The Protestant resolved, or, A discourse shewing the unreasonableness of his turning Roman Catholick for salvation

SECT. I.

The first thing I am to inquire into, is, What good ground of hope I can discern that I may be saved as I am a Protestant. And here the first thing I am to consider is, what I mean by the Name of Protestant, as it is own'd by the Members of the Church of England, and as I can heartily answer to it.

By a Protestant I understand no other but a Christian, ad∣hering firmly both in Faith and Practice to the written Word of God, and protesting against both the Faith and Practice of the Papists, and all others whatsoever, so far only, as they are either repugnant to the Holy Scripture in any thing, or ungrounded on the same in things pretended by them necessa∣ry to Salvation. Such Protestants do we of the Church of Eng∣land profess our selves to be, as is apparent unto all, from the 6th of our XXXIX Articles, affirming, That the Scrip∣tures contain all things necessary to Salvation; so that whatso∣ever is not read therein, nor may be proved thereby, is not to be required of any Man, that it should be believed as an Article of Faith, or be thought requisite or necessary to Salvation.

This is our very first Principle, as we are called Protestants, and such an one I do heartily profess my self; neither see I yet the least cause to doubt of my Salvation, whilst by the Grace of God I live answerably to this Profession. For that the Protestant Religion built upon this Principle is a safe Reli∣gion, is I think altogether as plain, as that Christianity it self, pure and unmix'd, is the Way to Salvation; because 'tis plain, that this Religion we profess, holding to this Princi∣ple, can be nothing else but pure and unmix'd Christianity, being that, and no other, which is contained in the Holy Scripture.

Is then the holy Scripture the Word of God or not? Was it given unto us of God to be the Rule of our Religion, that is, of our Faith, Worship, and holy Conversation, or was it not? If Bellarmine may be credited, this is the Declarati∣on of the Catholick Church, both in the third Council of Car∣thage, and also in that of Trent. The Books of the Prophets and Apostles are the true Word of God, and the sure and stable Rule of Life. And as he shortly after adds, The most sure and safest Rule. Now, whether it be the compleat, perfect and adequate Rule, as we constantly affirm; or only a partial Rule, or but some part of it, as the Papists contend; it self,

when diligently consulted, will be best able to inform us. For it is on all hands granted to be the Word of God, which can∣not lie; and therefore unquestionably true in all things what soever it teacheth us; and of those many excellent things which it very plainly teacheth, its one Perfection and Suffici∣ency is one, and for my present Satisfaction very considerable.

I find in the first place, that God himself writ the Ten Com∣mandments, the compleat Rule of Piety and Iustice, with his own Finger, Exod. 31. 1, 18. Deut. 9. 10. & 10. 2, 4. That he commanded them to be written on the Posts and Gates, Deut. 6. 9. & 11. 20. That Moses wrote all the Words of the Lord, Exod. 24. 4. and deliver'd the Writing to the Priests to be read unto the People, Deut. 31. 9. And that the King was to have by him a Copy of it for his Direction, Deut. 17. 18. I find many Curses denounced against the Breakers of it, Deut. 28. 58. and Blessings promised to them that keep it, Deut. 30. 10. I find it was expresly forbidden to add unto it, or to aiminish from it, Deut. 4. 2, 12, 32. To turn from it to the right-hand or to the left, Josh. 1. 7. And that the good Kings were careful to order all things according to it, and to reform what had been amiss by it, 1 Chron. 16. 40. 2 Kings 22. 13. And therefore I do not wonder to hear the Psalmist, saying, The Law of the Lord is perfect, converting the Soul, Psal. 19. 7. nor to find Isaiah sending Men to the Law, and to the Testi∣mony, saying, If any speak not according to this Word, it is be∣cause there is no Light in them, Isa. 8. 20.

Again, I find our Blessed Saviour himself, and his Apostles after him, very frequently appealing and referring their Hear∣ers to that which had been written in the Books of Moses, in the Psalms, and in the Prophets. They have Moses and the Pro∣phets, let them hear them, saith Abraham in the Parable, Luk. 16. 29. Search the Scriptures (saith Christ, Joh. 5. 39.) for in them ye think ye have Eternal Life, and they are they which testify of me. I find that St. Luke, writing his Gospel, gives his Theophilus this good reason for it; That thou mightst know

