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caufe one infallible Authority is fufficient, and the addition of another, though it may tend ad melius effe, yet it cannot be neceffary ad effe, (for then the former were not fufficient.) And the Papifts who believe the Infallibility of Popes or Councels, do profeffe eo nomine that Scripture-proof is not neceffary, and that the Churches authority without Scripture, evidence is fufficient. When Whitaker urged the neceffity of Scripture-proof to fhew the Church, for proof of the Scriptures prerogative above the Church, Stapleton roundly anfwers, That fuch proof is not neceffary to a Chriftian man,and a Believer (a). For the Minor, That the Fathers did judge Scripture-proof neceffary, hath been already fhew'd, and will hereafter be made good, and to prevent tedious repetitions I shall now for bear it.

2. They who allow the people liberty of examination of all that any men, fince the Apoftles, fay, do not believe the Infallibility of Councels: but fo do the Fathers. The major is evident from the confeffion and practice of our Adverfaries, who believing the Infallibility of the Pope or Councels, do injoyn the reception of their Decrees and Injunctions without examination. A Chriftian ought to receive the Churches detrine without examination, faith Bellarmine (b). The Minor hath been proved from the expreffe words of the Fathers.

3. They that derogate Faith from all men without exception, befide the Apoftles, do nor hold the Infallibility of Councels: But fo do the Fathers, Ergo. The Major needs no proof: for the Councels are made of men, and fuch too as are confeffed to be each of them

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(a) Homini Chriftiano & Catholico bujufmodi probatio neceffaria non eft. De Authoritate Scripturæ.lib.3.cap.1. in fine. (b) Debet Chriftianus fine examine recipere deftrinam Ecclefiæ. Bel. vbi fuprà.

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fallible. Nor do they pretend to any Enthusiasme, or immediate revelation. The Minor alfo hath been fully proved: to which I fhall adde one out of Austin: If it be confirmed by authority of Scripture,we are to believe it without all doubting: but for other witneffes, or their teftimonies, a man may believe, or not believe,as he apprehends what they fay hath weight or not (a). It is true, S. Clara fayes, that S. Auftin deth only prefer Scripture before particular authors (b): which, how falfe it is, fufficiently appears from the other teftimony of Auftins, which I have even now difcuffed, wherein you plainly faw in Occam's and St. Clara's own judgment, S. Auftia pofitively took away all difference between Councels and private Doctors in this particular, and equally denied all auтmsia to both of them. Thus I hope I have fufficiently proved what I undertook concerning the fuppofed Tradition and the teftimony of the Fathers, in reference to the Infallibility of Councels. This is the first Branch, The Infallibility of Councels is not made known to us by Tradition: the next Propofition muft fhew, That it is not revealed in Scripture.

S. 13. This therefore is the Second branch, That the Infallibility of Councels hath no foundation in Scrip

ture.

1. I might justly infift upon what hath been already mentioned concerning the doctrine of the Romanifts about the infignificancy and infufficiency of the Scrip

(a) si Divinarum Scripturarum-perfpicua firmetur authoritate, fine ulla dubitatione credendum eft. Aliis vero tellibus vel teftimoniis, quibus aliqu'd credendum effe fuadetur, tibi credere vel non credere liceat, quantum ea momenti ad faciendam fidem habere vel non habere perpenderis. Ephef. 112.

(b) Dico Auguftinum hic folum præferre Scripturas particularibus auboribus.Syftem.fid.ubi fuprà.

ture

ture to ground my faith without the Churches Authori ty. And furely they that profeffe they are not bound to believe the Divinity of Chrift, were it not for the teftimony and interpretation of the Church,i.e.the Pope, or a Councel, (which is their affertion) maft needs give us the fame liberty to affert,that aChriftian is not bound to believe what the Scripture faith concerning the Infallibility of the Pope or Councels, but for the testimony of the Pope and Councels, that is, we have no reafon co believe their Infallibility, but this,that they tell us they are infallible, we have their word for it, foit feems the Difciple is better then his Mafter, and the Pope's word will go further then the word of God for the Scriptures Testimony is not to be credited in its own caufe faith Bellarmine (a),as the Churches Teftimony is. When the Papifts would prefs the Scripture to the service of this notion, it may fay to them as Jepthah did to the Elders of ifrael, fud. 11.7. Did not ye hate me, and exp: Il me out of my father's boufe, and why are you come unto me now,when ye are in diftrefs? And upon condition they will reply with the Gileadires, Therefore we turn again to thee now that thou may ft be our head. I will overlook that otherwife unpardonable fault, (by which they have rendred the Scripture unferviceable to their purpose) and once more they fhall have a fair tryal, whether the Infallibility of Councels can be demonftrated from Scripture.

