Primitive Christian Church did ever own In a word they set up a Religion built upon no Divine Authority but upon Humane Traditions and definitions of their Church repugnant to Scripture to Antiouity to Reason and to the senses of all the world teaching impious Idolatry against God and perfidiousness to men receiving addition or alteration as the Grandees of the Romish Faction find most to conduce for the Grandeur of the Pope and Interest of the Court of Rome But lest I should seem to say nothing to his Knacks I answer first we have both Faith and Vnity Faith grounded on holy Scripture and not only Unity in Fundamentals which is necessary to the being of the Church Militant but also in most of the Integrals of Religion as may appear by the harmony of Confessions whereas they have neither true Faith nor Unity for hardly do they disagree from us in any thing wherein they are not subdivided among themselves Secondly we have both a Law and a Judge a Law better nor the Canon Law the Divine Law of holy Scriptures a Judge both Celestial the Lord Jesus Christ and Terrestrial the Synods of the Church But Romanists to shoulder up their pretended infallible Judge whom yet they cannot agree upon throw intollerable indignities upon the Law of God as hath been demonstrated cap. 3. Thirdly we have an Altar and Sacrifices an Altar not like their Altars of Damascus but an Altar which sanctifies our Oblations the Lord Jesus Christ And thus Aquinas himself expounds that of the Apostle Heb. 13.10 we have an Altar We have also a Sacrifice â—ot only Eucharistick of prayers and praises but also certainly Propitiatory viz. of Christ on the Cross Fourthly our Sacraments are not bare signs as Romanists slander us but exhibitive of Grace which cannot be truly said of all theirs Fifthly Though the Worship of God with us be not clogged as in the Romish Church with a heap of Ceremonies partly Heathenish partly Judaical yet we have Religious Ceremonies viz. Sacramental Rites and these also of Divine Institution Sixthly the Mission of our Preachers hath been sustained against the cavils of Romanists but a Divine Warrant cannot be shewed for their Popes Universal Vicarship or the Princely Dignity of their Cardinals Seventhly Our Doctrine is infallible and the ground of our Faith sure unless Romanists like Infidels will question the Infallibility of the Scripture Eighthly Though we pretend not to a Pharisaical perfection with Romanists yet we acknowledge the Commandments of God so far as is absolutely necessary to Salvation through Grace may be kept Ninthly Eternal Life being a reward of Grace not of Debt does not presuppose any proper Merit of ours but Romanists by their Doctrine of Merit make Heaven Venial and derogate from the sufficiency of the sole Merits of Christ Tenthly Reprobation being an eternal and immanent Act of God and consequently God himself cannot properly be demerited but there is no damnation without the previous demerit of sin yea also the Eternal Decree of Reprobation in the judgment of the Council of Dort presupposes the Prescience of Mans Fall Eleventhly though lapsed man without Regenerating Grace cannot do that which is spiritually good yet be may freely sin none of us do question but the Jesuits Garnet Oldcorn c. acted freely in their accession to the Powder-Plot Twelfthly we pretend not to any new Apostles nor is there necessity of new Miracles our Doctrine having been fully confirmed by the Miracles of Christ and his Apostles Thirteenthly It 's more than Romanists can prove that particular Churches have not Authority to reform themselves when General Councils cannot be had to undertake the work Fourteenthly we leave private Spirits and new Lights against old revealed Verities to Quakers and Papists Fifteenthly Single mens Opinious against the common consent of Fathers have more affinity with Jesuits Probables than Protestants To justifie their boldness in broaching new Opinions Poza the Jesuit as cited in the Jesuits Morals Part. 1. Cap. 1. Art 1. pag. 167. brings a Testimony from a Council of Constantinople Beatus qui profert verbum inanditum as if the Council had said blessed is he that produces a word unheard of or some new thing whereas like a Jesuit he mutilates and perverts the words of the Council which are Beatus qui profert verbum in auditum obedientium blessed is he who utters a word to obedient â—ars Sixteenthly We are not ashamed to maintain that the Apocryphal Books are no part of the Old Testament because the Jewish Church did never receive them being told Rom. 3.2 that to them were committed the Oracles of God Seventeenthly there have been stedfast Pastors and Martyrs in the Protestant Churches who have sealed the Truth we profess with their blood Our Doctrine and the Substantials of Government being founded on Scriptural Authority must consequently be unalterable whereas Rome's changes as to dogmaticals Worship and Government from Ancient Rome are so many that we may take up that regrate of her Hei mihi qualis eras quantum mutaris ab illâ Româ The Author designed a peculiar Cap. in the close of this Treatise for his own vindication from the Criminations of the Pamphleter together with a plain Reparty to the Jesuit Tribe But finding that these Papers had swelled beyond his expectation he hath at this time superseded much of that labour and the rather seeing these things touch not the Cause and Jesuits are known to be persons of such malignity that their Invectives find little credit with those that are ingenuous yea there be who reckon it an honour to be maligned by them Argumentum recti est displicere pessimis Let therefore these few hints of the chief of his Accusations at this time suffice And first Who would not smile that I should be accused by this Pamphleter as a man of uncertain Religion especially seeing himself acknowledges pag. 24. that the Thesis maintained by me is that the Religion of Protestants is the true Christian Religion If therefore the Religion of Protestants be known mine cannot be uncertain In that Faith was I Educated from my Infancy and hitherto thorough mercy have continued and therein I trust to die But who can be sure of a Jesuits Religion whose Principle it is to equivocate and by the help of his Mental Reservations to affirm and swear one thing and to think another What Sceptick and Infidel Glosses which would make Christian ears to tingle Jesuits have put upon the Apostolick Creed Alphonsus de Vargas relates de Stratagem Jesuit cap. 18 19. yea so customary is it with them to change themselves into all shapes and as was roundly told them by a Gentleman of the Long Robe in the Parliament of Paris to have one Coâ—science in one place and another in another that the world passes this Character on them Jesuita omnis homo Must not secondly Jesuits be men of â—are confidence who can accuse me of Disloyalty for Preaching a Sermon