the certainty of those things wherein thou hast been instructed, Luk. 1. 4. The things which are most surely believed among us, v. 1. all things of which himself had perfect understanding from the very first, v. 3. I find St. Iohn, who wrote last of all the Apostles, affirming, that tho Iesus did many other Signs, which are not written in that Book of his, yet these are written, that we may believe that Jesus is the Christ the Son of God, and that believing we might have Life through his Name, Joh. 20. 30, 31. And finally I find St. Paul asserting the Perfection of the Holy Scripture as fully and plainly as any Man can speak, 2 Tim. 3. 15, 16, 17. saying, That the Holy Scripture is able to make a Man wise unto Salvation through Faith which is in Christ Iesus. That all Scripture is given by Inspiration of God, and is profitable for Doctrine, for Reproof, for Correcti∣on, for Instruction in Righteousness, that the Man of God may be perfect, throughly furnished unto all good Works. Now what more can we desire, than to be made wise unto Salvation? And we are here plainly told, that the holy Scripture is able to make us so. What more can be needful to direct us in the Way to Salvation, than what we may learn from the Scriptare? It is profitable for our Information and Establish∣ment in the Truth, for the Confutation of Error and Heresy, for the Correction of Vice and Wickedness, for our Instruction in Righteousness. It is so profitable for all these purposes, that thereby the Man of God, the Pastor and Teacher may be made compleat, and well furnish'd for all the branches of his Office, all the works of his holy Calling. In short, it is able to bring us to Faith in Christ Iesus; And whosoever believeth in him, shall not perish, but have everlasting Life; Joh. 3. 16.

Furthermore; from the same Scripture I also learn, that Unwritten or Oral Tradition hath ever been found too deceit∣ful a thing to be relied on for so great a matter as Salvation. I find that before the Flood, notwithstanding the long Lives of Men, the few Principles of Natural Religion, and the ea∣siness of learning and remembring things so agreeable to humane

Nature, yet all Flesh had soon corrupted his Way upon the Earth, Gen. 6. 12. and every Imagination of the Thoughts of Man's Heart was only evil continually, v. 5. And after the Flood, the whole World was quickly over-run with Idolatry: So ill was the Doctrine which had been preach'd by Noah and his Sons, preserved by Oral Tradition. Nay, I find, that af∣ter God was pleas'd to give the Iews his Will in Writing, their Teachers had so corrupted the Doctrine of God with their Traditions, that it was a great part of our blessed Savi∣our's business, to rescue it from those Traditional Corruptions. He reproves the Scribes and Pharisees for transgressing the Com∣mandments of God by their Traditions, Mat. 15. 3. shew∣ing them how they had made it of none effect by the same, v. 6. And that in vain they worshipp'd God, teachiag for Doctrines the Commandments of Men, v. 9. And St. Paul warns the Colossians to beware of being deceived through Philosophy and vain Deceit, after the Tradition of Men, after the Rudiments of the World, and not after Christ, Col. 2. 6. And the spe∣cial occasion of writing most of the Epistles, yea and the Go∣spels too, seems to be the Danger that Christians were in of being seduced by false Teachers, from the Doctrine of Christ and his Apostles, under the pretence of Tradition. Such were the Wolves in Sheeps cloathing, Mat. 7. 15 False Apostles, de∣ceitful Workers, transforming themselves into the Apostles of Christ, 2 Cor. 11. 13. Pretending to another Gospel, Gal. 3. 6. Men of Sleight and cunning Craftiness, lying in wait to de∣ceive, Eph. 4. 14.

From what I find in the Scripture, I must needs conclude, till I be better inform'd, that it is a sufficient Rule for us to go by; and that, so long as we hold us to it alone, in our Faith and Practice, there can be no necessity of resorting to the Church of Rome, for that unto which our Bibles at home can direct us. The Scripture is the Word of God, and sure Rule of Faith, saith the Infallible Church of Rome, if Bel∣larmine may be believ'd: This holy Scripture is able to make

us wise unto Salvation, saith the this Infallible Scripture; and we take no other but this Holy and Infallible Scripture for the Rule of our Faith and Religious Practice, say we Protestants. What now should hinder me to infer from hence, that if the Scripture be the Word of God, we Protestants are very well as we are; for we have the Word of the Infallible God, and if it may stand us in any stead, the Word of the Infallible Church (as she will needs be accounted) to assure us, that adhering to the holy Scripture, we are in the ready and sure way to Salvation.

Farther yet, as I am a Protestant of the Church of England, I do declare in the words of our VIIIth Article, That the three Creeds, Nice Creed, Athanasius Creed, and that which is commonly called the Apostles Creed, ought throughly to be received and believ'd; for they may be proved by most certain Warrants of Holy Scripture. Seeing then, we receive and throughly be∣lieve the same Creeds, and no other, which the Church of Rome her self professeth to believe; and which were thought by the Catholick Church of Christ, for above 400 Years after the first planting of Christianity, to contain all Points of Faith necessary for the Salvation of Christians; I think I have hence gather'd this farther Confirmation of my Assurance, that we Protestants are in the direct Way to Salvation; that we are of the very same Religion, and no other, in all the necessary Points of Christian Faith, whereof the Catholick Church evi∣dently was in the first and purest Ages of it. In the four first General Councils no other Articles of Faith were held needful to be believed by Christians, but those of these Creeds, which we entirely own and believe. Either then it is true, That these three Creeds contain all necessary Points of Christian Faith, or it is not. If it be true, we are safe enough, and can with no colour of Reason be said to err in Faith, or to deserve the Name of Hereticks. If it be not true, then were all those Primitive Christians as much Hereticks as we are, and knew no more, than we do, what belong'd to the Salvation of

