same imperfections and corruptions that the Scriptures because writings are said to be subject to and consequently there is no rule neither for Papists nor Protestants but every one may do that which seems right in his own eyes 4. He pretends it is necessary to Salvation to understand which is the true sense of Scriptures when it is to be taken literally when mystically and this saith he cannot be understood from sole Scripture Ans. Here also both Propositions are remarkably false 1. It is not necessary to Salvation to a Christian to understand the true sense of every Scripture if it were what shall become of those Legions of poor deluded Papists into whose devotion ignorance is so considerable an ingredient who neither understand the seâ—se nor are permitted to read the words of the Scripture 2. The â—ense of Scripture in fundamental points is clear and intelligible and that from Scripture which is its own best Interpreteâ— And if we consult the best Expositors either Popish or Protestant we shall find they never so well unfold Scâ—pture riddles if I may so speak as when they plow with the Scriptures Heifer Every puny knows the collation of parallel or seemingly repugnant places and the observation of the scope and cohaerence and the like are the best Keyes to find out the true sense of the Scripture and sufficient to discover it unlesse the readers ignorance or negligence pride or prejudice stand in his way I will take an instance from the Captain himself of those Scriptures which confute the Arrians Joh. 10.30 I and my father are one but saith the Captain the Arrian will say this is meant of Onenesse in affection as Joh. 17.21 And here my Captain is gravelled and halfe made an Arrian and because he could not answer the Arrian he concludes again no body else can But wiser men would have told him That this Arrian glosse is confuted out of the Scriptures both out of the present chapter the Captain and Arrian being more blind then the Jewes who understood Christs meaning better viz. That he made himself God v. 33. and from other places of Scriptures where Christ is expresly called God Joh. 1.1 the true God 1 Joh. 5.20 and thought it no robbery to be equal with God Phil. 2.6 And indeed the Councel of Nice as I shewed in the foregoing discourse did confute the Arrian Heresy out of the Scriptures they saw no need of going further 5 He alledgeth the number of fundamental points which saith he the Scripture determines not Ans. This is most false The Scripture doth sufficiently determine fundamental points I must not here run into another controversy concerning the number of fundamentals This may suffice at present That the Scripture doth not presse all Truths with equal vehemency that there are some points wherein the Scripture doth though not approve of yet dispence with differing opinions in Christians such as those were concerning dayes and meats and ceremonies in Religion and there are other points which it urgeth upon us with highest penalties such as that in Joh. 8.24 If ye believe not that I am he ye shall dye in your sins To me this is a rule That to which God promiseth or annexeth salvation is surely sufficient for salvation I care not one straw for all the Romane Thunder-claps of Damnation where I have one promise from God for my salvation I am assured by God that to fear God and keep his commandements is the whole duty of man Eccles. 12.13 That he that feareth God and worketh righteousness is accepted of him Act. 10.35 That this is life eternal to know thee to be the onely true God and Iesus Christ whom thou hast sent Joh. 17.3 and consequently if I know him and believe in him his person and office and work I may humbly put in my claime for eternal life and have not so much reason to fear their cursing of me knowing that the curse causelesse shall not come as they have to fear the curse of God and an addition to their plagues for adding to God's word Rev. 22.18 In a word the fundamentals or substantials of Religion do apparently lie in two things the Law and the Gospel the Scripture tels me that love is the fulfilling of the law Rom. 13.10 that he that loveth Christ shall be loved of his father Ioh. 14.21 that hereby we know that we are passed from death to life because we love the brethren 1 Joh 3.14 It tels me also That faith in Christ is the fulfilling of the Gospel ye believe in God believe also in me Joh. 14.1 and these things are written that ye might believe that Iesus is the Christ the son of God and that believing ye might have life in his name Joh. 20.31 Christ hath â—â—sured us it seems he should have asked his Vicars leave for it He that believeth on me hath everlasting life Ioh. 3.36 For my part I am not afraid to venture my salvation upon this promise and for Popish comminations and curses I shall only say with the Psalmist Let them curse but bless thou Psal. 109.28 By these things we see the Scripture sufficiently informes us of fundamentals To which I might adde the common sense of Gods Church and the learned Ministers in all ages it having been acknowledged by the most eminent Doctors both antient and modern both Popish and Protestant as may be seen at large in Dr. Pottèrs want of charity charged upon Romanists and Mr. Chillingworths Defence of it That the Creed commonly called the Apostles Creed doth contein in it a compleat body of the fundamentals of salvation for the Credenda and all the Articles of the Creed are sufficiently evidenced from the Scriptures as I could with great facility demonstrate but I study brevity But you must know the Church of Rome hath another notion of Fundamentals a rare notion I tell you for you shall not find the like either in Scripture or any antient Author They make the Churches definition the rule of Fundamentals That is a Fundamental Truth and de fide which the Church determines and decrees though never so inconsiderable and that is no Fundamental nor de fide which the Church hath not determined though it be never so material Thus to fast in Lent on Fridaies if the Church command it is now become a Fundamental and if any man obstinately refuse it God will assuredly condemne such a person saith an English Apostate Cressy sect 2. ch 13. n. 2. though he there confesseth it is but an action little more then circumstantial yet on the other side it is no Fundamental to hold That all men except Christ are conceived in sin because the Church forsooth hath not determined the Question of the Blessed Virgin Thus with the Romanists it is a fundamental doctrine to believe that Paul left his Cloak at Troas namely if the Church injoyn you to believe it for there is the knack it is not Fundamental because St. Paul asserts it 2 Tim. 4
