved their faith into the written Books how is it possible they should believe on the account of an oral tradition Although then the Apostles did deliver the doctrine of Christ to all their Disciples yet since the records of it were embraced in the Church men judged of the truth or falsehood of doctrines by the conveniency or repugnancy of them to what was contained in those Books By which we understand that the obligation to believe what was taught by the precedent age did not arise from the oral tradition of it but by the satisfaction of the present age that the doctrine delivered by it was the same with that contained in Scripture It is time now to return to Mr. S. who proceeds still to manifest this obligation in posterity to believe what was delivered as matter of faith by the precedent age of the Church but the force of all is the same still viz. that otherwise one age must conspire to deceive the next But the inconsequence of that I have fully shewed already unless he demonstrates it impossible for errors to come in any other way For if we reduce the substance of
what he saith to a Syllogistical form it comes to this Where there is no possibility of error there is an absolute obligation to faith but there is no possibility of error in the tradition of any age of the Church ergo in every age there is an absolute obligation to believe the tradition of the present Church The minor he thus proves If no age of the Church can be ignorant of what the precedent taught or conspire to deceive the next then there is no possibility of error coming into the tradition of the Church in any age but the antecedent is true and therefore the consequent Now who sees not that the force of all this lies not in proving the minor proposition or that no age could conspire to deceive another but the consequence viz. that no error can come into a Church but by a general mistake in one whole age or the general imposture of it which we utterly deny and have shewed him already the falseness of it from his own concessions And I might more largely shew it from those Doctrines or opinions which they themselves acknowledg to have come into their Church without any such general mistake or imposture as the doctrines of Papal infallibility and the common belief of Purgatory The very same way that Mr. White and Mr. S. will shew us how these came in we will shew him how many others came in as erroneous and scandalous as those are For whether they account these matters of faith or no it is certain many among them do and that the far greatest number who assert and believe them to be the doctrine of their Church too If therefore these might come in without one age mistaking or deceiving the next why might not all those come in the same way which we charge upon them as the errors of their Church And in the same manner that corrupt doctrines come in may corrupt practises too since these as he saith spring from the other He might therefore have saved himself the trouble of finding out how an acute Wit or great Scholar would discover the weakness of this way For without pretending to be either of these I have found out another way of attaquing it than Mr. S. looked for viz. from his own principles and concessions shewing how errors might come into a Church without a total deception or conspiracy in any one age Which if it be true he cannot bind me to believe what ever he tells me the present Church delivers unless he can prove that this never came into the Church as a speculation or private opinion and from thence by degrees hath come to be accounted a point of faith Therefore his way of proof is now quite altered and he cannot say we are bound to believe whatever the present Church delivers for that which he calls the present Church may have admitted speculations and private opinions into doctrines of faith but he must first prove such doctrines delivered by Christ or his Apostles and that from his time down to our age they have been received by the whole Church for matters of faith and when he hath done this as to any of the points in controversie between us I will promise him to be his Proselyte But he ought still to remember that he is not to prove it impossible for one whole age to conspire to deceive the next but that supposing that it is impossible for any errors to come into the tradition of the Church Let us now see what Mr. S. objects against those words I then used against the demonstrating this way It is hard to conceive what reason should inforce it but such as proves the impossibility of the contrary and they have understandings of another mould from others who can conceive it impossible men should not think themselves obliged to believe and do all just as their predecessors And whatever Mr. S. says to the contrary I cannot yet see but that therein I argued from the very nature and constitution of the thing For that which I looked for was a demonstration which I supposed could not be unless the impossibility of the contrary were demonstrated But if it be possible for Men Christians nay Romanists to believe on other accounts than tradition of the precedent age I pray what demonstration can there be that men must think themselves obliged to believe and do all just as their predecessors did Surely if Mr. S's fancy had not been very extravagant he could never have thought here of mens being obliged to cut their Beards or wear such Garters and Hat-bands as their forefathers did For do I not mention believing first and then doing by which it were easie to apprehend that I meant matters of faith and such practices as flow from them Neither was there any such crafty and sophistical