Christians. And strangely partial is the Church of Rome in approving the Faith of those Councils, which one of their most famous Popes and Saints is said to have reverenced as the four Gospels, and yet to condemn ours, tho in all Points the very same. Especially when the Third of those Councils, held at Ephesus in the Time of Pope Celestine, did expresly decree, That it should not be lawful to utter, write, or compose any other Faith, besides that which had been defined by the Holy Fathers congregated in the Holy Ghost in the City of Nice. Ordering, that all they should be punish'd, who tender'd any other to such as had a desire to be converted to the Knowledg of the Truth, whe∣ther they were Gentiles, Jews, or of any other Heresy. Where∣by 'tis plain, that the Fathers in this third Council did conclude that Creed to comprehend the entire Faith of a Christian, And indeed a Man would think that the Council of Trent had in the Beginning of it been altogether of the same mind, when of the same Creed it thus declared it self; That it is that Principle wherein all that profess the Faith of Christ do necessari∣ly agree, and the Firm and Onely Foundation against which the Gates of Hell shall not prevail.

I may, I think, upon these Considerations, without more ado, be very well satisfied of the Safety of the Protestant Religion. The Papists themselves must grant, That what∣soever we believe or practise, as of necessity to Salvation, re∣ally is so; and therefore, that we do not err either in our Faith or Practice, whilst we live according to our own Prin∣ciples. For if we err in either, so far do they err also; and not they only, but all the Christian World. And here we may press them with their own way of Arguing, and to much more purpose, than they are wont to use it against us. When they would convince us that their Religion is the safer, they are wont thus to argue; That Religion is the safer, wherein, by the Confession of both Sides, a Man may be saved: but both Sides confess, that a Man may be saved in the Popish Religion, and both Sides do not confess that a Man may be saved in the

Protestant Religion: therefore the Popish Religion is the safer. Supposing now this way of arguing for the Safety of their Religion from the Confession of both Parties be of any strength, as they must suppose it to be, who so often and confidently use it; then must the like Argument from the same Medium, be altogether as strong for us. I would only beg of them to grant me this, (and I hope they will not say my Request is unreasonable) That that Religion is the safest, all the Doctrines whereof are the truest. If they will not grant me this, they must grant it safer to hold some false Doctrines than all true. But if they think this absurd, then must they give me leave thus to argue; That Religion is the safest, wherein all Do∣ctrines held or taught, as necessary to Salvation, are, by the Con∣fession of both Sides, certainly true. Now both Sides confess, that all Doctrines, held or taught in the Protestant Religion, are cer∣tainly true; and both Sides do not confess, that all Doctrines held and taught in the Popish Religion are certainly true: there∣fore the Protestant Religion is the safer. The same Articles of Faith, the same Rules and Precepts of Life, the same Acts of religious Worship, the same holy Sacraments, the same holy Orders of Ministers, which we have; the very same have they also. But they have many things of all these sorts, which we have not; no nor any other Christians, but those of their own Communion. And therefore to strengthen my Argument, yet more I say, If that Doctrine and Practice be the safest, wherein all good Christians agree; we are sure that ours is the safest, because all good Christians do agree in them; and that theirs is not safe, because all good Christians do not agree in them. Nay let me add this more: Our Re∣ligion is either safe and true, in all things pretended by us necessary to Salvation; or there is no such thing as a safe and true Christian Religion in the World visibly professed; and if so, it will follow, that Christ hath no true visible Church upon Earth, which I am confident no Papist will say. The Consequence is plain, because all Christians all the World

over, that make any Figure of a Church, hold the same both Faith and Practice with us, in what we account necessary to Salvation, the Church of Rome it self not excluded.

Tho it be very certain, that we positively and affirmatively hold nothing in Faith or Practice, as necessary to Salvation, but what is held by the Church of Rome her self, and all o∣ther Christian Churches; yet will not the Men of that Church allow us any possibility of being saved, whilst we are Protestants. And he, who of late hath been at some Pains to represent the Papist to us in his fairest Dress, hath labour'd as hard in this Point, as in any other, to shew that his Church is not uncharitable in the Doctrine She delivers concerning our desperate Estate. Now although I am not enquiring, whether this Doctrine be charitable or uncharitable, but only whether it be true or false; yet, for my better Satisfaction, I will examine all that he saith to this purpose.