infallibly true Adrianus the sixth by the name of the Popes and prelates We have all turned after our own wayes there is none that doth good no not one The famous Chancellor of Paris Gerson complaines that Learned and godly Bishops were chosen no where but carnall men and ignorant of Spirituall things And so proud saith he that they do not know themselves to be men Duarenus speaks home to this purpose Most of the Bishops of our time are greater strangers to Religion and Holy things then any of the secular Nobles and they mind nothing but how to defend their possessions by right or wrong Ferus cries out Who doth not see the insatiable avarice and impostures of the Popes and religious men with these all things are vendible And Stella informs us There were few possessors of Benefices who had them otherwise then either by begging or paying for them And yet these were the good men of the Church of Rome these are they who acted in Councels sincerely from love to God and his truth not seeking their own things but the things of Christ and therefore without doubt infallible And for the state of Councels take one testimony for all of one that was an eminent part and member of them Cardinal Iulian who in his Epistle to Eugenius the fourth in the councel of Basil in plain terms tels him that all Councels since that of Chalcedon which was above a thousand years ago were instituted not for the discovery of truth but for the defence and increase of the power of the Romane Church and the liberty of Churchmen Should I descend to particulars and open the several impostures and palpable frauds which the Popes and their Partisans have successively used in the packing of councels and making voices and forging decrees and ingaging the Bishops by hopes and fears and interests to give up their votes and consciences to the advancement of the Romish power and magnificence I should engage my self to transcribe whole volumes and cut out work for the whole terme of my life The transactions of the councel of Trent are fresh in memory And he that shall peruse the words of their own Historians the Protestations of Princes the Censures of Universities relating to it c. will easily be satisfied whether Clara's non constat de opposito be true or no. And therefore notwithstanding this frivolous excuse it remaines a truth that according to the principles of Papists themselves and because of those evident defects in them acknowledged by their own Authors whatever Councels regularly called and ordered may pretend to their councels must lay down their claime to Infallibility and so their faith hath no solid foundation as not in the Pope's authority so not in Scripture nor in the testimony of the Fathers nor yet in the infallibility of general councels And therefore I may safely conclude they have no solid foundation for their Faith 26. There is only one thing which may seem to retard the passing of the sentence that is this That although each of these taken asunder may not be sufficient yet all put together make a cord which is not easily broken Quoe non prosunt fingula juncta juvant and therefore forasmuch as the Church stands upon four Pillars Authority of Scriptures Tradition of Fathers Infallibility of Councels and the Pope their Faith is like Mount Sion that cannot be removed And if it be deemed an absurd and unreasonable thing as we poor fallible creatures have thought to prove the Scriptures from the authority of the Church Councels or Pope and circularly to prove the authority of the Church Councels or Pope from the Scripture The Jesuits have found out the Quadrature of the Circle and they tell you that it is no more absurd that Scripture should lean upon the Churches authority and the Church on the authority of Scripture then that St. John the Baptist should give testimony to Christ and Christ to him again or that the Old Testament should be confirmed by the New and the New Testament by the Old This is one of their last pleas we find them now retired to their Fort-royal beat them out of this and upon the matter all is lost and truly that will be no hard matter to do if the Reader please to consider 1. The great disparity of the alledged Instances Iohn and Christ might give testimony one to another but neither of them did simply depend upon each other's testimonies supposing that Christ had given no express testimony concerning Iohn yet I say the mission of Iohn was not only true in it self but sufficiently evident to the Jews as plainly appears from hence That the Pharisees when asked by Christ whether the Baptisme of Iohn was from Heaven or of men were afraid to deny its Heavenly original as being against the common sentiment of the Jewes and Christ chargeth the Pharisees with rejecting the counsel of God against themselves being not baptized of Iohn Luk. 7. 30. And much more true is it of Christ that he did not depend upon the testimony of John but had other and better testimony Ioh. 5.36 But I have greater testimony then that of Iohn And it is enough for my purpose if either Christ or John had an authority independent upon the others evidence though the other had not And the like may be said of the Old and New Testament well may they give testimony one to another for neither of them doth totally depend upon the other The Old Testament did sufficiently evidence its authority before ever the New Testament was written and the New Testament too did carry other convincing evidences of its divine original and authority besides the testimony of the Old Testament such as the voice from Heaven This is my well beloved Son 2 Pet. 1.17 and the glorious miracles he did Ioh. 5.36 The works that I do bear witness of me that the Father hath sent me the holiness of his life power of his doctrine patience of his death But now to apply this to our present purpose it is here far otherwise for the Scripture say they doth not evidence it self any other way to us but by the Churches testimony as we have heard from their own words and Councels Fathers and the Pope we say and have proved cannot evidence their Authority and Infallibility any other way but by the Scripture which according to their principles is impossible or by their own Testimony which is ridiculous 2. Let it be considered that the Romanists do not make these four Scripture Fathers Councels and Popes coordinate and collateral foundations of their Faith as if each of them did contribute a distinct and independent support unto the Romish Faith but indeed they make one of them totally to depend upon another and at last reduce them all to one and to speak properly to none For the Fathers and Councels and the splendid name of the Church however they are pretended to put a
