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ID	Title	Author	Corrected Date of Publication (TCP Date of Publication)	STC	Words	Pages
A26887	The certainty of Christianity without popery, or, Whether the Catholick-Protestant or the papist have the surer faith being an answer to one of the oft canted questions and challenges of the papists, sent to one who desired this : published to direct the unskilful, how to defend their faith against papists and infidels, but especially against the temptations of the Devil, that by saving their faith, they may save their holiness, their comfort and their souls / by Richard Baxter.	Baxter, Richard, 1615-1691.	1672 (1672)	Wing B1213; ESTC R5291	42,876	122

When also we see the wickedness of mens lives among you in common Fornication and other heinous sin when the certainest faith will have the holiest life when it is Subjectively as well as Objectively certain XXXIX You destroy or greatly discredit the Grand Evidence of the Christian faith even Miracles How then can your faith be the most Certain For when you pretend that Miracles are as common through all the world as Priests Masses are in turning bread into no bread as aforesaid and yet no man seeth any proof of one such Miracle when really it is no less than Christs Resurrection which you pretend to be so common before all the Churches what is this but to tempt men to take all the Scripture and Apostolical Miracles to be no surer And then where is our faith XL. Lastly I end where I almost began If our sense be true the Pope and his Council are false and therefore our faith not to be received only nor chiefly on their trust For their faith teacheth us not to believe Gods most Natural Revelations to the sound senses and Intellective perception of all men in the world as I have shewed about the Bread and Wine in the Sacrament And when a Controversie it brought to sense it self we can bring it no lower And when we must either believe your faith and its foundation false or believe Gods most Natural Evident Revelation false and all mens Senses and Intellective perception false we are not able I say not able to be of your faith And now judge whose faith is more Certain the Protestants or the Papists And whether you do well so zealously and busily to make use of such soul-traps and fool-traps as the paper is which I have answered September 12. 1672. FINIS APENDIX CHAP. I. I. WHereas I have here and more fully in my More Reasons for the Christian Religion asserted a Certainty in some Morals it will give some light into the matter if I give you Ocham's decision of the Certainty of Moral Science in it self which because it is short I will translate Quod lib. l. 2. q. 14. Quest. Whether there can be a Demonstrative knowledge of Morals Resp. It seemeth not Because there can be no demonstrative knowledge of those things that are subject to the will But such are Morals ergo c. But contrarily Morals are a Science In this Question 1. I will expound one Term of the Question 2. I will give you one distinction 3. And then answer the Question 1. As to the first I say that Moral is sometime taken largely for humane Acts which are under the will absolutely Sometime more strictly for Acts subject to the Power of the will according to the natural dictate of Reason and according to other circumstances 2. As to the second you must know that Moral Doctrine hath many parts of which one is Positive another is Not-positive Moral Science Positive is that which containeth humane Laws and Divine which oblige us to follow or avoid things which are neither good nor evil nor because prohibited and commanded by a superiour to whom it belongeth to give Laws But Moral Science not positive is that which without any command of a Superidirecteth humane actions as Principles known by themselves or known by experience so direct As that all that is honest is to be done and all that is dishonest is to be avoided and such like of which Aristotle speaketh in his Moral Philosophie 3. As to the third I say That Moral Positive Science such as the Science of Lawyers is is not Demonstrative though in many things it be regulated by that which is demonstrative Because the reasons of Lawyers are founded on humane Positive Laws which receive not propositions evidently known But Moral Science not positive is Demonstrative I prove it Because all knowledge deducing conclusions Syllogistically from Principles known by themselves or by experience of him that knoweth is demonstrative But such is Moral Doctrine ergo c. The Major is known The Minor is proved Because in Moral Philosophie there are many Principles known by themselves As that the will is to conform it self to right reason that all evil is to be avoided and such like In like manner many Principles are known by Experience as is evident to him that followeth experience And I further say that This is more Certain than many other things in as much as every man may have more Experience of his own acts than of other things From whence it is plain that this is a Science very Subtile Profitable and Evident To the Argument