He tells us, His Church doth nothing herein but what she hath learn'd of Christ and his Apostles. And if he can shew me this, I must needs be fully satisfied, being verily per∣swaded they never taught any thing uncharitable or untrue. To shew this, he tells us, how Christ, Mark. 16. 16. hath said, He that believeth and is baptised, shall be saved; but he that believeth not, shall be damned. And this is all his Church delivers in this Point. If this be all She delivers, we cannot call her uncharitable for it, for we our selves willingly sub∣scribe to this Sentence of our Blessed Saviour. Only we think, he did not here teach and authorise the Church of Rome to say, That all who are not of her Faith and Communion, shall be damn'd; tho she knows they believe all that Christ sent his Apostles to teach them. I do not find in the Roman Ritual, that the Church of Rome in the Baptising either of Infants or adult Persons, uses or requires any other Confession of Faith, but that only of the Apostles Creed, which is the same we use; and if to beleive and be baptised in this Faith, be enough for the Salvation of Papists, why is it not enough

also for Protestants? And if the Additional Articles of the Trentine Faith, and P. Pius his Creed be necessary to Salva∣tion, why is there no mention made of them in the Roman Order of Baptism?

He adds that of St. Paul, (1 Tim. 4. 1, 2, 3.) where fore∣telling of some who in later times would come and preach a Doc∣trine, forbidding to marry, and commanding to abstain from Meats, which God hath created to be received; he brands them with the infamous Title, of Men that depart from the Faith; giving heed to seducing Spirits, and Doctrines of Devils. And several other Places of Scripture he then produceth, to shew that Hereticks, such as they that affirmed the Resurrection to be past already, or denied that Jesus is the Christ, &c. are in a State of Condemnation. Other Texts of Scripture he brings, wherein Christians are charged to be unanimous, and con∣demned for causing Strife and Divisions, warn'd to maintain Unity, and not to hearken to false Teachers and Seducers, &c. But I find not by all this, that St. Paul or any of the Apostles, taught the Church of Rome, which both forbids to marry, and commands to abstain from Meats allow'd of God; which teacheth divers Doctrines, whereof we find not any thing in the Scripture, to condemn those for Hereticks, that adhere wholly to the Doctrine of the Scripture; or for Schis∣maticks, who hold Communion with all Christians, so far as they keep to the Doctrine of Christ and his Apostles; and di∣vide from the Church of Rome, no farther, than in those Points only wherein they cannot hold her Communion and the Do∣ctrine of Christ too. I do not see, but after the same rate, as he here defends the Charity of his Church, he might also de∣fend her Iustice, if She should pretend, that because Christ commanded his Disciples to fetch him another Man's Ass and her Colt; She did but what he taught, in taking away other Mens Goods, and giving no other reason for it but this, that she hath need of them.

What the Papists say more, to shew that we can have no Saving Faith, is one of these two things. Either, first, That it is not an entire Faith, there being (as they say) many ne∣cessary Articles which we believe not: Or, Secondly, That it is no right-grounded Faith, seeing it is not built upon suffi∣cient Authority, that is to say, on the Authority of the Catho∣lick Church.

Their first Objection to the Protestant Faith is this, That it is no entire Faith. And here I am told by the Representer, There is no more hopes for one that denies obstinately any one Point of Catholick Faith, tho he believes all the rest; than there is for one that keeps Nine of the Commandments, with the Breach of the Tenth. Now this seems to me no great Encou∣ragement to change the Communion of the Church of England for that of Rome, if an entire Faith and an entire Obedience be but equally necessary. I wish with all my Heart I could be as sure, that the Church of Rome doth not break the first Commandment, by her Invocation of Saints, and Adoration of the Host; and the second Commandment, in her Adoration of Images and the Cross; as I am sure, that the Church of Eng∣land neither obstinately denies any Article of the Catholick Faith; nor countenanceth the Breach of any one of the ten Com∣mandments, as that Church seems too much to do, whilst she takes no little Care, that the People may not know them all.

We stedfastly believe the whole Scripture, so far as we are able to understand it explicitly; and when we do not im∣plicitly, we receive the three Creeds, which have ever been thought to contain the entire Faith of a Christian: wherein then is our Faith partial or defective? I must consider that anon: at present, seeing Obstinacy, according to our Adver∣saries, is a necessary ingredient of an Heretick; I can easily assure my self, tho I do not see how 'tis possible for me to sa∣tisfy them, that I am no Heretick; for I certainly know, that I am very desirous to be throughly inform'd, and to be brought to a right understanding of all necessary Truths; and am still

in a readiness, and full preparation of Mind, to believe any one or all of their Articles, whensoever they shall please to prove the Truth of them, either by Scripture, or by unque∣stionable Apostolical Tradition. I am sure therefore, I deny not obstinately any one Point of Catholick Faith. But till they vouchsafe me the proof I desire, I must content my self with the Scripture, which is able to make wise unto Salvation through Faith which is in Christ Iesus, and not in the Pope of Rome, nor in the Roman Church.