fair glosse upon a foul cause yet indeed the authority of them all is as vigorously disputed against by the most and learned'st Romanists as by any Protestants in the world You remember what their great master Bellarmine told you That Infallibility and Supreme Authority is not partly in the Pope partly in the Councel but wholly in the Pope what need we trouble our selves further Those four are now reduc'd to two Scripture and the Pope and those two must mutually prove one another There is no solid and sufficient ground for me to believe the Scriptures but the testimony of the Pope say the Papists and there is no solid and sufficient ground for me to believe the Authority and Infallibility of the Pope but the testimony of the Scriptures For the Fathers and Councels receiving all their authority and infallibility from the Pope cannot give him the infallibility and authority they received from him Now how senslesse a resolution of Faith this is though most of the Papists have no better and no other you may perceive by some few instances It is as if a Sudent should say thus I should not believe such a book to be an excellent book but for my Tutor's testimony who tels me so And again I should not believe my Tutor's testimony to be of any validity but for the testimony of that book concerning him Who would not laugh at such an assertion Or as if a man should say I should not believe the honesty of Richard were it not for the testimony of Thomas And I should not believe the honesty of Thomas were it not for the testimony of Richard Where is there a man that will accept of such security in a trivial worldly bargain And yet the Papists are content to venture their souls upon it From all that hath been said I conclude that the pretended authorities we have discoursed of do neither severally nor yet jointly afford a solid foundation for a Papist's Faith nor prove that Infallibility which they pretend to and consequently there is no solid foundation for a Papists faith And here I might discharge my self from further trouble having discovered the nullity of all the pretences which have been hitherto owned by the Church of Rome CHAP. V. Of Orall Tradition and the Testimony of the present Church § 1. BUt because I am resolved to do their cause all the right that may be and give them all the favourable allowance they can desire I shall consider the singular conceits of their private Doctors where the authors are any whit considerable and their opinion hath any thing of plausibility There is then another shift which some subtle Romanists have lately invented who perceiving how their brethren have been beaten out of the field by strength of Scripture and argument in their conceit about the infallibility of the Pope or Councel come in for their succour with an Universal Tradition and the authority of the present Church This is the way of Rushworth in his Dialogues Mr. White and Holden and Sr. Kenelm Digby and S. Clara. Their defence and discourse is this for I shall give you their opinion in their own words A man may prudently believe the present Church for her self and ought so to do A man needs not nor is not obliged to enquire further there he may safely fix saith S. Clara. Thus the L. Faulkland's Adversary That society of Christians which alone pretend to teach nothing but what they have received from their Fathers and they from theirs and so from the Apostles they must needs hold the truth which first was delivered for if they could teach falsehoods then some age must either have erred in understanding their Ancestors or have joyned to deceive their posterity neither of which is credible But the Church of Rome and they only pretend to teach nothing else c. Ergo they must needs hold the truth The acute Mr. White explains the opinion more exactly and fully and the strength of his and their notion I shall give you in his words 1. The nations did understand the doctrine taught by the Apostles and practised it and highly valued it as most necessary for them and their posterity and to be preferred before all other things 2. Those first Christians even at their death both could and would and therefore doubtlesse did most vehemently commend this doctrine to their Children and the Fathers did alwaies deliver the same doctrine which they received from their Parents and under that notion because they had received it 3. If any delivered another doctrine he could be proved a lyar by the rest of the world or if all should agree against their consciences to deliver a new doctrine under that notion scil of a doctrine delivered from their Parents that whole age would be guilty of treachery and parricide and should agree to murder themselves which is impossible 4. There was a perpetual succession of Pastors who took care of Faith and manners and it is evident that the Pastors and people had the same faith 5. And there arose heresies by which the truth might be more cleared and they that maintained the antient doctrine might be distinguished from Innovators which Innovators did not publickly reject the Apostles doctrine but pleaded it was not rightly understood and the other part kept the name of the Catholick Church 6. It is necessary that that congregation which alwaies kept the antient discipline should alone profess that she received her opinions from Christ by perpetual succession and that she neither did nor could receive any thing into the Canon of their Faith under another notion 7. As certainly therefore as one may know that the congregation of believers which at this day is called Catholick is animated with a number of learned and wise men so certainly will it be known that she is not conscious of any newness of doctrine and therefore there is no new doctrine 8. Following ages cannot be ignorant what former ages believed about those things which are explained in Sermons Catechisms Prayers and Sacraments and such are all things necessary to the Catholick Faith 9. This doctrine delivered from hand to hand was confirmed by long custome diverse laws rewards and punishments both of this and the following life monuments of writers by which all would be kept in it 10. Following Rulers could not change the doctrine of their Predecessors without schisme and notorious tumult in the Church as dayly experience proveth To the same purpose also Holden discourseth in his Treatise of the resolution of Faith This is a new Plea and deserves special consideration § 2. For Answer 1. I give Mr. White and his worthy Partners humble thanks for the great favour or rather justice done by them to the Protestant cause For whereas this is the perplexing question wherewith they think to puzzle us How we can know the Scriptures to be the word of God without the Churches infallible authority and from the supposed impossibility thereof