by some Arguments I hope convincing the necessity of this Infallible visible Judge 3. Examine the Cavils and Objections of the Adversary SECT I. The true state of the Question propounded FOr opening the true state of the Controversie it is first to be noted that this Question is not entirely the same with that Whether the Church can erre for there be great Doctors in the Roman Church who hold the Church cannot erre and yet deny the necessity of an infallible visible Judge There are who make the subject of Infallibility to be the defensive multitude of Believers and not the Collective of Pastors far less any Representative cloathed with a Judiciary Authority and least of all the Pope whom some abusively call the Church Virtual as shall appear in Argument 2. Consequently whatever testimonies do only prove that the Collective Body either of Believers or Pastors neither of which do assemble in Councils Judicially to determine Controversies of Religion cannot erre are impertinently alledged It would secondly be observed that Infallibility and Judiciary Authority are things different and separable Princes have Judiciary Authority over their Subjects and Provincial Synods within their respective bounds yet neither do pretend to Infallibility Is it not too gross ignorance in a Jesuit to take a Judge and an Infallible Judge for terms reciprocal Thirdly it is one thing to assert that persons or Judges have an assistance of the Holy Ghost guiding them infallibly bic nunc into the way of truth and a quite other thing to say that there is a Judge to whom a perpetual and infallible assistance is entailed so as the knowledge of his infallible assistance is a necessary prerequisite be 〈◊〉 we an assent of Faith can be given to any Divine Truth The first Protestants grant to Councils whether greater or lesser defining Divine Truths The latter is that which M. Demster asserted often and this his Fidus Achates ought to have proved His Arguments therefore not inferring this conclusion they all trespass ab ignoratione elenchi Fourthly It is granted on all hands that particular Churches and their Representatives may erre Now the Roman Church is but one particular Patriarchate and in her greatest Latitude of which the Pamphleter talks pag. 46. as comprehending all these who live in communion with the Bishop of Rome acknowledging his Headship and Supremacy She is but a part yea and the lesser part of Christendom Whatever Infallibility therefore may be claimed by the Catholick Church yet the Roman Church in whatsoever capacity whether defensive or representative can have no just Title thereunto Was there any Roman Church known in the Apostles days but that to which the Apostle Paul wrote But he writes to Her as one subject to Errour yea and to total Apostacy Rom. 11.20 21. Be not high minded but fear for if God spared not the natural branches take heed lest he also spâ—re not thee Behold therefore the goodness and severity of God on them which fell severity but towards thee goodness if thou continue in his goodness otherwise thou also shalt be cut off Would the Apostle have written at this rate to the Infallible Chair Fifthly Protestants freely grant that the truly Catholick Church hath immunity from Errours opposite to Fundamental Articles or to these Truths the misbelief whereof is absolutely and in all cases inconsistent with Salvation were it otherwise the Catholick Church should totally perish from the earth which cannot be as Protestants firmly believe according to the Scriptures But Romanists not satisfied with this plead for an absolute Infallibility to their pretended Catholick Judgeâ— or an immunity from all Doctrinal Errours in Religion greater and lesser Whatsoever Arguments therefore prove not an absolute immunity of this Judge from the least Doctrinal Errour fall short of the mark Of this distinction of Truths Fundamental and Non Fundamental and consequently of the Errours opposite to these Truths that there is not such absolute necessity in order to Salvation of immunity from the one as from the other there will be occasion to speak at more length Cap. 4. Sixthly Therefore to wrap up all In the Romanists Assertion of the necessity of an Infallible visible Judge these five things are included 1. That this supposed Judge hath an Universal Supremacy or a Juridical Authority over the whole Catholick Church to bind the Consciences of all Christians with his Sentences else he would not serve the necessity of the whole Catholick Church 2. That the priviledge wherewith this Catholick Judge is cloathed is absolute Infallibility or immunity from all Errour greater or lesser in all his Doctrinal decisions 3. That the knowledge of the Infallibility of this Judge is necessarily pre-required to every assent of Divine Faith For this cause do they contend so hard for this priviledge that all Christian Faith may hang at the Girdle of their Infallible Judge 4. That this Judge is visible that is a present Member of the visible Church actually existing upon Earth There is no question but the Lord Christ is Infallible Judge of all Controversies of Religion and that he is visible in his Humane Nature but he is not now visible upon Earth as a present Member of the Church Militant therefore it is another Judge actually existing upon Earth for which they plead 5. That there is a necessity of the existence of this infallible visible Judge upon earth It is beyond doubt that there was an infallible visible Judge in the Church Militant when Christ and his Apostles did converse on earth Now the Jesuited party affirms it must be always so From all these the state of the Question emerges clearly viz. Whether in the Militant visible Church there be always a necessity of a person or persons endued with a Juridical Authority over the whole Catholick Church and with infallible assistance for deciding all Doctrinal Controversies of Religion of whose Catholick Jurisdiction and Infallibility every one must be perswaded before he can give an assent of Faith to any Divine Truth Jesuited Romanists maintain the affirmative we the negative Where it 's to be noted that their affirmative being a copulative consisting of many branches if any one of them fail their whole Cause is gone The proof of this affirmative in all its branches was that which the Adversary should have hammered out had he really intended to satisfie Consciences But any intelligent Reader upon a slender review of his Sect. 3. will see that this he never once endeavours but only with some frothy flourishes to abuse unwary Souls SECT II. Arguments proving that there is no necessity of an Infallible visible Judge in the Church I Might perhaps sufficiently acquit my self-against my Adversary by discovering the emptiness of his Objections yet the supposed necessity of this infallible visible Judge being the Basis of his whole discourse and our Jesuited Romanists laying the whole stress of their Religion on this Hypothesis I judged fit for the satisfaction of those who are not