dealing as he charges me with for I am content his doctrine be taken in his own terms and I have now given a larger and fuller account why I am far from being convinced by the way he hath used for resolving faith Passing by therefore his challenge which I accept of as long as he holds to the weapon of reason and civility I come to consider his last enquiry why I should come to doubt of such an obligation in posterity to believe their ancestors in matters of faith and he judiciously resolves it into a strange distortion of human nature but such as it seems is the proper effect of the Protestants temper which is saith he to chuse every one his faith by his private judgement or wit working upon disputable words Which as far as we own it is not to believe what we see no ground for and if this be such a distortion of human nature I envy not Mr. S's uprightness and perfection If he means that we build our faith on our private judgments in opposition to Scripture or the universal tradition of the Church in all ages let him prove it evidently in one particular and I engage for my self and all true Protestants we will renounce the belief of it If he hath any thing further to object against the grounds of our Religion he knows where to attaque me let him undertake the whole or else acknowledg it a most unreasonable thing thus to charge falsities upon us and then say we have nothing else to say for our selves We pretend not to chuse our faith but heartily embrace whatever appears to have been delivered by Christ or his Apostles but we know the Church of Rome too well to believe all which she would impose upon us and are loth to have her chuse our Religion for us since we know she hath chosen so ill for her self But if Mr. S. will not believe me in saying thus what reason have I to believe him in saying otherwise Such general charges then signifie nothing but every one must judg according to the reason on both sides I now come to the last part of my task which
is to shew that this way is repugnant to common sense and experience and that the Church of Rome hath apparently altered from what was the belief of former ages To which purpose my words are It is to no purpose to prove impossibility of motion when I see men move no more is it to prove that no age of the Church could vary from the preceding when we can evidently prove that they have done it And therefore this argument is intended only to catch easie minds that care not for a search into the history of the several ages of the Church but had rather sit down with a superficial subtilty than spend time in further enquiries But two things M. S. tells me are required ere I can see that their faith varies from the former first to see what their Church holds now and then to see what the former Church held before and he kindly tells me if he sees any thing I see neither well It seems I want Mr. S's spectacles of oral tradition to see with but as yet I have no cause to complain of the want of them but I see much better without them than with them He tells me I cannot see what their present Church holds and therefore I cannot assure any what was held before because if I renounce tradition I take away all means of knowing The reason why I cannot candidly see as he phrases it what their Church holds now is because I cannot distinguish between faith and its explication some Schoolmen and the Church By which it seems it is impossible for me to know what their Church holds concerning Invocation of Saints Worship of Images Communion in one kind for those are the points I there mention wherein it is evident that the Church of Rome hath receded from the doctrine and practise of the primitive Church Or are these only the opinions and practises of some Schoolmen among them and not the doctrine and practise of their Church But that we might come to some fuller state of these controversies I wish M. S. would settle some sure way whereby we might know distinctly what are the doctrines and practices of their Church If the Council of Trent and Roman Catechism be said to be the rule of doctrine I desire no other so that those may be interpreted by practices universally allowed among them As when that Council only defined that due honour be given to Saints the general practice of that Church may tell us what they mean by that due honour and if that be not fair I know not what is But I see all the shift Mr. S. hath is when he is pinched to say these are the opinions of Schoolmen and private speculators and not the doctrine of their Church And if such shifts as these are must serve the turn I should wonder if ever he be to seek for an answer But the shortest answer of all would be that none but those of their Church can know what she holds and therefore it is to no purpose for Protestants to write against her or it may be that none but Mr S. and one or two more can tell for many among them say those are the doctrines of their Church which they deny to be So that except Mr. White and Mr. S. and some very few demonstrators more all the rest are School-men private Opinators and not to be relied on But I cannot see what their Church held formerly neither No wonder at all of that for if I cannot see an object so near me as the present Church how can it be expected I should see one so much further off as the doctrine of former ages And his reason is so strong as may well perswade me out of one at least of my five senses For saith he if I question tradition I question whether there be any doctrine delivered and so any Fathers And is not this argued like a Demonstrator First he supposes there never was any way used in the world but oral tradition