see it is argued on both sides by many most godly and learned Catholicks both antient and modern and neither part hath yet been censured or prohibited and therefore it is evident no Catholick is bound to this or that side By which one instance you may see how much reason we have to bespeak them as Christ did the Pharisees Math. 7.5 Thou Hypocrite first cast out the Beam out of thine own eye and then thou shalt see clearly to cast out the mote out of thy brothers eye Thus we see when their pretended signs come to be examined they are lighter then vanity as we have seen by this short and transient consideration of the most and weightiest of them § 11. But although other evidences are pleaded yet the rest of them come in onely as handmaids to the principal Character of miracles for here it is that they set up their rest and so must I too for a season So the Answerer of Bishop Land The Church is proved to be infallible the same way that Moses Christ and his Apostles were proved to be infallible and that was by the sanctity of their life and the glory of their miracles The works of Christ did of themselves without Scripture prove Christ to be infallible Ioh. 5.36 and 10 25 38. and 14 11. and the Apostles confirmed their words by signes Mark 14.19 And consequently the miracles done by the Church of Rome do without Scripture prove her infallibility This is their last plea they are now brought to their last legs if this fail them they are lost § 12. Ans. 1. If the miracles of Christ and his Apostles did prove their infallibility in the doctrine they delivered then they prove the fallibility of the Church of Rome and their actual error because they are visibly departed from that doctrine and if they prove any infallibility they prove theirs who adhere to the doctrine of the Scriptures And so we thank them for this argument § 13. Ans. 2. Although where miracles are true and many and evident and uncontrolled they give a great stroke to the proof of that doctrine which is confirmed by them yet it is false to say that Christ or his Apostles did require an absolute submission to and belief of every doctrine upon the bare account of miracles without any reference to Scripture And it is most certain that Christ and his Apostles notwithstanding their miracles did prove their doctrines from and allow their hearers to examine their doctrines by the Scripture This strikes at the foundation of their argument plea and therefore I shall endeavour thoroughly to prove it § 14. 1. This appears from the expresse commands of Christ and the Apostles to that purpose In the same place where Christ bids them believe him for his works sake he commands them to believe him for the Scriptures sake Joh. 5.39 Search the Scriptures And if the former prove the sufficiency of their argument from miracles why should not the latter prove the sufficiency of the Protestants argument from Scripture especially if you consider that Christ apparently prefers Scripture arguments before that of miracles for in that 5. of John where he ascends gradually from the weakest to the strongest testimonies he placeth them in this order First he urgeth Iohn's testimony vers 32. next the testimony of his miracles vers 36. and last the testimony of Scriptures v. 39. And this more fully appears from Luke 16.29 If they hear not Moses and the prophets neither will they be perswaded though one rose from the dead Upon which words Chrysostome's glosse is full and cogent at least to them who pretend to rely upon the Fathers authority and exactly to maintain their doctrines his words are these That you may see that the doctrine of the Prophets and consequently of the Apostles is more to be believed then the preaching of one raised from the dead consider this that every one that is dead is a servant but what the Scripture speaks those things the Lord speaks Whence I thus argue The authority of the Lord is not onely greater in se but more credible quoad nos then the authority of the Servant This no man living will deny But the authority of Scriptures is the authority of the Lord and the authority of the Pope adde a Councel to him if you please is the authority of a Servant yea if you take that in earnest which is intended onely for a complement a Servant of Servants Ergo the Scripture is more to be credited then the Pope or Church It was a good turn for the Pope that Greg. de Valentia hath assured him that if the Fathers do at any time talke sawcily Sua tum constat authoritas Romano Pontifici i.e. The Pope will keep his authority and infallibility in spight of them else I am afraid this passage of S. Chrysostomes might have done his Holinesse a discourtesy And this farther appears from 2 Pet. 1. where you have the question expresly decided for after the Apostle had confirmed his doctrine from that miraculous appearance of God in the Mount and that voice from Heaven he addes ver 19. We have a more sure word of Prophecy The Bereans did not believe S. Paul's inâ—allibility barely upon the account of his miracles nor are they therefore blamed but did examine his doctrines by the Scriptures and for that they are commended Act. 17.11 § 15. 2. It was not the will of Christ that all miracles should be believed but he would have some miracles rejected therefore he would not have all miracles in themselves and for themselves credited and owned The Assumption I prove by three arguments § 16. 1. Christ's will was compliant with his Fathers will and he came to fulfill Gods word not to destroy it But this was the express will of God that all miracles should not be credited This no man can doubt of that reads Deut. 13. If there arise among you a Prophet or a dreamer of dreams and giveth thee a sign or a wonder and the sign or wonder come to passe whereof he spake unto thee saying Let us go after other Gods and let us serve them thou shalt not hearken unto the words of that Prophet for the Lord your God proveth you Whence it irrefragably follows that if it could without blasphemy be imagined that Jesus Christ had delivered such a doctrine as this Let us go after other Gods his miracles should have been disowned and rejected and therefore miracles of themselves are not to be credited § 17. 2. Christ and his Apostles have foretold us that miracles should be done by the teachers of false doctrines Therefore miracles in themselves are no sufficient evidence of the truth of a doctrine The Consequence none can deny The Antecedent which alone can admit of doubt is so evident from plain Scriptures that I need onely recite them I will mention onely two places 2 Thes. 2 9. The coming of Antichrist is said to be after