or then to have confuted what they have said for cutting off Romish inferences from it I shall say but these few things thereof And 1. It might be enough as to the present controversie to tell that Austin does not say except the Authority of a present infallible visible Judge did move me 2. It savours of deceit that the Pamphleter has left out the word Catholicae it 's the Catholick Church Austin speaks of not the Roman But I must in part excuse the Pamphleter for he found it also so mutilated in H. T 's Manual loc cit 3. Have not Popish Authors put considerable glosses on Austin's words which enervate sufficiently all inferences concerning the necessity of an infallible visible Judge Whether they be expounded with Gerson of the Apostolick Church Eorum qui Christum viderunt audiverunt or with Occam of the Universal diffusive Church Sure they make nothing for an infallible visible Judge But fourthly Melchior Canus lib. 2. loc com cap. 8. seems to have hit on the right meaning of Austin viz. that he speaks not of the formal object into which his belief was resolved or of the Primary Rule of Faith but only of a motive which when he was a Manichaean first induced him to credit the Scriptures and so according to the African Dialect he uses the imperfect tense for the praeterit commoveret for commovisset which Rivet in Isagog cap. 3. confirms by many parrallel phrases out of Austin And thus the testimony of the Church has but a place among the motives of credibility which Protestants do not deny This is the more probable because Austin tract 15. in Joh. compares the testimony of the Church to the testimony of the Woman of Samaria But sure it is her testimony was but an introductive mean to the Faith of her Fellow-Citizens not the formal object or principal ground thereof Hence said they Joh. 4.42 Now we believe not for thy Saying but because we have heard him our selves 5. Not to add more Learned Calovius de Author Script Sect. 36. hath observed a various Lection in that place of Austin that an old Copy printed at Basil by the care of John Amberbachius reads it thus Nisi Ecclesiae Catholicae Authoritas me commoneret It was very easie for inadvertent Scribes to turn n to v And this reading does yet further confirm that Exposition of Rivet Melchior Canus and others as if the testimony of the Church were Commonitorium quoddam non principium fidei a certain Commonitory not the principle or ultimate ground of Faith What is said of this place may also sufficiently vindicate that other parallel testimony of Austins in that same Book cap. 4. where there be three things which confirm the Exposition given one is that Austin uses the proeter perfect time Quia per eos illi credideram another is Si forte in Evangelio aliquid apertissimum de Manichaei Apostolatu invenire potueris where he supposes that the Gospel speaks clearly without the interposition of the sentence of an infallible Judge And thirdly He clearly holds forth that the Church of whose Authority he there speaks is not to be restricted to any visible Judge but to be extended to the Body of sound Christians and therefore calls it Catholicorum Authoritatem This is yet further evident from cap. 3. that he dreamed not of any infallible Authority in the present Church for there he gives an account of his being in the Catholick Church from the consent of People and Nations from that Authority which was begun by Miracles nourished by Hope encreased by Charity and confirmed by continuance Sure then he resolved not his Faith into the infallible testimony of the present Church By this time I hope it appears that all the Pamphleter hath brought for the necessity of his infallible visible Judge are either false citations or meer Paralogisms To shut therefore up this discourse I cannot but notice that ordinary Cheat of Romanists when ever they find any high Elogies of the Catholick Church these they appropriate to their Roman that is to their infallible visible Judge who in the sense of the Jesuited party is the Pope However to decline the odium they seem to talk of a Council An instance of this we have in a testimony which the Pamphleter cites pag. 37. for his infallible visible Judge from Austin Serm. 14. de verbis Ap. where indeed Austin makes honourable mention of the Catholick Church but hath not one word through all that Sermon of the Roman or of an infallible visible Judge yea in it he disputes against the Pelagians acutely from Scripture and therefore concludes cap. 16. proinde nemo nos fallat Scriptura evidens est Authoritas fundatissima est fides Catholicissima est in cap. 13. In prosecution of a Scriptural Argument he draws a confirmation a consuetudine Ecclesiae from the custom and practise of the Universal Church in her Rituals of Baptism holding Infants for Believers and not from any definition of a visible Judge and thereupon gives these Elogies to the Church cap. 14.18.21 which surely must be understood of that Church from which he took the confirmation of his argument against the Pelagians but that was not from the Roman Church nor from the sentence of an infallible visible Judge but from the practise of the Catholick and that founded in Scripture Hence those two go together in him Hoc habet Authoritas matris Ecclesiae hoc fundatus veritatis obtinet Canon What I pray is that established Canon of Truth but the Holy Scripture I acknowledge Austin justly condemns them cap. 16. who endeavour quatere fundamentum Ecclesiae to shake the Foundation of the Church Let them be held for Hereticks that shake the Foundation of the Church whether Papists or Protestants Two Foundations I find in holy Writ one is Christ Jesus according to that of the Prophet Isai 28.16 Behold I lay in Zion a Foundation a Stone a tryed Stone a precious Corner stone a sure Foundation which is luculently expounded of Christ 1 Pet. 2.4 5 6 7. Doth not Bell. shake this Foundation when he is bold Praesat ad lib. de Pontif. to expound that Divine Oracle of the Pope of Rome as if he were the Foundation of the Catholick Church O execrable Blasphemy Again the holy Scriptures are mentioned as a Foundation of the Church Hence is that Ephes 2.20 Built upon the Foundation of the Apostles and Prophets Jesus Christ himself being the chief Corner-stone that is on the holy Scriptures written by them Did not Jesuit Baylie snake this Foundation when he was not afraid to say that there is no more Faith to be given to Scripture than to Titus Livius were it not for the testimony of their Romish Church Let never my Soul come into the secrets of these Blasphemers Romanists are still prating of the Authority of the Catholick Church but who do so much infringe the Authority of the Catholick Church as they Should the
