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Let us not therefore bring deceitful balances (they are the words of St. Austin, in his fecond Book of Baptifm, Chap. vi.) wherein we may weigh what we lift, and as we lift, after our own liking; saying, This is heavy, that is light: But let us bring the Divine Balance out of the Holy Scriptures, (as out of the Lord's Treasures) and in that let us weigh what is most ponderous: or rather, let not us weigh, but acknowledge thofe things, which are already weighed by the Lord.

Yes, fay they of the Church of Rome, we will be put into that Balance, and tryed by the Scriptures; but not by them alone. Which is in effect, to refuse to be tryed by them; for they give teftimony to their own fulness, and perfection and plainnefs too, in things necessary and fo do all other Chriftian Writers that fuc ceeded the Apostles; who do not fend us to turn over we know not how many other Volumes, but tell us here we may be abundantly fatisfied. In fo much that the firft Chriftian Emperor Conftantine (the Father of Conftantius now mentioned) admonished the Bishops in the famous Council of Nice to confult with these heavenly infpired Writings, as their Guide and Rule in all their Debates; because they perfpicu onfly inftruct us, (as his very words are) what to believe in Divine things, and therefore they ought, he told them, to fetch from thence the Refolution of thofe things, which should come in question. To which Cardinal Bellarmine indeed is pleafed to fay, that Conftantine truly was a Great Emperor, but no great Doctor: But as herein he speaks too fcornfully of him, fo he reflects no lefs upon the understanding and Judgment of those venerable Fathers affembled in that Council,

which (as Theodoret tells us, in his Ecclefiaftical Hiftory) was compofed of Men excelling in Apoftolical Gifts, and many of them carried in their Bodies the Marks of the Lord Jefus, and were, for the far greater part a multitude of Martyrs affembled together: who all confented unto, and followed this wholfom Counfel of the Emperor: (as he there teftifies) knowing he did but speak the fenfe of the truly Catholick Church. Which did not merely bid Men hear it, and bring all Doctrines to its touchftone: but confeffed plainly that even the Church it felf muft be tried by the Scriptures. It is the express fentence of the fame St. Auftin, in his Book of the Unity of the Church. Where, in the second Chapter, he faith, the Queftion then was (as now it is) Where is the Church? Now what fhall we do, fays he? Seek for it in our own Words? or in the words of our Head, our Lord Jefus Chrift? I think we ought to feck it rather in his words, who is the Truth, and beft knows his own Body. And in the beginning of the third Chapter, thus proceeds; Let us not hear, thus fay I, and thus fayeft thou: but let us hear, thus faith the Lord. The Lord's Books they are certainly, to whofe Authority we both confent, we both believe, we both yield obedience: there let us feek the Church; there let us difcufs our cause.

And to name no more, the Author of the imperfect work upon St. Matthew, (carrying the name of St. Chryfoftome) declares this fo fully, that it leaves no doubt in us what course they took for fatisfaction in this bufinefs. Heretofore, fays he, there were many ways, whereby one might know what was the true Church of Chrift, and what was Gentilifm: but now there is no way to know

what

what is the true Church of Chrift, but by the Scriptures. Why fo? Because all those things which belong properly to Chrift in truth and reality; thofe Herefies have alfo in fhew and appearance, They have Scripture, Baptifm, Eucharift, and all the reft, even Chrift himself, like as we have. Therefore if any would know which is the true Church of Chrift? how fhould be know it in fuch a confusion of multitude, but only by the Scriptures? which he repeats over again a little after, he therefore that would: know which is the true Church of Chrift, how should he know it but by the Scriptures?

: To them let us go, and in them let us reft: and if you are the Difciples of the Gospel, may we fay to the Romanifts (as Athanafius does to the followers of Apollinarius, in his Book about the Incarnation of Christ) Do not speak unrighteously against the Lord, but walk in what is written and done. But if you will talk of different things from what are written, why "do you contend with us; who dare not hear nor fpeak, befide thofe things which are written? Our Lord telling us, if you abide in the word even in my word, you fhall be free indeed. What 'immodeft frenzy is this, to fpeak things, which are not written? and devife things which are ftrangers to piety?

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To which, if we faithfully adhere, there is this to be added for our incouragement; that though we should mistake in the fenfe of the Scriptures, yet they fecure us, that if we with honeft and upright hearts continue to inquire after the truth, (defigning nothing elfe) that error shall not. prejudice us: But God will either discover to us his mind, or not condemn us for our error of weakness, not of wilfulness.

SECT.

SECT. XX.

The Vanity of their appeal to Traditions.

S for Interpretations of Scripture by Tra

Adition, they may be pretended and talkt

of; but cannot be produced in most places, where we are defirous of that help: which we gladly receive, when we can have it by a truly Univerfal confent. But as for particular interpretations of the ancient Fathers, they do not abfolutely agree with each other, in their Expofitions of those Texts, upon which controverfies of greatest moment are now grounded. Nay, they oft-times propound divers interpretations alike probable. And fometimes plainly intimate their doubtfulness, and make but imperfect conjectures; in such a manner, as if they intended to excite Pofterity to feek for further refolution. Therefore we shall not diffent from them, though we do not assent to all their particular Interpretations. Nay, we cannot more diffent from them, than by following their Interpretations on fuch ftrict terms, as the Romanists would bind us all to do; when they feem to make for their advantage. For then, there is not the leaft furmife or conjecture of any one Father, but muft fuffice against the joint Authority of all the reft. To which Rule (of ferving their intereft) they are fo true, that they stick not to reject any interpretation of the Fathers, when they think good: and, which is more, to prefer their own expofitions before theirs.

And

And fo they do in the matter of all other Traditions, though called Apoftolical. For instance, the threefold immersion in Baptifm, which feems to have flowed from an Apoftolical Canon, is long ago abolifhed (faith their Canus) by a contrary cuftom. And fo is the custom of giving Communion to Infants (which prevailed, fays their Maldonate, for 600 Years in the Church) not only antiquated by them, but decred to be unlawful. Which clearly fhews that they might, if they pleased, make an end of all the controverfies that trouble the Church, without any difparagement (but rather with the increase) of its Authority. For challenging a power to alter even the Inftitutions of Jefus Christ (as they have done in taking away the Cup from the People in the Holy Communion) and much more thofe of the Apoftles: what need all this ftir about Apoftolical Traditions, or the Decrees of the Church? which they may lay afide at their pleasure, and have laid afide, as appears by many other Inftances, befides thofe now named, that may be given of it.

But it is fufficient for the direction of every honest hearted Man to know (which is as certain as any thing of that nature can be, and may be undoubtedly relyed on) that nothing is clearer in the Tradition of the Church than this: that the Doctors of it declare the Scriptures to be full and perfpicuous in all needful matters. And therefore there needs no other Tradition, but the Tradition of the Scriptures: which fatisfie us abundantly, in the Truth of all those things which are univerfally received.

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