say the Bible doth not contain all things necessary to Salvation we do not say that the Word of God does not contain all things necessary to Salvation because the Word of God is partly written partly unwritten Put these two together and you have all things necessary to Salvation Nay the Scripture alone has partly Explicitly partly Implicitly in as much as it sends us to the Church all things necessary to Salvation When we say that the Scripture is not absolutely But in some places obscure in others clear what do we say more then Protestants who teach that the Scripture is an Interpreter of it self if you compare the less clear passage with another or others more clear is not this to say that the less clear is obscure which obscurity is taken away by the clearness of the other Neither do we say that the Scripture is Imperfect when we say it is only a part of our Rule of Faith no more then we say the Almighty Power of God is Imperfect when we say 't is only a part of his Infinite Perfection As we do not say that God is Finit because he is a part of this Couple contained in Christ-God and Man or by which we say God and Man are two viz. natures SECT VI. The Scripture is not known to us to be the Word of God without the Tradition of the Church and therefore is not our sole Rule of Faith WE acknowledge the Holy Scriptures to be our Rule of Faith but not alone we believe them to be profitable to teach us in Justice that the Man of God may be perfect 2 Tim. 3. v. 16. But not sole sufficient to make him perfect We seem sayes our Adversary to doubt of the Originals of Scripture since we ask a Protestant how he knows it is the Word of God As if the Air Simplicity Majesty and way of Expression proper to God alone did not show this sufficiently as the King's Letters are known by their style and Royal Seal Answer We are so far from doubting of the Scriptures being the Word of God that we believe it with an Act of Divine Faith But we have asked and ask without any Answer that has so much as a jot of Reason by what Principle they will prove to us that the Scripture is the Word of God If besides the Scripture there is no Rule of Faith Not by the Scripture it self because self Testimony is none were it Written in any place of it that this Bible containing so many and such Books is the Word of GOD for the Question returns how know you that this Testimony is the Word of GOD Now to say that she Scripture shows it self is frivolous For I ask what 's that to say the Scripture shows it self Is it that by Reading it rises in the mind of a Man who has a well disposed understanding this apprehension The Scripture is the Word of God By which apprehension he sees it is so before he Judges or believes If so then he does not believe the Word of God to be the Word of God mov'd by the Word of God but by this apprehension which if you say is the Word of God then you admit a Word of God which is not Written and yet to you a Rule of Faith and so you have another Immediate Rule of Faith than the Written Word of God Again that apprehension and inward Testimony of the mind for which it s believed that the Scripture is the Word of GOD and that it shows it self does it rise from this that the Simplicity Majesty and way of Expression move Men to Judge that the Scripture is the Word of God But seeing all these particulars come from such Words Instituted by Men to signifie and that the more or less Majesty of the Style in a Speech or Sentence rises from a certain material placing and disposing of Words among themselves the whole thing is natural and so not the Word of God Next that Simplicity and Majesty of Style and what you please more is not so in every part of Scripture that I am bound for them to believe that that part is the Word of God For I pray what Air Simplicity or Majesty of Style is in the begining of the Gospel of St. Matthew when it s said there Abraham begot Isaac and Isaac begot Iacob what do you find more there then you would find in those same Words written in an Author not Sacred as in Ioseph the Iew Now if you ask us why we believe the Scripture to be the Word of God We Answer because an Infallible Tradition passing through all Ages and always believing it to be the Word of God has conveyed it to our Hands and that General approv'd Councils have confirm'd it by their Sacred Decrees and uncontrolable Authority as often as any Controversie arose among the Faithful either concerning certain Books or the certainty of the Tradition it self If you say you make use of this same Tradition of all Christians hitherto believing it to be the Word of God as a motive of Credibility to you that it is the Word of God I Answer You may but first by claiming to this you leave your own Principle of denying Tradition Next tho' this Universal Tradition be to you a motif of Credibility that the Bible is the Word of God as to the Letter yet you have none for the sense in which you take it Subsect This passage search the Scriptures John chap. 5. makes nothing for Protestants TO prove that the Scripture is the sole Rule of Faith at last our Adversary brings these Words of CHRIST to the Iews Search the Scriptures John cap. 5. v. 39. Answer You must know that there our Saviour was proving to the Iews his God-head or Divinity And he proves it First by the Testimony of St. Iohn Baptist v. 32. and lets them understand how worthy a Person Iohn was of Credit with them Secondly he proves it by his Works v. 36. Thirdly by the Testimony of his Eternal Father viz. This is my Son in whom I am well pleas'd Matth. 