and then strongly infers if I deny that I can know nothing But I can yet hardly perswade my self that the Fathers only sate in Chimney-corners teaching their Children by word of mouth and charging them to be sure to do so to theirs but as they loved preserving the doctrine of faith they should have a great care never to write down a word of it But why I wonder should Mr. S. think that if I do not allow of oral tradition I must needs question whether there were any Fathers I had thought I might have known there had been Fathers by their Children I mean the Books they left behind them But if all Mr. S. pleads for be only this that no Books can be certainly conveyed without tradition he dispute's without an adversary but as I never opposed this so I am sure it doth him little service It is then from the Books of the Fathers that I find what the sense of the Church of their age was and from thence I have shewed how vastly different the opinions and practices of the Roman Church are from those of the primitive Although then I may not think my self obliged to believe all that the present Church delivers for matter of faith yet I hope I may find what the opinions and practice of the former Church were by the records that are left of it And the reason why I cannot think any one obliged to believe what every age of the Church delivers is because I think no man obliged to believe contradictions and I see the opinions and practices of several ages apparently contrary to each other Well but I call this way a superficial subtilty and so I think it still so little have Mr. S's demonstations wrought upon me But saith he is that which is wholly built on the nature of things superficial No but that which pretends to be so built may And of that nature I have shewed this way to be and not the former But that I may not think him superficial as well as his way he puts a profound Question to me What do I think Controversie is and that he may the better let me know what it is he answers himself I deal plainly with you saith he you may take it to be an art of talking and I think you do so though you will not profess it but I take it to be a noble science But to let him see that I will deal as plainly with him as he doth with me I will profess it that I not only think Controversie as usually managed but some mens way of demonstrating Mr. S. may easily know whom I mean to be a meer art of talking and nothing else But he takes it to be a noble science yes doubtless if Mr. S. manage it and he be the judg of it himself His meaning I suppose is by his following words that he goes upon certain principles and we do not We have already seen how certain his principles have
been and I should be somewhat ashamed of my Religion if I had no better But what our rule of faith is hath been amply discoursed already by you and that in Mr. S's clearing method that nothing is left for me to do but to touch at what remains and concludes this answer I had the better to illustrate the weakness of that argument from oral tradition brought an instance in that case parallel viz. that if one ages delivering to another would prove that the faith of Christ was in every age unalterable because no age did testifie any such alteration to be in it by the same argument the world might be proved eternal because no age did ever testifie to another that the world was ever otherwise than it is So that if oral tradition were only to be relied on there could be no evidence given of the worlds being ever otherwise than it is and consequently the world must be believed to have been always what we see it is This as far as I can apprehend is a clear and distinct ratiocination and purposely designed to prove that we must admit of other rules to judg of alterations in the Church by besides oral tradition But Mr. S. in his own expression strangely roving from the mark I aimed at professes there is not a tittle in it parallel to his medium nay that he never saw in his life more absurdities couched in fewer words But I must take all patiently from a man who still perches on the specifical nature of things and never flags below the sphere of science Yet by his good leave he either apprehends not or wilfully mistakes my meaning for my argument doth not proceed upon the belief of the worlds eternity which in his answer he runs wholly upon as far as eighthly and lastly but upon the evidence of oral traditias to no discernable alteration in any age of it For the Question between us is whether in matters of alteration in the faith or practice of the Church we are bound to rely only on the testimony of oral tradition so that if no age can be instanced in wherein any alteration was made and this delivered by that age then we are bound to believe there hath been no alteration since Christ and the Apostles times now I say if this hold good I will prove the world eternal by the same argument taking this for our principle that we are bound to rely only on oral tradition in the case originally derived from the matter of fact seen by those of the first age for that which never was otherwise then it is is eternal but we cannot know by oral tradition that the world ever was otherwise then it is for no age of the world can be instanced in wherein we have any testimony of any alteration that was in it Either then we must believe that the world ever was what it is i. e. eternal or else we must say that we are not to rely barely on oral tradition in this case but we must judg whether the world were made or no by other mediums of Scripture and reason And this was all which I aimed at viz. to shew that where there is no evidence from oral tradition