Original of the Scriptures were only founded upon the Churches Tradition yet it doth not follow that the Churches Tradition should be the principal Rule of Faith Which I illustrate by two examples It 's granted by all that the Veracity of God is the formal object of Faith if not in whole yet in part but the first assent that is given to the Veracity of God is surely founded upon Natural Reason Yet School-men themselves will not admit that those Natural Reasons which prove the Veracity of God are the formal object of Faith as may be seen in Lugo de fide disp 1. Sect. 6. and Carleton Tom. 2. Theol Schol. disp 3. Sect. 2. 3. Who would be further satisfied how Natural Reason is not the Rule of Faith and Religion albeit Religion and Faith do presuppose Reason I most remit them to the Debates of our Divines against Socinians and to those betwixt the Paradoxal Author of Philâ—sphia Scripture Interpres and Vagelsangius c. Only now I conclude à pari though Tradition alone should prove the Divine Original of the Scriptures yet would it not necessarily follow that Tradition were the principal Rule of Faith I add another example suppose the King sent a Letter to his Subjects containing his pleasure as to sundry particulars of moment although the testimony of a Trusty Bearer might give Evidence that the Letter were truly the Kings yet would it be the Kings Letter and not the Bearers testimony that would be the rule of the Subjects obedience The Application is obvious The same reasons demonstrate that neither can the definitions of the Church be the first Rule of Faith for we must know the Rule of Faith before we know the Church as a Church it being by the Rule of Faith that we have the knowledge of the notes of the Church Nay further the Church is built upon the Foundation of Prophets and Apostles Ephes 2.20 that is upon the Scriptures of the Old and New Testament for as Esthius well observes Prophets and Apostles are said to be the Foundation of the Church ratione Doctrinae in respect of their Doctrine but the Doctrine of the old Prophets was only preserved entirely and incorruptly in the Scriptures for that the Traditions of those times were vitiated Christ witnesses oftner than once Shall the Law of the most High God receive Authority from his Creatures Did Moses when he received the Law from the mouth of the Lord wait for the suffrages of the Church or their Representatives to make it Authentick Whence have we the knowledge of the infallible and reciprocal notes of the Church but from the Scripture Then surely the belief of the Scripture must be presupposed to the distinct knowledge of the true Church consequently our Faith cannot ultimately be resolved into the definitions of the Church Fifthly and lastly Is not the Scripture a publick Standard of Divine Truth whereby the Church may convince Gain-sayers Doth not the Apostle 2 Tim. 3.16 say that the Scripture is profitable for reproof 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for evident conviction Did not Apollos Act. 18.28 mightily convince the Jews by the Scriptures Hence Athanasius Orat. cont gentes 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 i. e. the sacred and divinely inspired Scriptures are abundantly sufficient for the Declaration of the truth Nor do I doubt but the arguings of Protestants from the Scripture leave Convictions upon Jesuited Romanists albeit through interest and prejudice they stifle them and study Cavils against the clear light of Scripture Can either the secret Enthusiasms of a Quaker be such a publick Standard and mean to convince others or yet the Enthusiastick decisions of the Romish pretended infallible Judge seeing he neither can give Evidence of his Infallibility nor infallible grounds upon which he pronounces his sentences else upon those grounds without his sentence people might be convinced of the truth By these hints I hope it may appear that the properties of the Rule of Faith do exactly agree to the Scriptures but no more to the decisions of the Romish infallible visible Judge then to the Enthusiastick fancies of Quakers I may not now digress to confute Quaker whimsies concerning the light within which they make the Rule of Faith which I hope e're long shall be accurately done by the Pen of a Learned and Judicious person in this place If the judgment of Antiquity as to this matter be required it were easie to fill a Volum Take only a few touches Irenaeus lib. 3. cap. 1. calls the Scripture the Pillar and Ground of Truth Chrysost in 2 Epist ad Cor. Hâ—m 13. calls the Scriptures 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the exact Ballance Rule and Canon or all things Greg Nyssen lib. 〈◊〉 câ—nt Eunom in Append. operum Basilii 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 that is Jesuiâ— Gretser being Interpreter In omni dâ—gmate optima judicandi ratio est divinitus inspirata scriptura the divinely inspired Scripture is the best Rule by which we can judge of every Article of Faith Basil Epist 80. ad Eustath calls the Scripture 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the Law and Rule of that which is right Athanalius in Synopsi anchoras sustentacula fidei the Anchors and Pillars of Faith Austin lib. 2. de bapt cont Donat. cap. 6. Stateras divinas Divine Ballances Tertull. lib. 4. cont Marcion cap. 3. the Christian digests alluding to the Civil Law which is a Rule in Law cases and Cassied lib. 1. Instit cap. 12. and 15. by a like allusion the Pandects Bede is very express as cited by Gratian caus 8. quesi 1. cap. 28. that the Scripture is unica credendi vitendi regula the only Rule of Faith and Life These things being so clear I will now examine the Objections of the Pamphleter which if they conclude any thing make as strongly against themselves or any Rule of Faith they can pretend to yea serve as well to prove that the Scriptures are no ground of Faith at all as that they are not a ground of the Religion of Protestants In truth they are Cavils more beseeming an Atheist that would overturn all Religion than a Christian yet least he should say his Arguments were not answered I shall take them to consideration SECT III. The Pamphleters four principal Objections against the Scriptures being the compleat Rule of Faith discussed OBjection first He enquires pag. 50. whether I make the Scriptures as translated or at in the Original Tongues the Rule of Faith and ground of our Religion Not as translated because Chamier lib. 1. cap. 2. Sect. 15. D. Fearly whom he calls D. Daniel in his Treatise the Dippers dipped pag. 1. and D. Barron tract 1. cap. 2. pag. 46. say that Translations only are Authentick in so far as they agree with Originals Now those Original Tongues of Hebrew Greek and Syriack not one of a thousand understand And further saith he our Translations are censured by Protestants Zuinglius accuses Luthers Version of Errours Luther himself confesses