poore Captaine hath no better and therefore I will quit that work and come to that which is more materiall viz. To try whether he hath any better against the Scripture And here also I shall do his cause that right as with him to take into consideration what is said by M r Cressy in his Exomologesis which I am the more willing to do because if the Popish cause have any strength in it and if the Doctrine of the Scripture alone being Judge and rule of Controversies be untrue and indefensible as they pretend it is we may expect the demonstration of it from a man of his wit and learning and experience in the Controversy as having thoroughly considered all pretensions and arguments of both parties and taken in the advice of the most famed Doctors of the Romish Church But I must not dissemble that I was wofully disappointed in the perusall of M r Cressy's piece and whereas I expected something solid and substantiall or at least very plausible which I might have some ground in charity to believe might give at least a colour for his change I find little in him worthy of consideration but what hath allready received satisfactory Answers Yet because the cause affords no better Arguments I shall briefly consider what he and the Captaine and his assistants deliver in this matter That the Scripture is not the onely rule of Faith and Judge of Controversies is the Proposition they attempt to prove and their Arguments are those which follow Arg. 1. Scripture cannot be this Judge and Rule because it did not answer its end for they that own this Judge disagree among themselves Everard Epist. p. 33. Scripture doth not reconcile them Thus Cressy by this rule it is impossible that ever Controversies should be ended Sect. 2. chap. 4. n. 1. Answ. Scripture might be as really it was designed instituted and ordained for the ruling of mens Faith and the judging and deciding Controversies though through the depravednesse of men this end might not be obtained If this Argument have any weight in it I may upon the same ground argue thus Preaching of the Gospell was not instituted for the salvation of the World because it doth not answer its end but proves to many a favouâ— of death Or the Law of God was not instituted by God for a rule of life because it doth not obtaine its end and men will not be ruled by it In a word let it be observed If this Argument prove any thing it proves what the very Papists deny that the Scripture is not so much as a part of the rule neither of Faith nor manners for still according to the present Argument it doth not Answer its end for there is no one controversy in Faith which Scripture alone decides so as to silence all differences which is the thing pretended necessary to a Judge of Controversies For the further discovery of the impertinency and vanity of this Argument however it is their Goliah which they boast most of I shall offer them this Dilemma relating to that power of ending all differences among Christians which they suppose was necessary for and by Christ committed to the Judge of Controversies Either I say that power is absolute unconditionall and effectuall and if so there could be no Heresies Schismes or differences in the Christian World which we see is most false or it is a conditionall power sufficient of it self for the ending of differences though frustrable and impedible in its effects by the ignorance or perversenesse of men which is the reall truth And in this sense the Scripture may be judge i. e. there is enough in it said and clearly delivered by which all Controversies might be ended if men would be humble studious and self-denying and in the former sense the Church of Rome is no judge of Controversies Peradventure it will be said that all men are bound to submit and hearken to all the decrees of the Church of Rome and when they do so submit it is an effectuall meane to end all differences In the very same manner and upon farre better grounds I say of the Scripture that all are bound to submit and hearken to all its Councels and decrees and when they do so it will effectually end all Controversies If it be further said that the Church hath a power of coercion to compel dissenters to submit I Answer either that coercion they speak of is spirituall by Church censures excommunication c. or civill by corporall penalties death c. If they understand it of civill coercion that is not at all necessary nor intrinsecall to an Ecclesiasticall judge of Controversies otherwise the Apostles who had not this civill power Nay Christ himselfe who denies that he was judge or ruler should not be such a Judge and the Church for the first 300 years had no judge of Controversies Nay the Papists themselves in pretence at least abjudicate this from the Church and referre it wholly to the Civill Power If they speak of a Spirituall coercion then the Scripture hath such a power of inflicting Spirituall penalties upon its violaters and contemners such as obduration and ejection from the presence of God and such excommunication as the other is but a shadow of it And whether they speak of one or other the Protestant Judge of Controversies is not destitute of either advantage If it be remembred that the Protestants own an Ecclesiasticall Politicall Judge whiâ—h Judge although their modesty will not suffer them to pretend to Infallibility and a power to oblige all people to receive all their decrees though anti-Scripturall without enquiry and though they say with the Apostle they have their power for edification not for destruction 2 Cor. 13.10 and they can do nothing against the Truth but for the Truth and though it is their advice to their people which was the counsell of the Apostle to his people 1 Cor. 11.1 Be followers of me even as I also am of Christ Yet they have a power to explaine and maintaine the Doctrines of the Scripture and they acknowledge a power in the Magistrate by civill sanctions and penalties to suppresse and restraine such as shall corrupt the Truth and infect peoples soules with the poyson of Hereticall Doctrines And this may abundantly serve for Answer to their Achilles or principall argument which makes such a noise in the world Arg. 2. Scripture cannot be a perfect rule because some books of Scripture are lost and it is the whole Scripture which is this rule Ans 1. Then Tradition also cannot be a rule for diverse Traditions are lost as Cressy confesseth Sect. 1. ch 8. n. 5. and all the Papists acknowledg Answ. 2. It doth not at all appeare that any one of those Books are lost which concerned controversies of Faith or the rule of Life All which to this day hath been proved is this That some Books Written by Holy men and Prophets are lost But it is a vaine
