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ever, and Kings 12.7.-they will be thy fervants for ever and principally because in ftricteft propriety of fpeech the fpirit of God did and doth for ever abide in the perfons of the Apoftles. As God betroths every one of his people to him for ever, Hof,3. 19. and is their portion for ever, Pfal.73 26, and the water that Chrift gives to his people (which he himself expounds of the Spirit, fob. 7 38,39.) is in them for ever. Joh.4.14.

3. If this promife of leading into all truth, be underftood of the Apoftles and their Succeffors in the fame manner, that is fo as to make them both infallible, then as the Apoftles feverally confidered were infallible, and not only when combined in Councels, fo also are their Succeffors each of them infallible. (which all Papifts deny) It is a ftrange way of arguing which Bellarmine afech. The Apoftles feverally confidered were infallible by vertue of this promife: And their Succeffors are comprehended in this promife: And their Succeflors are not infallible in their fingle Capacities, (as the Apoftles were:) Ergo,they are infallible when they are gathered together: This is that I told you before,and here you fee it exemplified, though Fallibility be in the premises, yet you fhall be fure to meet with Infallibility in the Conclufion.

4. If this promife of the Spirit did contain Infallibility, and did extend beyond the Apoftles, yet certainly it is a most unreafonabe thing not only to communicate. but appropriate this promife of the Spirit to fuch as have not the Spirit fuch are all ungodly men Jude verfe 19. -fenfuali, not having the fpirit. Yea, in that very place which the Papifts urge for the perpetuall refidence of Gods Spirit in Popes and Bishops Joh. 14. there is a pofitiue exclufion of all ungodly men from any fhare therein verf. 17. The Spirit of Truth whom the World cannot rective, because it feeth him not, neither knoweth him. A Character afcribed by God himfelfe to all wicked men,

17ob. 3.6 Whofoever finneth (be he Chriftian, Minister, or Pope) hath not seen him,neither known him.So in this Argument they run upon a double abíurdity. 1. That they deny the promised guidance of the Spirit unto thofe Elect, Holy and humble Chriftians who are the only perfons that in Scripture account have the Spirit, and are led by the Spirit, and walk after the Spirit. 2. That they challenge the infallible guidance of the Spirit to thole that have not fo much as the generall conduct of the Spirit which is common to all Chriftians

5. That you may fee the defperateneffe of the Popish caufe, you may obferve that Bellarmine himfelfe elfewhere denies the conclusion which in this place he strives to obtrude upon us: For here he inferres the Infallibility of Councels, but elsewhere he laies down this pofition. That a generall Councell may erre, and is not Infalli ble, except the Pope confirme them; that is to fay, The Councell in it felfe is Fallible, the Pope only is Infallible, of which more by and by: And thus according to BelLarmines opinion, the Bishops neither feverally nor conjunctly are infallible, but in truth the Pope only is infallible. And to Bellarmine bath not only fhuffled the Pope into the Text, but indeed juftled out all others, and destroyed that infallibility of Councels which he pretended to affert; as became the Popes faithfull fervant to do. And fo this is Bellarmines Argument from these words, God hath promifed infallibly to lead all the Apostles, and all their Succeffors into all truth: There fore none of the Apostles Succeffors are infallible, fave St Peters only.

S 17. A fourth place for the Infallibility of Coun cels is Acts 15. 28. For it seemed good unto the Holy Ghost, and to us, to lay upon you no greater burden then these neceflary things, whence they thus argue: This Councell had the infallible direction of the Holy Ghoft and

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confequently all other Councels have it.

Anfm. 1. If the Conclusion be universally true (which if it be not, it will do the Church of Rome no fervice) then the Arrian Councels were infallible: But if they fay that only the Orthodox Councels are infallible, that alters the quellion, and the Church of Rome must first prove her Orthodoxy, and then her Infallibility; and to fpeak truth, the may prove the one as foon as the other.