yet if there be Scripture and reason there is sufficient ground for our faith to stand upon And so I apply it to the present case though we could not prove barely from the tradition of any one age that there had been any alteration in the faith or practice of the Church yet if I can prove that there hath been such from Scripture and reason this is sufficient for me to believe it And now I dare appeal to the indifferent Reader whether this be so full of absurdities or it be such a rambling Chimerical argument as he calls it no two pieces of which hang together with themselves or any thing else Which being expressions of as great modesty as science I am content Mr S. should bear away the hoour of them and his demonstrations together The last thing he quarrels with me for is that I say if we can evidently prove that there have been alterations in the Church then it is to no purpose to prove that impossible which we see actually done And this appears not only because the Scripture supposes a degeneracy in the Christian Church which could never be if every age of the Church did infallibly believe and practise as the precedent up to Christs time did but because we can produce clear evidence that some things are delivered by the present Church which must be brought in by some age since the time of Christ for which I refer the Reader to what I had said about communion in one kind invocation of Saints and worship of Images In all which I say I had proved evidently that they were not in use in some ages of the Christian Church and it is as evident that these are delivered by the present Church and therefore this principle must needs be false In answer to this Mr. S. wishes I would tell him first what evidence means whether a strong fancy or a demonstration I mean that which is enough to perswade a wise man who judges according to the clearest reason which I am sure is more than ever his demonstrations will do But it is a pleasant spectacle to see how Mr. S layes about him at my saying that the Scripture supposes a degeneracy in the Christian Church Incomparably argued saith he why see we not the place does it evidently speak of faith or manners the Vniversal Church or particular persons but be it in faith be it universal does it suppose this degeneracy already past which is only proper to your purpose or yet to come That is does it say there must be a total Apostacy in faith before the year 1664 Alas he had forgot this Most incomparably answered For if the degeneracy be in 1665. or any years after what becomes of M. S's demonstration then that no errors could come into the Church but it seems his demonstration holds but till 1664. and I easily believe another year will never believe the truth of it But if such a thing as a degeneracy be possible how then stands the infallibility of tradition when there can be no degeneracy without falling from the doctrine and practices of Christ and his Apostles But that such a degeneracy hath already been in that which calls it self the Catholick Church and that both in faith and manners I shall refer Mr. S to the learned Author of the late Idea of Antichristianism and Synopsis Prophetica where he may find enough to perswade him that his demonstration was far from holding so long as 1664. And now I leave the Reader to judg whether the foregoing evidences against the infallibility of oral tradition or Mr. S's demonstrations have the greater force of reason in them And if he will not stoop so far from the height of his perch as to
Religion to their posterity Whereas in truth we find in the early ages of the Christian Church several differences about matters of faith and these differences continued to posterity but all parties still pleading that their doctrine came from the Apostles it fell out unhappily for Mr. S. that those were commonly most grosly deceived who pretended the most to oral tradition from the Apostles still we find the grand debate was what came from the Apostles and what not whereas had tradition been so infallible a way of conveying how could this ever have come into debate among them What did not they know what their Parents taught them It seems they did not or their Parents were no more agreed than themselves for their differences could never be ended this way Afterwards came in for many ages such a succession of ignorance and barbarism that Christian Religion was little minded either by Parents or Children as it ought to have been instead of that some fopperies and superstitions were hugely in request and the men who fomented these things were cried up as great Saints and workers of miracles So that the miracles of S. Francis and S. Dominick were as much if not more carefully conveyed from Parents to Children in that age than those of Christ and his Apostles and on this account posterity must be equally bound to believe them and have their persons in equal veneration If men at last were grown wiser it was because they did not believe Mr. S's principles that they ought to receive what was delivered by their Parents but they began to search and enquire into the writings of former ages and to examine the opinions and practices of the present with those of the primitive Church and by this means there came a restauration of Learning and Religion together But though matters of fact be plain and evident in this case yet M. S. will prove it impossible there should any errors come into the Christian Church and his main argument is this because no age of the Church could conspire against her knowledg to deceive that age immediately following in matter of fact evident in a manner to the whole world But before I