And yet I find, that it is for this especially, that we are call'd Hereticks, that we adhere only to the Scripture; and that they often explain their meaning, in bestowing that Title on us, by calling us Scripturists and Gospellers; and ridicule us for talking of only Scripture. But when I consider, that this is the Fundamental Heresy wherewith we are charged, I can∣not but a little wonder at it; and find less cause than ever, to think we can be Hereticks indeed, or that they can call us so any otherwise than in jest. Can they grant the Scrip∣ture to be the Word of God, and the Gospel to be the Power of God unto Salvation; and yet in earnest call us Hereticks for being Scripturists and Gospellers? If, submitting our Faith in all things to the Scripture, we can be Hereticks; then must the Scripture teach Heresy, and cannot be the Word of God. What a Contradiction is this in Papists, to call us Scripturists and Hereticks; which is in effect to say, That we adhere on∣ly to the Infallible Truth of God, and yet are guilty of obsti∣nate Error in the Faith?

What is it then wherein our Faith is defective? It is in this, that we do not believe all that the Church of Rome pro∣pounds to be believed. This indeed would make us Papists, but whether it would make us better Christians than we are already, is not so certain. A Papist (saith the Representer) is one that lives and believes what is prescribed in the Council of Trent. But this Rule of the Papists Faith came into the World (as we think) too late, almost by fifteen hundred

Years, to be the Rule of the Christian Faith; and therefore he could not have represented his Religion to us with greater disadvantage than here he doth. We cannot conceive how so small a handful of Prelats, most of them Italians, sworn Vassals to the Bishop of Rome, assembled together at Trent fifteen hundred Years after Christ's preaching, and wholly li∣mited and directed in all their proceedings by the Will and Command of Him, whose Authority was the principal thing in question, and submitting all at last to Him alone, should come by that immense Authority, to command the Faith of the Christian World, or what Commission they could shew from Christ, the Supream Lawgiver, to prescribe Laws of Faith and Life to all Christendom. And we can as little con∣ceive, how this pretended Council, could at once confirm all the General Councils, and among the rest, that of Ephesus be∣fore mention'd; yea, and declare the Nicene Creed to be the firm and only Foundation, and yet contrary to the Decree of that Ephesine Council, and not very consistently to it's own Declaration, decree so many more Points, than that Creed contains, as necessary to be believed. Moreover, if this be the great Oracle we must consult, as our surest Guide to Hea∣ven; where must we meet with him, that can give us the certain Sense of its General and Ambiguous Responses? The learnedst of the Romish Church are not yet well agreed about it; and if the English Representer, or French Expounder have had the luck to hit it, I am sure, that many heretofore, who thought themselves as wise as either of them, have strangely miss'd it: Or else that Council, and the Religion call'd Pope∣ry, hath several Faces for several Times and Countries, and in one place and time, shall look like it self, and in another shall be made to look as like the Protestant Religion, as the Artifi∣cial Painter dares make it. But that which here put us to a stand in this, That as the Pope at first taught that Council to speak; so hath he reserved the Interpretation of its Decrees to the See Apostolick, or himself only; and He is not always

pleas'd in plain terms to let us know his Mind; and if he should, for once, speak out plainly, it will be a little hard for him to assure us, that none of his Successors shall hereafter contradict him; unless he can satisfy us, that he has as well the Gift of Prophesying, as that of defining and interpreting.

However, it is for not believing the new Articles of Trent, that we are accounted Hereticks, and out of the way to Hea∣ven. And the reason is, because these Articles are supposed to be as firmly grounded on the Word of God, as any of those old ones which we believe: For the Word of God (saith the Council of Trent) is partly contain'd in the Books of Scripture, and partly in Traditions unwritten; these are to be received with the same affection of Piety and Reverence; and therefore he that disbelieves any Article grounded upon unwritten Tradi∣tion, is no less a Heretick, than he that disbelieves what is written in the Books of Scripture. If I knew how to be sa∣tisfied concerning the Authority of this Council, I could ea∣sily tell what Credit I should give to this, which it so con∣fidently affirms. But so long as I cannot discern the reason of it's pretended Authority, I am a little apt to suspect, that it was not the clearness of this Principle that moved it to make so many either unscriptural or antiscriptural Decrees; but rather the desire it had of vindicating its unscriptural Doctrines and Practices, that made it necessary to espouse such a Principle. And indeed when I well consider it, I am not a little comforted by it; that this equalling unwritten Tradition with Scripture, which is the very Basis of the Ro∣mish Religion, is one of the most incredible things in the World of it self, and as destitute of any tolerable Evidence, whence it may gain any Credit to it self. It must needs seem very strange to any considering Man, That the wise God should leave us a Rule in writing, on purpose to direct us how to honour Him, and attain to Salvation; and give it this Commendation, that it is able to make wise unto Salvation; and yet omit a great many things altogether as necessary to