dayly Sacrifice omne aliud publicum officium cultus divini So Tirin the Jesuit and before him Bell lib. 3. de Pont. cap. 7. If then Scripture Fathers Papists use as broad expressions concerning the prevailing of error why are the expressions of Protestants so Rated Consider sixthly that though it be granted that there were errors in the Church yet it doth not follow that the whole body of Popery as now it is was acknowledged to be always there as this impudent Pamphleter would infer Pag. 136. that all the Articles in Pope Pius confession of Faith were owned by Councils and Fathers of the first three ages Yea and he is bold to say that heerupon I am bound to turn Papist Let any man squeez his whole Book and if he have evicted that noe Father or ancient Council maintained the whole Systeme of the present Romish Faith I will be a Romanist I cannot but have their Religion in greater abhorrency when I see that they have no other way to support it but by manifest calumnies and such inconsequential discourses some Fathers erred in some things as is acknowledged both by Romanists and Protestants therefore the whole present Romish Religion was owned by Councils and Fathers in the first three ages a most ludibrious inconsequence The mistery of iniquity wrought but by degrees the Papacy came never to its full subsistency till the Council of Trent there be particulars there enacted as Articles of Faith which never were so before Verily Popery is nothing but a complex of innovations brought in by peece meal What is the scope of Flaccus Illiricus his Catalogus testium veritatis but to give an account of the witnesses of truth in all ages since Christ as any Popish error did creep in and appear in the Church What is the scope of Vsser his tractat de success Eâ—lefiarum in occidente but to shew the continuance of the Religion which Protestants profess in all ages though Popish errors in progress of time were still abroaching What should I speak of Morney's Mysterium iniquitatis of Voetius his desperata causa papatus of Mortons appeal Prideaux de visibilitate Ecclesiae Moulin de novitate Papismi c. All which and many more have made it their work to demonstrate the perpetuity of that Religion which Protestants profess notwithstanding what ever corruptions in the Church and have convicted the Romish Church of manifold innovations And therefore in my tenth Paper against Mr. Demster I desired him to shew me where the present Romish Religion was before the Council of Trent But this the Phamphleter never touches as if he were deaf upon that Eare. He only brings some broken testimonies from this or that ancient to give some plausible colour sometime to one and sometime to another of their Popish tenets and therein he often prevaricats also but he never shews that the whole complex of their Religion as now it stands was before the Council of Trent far less always From these six considerations I suppose it may evidently appear how sophistically this Pamphleter and others of his Fellows do misrepresent Protestants as to this matter I shall shut up this discourse with two testimonies one from learned Mr. Hooker another from Bellarmin The judgment of Protestants as to this case is excellently delivered by Mr. Hooker lib. 3. of Eccles pol. pag. 86. Papists saith he aske us where our Religion did lurk before Mr. Luther as if saith he we were of opinion that Luther did erect a new Church Now the Church of Christ which was from the beginning continueth to the end of which Church all parts have not been equally sincere and sound The other shall be of their own Bellarmin lib. 3. de Eccles milit cap. 13. It s to be noted saith he that many of ours do but loss time when they labour to prove that the Church cannot absolutely fail for Calvin and the rest of the Hereticks so he is pleased to design us do grant it Page 130. He has two reflexions upon my appeal to the Fathers of the first three Centuries wherein he imagins he has discovered some acutness But they are but spongious bulrushes and already confuted yet I shall mention them 1. he enquires why I appeal to the Faith of the Church in the first three ages more then in after times Was her Doctrin then purer her condition more Flourishing or her Authority then greater He may find the same objection answered in my Paper 7. against Mr. Dempster from pag. 130. to 135. and paper 10th pag. 215.216 It seems this man is not acquainted with the writings of the more Learned Jesuits for Greg. de Val. in 3. part disp 1. q. 1. punct 6. disputes this question at length Whither they who lived next to the Apostles did not eo plenius divina mysteria nosse understand more fully Divine Mysteries then others of after-times and concludes the affimative tracing the foot steps of Aquinas their Angelike Doctor Now therefore only in a word I say that though the Churches Authority was not then greater nor her condition as to outward prosperity so flourishing yet then her Doctrin was more pure and she flourished more in Holiness then had she aureos Sacerdotes though ligneos calices Is it any wonder that a stream run purer the nearer to the Fountain When hath the truth of Doctrin the beauty of holiness shined more then when the Church has been labouring in the Furnance of fiery presecution Told I not expresly paper 10. pag. 216. that I never intended to restrict this enquiry to those ages alone only pleading to begin at them but this Romanists would willingly decline All their seeming advantages are from the more corrupt times of the Church They aske where our Church was before Luther which has been often sufficiently cleared But we aske at them where their Religion was in the first three ages and much lower also which never was yea never will be sufficiently cleared Take their Religion as it is set forth by Pius quartus confession of Faith and in the Council of Trent and let all the Jesuits upon the face of the earth find it out in the first three ages of Christianity if they can How far the broken fragments which this Pamphleter filches from his Fellows are from performing this work shall I hope be seen in Gap 7. The second reflexion is If I appeal to the Faith of the Church of the first three ages then I must acknowledge one infallible visible Judge Answer I deny the sequel was it to any representative of the first three ages which I did appeal Is it not acknowledged that in the first three ages from that Council at Jerusalem Act. 15. there was no general Council which together with a Pope is made by this Pamphleter the infallible Judge Was it not to the Faith of the diffusive Catholike Church to which I did appeal to which neither Papist nor Protestant ascribes a juridical