2.. The utmost importance of this phrafe is, that they made this decree by the direction of the Holy Ghoft d. It feemed good to us by the direction of the Holy Ghost. And for this there is no need to devise a new Phænome non of infallible affiftance, to be afforded to all Councels (of which there is not one fyllable in the whole Chapter) feeing there are other waies, mentioned in that place, in refpe&t whereof they had the Holy Gholts direction, and might fay it feemed good to the Holy Ghoft and to us, and by which the Holy Ghost did give its Teftimony to their decree directed against those that urged the neceffity of Circumcifion upon the Gentiles 1. It feemed good to the Holy Ghost inafmuch as when the Gospell was preached to the Gentiles by Peter-God bare them witnefs giving them the Holy Ghost, even as he did unto us,v. 8.fo making no difference between the Circumcifion and Uncircumcifion. 2. It feemed good to the Holy Ghoft who in the Scripture had foretold the converfion of the Uncircumcifed Gentile to the Faith and their reception into the Church: And for as much as it is exceeding plaine that the controverfie was debated in that Councel principally if not folely by Scripture Arguments, and the conclufion deduced from Scripture evidence, they might very well fay it feemed good to the Holy Ghoft, it was conformable to the Scripture, there being nothing more familiar then this that what is faid in Scripture is afcribed to the Holy Ghost, as Act. 1. 26. The Holy Ghost Spake by

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the mouth of David. Heb. 3. 7. Wherefore as the Holy Ghoft faith, to day if ye will hear his voice.

3. It that phrafe doth imply Infallibility, yet the con fequence doth not hold from Apoftles to Bifhops I ap peale to any Papift (whofe candour is not gone with his confcience) whether this follow: A Councell wherin were severall perfons, even in their fingle capacities Infallible, had infallible direction, when they were met toge ther; Ergo, Thofe Councels wherin there is not one perfon, but is confeffed in his fingle capacity to be Pallible, are Infallible: If any or every Apoftle had fingly faid, It feemed good to the Holy Ghost and to me, would this have inferred the Infallibility of every fingle Bishop! They fay no: Then let them fhew a reafon why the Argument proceeds not as well from fingle Apofties to fingle Bishops as from Apoftles con joyned in Councel to Bishops conjoyned.

4. There is alfo another inconfequence: The Apoftles and Councell had the Direction of the Holy Ghost in a conclufion regulated by Scripture and collected from Ergo, All following Councels have the direction of the Holy Ghoft, and cannot erre in all their conclufions whatfoever: Is not this a goodly Argument? This Councell did not erre: Ergo, No other Councell can

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The words are only affertive of a prefent cafe, viz.. of the direction of this Councell in that point, not at all promiffive of any thing for the future, and therefore can give us no fecurity at all for the Infallibility of Councels for the future it would make fine work if every affertion were turned into promife: I might as well argue. David was guided by the Spirit of God in the ordering of Gods houfe (as you read, 1 Chron, 28.12, 19..) Therefore all fucceeding Kings of Judah were infallible: Mofes was faithful in Gods houfe, Heb 3.5. Engo, None of Mofes's Succeffors could be unfaithfull:

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Nothing can be replied, but this; That David and Mofes had a fpeciall affiftance not communicated to all their Succeffors: And the fame may as truly be faid of this Councell and the Apostles here affembled; But (faith Bellarmine) Infallibility being granted to this Councell as being neceffary for the confervation of the Church against He refies, the fame reafon and neceffity continuing the fame Infaliibility must confequently be granted to following, generall Councels (a), i answer,

1. If this Councell by reafon of the Apostles was Infallible, yet this Infallibility was purely accidentall (because perfons indued with Infallibility for other ends were there prefent) and not conferred upon them for the decifion of the prefent controversy: and the reason why Infallibility was bestowed upon the Apoftles was not common to all but particular to that age and season, viz. because they were to lay a folid foundation for, and to give a fure rule to all the Churches in after ages, and therefore Infallibility was their peculiar priviledge. It is but a lame inference, Infallibility was neceffary in the first founders of Chriftianity for the Plantation and conftitution of the Gofpell Church: Ergo, It was neceffary for the conftant and perpetuall government of the Church in all after ages: Upon the fame warrant a man may argue thus: Miracles were neceffary in the first erecting and laying the foundation of the Church: Ergo they were neceffary for the edification of the Church in all fucceffive ages: In both cafes the confequence is repugnant to common fence and reafon, and confuted by experience; For

2. That fuch generall Councels and their Infallibility are not fo neceffary as the Papifts would perfwade us

(a) De Conciliis lib.z.cap..

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