come more particularly to shew the weakness of this argument by manifesting how errors might come into the Church without such a conspiracy as this is I shall propound some Queries to him 1. What age of the Church he will instance in wherein all persons who were not cast out of the Church had the same apprehensions concerning all points of faith i. e. that none among them did believe more things delivered by Christ or the Apostles than others did I am sure he can neither instance in the age of the Apostles themselves nor in those immediately succeeding them unless Mr. S. the better to defend his hypothesis will question all written records because they consist of dead letters and unsenc't characters and wordish testimonies Never considering that while he utters this he writes himself unless he imagins there is more of life sense and certainty in his Books than in the Scriptures or any other writing whatsoever 2. Where there were different apprehensions in one age of the Church whether there must not be different traditions in the next For as he looks on all Parents as bound to teach their Children so on Children as bound to believe what their Parents teach them On which supposition different traditions in the succeeding age must needs follow different apprehensions in the precedent 3. Whether persons agreeing in the substance of doctrines may not differ in their apprehensions of the necessity of them As for instance all may agree in the article of Christs descent into Hell but yet may differ in the explication of it and in the apprehension of the necessity of it in order to salvation So that we must not only in tradition about matters of faith enquire what was delivered but under what notion it was delivered whether as an allowable opinion or a necessary point of faith But if several persons nay multitudes in the Church may have different notions as to the necessity of the same points by what means shall we discern what was delivered as an opinion in the Church and what as an article of faith But Mr. S. throughout his discourse takes it for granted that there is the same necessity of believing and delivering all things which concern the Christian doctrine and still supposes the same sacredness concern necessity in delivering all the points in controversie between the Romanists and Us as there was in those main articles of faith which they and we are agreed in Which is so extravagant a supposition that it is hard to conceive it should ever enter into the head of a person pretending to reason but as extravagant as it is it is that without which his whole fabrick falls to the ground For suppose we should grant him that the infinite concerns which depend on the belief of the Christian doctrine should be of so prevalent nature with the world that it is impossible to conceive any one age should neglect the knowing them or conspire to deceive the next age about them yet what is all this to the matters in difference between us Will Mr. S. prove the same sacredness necessity concern and miraculously attestedness as he phrases it in the Invocation of Saints Purgatory Transubstantiation Supremacy c. as in the believing the death and resurrection of the Son of God If he doth not prove this he doth nothing for his arguments may hold for doctrines judged universally necessary but for no other Therefore Mr. S. hath a new task which he thought not of which is to manifest that these could not be looked on as opinions but were embraced as necessary articles of faith For unless he proves them such he can neither prove any obligation in Parents to teach them their Children nor in Children to believe what their Parents taught but only to hold them in the same degree which they did themselves When Mr. S. will undertake to prove that the whole Church from the time of Christ did agree in the points in difference between us as necessary articles of faith I may more easily believe that no age could be ignorant of them or offer to deceive the next about them But when Mr. S. reflects on his frequent concession that there are private opinions in the Church distinct from matters of faith he must remember before he can bring home his grounds to the case between their Church and ours that he must prove none of the things in debate were ever entertained as private opinions and that it is impossible for that which was a private opinion in one age to become a matter of faith in the next But because this distinction of his ruins his whole demonstration I shall first propound it in his own terms and then shew how from thence it follows that errors may come into the Church and be
entertained as matters of faith His words are It being evident that we have but two ways of ordinary knowledg by acts of our soul or operations on our body that is by reason and experience the former of which belongs to Speculators or Doctors the second to Deliverers of what was received or Testifiers And this distinction he frequently admits not only in the present age of the Church but in any for the same reason will hold in all From hence I propose several Queries further to Mr. S. 1. If every one in the Church looked on himself as bound to believe just as the precedent age did whence came any to have particular opinions of their own For either the Church had delivered her sense in that case or not if not then tradition is no certain conveyer of the doctrine of Christ if she had then those who vented private speculations were Hereticks in so doing because they opposed that doctrine which the Church received from Christ and his Apostles If Mr. S. replies that private speculations are in such cases where there is