liciously oppofed it (as the Pope accufeth them) And, forafmuch as thefe Fathers pleaded a Tradition directly contrary to that which the Romanifts pretend viz. That there fhould be no appeales to Rome, it irrefiftibly followes that Tradition hath deceived,either them formerly, or the Papifts at this day. I fhall difmifs this Answer with a remarke upon the whole matter, that if the Pope and Popish faction durft for their own bafe and ambiti ous defignes, ufe fuch palpable forgery in a time of fo much light, when they had so many diligent obfervers and potent oppofers, I leave to the prudent Reader to imagine, what forgeries might be expected from them in after Ages, in times of ignorance and carelefneffe, when all the World was in a deep fleep, and the Pope onely vigilant to improve all occafions to his advantage, and had almost all Princes and People in the Chriftian World at his Devotion. And thus much may ferve for the feventh Anfwer, wherein i have been the more prolix,because it strikes at the root of the Argument,and not onely proves the poffibility of deceit in Traditions, but alfo difcovers the wayes and modes, by which miffakes may be committed, and falfhoods introduced under pretence of Tradition.

I will adde but one thing more. §. 24 Anfm.8. and last. If the Tradition pretended give us infallible affurance that the Doctrines of the prefent Church of Rome are come from the Apostles: then the Romish Church holdeth no Doctrines, but fuch as they have received from the Apostles: But the Romish Church holdech many Doctrines which the hath not received from the Apoftles: This I might take for granted, having allready proved it in that fundamentall Tradition of the Church of Rome concerning the Popes Supremacy I might refer the Reader to what I have re: ported out of diverfe Popish Authors of greatest note,

concerning

concerning their acknowledgments of their departing from the Doctrines and practifes of the Fathers: and having faid to much there, I fhall content my felf with men

tioning two particulars: The first shall be (that w

hath been more largely difcuffed Chap 3.whither 1 refer the Reader Jabout the bleffed Virgins conception in Originall fin. The prefent Doctrine of the Romish Church

:

or at leaft of the far greateft part and molt eminent members of it) is for her immaculate conception, as I fhewed before from the decrees of Popes and Univerfities, &c. and innumerable of their molt approved Authors: How much this opinion was favoured by the Councell of Trent, fufficiently appears from their Decree about originall fin, (though cunningly and doubrfully delivered, as the Devils Oracles ufed to be) in which Decree, they declare that they would not comprehend the Bleffed Virgin: The fence of which Decree (according to that favourable gloffe which Mr White puts upon ic) was this, That the Councell did judge both opinions probable Now from the bufineffe thus ftated 1 gather Two undeniable Arguments to prove the Fallibility of Tradition. 1. Tradition told the Antient Fathers chat one of those opinions was pofitively falfe viz. That the Bleffed Virgin was not conceived in fin: Tradition told the Councell of Trent that either of thefe opinions was probably true,which is an implicit contradiction. 2, Seeing in this hot conteft not yet ended between the different factions of the Romanifts in this point, both fides pretend Tradition for their contrary opinions (and both agree in this to hold nothing but what they have by Tradition) Therefore Tradition must needs have deceived one of them, Ergo, it is not infallible. To which 1 fhall adde that the Doctrine which the most and learnedst of them hold viz. of immaculate conception was not received by Tradition from the Fathers, as I have fhew

ed

ed from the ingenuous confeffions of their moft Learned Writers, to which I adde thofe words of Melchior Canus That the Bleffed Virgin was wholly free from Originall fin cannot be proved out of Scripture, according to its genuine meaning: But this is but a fmall matter to give the Scripture a go by, let us fee what he faith of the Golden rule of Tradition, therefore he addes prefently, Nor can it be faid that it came into the Church by Apoftolicall Tradition, for those Traditions could not come to our hands by any other thin those Bishops, and boly Authors which fucceeded the Apoftles: But it is evident that thofe antient Writers did not receive it from their Ancestors for then they would have faithfully delivered it to their pofterity (a). And yet if Mr Whites Difcourfe be folid in fpight of your eyes you shall believe, not onely that no Doctrine is delivered by the Church of Rome which hath not been conveyed to their hands from Fathers to Children, even from the Apoftles dayes, but that it was impoffible any other Doctrine fhould creep in.