those ends, as those that are written; and without the Belief and Practice whereof, those that are written can no whit avail us; and yet never so much as once tell us in all that Writing, whither we should go to seek and learn them: Nay, that he should omit therein the principal Point of all, and with∣out which all that is either written or unwritten can signify nothing, that is, to tell us, That the Roman Church is the only true Church, the only sure and Infallible Interpreter of all that is written; and the only faithful Keeper of all that is un∣written; from the Mouth whereof we must receive all saving Truth. This I think is a thing that must needs be very hard for any one to believe, that believes the Infinite Wisdom, Goodness and Veracity of God. And how it can ever be made evident, that there are such necessary unwritten Traditions, or that these, which the Church of Rome holds, are they; I think no Man living can imagine. I am sure if the Papists way of reasoning be good, it's safer not to believe this. For all Sides consent, that the Scripture which we have is the certain Word of God; but all Sides are not agreed, that unwritten Traditi∣ons are the Word of God; therefore it is safer to believe the Scripture only to be the Word of God, and not Traditions. We hold us to Scripture, and the Papists grant that to be the safest Rule; their greatest strength lies in unwritten, or (as they are wont to speak) Oral and Practical Traditions; which in plain English, is no more but Report and Custom; and whether there can reasonably be thought any certainty in these, equal to that of the written Word of God given by Di∣vine Inspiration, can be no hard matter for a very weak Un∣derstanding to determine.

That which makes these unwritten Traditions of the less Credit with me, is the assurance I have, that a pretence to them, and a vain confidence in them, hath produced much Error and Division in the Church. 'Tis well known, how far, and how long the Errors of the Millenaries, and of admi∣nistring the Eucharist to Infants (to mention no more) pre∣vail'd

on this account. And the early Schisms betwixt the Roman and Asian Churches, about the keeping of Easter; and the hot Contests between the Roman and African Churches about rebaptizing Hereticks, were occasion'd, and upheld by Pretences on all hands to Tradition. This was the only Re∣fuge of old for Hereticks, when they were confounded by the Scripture, to take shelter under Tradition: whence Tertullian call'd them Lucifugas Scripturarum, Men who shunn'd the Light of the Scriptures. Again, saith he, They confess indeed that the Apostles were ignorant of nothing, and differed not among themselves in their preaching; but they will not have it, that they revealed all things to all; for some things they deliver'd openly to all, some things secretly and to a few; and that because St. Paul useth this saying to Timothy, O Timothy, keep that which is committed to thy trust. And again, that good thing which is committed to thee, keep. Irenaeus also makes mention of Hereticks who affirm'd, That out of the Scriptures the Truth could not be found out by them who understood not Tradi∣tion, because it was not deliver'd by Writing, but by living Voice; for which cause also St. Paul said, we speak Wisdom among them that are perfect. St. Augustine in his 97th Tract upon Iohn, saith, that all the most foolish Hereticks, who desire to be accounted Christians, used to colour their audacious Fictions with a pretence from that Sentence of the Gospel, Joh. 16. 10. I have many things to say unto you, but you cannot bear them now. Thus did the Hereticks of old both plead Tradition, and sought to strengthen their Plea by such places of Scripture as these; which are the very same, that the Papists produce to the same purpose, as may be seen in Bellarmine, and others.

But I find that the Orthodox Fathers of the Church were of another Mind. The things which we find not in the Scrip∣tures (saith St. Ambrose) how can we use them? Ambr. Offic. l. 1. c. 23. Let those of Hermogenes his Shop (saith Tertul∣lian) shew that it is written. If it be not written, let them fear that Woe design'd for those that add or take away. Irenaeus

saith, that what the Apostles had preach'd, the same afterwards by the Will of God they deliver'd unto us in the Scriptures, to be the foundation and pillar of our Faith. St. Hierome against Helvidius, calls the Holy Scriptures the only Fountain of Truth. Let us bring (saith St. Austin) for trial, not the deceitful Bal∣lances, where we may hang on what we will, and how we will, at our own pleasure; saying, this is heavy, and this is light; but let us bring the Divine Ballance of the Holy Scriptures, and in that let us weigh what is heavier; nay, let us not weigh, but let us own the things already weighed by the Lord. And elsewhere, The Holy Scripture (saith he) fixeth the Rule of our Doctrine. And indeed the excellent sayings of the Antients to this purpose are so well known, that I should be very vain to cite any more here.