doctrine of Predestination the Papists confesse is no fundamental since their own Doctors are divided about it yet if any man from St. Paul's assertions of the efficacy and immutability of Predestination should infer the unnecessarinesse of Sanctification to Salvation as some have done doubtlesse this man would wrest the Scriptures to his own destruction But the Captain is not contented with a general imputation of darknesse to the Scripture but pretends several Instances of things necessary to Salvation which are not plain and clear in the Scriptures his Instances are these 1 The nature and number of the Sacraments 2 The number of the Canonical Books and that the Scriptures are the word of God 3. The incorruption of the Scripture 4. The understanding the true sence of Scripture which is literal which mystical 5. The number of fundamental points 6. The doctrine of the Trinity and 7. other doctrines concerning the baptizing of Infants and womens receiving the Eucharist and the observation of the Lords day and the doctrine which condemnes Rebaptization All these saith he are necessary to Salvation and yet Scripture is not plain and clear in them So that here are two assertions and both of them false in most of the Instances and all are false in one of them It pitties me to trifle away time in the particular answer of such impertinent allegations did not the weaknesse of some in believing all that is boldly asserted make it necessary For the 1. The Scripture is plain enough in describing the nature of those two Sacraments which Christ hath instituted as the Captain might easily have informed himself if in stead of going to Knot and Fiat Lux c. he had looked into almost any of our Protestant Systems or common places of Divinity whither I refer the Reader having somewhat else to do then to transcribe common places And for the other 5 Sacraments I cannot say they are delivered in Scripture more clearly then the others but I may say they are lesse darkly because indeed not delivered there at all being onely a fiction of their own of which God may say They never came into my mind For the 2. It is a crude and false assertion which the Captain layes down That it is necessary to salvation to believe all the books of the holy Scriptures to be the word of God and to believe nothing to be the word of God which is Apocryphal If the latter part be true woe to the Church of Rome that now is which hath owned those writings for the word of God in the Councel of Trent which by the judgment of so many most learned Fathers and grave Councels and the Church of so many successive ages have ever been held for Apocryphal as no rational man can doubt that shall take the pains to read either of those excellent pieces Raynoldus de libris Apocryphis or Bishop Cousens his Scholastical history of the Canon of the Scripture And if the former part be true then we must damne all those Fathers and Churches who as both Papists and Protestants acknowledge did sometimes doubt of some books now universally received nay farther we must damne all the former ages and Churches and innumerable holy and learned writers and even many of the most famous Papists themselves who did all disown and disbelieve some at least of those Books which if we take the judgment of the Trâ—nt Councel are and were a part of the word of God The truth is and so it is generally owned by Protestant writers That the belief of those Truths conteined in the Scriptures is necessary to Salvation though happily a man through ignorance or error should doubt about some one Book It is necessary that I should believe the history of Christs life and death but it is not necessary to Salvation simply and absolutely to believe that the Gospel of St. Mark for instance was written by Divine inspiration This may appear from hence because Faith is sufficient for Salvation and faith comes by hearing Rom. 10. as well as by reading now as Faith might be and really was wrought by the hearing of the doctrine and history of Christ when preached by such Ministers as were not divinely inspired so might it be wrought by the reading of such things when written by the very same persons and consequently it was not and is not necessary to the working of Faith and therefore to the procuring of Salvation to believe That St. Marks Gospel was written by Divine inspiration And yet I do not assert this as if I thought that it were not a very great sin especially in and after so much light about it to disbelieve any one book of the Scriptures there being so many evident characters of a Divine inspiration upon the particular books besides the general assertion 2 Tim. 3.16 All Scripture is given by divine inspiration and other convincing places but onely to shew That which is a certain and evident Truth it is not simply and absolutely and ex natura rei necessary for every person to believe every particular Book to be the word of God but a serious and practical beliefe of the Truths conteined in those Books may be sufficient to Salvation even where there is an ignorance if not wilful and affected of the Divine Authority of some book or books of Scripture 3. For the Third thing the incorruption of the Scripture I Answer 1. The Scriptures incorruption in substantial and considerable points besides that it is confessed by the learned Papists as I have shewed before doth sufficiently appear from it self by the collation of one place of Scripture with another as also by the collation of several copies And one great argument of it may be fetched from that which seems to twhart it viz. the various readings which learned men have observed out of diverse copies let any man look into them as he finds them collected in the late Polyglotte Bible and his own eyes shall witnesse that howsoever the differences of Readings are numerous yet they are not of any moment and indeed the differences in lesser matters are a considerable evidence of the Scriptures uncorruptednesse in greater wherein the copies do wonderfully consent 2 If the Scripture not evidencing its own incorruption hinder its being a rule then neither can the Scripture be so much as a part of our Rule which yet is granted by the most insolent of our Adversaries for so the argument will carry it if there be any strength in it nor was the Decalogue a rule of life to the following generations of the Israelites nor can the old and unrepealed Acts of Parliament be a Rule to England nor yet can Tradition be a Rule to the Papists for the Papists not onely confesse its insufficiency to evince its own uncorruptednesse but acknowledge its actual corruption in several points as hath been shewed before nor can the Decrees of Popes and Councels be a rule which being writings must needs be lyable to the