rising Is not Ciceros phrase known facere non potui ut nihil tibi literarum darem yea and St. Cyprian himself in Concil Carthag sent 1. nullus Episcopus potest alium judicare yet the present usurpation of the Romish Bishop shews their is no impossibility in the thing As to the last testimony which is from the Council of Chalced. act 16. Where all primacy and chief Honour is said to be kept to the Bishop of Rome he should have remembred that presently it is subjoyned That the same Honours are due to the Bishop of Constantinople The Council of Chalcedon was so far from acknowledging the absolute supremacy of the Bishop of Rome that upon that account it s disallowed by the Popes of Rome as testifies Bell. lib. 2. de pont cap. 18 Is it not superlative effrontedness to Triumph on the testimony of those Fathers which themselves are constrained do disallow for opposing the primacy of their Pope Must not these men be 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 self condemned CHAP. VIII A Confutation of the Pamphleters Last Section wherein beside other things his three Notes of the Catholick Church viz. Miracles Conversion of Infidels and Sanctity of Life are examined and by them also the Truth of the reformed Religion and falshood of the Popish Religion is Demonstrated THe Pamphleter in his last Section shuts up all with an empty Triumph as if in the former Sections he had demolished the reformed Religion and in this did establish the Romish Church as the truly Catholick Church and the present Romish Religion as the only true Christian Religion But I hope it shall shortly appear he feeds himself with a fancy for to say the Truth Popery is but a Leprosie superinduced upon the Christian Religion SECT I. A bundle of the Pamphleters most impudent Slanders against Protestants Rejected FOr raising this his Babylonish Pyramid from Pag. 161. to 164. he charges Protestants with impious tenents most falsly as that they change faiths certainty into probability mock at the motives of credibility affirm errors in integrals to be indifferent to our beleefe that in penning Scripture the Apostles themselves were not infallible of this last blasphemy he accuses Raynolds and Whittaker but like one who had Learned the art of Slandering he tells not where that Protestants set forth a new Gospel of their own finding no true Scripture before that they abandon the Ancient Church as the Synagogue that they allow no fasting but for temporal ends that best actions are sins and hold beleeving an easie task that we acknowledge no Authority of Councils and Fathers yeeld to no evidence of reason submit to no judge c. All and every one of which Protestant Churches execrate as abominable positions Are not such arrant lyes a noble basis for his Babylonish super structure SECT II. The Pamphleters equivocation in propounding the grounds of the Romish Religion AS he belies us so he equivocates Jesuitically in propounding the grounds of the Romish Religion Pag. 165. which he thus expresses Scripture and Apostolical Tradition conserved in the Church as delivered and expounded by her as infallible propounder and judge Though this Sophister seem to magnify Scripture and Tradition yet least the simple Reader be imposed upon it would be adverted 1. That Romanists dare not adventure their cause upon Scripture alone therefore Tradition must be joyned with it yea nor secondly on both joyntly their innovations would find no patrociny in Traditions truly Apostolical more then in Scripture therefore neither Scripture nor Tradition is further to be beleeved by them then as expounded by the Church that is surely by the Romish Church Thirdly least the Church should be called to an account for her proposals she must be held for an infallible propounder and Judge yet Fourthly that none of the divided parties of the Romish Communion be offended this priviledge must be ascribed to the Church in General terms not defining whither Pope or Council be that infallible Judge In a word though Scripture and Tradition be complemented as if they were held as grounds of Religion yet neither of them are really their grounds but the decision of the present Church that is according to Jesuits what the Pope and his Jesuited conclave please and therefore Pag. 168. he undertakes to prove as his grand Thesis That the Churches Authority as an infallible propounder is necessary to make the Divine truths contained in Scripture or delivered by Apostolical Tradition both solid and infallible grounds to us If you abstract then from the Vatican Oracle you can have no solidity or infallibility either in Scripture or Apostolical Tradition A noble basis of Faith forsooth SECT III. Three Propositions of the Pamphleter on which all the interest of the Papacy doth hang Canvased TO support this tottering Pillar on which all their fortunes doe hang Pag. 170. Three things he undertakes to prove 1. That there is an infallible propounder 2. That the true Church is this infallible propounder 3. That the Roman Church is the only true Church If he fail in proving any of these the Romish interest perishes infallibly much more if he succumb in them all let us therefore trace him a little SUBSECT I. The Pamphleters Sophisms for his first Proposition viz. That their is an infallible Propounder briefly Discussed FOr the infallibility of a Propounder which I hope was sufficiently confuted cap. 2. he argues first thus Pag. 170. if their be no infallible propounder then holy Scripture is propounded by fallible means and so there can be no infallible certainty of Faith Answ 1. This argument might more forcibly be retorted ad hominem The Scriptures according to this Pamphleter are corrupted both in originals and Translations Ergo there has been no infallible propounder else the Scriptures had been better looked to But secondly I answer by denying his last consequence for to the certainty of Faith it s enough that we have a certain and infallible rule of Faith though it be conveyed to us by fallible Hands Even as though Euolids elements be conveyed to me by a fallible Hand yet the evidences of his demonstrations may breed in me an infallible assent to his propositions So the infallible certainty of the Scriptures as the rule of Faith may beget an infallible assent to Divine truths though the Hands by which it is conveyed were not infallible It s true it might have miscarried in the conveyance had not the watchful providence of a gracious God preserved his holy word from perishing or being corrupted Yea the fallibility of the means and Hands by which it is transmitted to us demonstrates the special care that God has of his Church that notwithstanding the means were so fallible in themselves yet God preserved the Scriptures infallibly Nor can it rationally be denyed that the means of conveyance are of themselves fallible seeing he made use of infidel Jews to preserve the Scriptures of the Old Testament as well as of the Christian Church