3. v. 17. Take notice that CHRIST for their Rule in believing his God-head did not fend them first to the Scripture but to the Testimony of Iohn his Miraculous Works and the Testimony of his Father and last of all he saies Search the Scriptures as if he should have said if you will not acknowledge me to be God for these great Arguments and Motives I have brought Take yet one more which is that since you think you have Eternal Life in the Scriptures Search them and there you will find that I am God because the Prophets in them give Testimony of me And this was said to their Doctors not to every private Person Secondly The Word Scrutamini in Lati◠〈◊〉 Ereunate in Greek is of the presenttence of 〈◊〉 dicative mood Cyrillus takes it in the Indicative as well as of the Imperative and so signisies you do Search the Scriptures as
and approbation from the Sea of Rome I grant And this confirmes the Infallibility of the Church To satisfie us our adversary is pleased to say the Romanists demand how shall we resolve our doubts in matters of Faith if the decision of General Councils be fallible He Answers by setting Reason to Reason and trying the matter by the Authority of the Holy Scripture Here I ask if that Collation or comparing of Reason with Reason and tryal by the Holy Scripture be fallible or infallible If fallible it serves for nothing in a matter of Faith of which we are speaking for since I must give an assent Infallible super omnia above all my doubt must be taken infallibly away If it be Infallible I ask Again is it in clearing doubts in fundamentals or integrals of Religion Not infundamentals for there is no doubt in them they being according to Protestants clearly set down to Men in Scripture If in Integrals then say I since a private man useing that means may be infallibly clear'd in his doubts concerning Integrals then a General Council using the same means may be infallibly cleared in them and consequently infallibly propose them to the People to be believ'd since they are infallibly found to be reveal'd by God in Scripture and consequently he who will refuse to believe them will be justly look'd upon as an Heretick SECT V. We are sure that the Major Part of an approv'd general Council is Baptis'd ANother Scare-Crow from our Doctrine of Infallibility is that a lawful Council ought to be composed of men who have been really Baptiz'd but R. Cath. can never be sure of such an Assembly sayes our Adversary since the Validity of Baptism depends according to them of the uncertain intention of the Minister And upon the same account they are never certain that their Popes are Priests because perhaps the Bishop who ordain'd them had no such intention Answer First that the Synods and general Assemblies of Protestants be lawful the members of them must be of the Elect for if they are not of the Elect Christ did not dye for them according to the Kirk of Scotland and if Christ did not dye for them they are not Christians and if they are not Christians what Spirit influenced them in making your Catechisms and Profession of Faith in which you believe are found all the foundamentals of Christianity They composed them they put them into your hands by their Authority as a motive of credibility you rely upon them How are you more assured that they are of the Elect then that our members of a General Council are Baptiz'd Is it written in their faces O but they have a gift of prayer had not Major Wyer in appearance one and a very great one Answer Secundo We are sure of the Baptism of the Major part of the General Council when we see it approv'd by the Pope because it belongs to the providence of GOD not to permit a General Council unlawful for some hidden defect to have all the outward form of a lawful Council for so he would give an occasion of Error to the whole Church believing it to be a lawful Council if as it might fall out such a Council should propose a false Doctrine to be believed Since the Faithful acknowledge they are bound to hear the teaching Church Matth. 