The Doctrines and Practices of the Church of Rome, Part 14 – Part 16
XIV. Of the Interpretation of Scripture.
1. THE Question is not, Whether Men are not bound to make use of the best means for the Right Interpretation of Scripture, by Reading, Meditation, Prayer, Advice, a humble and teachable temper, &c. i. e. all the proper means fit for such an end? but whether after all these, there be a necessity of submitting to some Infallible Judge, in order to the attaining the certain sense of Scripture?
2. The Question is not, Whether we ought not to have a mighty regard to the sense of the whole Christian Church in all Ages since the Apostles, which we profess to have; but whether the present Roman Church, as it stands divided from other Communions, hath such a Right and Authority to interpret Scripture, that we are bound to believe that to be the Infallible sense of Scripture which she delivers.
And here I cannot but take notice how strangely this matter is here Misrepresented; for the Case is put,
1. As if every one who rejects their pretence of Infallibility, had nothing to guide him but his own private P. 29.Fancy in the Interpretation of Scripture.
2. As if we rejected the sense put upon Scripture by the whole Community of Christians in all Ages since the Apostles times. Whereas we appeal in the matters in difference between us, to this universal sense of the Christian Church, and are verily perswaded they cannot make it out in any one point wherein we differ from them. And themselves cannot deny, that in several we have plainly the consent of the first Ages, as far as appears by the Books remaining, on our side; as in the Worship of Images, Invocation of Saints, Papal Supremacy, Communion in both kinds, Prayer and Scripture in known Tongues; and I may safely add, the Sufficiency of Scripture, Transubstantiation, Auricular Confession, Publick Communions, Solitary Masses, to name no more.
But here lies the Artifice; we must not pretend to be capable of Judging either of Scripture or Tradition, but we must trust their Judgment what is the sense of Scripture, and what hath been the Practice of the Church in all Ages, although their own Writers confess the contrary; which is very hard.
But he seems to argue for such a submission to the P. 29.Church; 1. Because we receive the Book of Scripture from her; therefore from her we are to receive the sense of the Book. An admirable Argument! We receive the Old Testament from the Jews, therefore from them we are to receive the sense of the Old Testament; and so we are to reject the true Messias. But this is not all; if by the Church they mean the Church of Rome in distinction from others, we deny it; if they mean the whole Christian Church, we grant it; but then the force of it is quite lost. But why is it not possible for the Church of Rome to keep these Writings, and deliver them to others, which make against her self? Do not persons in Law-Suits often produce Deeds which make against them? But there is yet a farther Reason; it was not possible for the Church of Rome to make away these Writings, being so universally spread.
2. Because the Church puts the difference between true and false Books, therefore that must be trusted for the true sense of them. Which is just as if one should argue, The Clerks of the Rolls are to give an account to the Court of true Records, therefore they are to sit on the Bench, and to give Judgment in all Causes. The Church is only to declare what it finds as to Canonical Books; but hath no Power to make any Book Canonical which was not before received for such. But I confess Stapleton saith, the Church if it please may make Hermes his Pastor, and Clemens his Constitutions Canonical: but Controv. 5. Qu. 4. art. 2.I do not think our Author will therein follow him.
XV. Of Tradition.
1. THE Question is not about Human Traditions supplying P. 30, 31.the Defects of Scripture, as he misrepresents it; but whether there be an Unwritten Word, which we are equally bound to receive with the Written Word: Altho these things which pass under that Name, are really but Humane Traditions; yet we do not deny that they pretend them to be of Divine Original.
2. We do not deny, but the Apostles might deliver such things by Word, as well as by Epistle, which their Disciples were bound to believe and keep: but we think there is some difference to be made between what we certainly know 2 Thes. 2. 13.they delivered in Writing, and what it is now impossible for us to know; viz. what they delivered by Word without Writing.
3. We see no ground why any one should believe any P. 37.Doctrine with a stedfast and Divine Faith, which is not bottom'd on the Written Word; for then his Faith must be built on the Testimony of the Church as Divine and Infallibe, or else his Faith cannot be Divine. But it is impossible to prove it to be Divine and Infallible, but by the Written Word; and therefore, as it is not reasonable that he should believe the Written Word by such a Divine Testimony of the Church; so if any particular Doctrine may be received on the Authority of the Church without the Written Word, then all Articles of Faith may, and so there would be no need of the Written Word.
4. The Faith of Christians doth no otherwise stand upon the Foundation of the Churches Tradition, than as P. 32.it delivers down to us the Books of Scripture; but we acknowledg the general Sense of the Chrstian Church to be a very great help for understanding the true sense of Scripture; and we do not reject any thing so delivered; but what is all this to the Church of Rome? But this is still the way of true Representing.
XVI. Of Councils.
1. WE are glad to find so good a Resolution as seems P. 33.to be expressed in these words, viz. That he is obliged to believe nothing besides that which Christ taught, and his Apostles; and if any thing contrary to this should be defined, and commanded to be believed, even by Ten Thousand Councils, he believes it damnable in any one to receive it, and by such Decrees to make Additions to his Creed. This seems to be a very good Saying, and it is pity any thing else should overthrow it. But here lies the Misrepresenting; he will believe what Christ and his Apostles taught, from the Definitions of Councils; and so all this goodly Fabrick falls to nothing; for it is but as if one should say, If Aristotle should falsly deliver Plato's sense, I will never believe him, but I am resolved to take Plato's sense only from Aristotle's Words. So here, he first declares he will take the Faith of Christ from the Church; and then he saith, if the Church Representative should contradict the Faith of Christ, he would never believe it.
2. We dispute not with them, the Right and Necessity of General Councils, (upon great occasions) if they be truly so, rightfully called, lawfully assembled, and fairly managed; which have been, and may be of great use to the Christian World, for setling the Faith, healing the Breaches of Christendom, and reforming abuses. And we farther say, that the Decrees of such Councils ought to be submitted to, where they proceed upon certain Grounds of Faith, and not upon unwritten Traditions; Which was the fatal stumbling at the Threshold in the Council of Trent, and was not to be recovered afterwards; for their setting up Traditions equally with the Written Word, made it easie for them to define, and as easie for all others to reject their Definitions, in case there had not been so many other Objections against the Proceedings of that Council. And so all our Dispute concerning this matter is taken off from the general Notion, and runs into the particular Debate concerning the Qualifications and Proceedings of some which were called Free, General Councils; but were neither General, nor Free; and therefore could not deliver the sense of the Catholick Church, which our Author requires them to P. 33.do.