rule of Faith which must be so true and cleare and evident that there can be no rationall possibility of contradiction or diversity of opinion and for a man to venture his Soule upon This is the summe of that Discourse excepting what he saith of the obscurity of the Scriptures which I have considered before For Answer 1. Since M r Cressy requires it in a rule of Faith that it be so true and cleare and so evident that there can be no rationall possibility of contradiction or diversity of opinion let him or rather any other disinteressed or unprejudiced person seriously consider what hath been discoursed in the former Treatise and Answer it to his own conscience as he will give his account to God another day whether the Popish rule of Faith be so true and cleare and evident c. as is pretended to be necessary or rather whether it be not so dark and doubtfull that it is not onely rejected by Protestants upon solid and cogent grounds but also disputed and denied by diverse of their own great Doctors The question under favour is not this whether our rule be so cleare as to admit of no possibility of contradiction for who can dream of this that ever heard or read of the Academicks whose great principle was to contradict every thing and be confident of nothing but whether the Popish rule or ours be better whether is more true clear and evident And this one would think should not be very difficult to determine And whether the Protestant rule be so evident that it may satisfy the Conscience and Reason and prudence of any modest humble and diligent enquirer though it may not silence the clamours of every bold caviller since there have been and probably yet are in the VVorld men so absurdly scepticall that they have cavilled against the certainty of this Proposition that two and three make five 2. The occasionality and particularity of those Writings is no impediment to their being a rule though this is a notion the Popish Writers oft mention and vehemently urge upon the simpler sort of men It neither hinders their being a rule nor their being a perfect rule 1. Not the former the Papists themselves being Judges for they acknowledge it to be regula partialis a part of the rule I tell you Christ is exceedingly beholden to them that will acknowledge thus much and allow him any share in the rule of his Church The Councell of Trent in its Decree concerning the Canonicall Scriptures notwithstanding this objection ascribes this to the Scriptures no lesse then to Traditions That both of them together are the Canon or rule of Faith and manners and to both they allow equall Piety and reverence as I said before Will any man say the law concerning Inheritances delivered Num. 27. was no Law or rule to the Israelites because it was delivered upon the extraordinary occasion of Zelophehads daughters Petition Or that the Law against the Priests drinking of Wine when he was to go into the Tabernacle Levit. 10.9 was no rule to the Priests because delivered peradventure upon the occasion of some intemperance of Nadab and Abihu 2. Nor doth this at all hinder the Scriptures being a perfect rule partly because this Objection concernes onely one part of the New-Testament viz. the Apostolicall Epistles But for the Gospels which of themselves are a sufficient rule though the addition of the other is an abundant consolation and a rich mercy Mr Cressy confesseth they were Written upon no speciall occasion but for the common benefit of all succeeding Christians as an History of his Life and Deâ—th and a summe of the principall points of his Doctrine They are the Authors words and we need no more to justify the Scriptures sufficiency and partly because the occasions however casuall to men yet were foreseen and foreordained by God to be such as would recurre in all following Ages and partly because the Apostle extends his thoughts and instructions beyond the present occasion upon which or particular person or persons to which he Writes even to following Ages and consequently intended them for rules and directions not onely to them but to others yea to all succeeding Christians What else meanes St Paul in charging Timothy to keep the command there mentioned untill the appearing of Christ 1 Tim. 6.14 which St Paul knew was at a great distance 2 Thâ—s 2.1 if he did not include his Successors The Books of the Old Testament at least diverse of them were written upon speciall occasion and yet St Paul hath given it under his hand That whatsoever things were Written afore time were Written for our learning Rom. 15.4 and that all those Scriptures are profitable to us for Doctrine reproâ—fe c. 2 Tim. 3.16 An irrefragable Argument that what was Written upon a speciall occasion may be a standing rule And the constant universall practise of all the Ancient Fathers and Counsels confirming Truths or Duties and reproving sins or errors in after Ages from the Testimonies of the Apostolicall Epistles doth unquestionably evince that they judged them however directed to particular persons or Churches yet indeed designed for a rule of the Church in all following Generations That particular occasions have given the rise to such generall rules and lawes as have been of perpetuall force and use no man that knowes any thing can be ignorant And that really this was the case and that the Principles Doctrines and Instructions which are laid down by the Apostles in their Epistolary Writings how particular soever the occasion might be that drew them sorth are in their own nature and quality indifferently calculated for and equally fit to be a guide to other persons or Churches needs no proofe but the reading of them and a reflection upon the daily practise of all Preachers as well Popish as Protestant which from time to time deduce such documents from them as are singularly usefull in whatsoever age or place they live in And this may serve M r Cressy's turne for I meet with nothing else considerable to this point in his Book In the next place I shall consider what Mr Rushworth saith who in the opinion of the Romanists is 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 in his famed Dialogues His Arguments against the Scriptures being Judge of Controversies are two The first is that which hath been allready handled from the errors and corruptions which must needs be in our Bible by Copists and Translators And here he set his wit upon the rack to devise whatever could be said to blast the credit and the Authority of the Scripture Here he tels us of the many hazards doubts and mistakes from multitude of Copies depravations of Hereticks the Jewes at Tiberias and Greeks elsewhere mistakes of the negligent or ignorant Transcriber multiplicity of Translations equivocation of words which are used in several senses according to the variety of times places and persons the ceasing of these Tongues in which Scripture was Written and