18.23.17 A Subsect The Infallibility of the Church deny'd underminds Christianity OUr Adversary having prov'd as he imagin'd the Fallibility of the teaching Church draws these conclusions The Church is fallible then she imposes no obligation to believe her Decisions as Articles of Faith then who rejects Transubstantiation Purgatory c. are not Hereticks Answer From that antecedent the Church is Fallible he might as well have drawn these conclusions then There is no Faith nor true Religion For if the Church be fallible in her Decisions then she is fallible in teaching us that Christianity is the true Religion then it s only probable that Christianity is the true Religion Again if it be only probable that Christianity is the true Religion theâ— its only probable that CHRIST is God Go further if it be only probable that CHRIST is God then it may be he is not God Is this a pretty Discourse Is not this Discourse rationally deduc'd from that antecedent The Church is Fallible thâ— Church nevertheless which God will have us hear under pain of disobeying him Where is then Faith Where is true Religion If you say the former Discourse is not Rational because you have another Principle to wit the Holy Scripture by which you prove the Infallibility of Christianity I ask by what Principle prove you that the sense in which you understand the Holy Scripture and in which only it is to you a Principle of Demonstrating the Infallibility of Christianity is the Word of God By no other but by your private Light or Spirit but this is Fallible as I shall show anon then if the other Principle of the whole Churches Decision be also Fallible the former Discourse was Rational it following from any Principle you please to take for your religion if your principle carry with it fallibility and consequently onely probability of that which is inferred from it Now I prove that your private Light or private Spirit is fallible You are not sure 't is the Spirit of God that enlightens you afore you have try'd it by the Scripture try the Spirit sayes St. Iohn 1 Iohn cap. 4. v. 1. You won't try it by the Church then you must try it by Scripture Again you cannot read the Scripture in Order to try this Spirit afore you are sure you are enlighten'd and guided by the Spirit of God for if perchance it be the ill Spirit transfiguring himself into an Angel of Light who guids you he 'l make that seem to you true which is false If you can't be sure it is the Spirit of God that inlightens you you can't be sure that the spirit which inlightens you is Infallible then it s fallible and consequently your private Light or private Spirit is fallible And if your private Spirit with all the help of the Scripture is fallible and in your Opinion the Spirit of the Church in a General Council is also fallible I pray what Infallible Principle have we from which we may deduce or Demonstrate the Infallibility of the Christian Religion if we have none we are shaken out of our Faith and have no true Religion Be pleas'd to take notice then that you must assert with us the Infallibility of the teaching Church According to that Ephes 4. v. 11. He made some Pastors and Doctors c. that we be not Children wavering and carried away with every wind of Doctrine Or you have no ground to stand on for Christianity Reflect again how can we but waver in our thoughts and be ready to be carried away with every Wind of Doctrine if we believe that the Church which is Teaching us is fallible
Heavenly Father is perfect sayes our Saviour Matth. 5. v. 48. Not that we may hope to arrive to his Perfection but that we may never rest in the way of Perfection but alwise strive to draw nearer and nearer to him Our Adversary needs not ask in what pain and trouble Religious who are of a timerous Conscience live under the burden of some Rules because they believe that with the Grace of God they can keep them all and feel so much ease in keeping them that many undertake far more than the Rule prescribes Facile equitat quem Gratia Dei portat he Rides at ease who is carried by the Grace of God saies the following of CHRIST But he should ask in what pain Protestants are who think the least Deviation from the Law by an idle word is a grievous Sin and worthy Hell Fire and who believe that with all the Grace of CHRIST they cannot keep themselves from making Damnable breaches of the Law of God In what pain and anxiety of mind ought they to live Those who told our Adversary that their Yoke was bitter had not merited by their negligence to feel that inward Unction of which St. Bernard speaks nor tasted of that Water of which our Saviour to the Samaritan Woman but living in Religion and breathing still after the World as some wicked Israelites not tasting with the Good the sweetness of the Manna Hungred after the Flesh-Pots of Aegypt So suffering within themselves a perpetual Combat between Nature and Grace the one drawing to God and the other to the World no wonder their Burden was not like that of CHRIST Sweet and Light but heavy and unpleasant by their own Fault If the Devel thought