If now, after all this, I should suppose, what I can by no means yet grant, that God having order'd the Scriptures to be written, and said so much in the Commendation thereof; they do not yet contain all things necessary to Salvation, but that some part of those necessary things (as both some Here∣ticks of old, and Papists now would have it believed) was only whisper'd privately into the Ears of the Apostles, as My∣steries unfit at that time to be communicated to vulgar Chri∣stians; and that the Apostles (tho they were commanded by Christ to preach upon the House-tops that which he had told them privately in the Ear, Mar. 10. 27.) did not yet think them∣selves obliged to obey this Command in writing all that was necessary; but rather to conceal for a time, a considerable part of that mysterious Doctrine. Yea, suppose that this was one principal use of St. Peter's Keys, to lock up all these My∣steries in the Cabinet of the Churches Breast (let the Church signify what it can) to be communicated to the World, in after-Ages by piece-meal, so as she should find Men prepar'd by a blind credulity to receive them. Yet after all, I must needs think, that we are too hardly dealt with to be called Hereticks for not believing these things, till something be produced, whereby we may be assur'd, either that these things which

they commend to us come indeed from Christ & his Apostles, or that we are obliged to take the Church of Rome's word for a good Assurance. It seems to me a very unreasonable thing, that we should be condemn'd as obstinate, for not be∣lieving things never sufficiently proved, whilst we know and declare our selves prepared in Mind to yield upon the first rational Conviction. Why should not that Church have the charity to forbear her Censures, till she have tried the strength of her Arguments? Why was the Council of Trent, contra∣ry to the Custom of other Councils, so liberal of her Curses, and so sparing of her Reasons? One good Reason would do more to make us of her Communion than a thousand Ana∣thema's. Would not a Man suspect that they have no good Reasons to shew, who keep them so close? The plain Truth is, there have been such vain Pretences to Tradition in all A∣ges, one contradicting another, that it seems impossible in this Age to discern between true and false. Did not Clemens Alexandrinus call it an Apostolical Tradition, that Christ preach'd but one Year? And did not Irenaeus pretend a Tra∣dition, descending from St. Iohn, that Christ was about fif∣ty Years old when he was crucified? And do the Papists ac∣cout either of these to be true? Many things might be na∣med, which for some time have been received as Apostolical Traditions, which the Church of Rome will not now own to be so. And those which she owns, she can no more prove to be so, than those she hath rejected. It were easy to shew this, even from abundance of their own Writers, who as∣sert the Perfection of the Scripture, and complain of the Mis∣chief this pretence to Tradition hath done; and who confess, they cannot be proved to come from the Apostles. But I shall now content my self with the ingenuous Confession of the Bishops assembled at Bononia, in their Counsel given to P. Iu∣lius the 3d. We plainly confess (say they) among our selves, that we cannot prove that which we hold and teach concerning Tra∣ditions, but we have some conjectures only. And again; In

truth whosoever shall diligently consider the Scripture, and then all the things that are usually done in our Churches, will find there is great difference betwixt them; and that this Doctrine of ours is very unlike, and in many things quite repugnant to it. What said Erasmus long since on the 2d Psalm: They call the People off (saith he) from the Scriptures unto little humane Traditions, which they have honestly invented for their own Profit. And Peter Suter, a bitter Adversary of his, hath these words; Since many things are delivered to be observed, which are not expresly found in Holy Scripture, will not unlear∣ned Persons, taking notice of these things, easily murmur; com∣plaining that so great Burdens should be laid upon them, whereby the Liberty of the Gospel is so greatly impaired? Will they not also easily be drawn away from the observance of Ecclesiastical Or∣dinances, when they shall find that they are not contained in the Law of Christ? And must we be Hereticks for not believing these so uncertain Traditions? Must our Faith be accounted defective and not entire, meerly because we do not believe what no Man can make us understand to co come from God? This seems very hard.

It is now time for me to consider the second Objection made against our Faith, which is, That it is not rightly grounded, it is not built on the Authority of the Church, that is, the Church of Rome. And indeed so much weight I find laid upon this one Point, that I have some reason to think, that they, who have been very forward at all times to give such liberal allowances of implicit Faith to their Friends at home, would be contented with a very small measure of explicit Be∣lief in us, if we would once be taught to ground our Faith aright, on the sole Authority of that Church. It seems to me, that for the talk about it, they are no such rigid Exact∣ors of an entire explicit Faith in order to Salvation, but that if we will explicitly believe this one fundamental Point, the Supreme Authority of the Roman Church over all Christians, they will deal very favourably with us in most others; and