The other inftanee is that of the Canon of the Scrip ture impofed upon us by the Church of Rome, which they fay is another Apoftolicall Tradition, and yet their ówn prime Authors, confeffe the most antient Fathers to be on our fide, at least as to feverall of their Apocryphall Books: Sixtus Senenfis gives them to us in generall: The Antient Fathers did hold the controverted Books to be

Nec

(a) Beatam virginem à peccato originali fuisse penitus liberam è Li. bris facris juxta gormanum literæ fenfum nufquam babetur vero dici poteft per Traditionem Apoftolorum id,in Ecclefiam defcendiffe. Cum bujufmodi Traditiones non per alios quam Epifcoros illos antiquos & fanttos Authores Apoftolis fuccedentes ad nos ufque perveneriut. At conflat prifcos illos Scriptores non id à majorious accepißo. Traderent enim bona fide & ipfi pofteris fuis, loc, coml 7 cap.3.concluf.4.

un-canonical

un-canonicall (a). Bellarmine gives us Epiphanius, Hila ry, Ruffinus, and Hierom; (b) Canus gives us Origen, Da mafcen, Athanafius, and Melito (c) a famous and antient Father, who flourished Anno 170,and was a man of great judgment and venerable Sanctity, faith Sixtus Senenfis, who purpofely travelled to the Eastern Churches (where the Apostles had their principall refidence and employment) to learne out the true Canon, and brings a non eft in ventus for the Apocrypball Books, and returnes with the very fame Canon which we own, fo that in him we have the Teftimonies of all those flourishing and Apoftolical Churches, to which Tertullian directs us for the discovery of the Truth: Nor to this day have the Papifts cited one Father or Councell, within the compaffe of 600 (I think I may fay a 1000)years, who did receive their whole Canon, and consequently none of them (for ought appears in their Writings) knew any thing of this pretended Tradition, but (as it seems by the story) when the Image of Diana dropt down from Heaven, she brought this Tradition along with her: The like might be fhewed in fundry other particulars: In the cælebacy of Priefts,which is onely de jure humano,not divino,by the confeffion of Thomas, Durandus, Lombardus, and Scotus, four principal! pillars of the Papall Church,andTurrianus was noted by Caffander as the onely man of all, both old and late Writers of the Popish party who maintained the jus divinum of it: But if it were an Apoftolicall Tradition,it was de jure Divino, and the Councell of Nice would never have difpenfed with a divine Injunction: So in the worshipping of Images, Tranfubftantiation,

(a) Prifci patres Libros controverfos pro Non-Canonicis babuerun Biblioth.fan&t.lib.x. Sect.1.

(b) - De verbo Dei lib.1.c.20. (c) Loc. Theohlib.2.cap.10. . Purgatory,

Purgatory, and many other confiderable points wherein I need fay nothing, because it hath been fo fully cleared by diverfe Learned Proteftant Writers, particularly, by Jewel, Uber in his Anfwer to the Jefuites Challenge; Moulins Novelty of Popery, Dallam in feverall pieces, Rainolds de Libris Apocryphis, Whitaker, Chamier, and innumerable others: But manum de Tabula.

This I hope may fuffice for the refutation of this novell invention, concerning the Infallibility of Tradition, and the Teftimony of the prefent Church, where I have been more large, because it is a late plea, and leffe hath been faid of it by Proteftant Authors. And fo it remaines unfhaken; That a Papifts Faith hath no folid Foundation in orall Tradition, and the prefent Churches Authority, which was the bufineffe of this Propofition.

CHAP. VIII.

of Miracles, and the motives of credibility?

Sect.1. But we are not yet come to the end of our journey, And although the Arguments urged by Proteftants against their refolution of Faith, have probably convinced the contciences of diverse of them, yet have they not flop'd their mouths. We have fhewed in the former Chapters, how they have been driven from post to poft, and as in a befieged City, when the Walls and Works of it are battered down, they raise new fortifications, fo having feen their former pretences batter'd about their eares, fome of them have de vised one shift more; for finding themfelves yet in that ridiculous Circle (of believing the Scripture for the Q

Churches