for the Contrary I say That of things subject to the will may be formed Propositions true and known by themselves which can demonstrate many Conclusions CHAP. II. How much the wisest Papists are for our way of Resolving faith before Luthers time by controversie perverted them IT was ordinary till Luthers disputing convinced them that the Scriptures would not serve their turn for the wisest Papists 1. To make Scripture the perfect Rule of faith without the supplement of Tradition to add more 2. And to give such Reasons for their Faith as we now do for ours I. I must not be tedious in citing many 1. Aquinas Cont. Gent. Cap. 9. fol. 3. saith But the singular manner of convincing an adversary of this truth is by the Authority of the Scripture confirmed of God by miracles And Summ. 1. q. 1. a. 8. ad secundum he saith that Sacred Doctrine useth the authority of the Canonical Scripture arguing properly and from necessity but the authorities of other Doctors of the Church as arguing from its own but Probably For our faith resteth on the Revelation made to the Apostles and Prophets who wrote the Canonical Books but not on the Revelation made to other Doctors if there were any such Whence August to Hier. I have learnt to give this honour only to the Books of Scripture called Canonical as that I firmly believe that no Author of them did at all err in writing them But others I read so as that how excellent soever they were in Learning and Holiness I take it not to be therefore true because they so thought or wrote Durandus in his Preface hath little else but of the Scripture excellency in Dignity Goodness Certainty and Profundity And from Hier. ad Paulin. saith Let us learn that on Earth the knowledge of which will continue with us in Heaven But this is only in the Holy Scripture 3. The Holy Scripture exceedeth all in Certainty of Truth We must speak of the mystery of Christ and universally of those things which meerly concern faith comformably to what the Holy Scripture delivereth As Christ Joh. 5. Search the Scripture c. If any man observe not this c. The Measure is not to exceed the Measure of Faith which Measure consisteth in two things that is that we take not that from faith which belongs to faith nor attribute that to faith which is not

know that this Gospel and these Books are true And all these are not to be confounded by the simple pretence of calling for a fixed medium or principle § 7. VI. Determining signifieth either the private decision or determining of doubts in the minds of particular persons or else the publick decision of doubts as they are managed in the Church by a publick Judge And this either as binding mens Consciences or Minds what to believe or only as ruling their tongues and actions in teaching and conversation § 8. VII By Vnity in faith is meant either unity in a general faith which they call Implicite or in a particular explicite faith And that is either a unity in all the essentials of Christianity or also in all the Integrals or also in all the accidentals which are revealed by God And it is either a secret unity of minds or a publick unity for communion that is meant If he think any of these distinctions needless let him prove it and then cast them by I am sure confusion is fit to deceive but not to edifie CHAP. III. The rude and summary answer to the confused Question § 1. LEst the Querist should pretend that by distinguishing I avoid a plain and direct answer to his Question I will here first suppose him to be as rude and confused as his Question would imply and give him such an answer as it will bear But so as that it cannot be satisfactory to a distinguishing understanding for whom therefore I shall afterward answer more distinctly § 2. I cannot answer with common sense in a narrower compass than by distinguishing these Questions 1. How know I the words and Bible 2. How know I that this Doctrine and Book is the same which was delivered by the Apostles to the Churches 3. How know I the meaning of the words 4. How know I that this Doctrine and these words are of God or a Divine Revelation 5. How know I that they are true § 3. I. To the first Question I answer that I know that I hear and read the words and that this Bible containeth in it all its visible contents by my sense my sight and hearing and my intellective perception of things sensible And though this be a principle in which the Papists agree not with us I am never the more in doubt whether I see and hear the words § 4. II. To the second I know that this Doctrine and Book is the same which by the Apostles were delivered to the Churches by Infallible History not such as dependeth on the honesty of the speakers only and so begetteth but a humane faith much less such as depends on the bare Authority of the King of Rome and his narrow selfish sect or party and Kingdom but by such History as hath a certainty in it from natural principles by which we prove it impossible that there should be deceit there being so full a concurrence of all sorts of Christians and enemies also and infallible circumstantial evidence Even as I know that