excuse our Ignorance easilier, than they can perswade us to be content to be ignorant. I think I have very good reason to believe this, because I know they can have no reason to reject them that believe but this one Point; for when once this great Gobbet is swallow'd down, the Passage will be so well open'd, that all other Points of Faith either go down with it, or will slip after it without the least straining or grutching. The Authority of God himself, speaking in Scrip∣ture, will be of no farther consideration to us; for that we must suppose to be included in the Authority of our Mother the Church. And whatsoever we shall thence-forward perceive to be the Will of our Mother, we must without all scruple, conclude it to be also the Will of our Father. The Representer hath lately told us, that tho the Scripture (which is the Word of our Heavenly Father) may be the Law; yet the Mother, the Roman Church, is the Iudg. Having learn'd from her the sense of the Scripture, we are obliged to submit to this, and never presume on our own private Sentiments, however seemingly grounded on Rea∣son and Scripture, to believe or preach any new Doctrine opposite to the Belief of the Church. And there's reason for this, if it be true which he elsewhere tells us, That a Man may very easily frame as many Creeds as he pleases, and make Christ and his Apostles speak what shall be most agreeable to his humour, and suit best with his Interest, and find plain proofs for all (he means in Scripture); the truth whereof (as of all other Points of Do∣ctrine) stands (as he saith) upon the same Foundation of the Churches Tradition, which if it fail in one, leaves no security in any. This is indeed to advance the Church to the very top∣branch of all Authority, and to make the holy Scripture as ve∣ry a Nose of Wax, and as Leaden a Rule, as any of that Church ever thought it: seeing a Man may form and work it into Creeds of all fashions, and find plain proofs in it for any odd Humour, or carnal and Worldly Interest. This then (as far as I can learn by him) is the only way for me to be a thorow Papist, and a good Catholick, I must lay aside my

Reason, and the Scripture, and heed no more what either of these tell me; only I must have my Ear open to the Voice of the Church, and be wholly at her teaching and command, and I shall be safe enough.

Upon the most serious consideration of the Character which the Papist is pleas'd to give us of himself, I cannot find what it is, for which they of that Church are so severely bent a∣gainst us Protestants; save only, that we will not, like tame Animals, without any understanding of our own, learn to come and go at a whistle; or trot on the Road as we are driven, and stoop to take on our Backs whatever Load it shall please the Roman Church to lay upon us, confessing her to have absolute and uncontroulable Authority over our Faith. The standing out against the Catholick Church makes Men Hereticks, and without erring against this, no Man is guilty of Heresy, said the Iesuit Fisher, in his Answer to certain Questions propounded to him by King Iames I. This then is the only Heresy to disown the Authority of the Roman (for that he calls the Catholick.) Church. Again, saith he, One fundamental Error of the Pro∣testants, is their denying the Primacy of St. Peter and his Suc∣cessors, the Foundation which Christ laid of his Church, neces∣sary for the perpetual Government thereof. And again, He that forsakes the Church, puts himself into a dead and damna∣ble State, and may have all things besides Salvation and Eternal Life. Bellarmine speaks out, and tells us very plainly, No Man can, tho he would, be subject to Christ, and communicate with the Celestial Church, that is not subject to the Pope. If then we believe this Authority of the Roman Church, we be∣lieve all; and if we believe not this, we believe nothing at all, in the Papists account; or to any better purpose, than to our own Damnation. So that without this Belief our Faith shall never pass for an entire Faith; and when we once be∣lieve this, it shall never be any more question'd, whether it be entire or no.

Now it seems a very hard matter to believe this great Point of Faith, till very good Reasons be given us for it; and yet (it should seem) the want of such Reasons will not excuse us from being Hereticks, and in a State of Damnation, no not tho we be never so ready to believe it, when we shall have Rea∣sons given us for it. For he is an Heretick (we are told) who thinks any thing against the Definition of the Church; yet stands so affected, that he will think the contrary, if he be convin∣ced by Arguments, or if the matter be propounded to him by a Learned Man. And on the contrary, if we do believe this, we can hardly be Hereticks, whatever Errors we believe, or this Belief draws us into. For if a Rustick (saith Cardinal Tolet) believe his Bishop about the Articles of Faith, teaching him some Heretical Doctrine, he merits by believing; altho it be an Error. So weighty a Point is this, of believing the Authority of the Roman Church, and grounding our entire Faith upon it; that I perceive I am concern'd above all things to examine it throughly: and this I shall have fitter oppor∣tunity to do now I am come to the second thing propounded.

Notes

• De verb. Dei. l. 1. c. 1.
• Tertul. de Praesct. c. 25.
• Iren. cont. Haer. l. 3. c. 2.
• Tert. adv. Hermog. c. 22.
• Iren. l. 3. c. 1.
• Aug. l. 2. cont. Do∣nat.
• Pap. Repr. p. 35.
• Ibid. p. 37, 38.
• Bel. de Ec∣cles. l. 3. c. 5.
• Bonacin. de Lensur. D. 2. q. 5. p. 1. from Vas∣quez and others.
• Tol. In∣struct. Sa∣cerd. l. 4. c. 3.