severall matters should be under severall Chapters or divisions and not one piece here another there and things must be plaine and distinct From which it is evident enough that the Scripture was never intended for a Law or Iudge of Controversies because the Book is so large and so many things mingled unappertaining to the substance of our beliefe as Historicall Epistolar Mysticall and so many repetitions and lastly it is left to a meer conjecture what may be the meaning of it Thus Rushworth Dialog 2. Sect. 2. Is this the Mathematicall man Is this the rigour of Mathematicks This is enough to make a man forsweare the study of the Mathematicks if it produce no better demonstrations We poor Protestants may well be content to submit to the Lawes of these men for you see they give Lawes to God himselfe and it is allready enacted in the conclave of Rome that if God do not speak in Mood and Figure he shall not be heard and that if he put forth any Law-book wherein he doth not rigorously observe the orders and methods of a Systeme it shall not be received Believe me it was a good turne that Mr Cowell Writ his Institutiones Iuris Anglicani wherein he reduced the English Lawes to a Method for else woe had been to the poor Statute-Books and all Records of our Lawes for as sure as a club they had been voted to be no Lawes nor Judges of Controversies between men and men for so saith our Theologicall Euclide that scornes to speak under a Demonstration for we know how much more large a book they make then the Bible and how many things are mingled unappertaining to the substance of our estates and lives c. The summe of the Argument is this The Scripture was not intended for the Law because it is so large so miscellaneous so full of repetitions c. Shall I need to say any more for the answer of such an Argument wherein there is nothing evident but the disputers confidence and the Papists credulity and the desperatenesse of their cause Answ. 1. If this Argument hold the Old Testament or the Pentateuch was no Law to the Jewes But this is false and it was a Law to the Jewes Ergo the principle is false from which such a conclusion is deduced The Major I prove from his own words and besides he particularly disputes against the Old Testaments being a Law The Minor I hope I shall easily prove Where to prevent equivocation or mistakes take notice I meddle not with the ambiguous terme of JUDGE wee are now disputing whether it were a Law nor do I meddle with that question whether it be a Law to us But to the Jewes This then I assert that the Old Testament notwithstanding this objection was a Law to the Jewes and a man would think the very mention of the proposition should cut off all necessity of proof It is so absurd and portentous a thing to Christian eares to hear so evident and received an Assertion questioned I prove it onely by this Argument That Book by which both people and Priests and Princes of the Jewes were to be guided and ruled and commanded in their decisions was certainly a Law to them But such was the Old Testament 1. For the people it is plaine They are commanded to observe to do all the Words of this Law that are Written in this Book Deut. 28.58 And Moses makes bold to call it a Law-book notwithstanding all the mixtures repetitions c. and a curse is pronounced to every one that continued not in all things written in the Book of the Law to do them Gal. 3.10 and for the guidance of the people those Books were to be read by or to the people Deut. 31.9 Ios. 8.35 Neh. 8. and diverse other places 2. For the Princes it is no lesse evident that it was a Law and rule to them Ios. 1.8 This Book of the Law shall not depart out of thy mouth but thou shalt meditate therein day and night that thou mayest observe to do according to all that is Written therein And Deut. 17.18 19. When he sitteth upon the Throne he shall Write him a Copy of this Law in a Book out of that which is before the Priests the Levites and he shall read therein all the dayes of his life that he may learn to fear the Lord to keep all the words of this law and these statutes to do them Thus it is undeniable it was a Law both to Prince and People and that is sufficient to overthrow the whole argument But I adde 3. It was a law to the Priests too I do not now dispute whether the people were absolutely tyed to follow the Priests decisions I think the contrary hath been sufficiently evidenced but my present assertion is onely this The books of Scripture were a law to the Priests by which they were to be ordered and regulated in their proceedings The sentence which the Priests were to pronounce it must be the sentence of the Law Deut 17.11 and the Priests are oft censured and condemned for neglecting or transgressing the Law which plainly shews it was the law and rule of their proceedings Ans. 2. But what shall we say if the Papists themselves deny their own Conclusion which here they indeavour tanto molimine to prove You will say we have little reason to believe those that do not believe themselves or to assent to that Conclusion which they deny To make good this you must remember the question is not about the Judge properly so called but about the Rule or Law to which we suppose the Judge to be tyed for if the Scriptures had been compiled in the form of a law with the greatest exquisitenesse this would not have satisfied our Masters the Jesuites but there must have been another and that a living Judge of controversies This premised I thus proceed Either they of the Church of Rome have a Law by which they regulate all their Decrees and decisions or they have none if they say they have none then they act lawlessly and arbitrarily and we have found Antichrist by his character 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 or Lawlesse 2 Thes. 2. but if they say as they all pretend and professe they are guided by a law then I enquire what that law is Here it is true they are divided while some make the judgment of the antient Church and Fathers their law others the Popes Decrees others the Acts of Councels but all of them pretend some law or other and which opinion soever of their Church they take for they have good choice either their argument hath no force against the Scriptures being our Law or it equally militates against their own Laws As for instance if they make the judgment of the Fathers their Law are not they lyable to the same exceptions with the Scripture of largenesse aliene mixtures repetitions c And the like may be said of Popes Decretals and the Acts of Councels which