A Key for Catholics, Treatise 1 · Chapter 17
CHAP. XVII.
Detect. 8. ANother of their Juglings is, to extoll the judgement of the Catholick Church as that which muſt be the ground of faith, and the decider of all Controverſies: And to this end they plead againſt the ſufficiency of Scripture, and bend all the force of their arguings and deſigns, as if all their hope lay in this point, and as if it were a granted thing that the day is theirs, and we are loſt, if the Catholick Church be admitted to be the Judge. Hence it is that they cry out againſt private faith and opinions, and call men to the faith of the Church, and perſwade the poor people, that the Church is for them, and we are but branches broken off.
Well, we are content to deal with them at their own weapon, and at that one in which they put their truſt. For our parts we know that the true Catholick Church (nor any member of it, in ſenſu Compoſito) cannot err in any of the Eſſentials of Chriſtianity (for then it would ceaſe to be the Church:) But we have too much reaſon to Judge that it is not free from error in leſſer things. But yet for all that in the main cauſe between the Papiſts and us, we refuſe not their judgement. Nay we turn this Canon againſt the Canoneers, and eaſily prove that the Papiſts cauſe is utterly loſt, if the Catholick Church be Judge.
But is it the Ancient Church, or the preſent Church that muſt decide the cauſe? Well! It ſhall be which you will. For the moſt Ancient Church in the Apoſtles dayes, we are altogether of its belief, and ſtand to its deciſion in all things; and if you prove we miſtake them in any thing, we ſhall gladly receive inſtruction and be reclaimed. To them we appeal for our Eſſentials and Integrals. And for ſome following ages, we will be tryed by them in the articles of our faith, and in the principal controverſies we have with the Papiſts.
Yea, but this will not ſerve their turn: It is the preſent Church that muſt judge or none: For ſay they, if the ancient Church had power, ſo hath the preſent: and if the ancient Church had poſſeſſion of the truth, how ſhall we know it but by the preſent? I anſwer, 1. We may know it by the Records of thoſe times far ſurer then by the reports of men without writing: Controverſies or numerous myſterious points are ſorrily carryed in the memories, eſpecially of the moſt, even of the Teachers. And for the Records, one diligent skilfull man will know more then ten thouſand others. One Baronius, Albaſpinaeus, Petavius, among the Papiſts, and one Uſher, Blondell, Salmaſius, Gataker, &c. among the Proteſtants, knew more of the mind of antiquity, then a whole Country beſides, or perhaps then ſome Generall Councils.
2. Well! but if you appeal to the greater number, to them ſhall you go. You muſt be tried by the preſent Church; Why then you are condemned. Is it the leſſer number, or the greater, or the better that muſt be judge? You will not ſay the leſer, as ſuch: If you do, you know where you are. If you ſay, the Better part ſhall be judge: who ſhall be Judge which is the Better part? we are ready to prove the Reformed Churches the Better part: and if we do not, we will give you the day, and loſe our cauſe. But I ſuppoſe you will appeal to the Greater part. Content! Then the world knows you are loſt. The Greeks, Moſcovites, Armenians, Abaſſines, and all other Churches in Aſia, Africa and Europe are far more then the Papiſts; and your own pens and mouths tell us that theſe are againſt you. Many of them curſe you as Hereticks or Schiſmaticks; the reſt of them know you not, or refuſe your government. They all agree againſt your Popes univerſall Headſhip or Soveraignty, and ſo againſt the very form of your new Catholick Church: So that the world knows the Judgement of the far greateſt part of Chriſtians on earth to be againſt you in the main, ſo that you ſee what you get by appealing to the Catholick Church.
But I know you will ſay, that all theſe are Schiſmaticks, or Hereticks, and none of the Catholick Church: But they ſay as much by you, ſome of them, and all of them abhor your charge; and how do you prove it? and who ſhall be Judge whether they, or you be the Catholick Church? You tell us of your ſucceſſion, and of twenty tales that are good, if you may be Judges your ſelves; but ſo do they ſay as much which is good if they be Judges. When we offer to diſpute our caſe with you, you ask us Who ſhall be Judge, and tell us the Catholick Church muſt be Judge: But who ſhall be Judge between you and them which is the Catholick Church? you will not let us be Judges in our own cauſe, and why then ſhould you? Are we Proteſtants the leſſer number as to you? ſo are you to all the reſt that are againſt you. And what reaſon have we to let the leſſer number Judge over the Greater? If ſtill you ſay, becauſe you are the Better, let that be firſt tryed; but no reaſon you ſhould there alſo be the Judges.
So that the caſe is plainly come to this, Either the Papiſts muſt ſtand to the Greater number, and then the controverſie is at end: or they muſt ſhamefully ſay, we will not diſpute with you, unleſs we may be the Judges our ſelves, though the fewer. Or elſe they muſt lay by their talk of a Judge, and diſpute it equally with us, by producing their evidence, which we are ever ready for.