to insnare Men by giving way to their inclination of making Vows he may now leave of as being deceived by a sad experience to himself seeing thousands by the daily observation of their Vow gain signal Victories over him especially if he be more gal'd by the eminent Sanctity and Elevation of one far inferiour in nature to him than pleased in the fall of many who despoiled of Grace are not considerable in respect of him But deceiv'd he is not in giving way to the Ministers common Exhortations to the People to keep the Commandement of God by a practical horror of Sin and embracing of Vertue For when on one side the Minister threatens them with a heavy Judgement if they don't live a good Life and on the other tells them 't is impossible to live so and walk in the Commandements of God is not this to distract a Man or cast him loose and after he was wearied himself striving against the Tyde of his corrupted Nature make him yield to the Stream of Sin impossible to bear up against it and so go down-wards Which was in our Adversaries own Words the Enemies sole aim and main design Roman Catholicks have a more rational and worthy thought of the goodness of God Who Wills the end sais the maxime in moral philosophy affords means to attain it God Wills we keep his Commands will he not afford us Grace with which we may and without which we cannot keep them If Men who are wicked give good things to their Children will he refuse the good Spirit to those who ask it of him Luke 11. v. 13. will he leave Men without Grace who have left all for the pure love of him No Roman Catholicks find the Truth of St. Paul's saying God is Faithful and will not suffer us to be Tempted beyond our force 1 Cor. 10. but will make us find advantage in the Temptation and that they can do all in him who comforts them ad Philip. 4. no there is no Sin or Temptation that Grace can not overcome nor Grace necessary for our Salvation which Prayer can not obtain and a Gift of this in some measure is given to all Men need not fear to undertake prudently to do for God he will still out do them By the same proportion that they go out of themselves for his sake he comes upon 'em by his Grace filling their understanding with surprising Lights and their Wills with Flaming Affections so that seing him now in a fairer day and burning with more Affection towards him they covet to do still more and more for the love of him far from thinking it hard to keep their Vows by which it has been favourably given to them to tye themselves more straitly to him But you who are so secure in your wide way of living and make it your study to diminish the Gospel Obligations be pleased to remember that Christ said Math. 7. v. 14. the way that leads to life is narrow and they are but few who find it CHAP. IX A Recapitulation or short Repetion of the Contents in this Book OUr Adversary out of his foregoing discourse imagining or willing seem to imagin that all his weak Fancies are as many Perswasions telling us he will prove this to Perswasion and he has proven that to Conviction concludes Protestants to be most happy because they do not meet with the Obstacles found in Popery to Eternal Salvation And what are those Obstacles Here he makes a kind of Recapitulation of what he had said 1. The R. Faith is so blind sayes he that it believes Decrees of Errable Councils In this place I will set to your view and consideration the passage he brings to prove that our general approved Councils are Errable in St. Austin's Opinion I had not seen it in St. Austin by reason of his wrong Quotation when I answered it pag. 35. by my knowledge of St. Augustins mind from else where St. Austin contra Epist Fundam c. 5. saies for me I would not believe the Gospel if the Authority of the Church did not move me to it to wit the Authority of the then existing R. Church which moved him to believe that Manicheus was not an Apostle of CHRIST as is clear out of his Words in that place Again Epist 118. he saies to controvert or question that which is held by the whole Church a General approved Council is insolent madness and Epist 162. he saies that a General Council is the last Iudgment of the Church Would St. Augustin or any Reasonable Person think that Man insolently mad who in the weighty matter of his Salvation would question and appeal from a Judgment that might be Erronious St. Austin having spoken of the Council of Nice and Arimini disputing with Maximinus an Arian Bishop L. 3. c. 14. Whether CHRIST were of the Substance of GOD the Father He sayes sed nunc nec ego Nicenum neâ— tu debes Ariminense tanquam praejudicaturus proferre concilium Nec ego hujus Authoritate nec iu illius decineris Scripturarum Authoritatibus non quorum cumque propriis sed utriusque communibus testibus res cum re causa cum causa ratio cum ratione concertet That is say But now neither ought I to alledge the Council of