there was such a man at Rome as Gregory 1. and Gregory 7. and such persons in England as Henry 8. King Edward 6. Queen Mary Queen Elizabeth c. And as I know that our Statute Books are not counterfeit And as your Doctors know that the Acts and Decrees of Councils the Works of Bellarmine Baronius c. are not counterfeit which is not because the Pope or a General Council saith so but by rational evidence of certain History which leaveth not mens minds in doubt § 5. But I am not equally certain of some questioned Books or Readings no nor of the sense of some difficult words as I am of all the rest which being more evident are more past controversie § 6. III. I know the meaning of the words spoken or written as you know the meaning of a man that talketh with you or of any other writings as of your Councils Decretals Mass-book Bellarmine c. that is by the significance of such words by humane usage from those daies till now which Lexicons Books and successive practice fully prove § 7. But there are plain passages in Scripture which I understand certainly not because the Pope saith This is the meaning Such are all the essentials of Christianity and abundance more And there are difficult passages which I am not certain of the sense of § 8. IV. I know that this Doctrine and the Bible containing it as such are of God or are his word by the spirit attesting and fealing it not in the fanatick sense as they think they have an inward impulse perswading them that so it is as some Papists think the Pope and Councils know that to be of God which they decree by Prophetical Inspiration But 1. As to the Gospel the spirit attested it by antecedent Prophesie 2. The image of Gods Power Wisdom and Goodness imprinted on the Scripture is its essential constitutive evidence being unimitable by meer man and that which is its intrinsick self evidencing light so that a spiritual well disposed soul may from a sensibleness tast that it is Gods word if a Bible had come to them by chance and they had never heard of it before I say that they may do so if you can suppose them spiritually disposed before But if not yet they may strongly suspect that it is Gods word when they read that it affirmeth it self to be so and that the image of God upon it is so clear 3. But the Concomitant Evidence of the spirit maketh up the proof in the miracles of Christs Life Resurrection and ascension and in the miracles of Apostles and primitive Christians abroad the world by which the Gospel was fully sealed 4. And the effected subsequent evidence of the spirit compleateth all the evidence which is the spirit of holiness given by the means of this same word to all true serious Believers in the world in all ages and nations which Holiness is the Image of God himself and is such a gift as none but God can give and as God would not give by a Doctrine which he abhorreth as a lie Therefore 1. It witnesseth objectively as an evidence 2. And it witnesseth effectively by inclining the heart to tast and close with and receive the 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 the innaturalized word as life and health cause a man to know suitable food by a gust which proceedeth from a suitable nature so is it in the new nature and the sincere milk of the word And indeed though the intellect be the proper apprehender of Truth as such suo modo yet the will is quaedam natura and hath a natural propensity to Good as Good which is natural to it and is the pondus motuum in the rational soul And it is not an universal notion or nothing under the name of good which it thus inclineth to but existent good in some being that is Vnum Verum Bonum as Rada and other Scotists well prove And therefore it hath

being or power XXV Either the Pope and Council themselves know the true Copies Readings and Translations from the Authority of former Councils or by their own or by the Evidence of the thing and Common History or by Inspiration or Supernatural Revelation If all the rabble of wicked Popes and Prelates pretend to Rule the Church and our faith by Inspiration they are crackt-braind fanaticks Sure they were no Prophets before they were Popes or Councillers But if it be by their own Authority who will take a self-made faith of men that Believe only because they Believe And must have all others believe only because they believed before them Then it is themselves and not Christ that they believe If it be former Popes and Councils that they believe tell us whom and why the first believed Mark that you cannot arise to St. Peter For the various Copies and Translations which we are in question of were all made since St. Peters daies XXVI When in a Council the major part carry it by vote perhaps by one or a few How shall we be sure that all the minor part were deceived XXVII How shall all those Abassines Armenians Indians in New-England or others that know not that ever there was a Pope or General Council in the world become Christians Or are you sure they are none XXVIII We see by experience in the foresaid Nations and feel in our selves that men may have a certain faith without receiving it