no matter of faith at all he can never be able to help himself by that distinction in the case of his own Church for I demand whether is it a matter of faith that men ought to believe oral tradition infallible If not how can men ground their faith upon it If it be then either some are meer speculators in matters of faith or all who believe on the account of the Popes infallibility are Hereticks for so doing 2. If there were speculators in former ages as well as this whether did those men believe their own speculations or no If not then the Fathers were great Impostors who vented those speculations in the Church which they did not believe themselves And it is plain Mr. S. speaks of such opinions which the asserters of do firmly believe to be true And if they did then they look on themselves as bound to believe something which was not founded on the tradition of the Church and consequently did not own oral tradition as the rule of faith So that as many speculators as we find in the Churh so many testifiers we have against the infallibility of oral tradition 3. Whether those persons who did themselves believe those opinions to be true did not think themselves obliged to tell others they ought to believe them and consequently to deliver these as matters of faith to their children Let Mr. S. shew me any inconsequence in this but that it unavoidably follows upon his principles that they were bound to teach their Children what themselves received as the doctrine of Christ and that the obligation is in all respects equal as if they had believed these things on the account of oral tradition 4. If Children be obliged to believe what their Parents teach them for matters of faith then upon Mr. S's own concessions is not posterity bound to believe something which originally came not from Christ or his Apostles For it appears in this case that the first rise was from a private opinion of some Doctors of the Church but they believing these opinions themselves think themselves obliged to propagate them to others and by reason of their learning and authority these opinions may by degrees gain a general acceptance in the ruling part of the Church and all who believe them true think they ought to teach them their Children and Children they are to believe what their Parents teach them Thus from Mr. S's own principles things that never were delivered by Christ or his Apostles may come to be received as matters of faith in the present Church Thus the intelligent Reader needs no bodies help but Mr. S. to let him understand how Invocation of Saints Purgatory Transubstantiation c. though never delivered either by Christ or his Apostles may yet now be looked on as articles of faith and yet no age of the Church conspire to deceive another Either then Mr. S. must say there never were any private opinators or speculators in the Church as distinct from testifiers and then he unavoidably contradicts himself or he must deny that posterity is bound to believe what their fore-fathers delivered them as matters of faith which destroys the force of his whole demonstration Perhaps he will answer that Children are not bound to believe what barely their Parents or any other number of persons might deliver as matters of faith but what the whole Church of every age delivers This though the only thing to be said in the case yet is most unreasonable because it runs men upon inextricable difficulties in the way of their resolving faith For suppose any Children taught by their Parents what they are to believe Mr. S. must say they are not bound to believe them presently but to enquire whether they agree with the whole Church of that age first before they can be obliged to assent Which being an impossible task either for Children or men of age to find out in the way of oral tradition this way of resolving faith doth but offer a fairer pretence for infidelity For we see how impossible it is for Mr. S. to make it appear that their Church is agreed about the rule of faith for by his own confession the far greater number as speculators oppose the way asserted by him how much more difficult then must it needs be to find out what the sense of the whole essential Church is in all matters which Parents may teach their Children for doctrines of faith So that if Children are not bound to believe what their Parents teach them till they know they teach nothing but what the whole Church teaches it is the most compendious way to teach them they are not bound to believe at all But if this distinction be admitted as Mr. S. makes much use of it then it appears how errors may come into the Church at first under the notion of speculations and by degrees to be delivered as points of faith by which means those things may be received in the Church for such which were never delivered by Christ or his Apostles and yet no age conspire to deceive the next which was the thing to be shewed This is one way of shewing how errors may come into the Church without one ages conspiring to deceive the next but besides this there are several others I might insist upon but I shall mention only two more 1. Misinterpreting the sence of Scripture 2. Supposing it in the power of some part of the Church to oblige the whole in matters of faith For the first we are to consider that no imaginable account can be given either of the writing or universal reception of the Books of the New Testament if they were not designed for the preservation of the doctrine of Christ. And although it should be granted possible for the main and fundamental articles of Christian faith such as the Apostles Creed gives a summary account of to have been preserved by