Tradition sure not by Melito Justin Martyr Athanasius Hierom the Council of Laodicea yea nor by Greg. 1. as D. Cosins hath fully demonstrated in his Scholastical History of the Canon of Scriptures The other instance I give is from the Canonization of Saints wherein he proceeds meerly upon humane testimonies of the Sanctity and Miracles of such a person in which undoubtedly there may be deceit and falshood as Cajetan and other Romish Authors confess which cannot but infer Errour in point of Faith among Romanists Is it not a question of Faith whether such a one as Ignatius Xavier c. may be invocated as Saints consequently fallibility in matter of Fact cannot but infer fallibility in matter of Faith Arg. 7. Who ever pretend to be the infallible visible Judge of controversies of Faith either have not Jurisdiction over the whole Catholick Church or the Church may be without them ergo there is not a necessity of such an infallible visible Judge as is described in the state of the controversie The sequel is evident because the asserting of the necessity of an infallible Judge among other things imports these two as was shewed in stating of the controversie 1. A Juridical Authority over the whole Catholick Church 2. That the Church can in no case want that Judge If therefore that Judge have not Jurisdiction over the whole Church or the Church may be without him there is no necessity of such an infallible Judge as Romanists do contend for The antecedent is easily proved that a truly Occumenick Council hath Jurisdiction over the whole Church is not denied but it is clear that the Church may be without General Councils The first 300 years from that Council of Jerusalem Act. 15 until the Nicene there was none when the Church was so much tossed with Persecution and Heresie There have been long intervals betwixt General Councils these divers hundred years really there have been none How much the Councils of Constance Basil Florence Pisa and the Latcran under Leo the tenth are questioned by Romanists themselves is sufficiently known Many Learned men as Gentilletus Joachimus Vrsinus have demonstrated that the Council of Trent was neither free nor general nor Orthodox Since the Trent Conventicle Papists themselves pretend not to a General Council nor is there probability in hast of any ergo if a Council or Pope and Council conjunctly be Judge yet there is no necessity thereof seeing the Church may be and often hath been without that Judge If it be said that the Church never wants Occumenick Councils when her necessity requires them it is easily repelled there were many controversies of Faith to be decided in the first three Centuries concerning Rebaptization the Millennium c. yet all that time there was no Occumenick Council Are there not many controversies at present in the Roman Church betwixt Jesuits and Jâ—nsenists Dominicans and Jesuits Franciscans and Dominicans How many debates are among them concerning the sense of many of the Tridentine Canons Is there not need of one Oecumenick Council if that could terminate the debates of Christendom If therefore the definition of a living infallible Judge as opposed to a written inanimate rule be necessary for the resolution of Faith then either God is wanting in providing for the necessities of his Church which were Blasphemy to assert or an Oecumenick Council which very rarely sits yea some doubts if ever at least since that of Jerusalem Act. 15. and therefore spare not to call it a Black Swan cannot be that living Judge As for the Pope alone neither is he absolutely necessary nor hath he Jurisdiction over the whole Church I say first he is not necessary the Church may be without him not only in the intervals betwixt the death of Popes and the Election of their Successors sometimes for two sometimes for seven years but especially in case of illegitimate intruders of whom History gives a large account neither when they are have they Jurisdiction over the whole Catholick Church Let the Bishops of Rome produce their Patent for such an Universal Jurisdiction and it shall be disproved Certainly the Ancient Church believed no such thing Had Cyprian and Firmilian believed this Supremacy and infallibility of the Pope would those holy Fathers so stedfastly withstood the determination of the Pope in matter of Rebaptization Had the Fathers of the Council of Chalcedon believed it would they have given equal priviledges to the Patriarch of Constantinâ—ple Had Austin and the African Church believed it would they have pronounced such severe Decrees against them that appealed to Rome Seeing then the Pope hath no Universal Jurisdiction and both he and General Councils may be wanting there is no necessity of them as the infallible visible Judge with power to pass obligative sentences on the whole Catholick Church and beside them there is none who lay claim to such a prerogative Arg. 8. The Ancient Church acknowledged no infallible visible Judge since the Apostolick Age ergo this Notion must be a novel invention of Romanists The sequel being clear an Army of testimonies from Fathers might be brought to confirm the antecedent For brevity sake let Hierom and Austin speak for the rest Hierom in Epist 62. ad Theoph. Alex. Scito me aliter habere Apostolot aliter reliquos tractatores illos semper vera dicere istos in quibusdam ut homines errare I make a difference betwixt the Apostles and other Writers those always spake truth but these in some things did err Austin Epist 112. ad Paulinum that which is confirmed by the Authority of holy Scripture is without doubt to be believed aliis vero testibus vel testimoniis but for other witnesses or testimonies ye may receive or reject them as ye find they have more or less weight of reason Many more such testimonies are brought by D. Barron Apod Cathol tract 5. cap. 18 and vindicated from the forged glosses of Tanner Gretser and other Jesuits It 's a piteous evasion that those Fathers do not only compare the Scripture with the writings of private Fathers but not with the definitions of Popes and Councils for they expresly oppose the Scriptures to all writings beside the Canon of Scripture Austin Epist 19. Solis Scripturarum libris didici hunc honorem deferre ut nullum eorum scribendo errasse firmissime credam Yea expresly he compares Scriptures with Councils lib. ad Donat. post collat cap. 15. and lib. de unit Eccles cap. 18. and cap. 19. and lib. 2. de bapt contra Donat. cap. 3. But not to insist on that which is so copiously done by others Austin's opinion in this is so clear that I only desire you to hear the confession of Occam Part 3. Dial. tract 1. lib. 3. cap 24. It is to be nated saith he that Austin speaking of other Writers beside the Pen-men of the Scripture makes no difference of these Non-Canonical Writers whether they be Popes or others whether they write in Council or out of