from the Pope Can you make me know that I do not believe when I know that I do And can you prove that only the third part of Christians in the world are true Christians and have Certain faith because all the rest receive it not from the Pope and why may not the major part of the Church be sure as well as he XXIX Hath the Church a twofold foundation for faith If the Pope and Council believe Gods word to be his word on one Ground and all other men on another ground that is because they say it then we have two faiths and two Churches on two foundations But if otherwise then Pope and Council do as we must do by their doctrine even believe it because they say it themselves XXX The Councils Decrees of Faith are so Voluminous that not one Priest of fourty knoweth them all and not one lay man of many thousand The very bulk therefore of your faith must make it more uncertain than ours is And who can tell whether he have it all XXXI The words of your Councils are as obscure as Scripture words and are controverted by your Doctors And how can it be otherwise when humane language is so ambiguous in such huge Volumes How then shall the sense of your Councils themselves be certainly known XXXII Councils are rarely extant God only knoweth whether ever there will be anothor even a pretended one And must we have no judge in the mean time to give us a Certainty of the meaning of the very foregoing Councils themselves Most confess that the Pope himself may err XXXIII It is but few persons in the world that ever saw and consulted with a Pope and a General Council How then shall we be all sure what they said or determined How know we whether the Records of them be truest in Crab in Surius in Nicolinus in Binnius or in none of them What was Caranzas's fault that he is blamed for Which of the various Copies of Canons are true which are given us oft by the same Author Who knoweth what alterations the Index expurgatorius not infallible maketh in the books Have we no more or other Certainty of our Creed than of all these Councils so variously and doubtfully delivered XXXIV Seeing that each lay man that never saw Pope or Councils can know them only by believing the Priest that telleth him This the Church saith is that Priest Infallible Can no man be be certainer of the Creed than of that Priests words Is not the faith of almost all your vulgar Papists resolved into the Priests affirmation And so is it not a humane faith And how ignorant and wicked is many a Priest Is our faith uncertain because we take it not on such a mans credit XXXV If you say that an Implicite faith that all is true and of God which the Pope and Council saith is so will save men 1. How do the people know whether the Pope and Council determine any thing at all but on the Priests credit 2. Then all Infidels may be saved without believing that there is a Saviour or salvation so they do but believe in the Pope and Council 3. Then believing in the Pope and Council is made far more necessary than believing in Christ. 4. Why will not an implicite belief in Christ go as far as yours XXXVI By your way we can never be Certain when we have all the Christian faith For more Councils may still make more decrees as hitherto they have done and who knows when they will hae done And so you make a Christian quite another thing than he was in the primitive Church And you cruelly make it far harder to be saved when as then a man might be saved that believed the Covenant and Creed and foresaid Catechism and now he must also believe so many Canons as that the Councils containing them in the last Edition exceed the purse of a poor Minister to buy them and the time and brains of most to read them XXXVII You confess all our faith and Religion to be true as far as I can learn but we deny all your additions Both parties therefore being agreed of the truth of ours it 's like to be the surer Our Religion in the Essentials is nothing but the Sacramental Covenant the Creed Lords Prayer and Decalogue with the Law of Nature And in the Integrals it is nothing but the Scriptures which we receive as Canonical And all this you commonly confess to be true And I told you before how Bellarmine Costerus and others confess less to be sufficient to Salvation as commonly necessary But your additions we reject as uncertain or false XXXVIII We see you to be a Carnal Kingdom set up against Christs express determination Luk. 22. 26. 1. Pet. 5. 3. As the Geographia Nubiensis saith In Vrbe Roma c. In the City of Rome are the seats of a King called the Pope Nor is there any superiority in dignity above the Pope and Kings are lower or inferior than he We see that you have compaginated your policie all for these carnal Ends and that dignity and dominion and riches and worldliness is promoted by your faith And that your Religion is propagated and upheld by most inhumane cruelties and bloodshed and they must be burned that seem not to believe as you do And will it not raise suspicions in us of the fidelity of such men when they make their own faith and tell us that we have no certainty of ours but by their determination