§. 14. The first and principall support of Infallibility is 1 Tim. 3. 15. where the Church is called the pillar and ground of Truth. This is their Ajaris cyprus, which you shall finde used upon all occafions, and infi

(a) Etiamfi Scriptura dicat libros Prophetarum & Apoftolorum effe divinos, tamen non credam effe, nifi prius id credidero, Scripturam que hoc dicit effe divinam. Nam in Alcorano Mahumetis paffim tegimus ipfum Alcoranum de cælo à Deo miffum.

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nitely repeated by every impertinent fcribler of the Romifh party.

For Answer, to paffe over that notion of our acute Chillingworth, that it is not the Church, but Timothy who is there called the ground and pillar of Truth, and fo there is onely an Ellipfis of the word as which is very frequent for os, or of the word ar sua for SG as the learned Gataker obferves, and there are diverfe inftances of either of them. So the fence is that thou mightest behave thy felfe in the House of God, the Church as a Pillar or as becomes a Pillar. And he gives this notable reafon for it, because it was heterogeneous to call that Church, a pillar which in the fame verse he had called an houfe. And this I am fure would puzle our mafters to answer: But to wave that, answer.

1. The Church fpoken of is not the Church of Rome but the Church in which Timothy was placed. And whether it be spoken of the Church in generall or in particular, what is this to Rome? Here we find a notable piece of the Roman mystery of iniquity: If there be any reproofes, or cenfures applied to any other Churches, there every Church must bear its own burden: But if any Church be honoured in Scripture with commendations, promifes, priviledges that pretently be longs to Rome, and they have a commiffion to feize it for their own ufe: but how unjustly we fhall here difcover, for if you understand these words of the Catholick Church,or of the Church in generall, then the words only prove the indefectibility of the whole Church, which may confift with the errour and Apoftacy of feveral which then were eminent Churches whereof we have unqueftionable Inftances in the glorious Churches of Afia,which notwithstanding this promife fell away and confequently Rome, though then her faith was famous throughout the World, might fall with them or after them

them. And if you understand the words of a particular Church they must be underflood of that Church in which Timothy was placed: And if my memory faile me not exceedingly, that was not Rome, but Ephefus, which notwithstanding this Character did fall away: And moreover it was not the Church ruling, but the Church ruled, in and over which Timothy was fet, which is here called the pillar and ground of truth. And fo the Argument runs thus: The Church and people of Ephefus are the pillar and ground of truth. Therefore the Pope of Rome is infallible. The Confequence is thus proved, the Pope may interpret Scripture as he pleafeth, and though he may erre in the premises, as Stapleton confcffeth (a) yet he is alwayes infallible in the conclufion as the fame Stapleton afferts: Ergo the Popes infallibility is out of the reach of all Arguments.

2. The terme of Pillar notes the folidity, but not the infallibility of the Church,it notes the difficulty of its res moval, but not the impoffibility. Every flout Champion of Gods Truth is a pillar of the truth, and fuch are frequently called by that name in the Fathers, but yet they are not infallible. Athanafius was a pillar of the truth, but not infallible: The great Ofins a pillar of the truth,and Nicene faith,yet fell fowlely, as appears by the ftory. Mufonius Bishop of Neoca farea is by Bafilius Cefarienfis invefted with this very title of s d dansula. (b) Ergo by the Romane Logick Bafil thought him infallible, or if he did not then Befil did not think those words implyed infallibility, Gregory Nyffen tells us, not onely Peter,& James,and John are pillars,not only John Baptift is a light, but also all that build up the Church are pillars and lights (c) Therefore it feems all minifters are

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(a) In relctione principiornm fidei.controv.4.qu. 2.
(b) In Epif, 63,

(c) In vita Mofis.
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