est via haec sed ruina si via tua est non illius Did not Christ by collating the Scripture cited by the Devil with another Deut. 6.16 demonstrate that the Devil did pervert the Scripture contrary to its sense and thereby did confirm the truth which the Jesuit here impugnes viz. that collation of Scripture with Scripture is one solid mean to find out the true sense of Scripture What though Hereticks for their Heresies do alledge Scriptures as would seem clear Is there not as great odds betwixt a Scripture seemingly clear and really clear as betwixt a Jesuits Sophism and a real demonstration May not all those perverfions of Scripture by Marcion tes Manichees c. be sufficiently cleared without the sentence of an infallible visible Judge Is it not apparent that it was an impious inference from Joh. 10.8 that Moses was a Thief or Robber seeing he was faithful in all the House of God as a servant Heb. 3.6 That place Joh. 10.8 pronounces them only Thieves and Robbers who run without a Mission from God as Austin expounds lib. 16. contra Faustum cap. 12. or that gave themselves out for the Messias such as Judas of Galilee and Theudas c. So Chrysost Cyril Theophil Enthym cited by à Lapide on the place none of which did Moses Is not the fancy of the Manicheans from Joh. 8.12 as impious and ludibrious Is not Christ God over all blessed for ever Rom. 9.5 therefore as Austin said excellently Tract 34. in Joh. Est Lux quae faecit hanc lucem he is not the Sun but the Light which made the Sun As for that Tenet he charges upon the Waldenses they are vindicated from it by Learned Vsher de Christian Eccles success stat cap. 6. Edit 2. pag. 198. and by Perrin Hist of Walden lib. 1. cap. 4. Yea Alphonsus à Castro albeit he following the Drove accuse them of it yet confesses that Aeneas Sylvius in lib. de orig Bohemorum cap. 35. in reckoning out the errours of the Waldenses charges them with no such thing However surely that Position has no Foundation in that Text Exod. 20.13 For the Magistrate Rom. 13. bears not the Sword in vain and Scripture expresly injoyns the punishing of sundry Criminals capitally particularly Murtherers Numb 35.31 So that those impious glosses which Hereticks have put upon Scripture may be clearly confuted by Scripture if it were not so what could the Romish infallible Judge do What ground should he have upon which to pronounce this to be the sense of the place and not that which Hereticks pretend if the Popes definition be the only way to vindicate Scriptures from glosses of Hereticks why has he not given us a clear Commentary upon the whole Scripture As Hereticks wrest sentences of Scripture may they not wrest sentences of Popes or Councils They can bring no Objection against us which recoils not upon their own head He clamours pag. 61. that there may be many seeming contradictions in Scripture What then Ergo all things necessary to salvation are not clearly set down in Scripture or by firm consequence deducible from it Non sequitur There are not only seeming but real contradictions betwixt the definitions of their Popes and Canons of their Councils one Council decreeing that the General Council is above the Pope another decreeing that the Pope is above the Council and both approved by Popes for as the Lateran which did subject the Council to the Pope was approved by Leo the 10. so also was the Council of Constance which subjected the Pope to the Council approved and confirmed by Pope Martyn 5. Sess 45. but the holy Scripture is not Yea and Nay He objects ibid. That many things are believed by Protestants which are not in Scripture at all as Persons in the Trinity Sacraments in the Church the Command of keeping the Sunday Answ I would have apprehended the Pamphleter would have heard of Nazianzen's distinction Orat. 37. that quedam sunt in Scripturis quae non dicuntur quadam sunt dicuntur There are Points of Faith materially contained in Scripture though the words which the Catholick Church uses to explain these Mysteries be not there found Thus the Merits and Satisfaction of Christ are found in Scripture and luculently demonstrated thence against the Socinian though those words be not found in Scripture Did not the ancient Fathers demonstrate from Scripture the Consubstantiality of the Son with the Father although the word 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 was not in Scripture It 's enough that the thing meant by the word Persons and Sacraments and a sufficient Warrant to keep the Lords day be found there Yea have we not the word Person Heb. 1.3 Who is the express Image of his Person 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Albeit I be not ignorant of the Logomachies which were among Ancients concerning the words 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 and 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 As for the Command concerning the Lords Day besides other Warrants to observe it from the Scripture such as the practice of the Apostles the title of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 Revel 1.10 the Apostolick Injunction 1 Cor. 16.1 2. Has not Learned M. Caudrey demonstrated a preceptive Authority for it from the fourth Command in his Sabbatum Redivivum Part. 2. cap. 7. Part. 3. cap. 3. Part. 4. cap. 1. As for the Sacraments I hope the Inssitution of Baptism and the Lords Supper is clear in Scripture and other Sacraments we know none As for the definition of a Sacrament given by me in my tenth Paper against M. Demster at which here he snarles when he gets confidence to examine it he shall find it will abide the Test In fine could any Romanist solidly prove that any of the Articles of our Religion are not contained in Scripture I should ingenuously disown them It 's further objected pag. 6◠that many places of Scripture are flatly against Protestants and for Papists as Matth. 26.26 Jam. 2.24 2. Thes 2.13 yea he is bold to say that Protestants can never be able to bring one clear Scripture against any of their Tenets These be big words but splendid untruths Can we bring no clear Scripture against any Tenet of Popery Is not that Scripture clear against their Dry Communions Matth. 26.27 Drink ye all of it Is not that Scripture express against Purgatory Revel 14.13 Blessed are the Dead which die in the Lord from henceforth yea saith the Spirit that they may rest from their labours If they rest from their labours then they labour not in the flames of Purgatory Is not that a clear Scripture against Image-worship Exod. 20.4 5. Thou shalt not make to thy self any graven Image nor the likeness of any thing Thou shalt not bow down to them c. I know the Pamphleter says that this is a corrupt Version and that it should be rendred Idol not Image it being Pesel in the Hebrew But that is a corrupt evasion say I doth not the