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pute, and have done for Ages, (as united as they would seem to be) not only about fuch filly Queftions, as whether the Virgin Mary was conceived in original Sin or not, (and yet about this they were calling one another Heretics for 300 Years, and their general Councils, with all their Infallibility, have not dared to determine the Matter to this Day ;) but they quarrel equally about Things of the greatest Moment. To give but one Instance of many: whether a King may, for Herefy or Difobedience to the Church, be depofed, and his Subjects discharged of their Allegiance, is a Question of as much Weight as can well be put. The Popes and great Part of their Church for 600 Years have held they might; and have practifed accordingly, as moft Nations in their Turns have felt. But what Tradition hath taught, and general Councils have decreed on this Point, is fo various and contradictory, that it would take a Man's Life almost to inquire into it. So that fome Popish Writers speak of the Affirmative of this Question as an Article of Faith; and fome as a most impious Error. One or the other must be impious, undoubtedly. Which then are the Heretics? and what is their Infallibility good for, that either cannot,

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or will not, decide Questions of fuch Impor tance to human Society as this? But to proceed: Some of that Communion allow not even Councils to be infallible, and account no Doctrine fundamental, unless the whole Body of the Roman Church hath received it as fuch. And how fhall the ignorant know with Certainty when they have all received it, and in what Senfe they have received it? But why the whole Body of the Roman Church? What Claim hath the of being always in the right more than the Churches of Greece, of Afia, or Ethiopia, who differ from her, as well as we, in many Things, and allow her no fuch Privilege? Nor, which is more, did St. Paul know of any fhe had in the leaft: but in his Epiftle to the Church of Rome, bids her not to be highminded, but fear: for if God fpared not the Jews, take beed, left he also fpare not thee. Behold therefore, the Goodness and Severity of God: On them-Severity: but towards thee, Goodness: if thou continue in his Goodness, otherwise thou also fhalt be cut off. Strange Treatment, fure, of an infallible Church! Some Perfons. therefore have held Infallibility to refide not in the Church of Rome particularly, but in the whole Body of Chriftians confidered as one, which indeed is

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the only true Catholic, or Univerfal Church. But the whole Body of Chriftians, in the Nature of Things, can never meet: and, were it as eafy, as it is difficult, to collect their feveral Opinions, what one Point should we find them all in all Ages agree in as neceffary, befides those general Doctrines of Christianity, that are on every Hand allowed to be clearly contained in Scripture? Which Way foever then we seek for a Rule of Faith, to Scripture-Doctrine we must return and therefore the best Way is, never to depart from it.

But here some of the Romanists (for they differ about it) will fay we wrong them. They admit Scripture for the Rule of Faith. But do they admit it for the only one? This they dare not fay. Or, if they did, will they allow us, when we have this Rule, to know what it means? No, we must never understand the leaft Part of it, though ever fo plain, in any different Senfe from what the Church is pleafed to appoint. What then is this but mocking Mankind, and giving with one Hand, what they immediately take away with the other? But we, they fay, are in a pitiable Condition, that, having only the dead Letter of Scripture to go by, and no living Guide or Judge to direct us in the Interpretation

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of it, as they have; Controversies are always rifing among us, and can never be decided. To this we answer, that Controverfies are what they themselves, even with Perfecution to help them, can neither prevent or end any more than we. And in Matters of Property indeed, fome Decifion, right or wrong, must be made. Society could not fubfift without it: but what Need of an infallible Decifion in Matters of Faith? Why is it not fufficient that every Man determine for himself as well as he can in this World; and that God, the only infallible Judge, will determine with Equity concerning us all in the next? But the Generality of People, they fay, are incapable of judging for themselves. Yet the New Testament fuppofes them both capable of it, and bound to it; and accordingly requires them not only to try the Spirits, the Pretences to Infallibility, whether they be of God, but to prove all Things, and bold faft that which is good". But were this otherwise; if they are incapable of judging, why do you perfuade them to change their Judgement? Let them alone in the Way they are in. But if they have Judgement enough to determine whether the Catholic Church be infallible, whether the

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Church of Rome be the Catholic Church, whether this Infallibility be in Pope or Council, which Decrees of either are genuine, and what is the true Meaning of thofe Decrees; all which Things they muft determine before the Infallibility of the Church can be any Guide to them: if I fay every plain Man hath Ability enough for fuch Points as thefe, why hath he not Ability enough in other Cafes, to understand common Sense and plain Scripture: to judge whether Tranfubftantiation, for Inftance, be not contrary to the one, and Image Worship to the other? The Romanifts themselves own, that Men must use their Eyes to find this Guide: why then must they afterwards put them out to follow him? Efpecially confidering that the only Rule, which above ninety-nine Parts in a Hundred of their Communion have to follow, is not the Doctrine of Councils and Popes even were they infallible: (for of thefe it is infinitely harder to know any Thing than of Scripture,) but merely what a few Priests, and private Writers tell them; and so at last, all the Pretence to being directed by Infallibility, ends in being led blindfold by Men, confeffedly as fallible as themselves. But all Chriftians are

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