an infinite Goodnes cannot permit either Diuel or false Prophet to vse the like way of Speaking I mean by Signs peculiar How this Diuine Language is known to proceed from God to God and withal to vtter à falshood in his name For were this possible we infringe the greatest Euidence which Christianity has and must Say though Christ our Lord and his Apostles Significantly spake to all in God's name by their wonders and Miracles Yet neither Iewes nor Gentils could be obliged after à clear discouery of them to belieue that they were sent from God To teach the world 3. Now because this external Language is twofold First Priuate and Immediate 2. Publick and Mediate both for our better Satisfaction are to be declared Concerning the first Imagin By one Example Gâ—ds immediate way of speaking that one like another Mofes were in à Desert and saw à Bush burn yet not consumed Drawing neer he hear's one Speak out of the flame and Asking who it is it is Answered I am God that speak's and command thee to belieue and deliuer to all what I Say And to Euidence that I am God I fore-tel thee now things which shall happen in thy dayes Besides thou shall see these is declared wonderful Signes to confirm this Truth that I Speak Put thy hand into thy bosome it shall become leperous and presently The language known to proceed from God And why pure again Cast thy rod vpon the ground I 'll make it à Serpent and without delay turn it into what it was before And if these Signs moue thee not look into the next Thicket there is one lies dead barbarously slain by his Enemies this man I will raise vp to life and thy own eyes shall see the Miracle For these wonders therefore thou must belieue I am God who speak's and know it belongs to my Prouidence not to permit such à signalized Language to passe from me vnless it were mine Thus we haue Gods priuate and immediate way of speaking 4. Herevpon this retired man leaues his Solitude goes abroad and publisheth to all what he has heard and seen but yet gain's no credit He then tells his incredulous Auditors God has sent him as à Messenger to speak in his name and proues his Commission The way of Speaking by another by working strange Wonders He cures the sick dispossesses Diuels raises the Dead which done the most obdurate hearts Assent to what he teaches and belieue he is no Impostor but à Messenger indeed sent from God For none as that Prince amongst the Iewes argued aboue Iohn 3. 1. can say he comes from God and work such wonders vnless God be with him And this is God's publick way of speaking by another 5. A. 3. Principle Whoeuer grant's that God can speak what we are obliged to if God â—peak's not immediatly to man by an Oracle distinct from himselfe must also if so great à Maiesty pleases not to impart his truths immediatly hold it Obligatory to hear the Mediate Language of that Oracle whereby God speak's 6. Imagin now you had an earnest Seeker after Truth à meer Stranger to Christ yet thoughtful of à long Eternity that look's about him and is resolued to find out what God has spoken by the best Oracles He read's Aristotle Plato and the like ancient Philosophers And ponders all most diligently What How à Zealous Inquirer after â—tuth proceed's followes Some few Sparks of light he finds there but so mix'd with darkness and errour that the ill Lustre of it leaues him quite dissatisfied Perhaps he may hope to learn more from Mahomet's Alcoran Worse Success here For no sooner has he the Book in his hands but the impudent lies the horrid Impostures the filth and contradictions discouered there so disquiet He meet 's first with prophane learning his troubled soul that be curses the Book And rightly Conclud's so foul à language could neuer come from God Inquiring moreouer who this Mahomet was He learn's he was à Counterfeit an Ignorant an vnpure and most cruel man onely praysâ—ble in this that he owned One God Though he neuer adored him in Spirit and truth 7. Thus much done our Zealous Seeker hears of à Book Fall's next on the Holy Scripture called the Holy Scripture highly reuerenced by Christians He reads and reioyces for now he meets with à language beseeming God graue Simâ—le familiar yet withall serious The Doctrin and Preceps of the book appear also most sacred But one doubts occurr ' doubt occurr's Concerning the strange Miracles and wonders in the old and new Testament So doth another in no few Passages which there Seem so obscure that He vnderstand's them not Howeâ—er by what is discouered most happy Man were He could any Ascertain him of the truth of all now perused And indubitably proue it to be God's own infallible word 8. In this restles condition He proposes the Doubts to one He seek's Satisfaction or more of Caluins followers and Ask's how they proue the Scriptures Diuinity They tell him the Question is as impertinent as if he should demand how light my be known to be light and not darkness white to be white and not black Much dissatisfied with the Answer wholly as bad as that other Proof is taken from the priuate Spirit The inquisitiue Person hauing And repaires to Catholicks heard of à known Christian Society called Catholicks addresses himselfe to some of the learned among them who pretend to Speak in the name of Christ and the Church And assure him that God is the Author of Scripture This yet reaches not home and though it were further answered the Church positiuely teaches so yet he may iustly demand How we proue the truth of the Churches Testimony 9. Here whilst Sectaries are silent We proceed as the solitary Man did and euidence God's own Language spoken by one only Oracle That is We lay forth the Motiues mentioned aboue which illustrate the Church and most prudently conuince that God speak's by this Oracle The Motiues are her vndeniable Miracles the eminent Holiness of life in thousands the Sanctity He listens to God's own language Spoken by the Church and Vnity of her Doctrin witnessed by the consent of so many different Nations who all agree and will agree in one and the same Faith to the end of Ages We Add hereunto the Constancy and fortitude of Martyrs those admirable Conuersions the Church has wrought Her amplitude extended the whole world ouer and yet to giue more light We Ask whether euer since the first Creation of things such multitudes of Professors so well vnited in one Faith so wise so learned so pious and virtuous can be found in any other Religion not Catholick Who more exactly complied with the Law they liued vnder or yeilded à readier Obedience to it then those doe and haue done that make Profession of the Roman Catholick Faith The Ingenuous man saith No and
is not like the Turks Alcoran stuffed with fooleries but as I am informed some who liued long there and knew the language well say it contain's most excellent moral precepts tending to the preseruation of iustice and à Ciuil life The Iew denies the new Testament The Arian and others the sense of our Scripture How therefore can Scripture alone proue efficacious to conuert these aliens from Christ or be supposed à fit means obliging all to belieue when yet they know not without more light what they are to belieue or why An other way therefore must be found out whereof more afterward In the mean while 9. I truely stand astonished when I consider how pittifully Mr stillingfleet return's no probable Answer Mr Stilling endeauours to soule this most conuincing Argument Read him who will Part. 1. Chap. 6. from page 175. to P. 179. and he shall find him tediously running on but ner'e à whit more forward in his iourney where he ends then at the beginning T is all à long à pure Petitio principij and worse The Question moued is How the Protestant can conuert à Heathen or proue infallibly that the Bible is Gods word Mr Stilling Answers his Lord Primate vndertakes not this task in the first place nor offer 's to Conuince à Heathen that the Bible must be infallibly belieued to be Gods word No but first the excellency and reasonablenes of Christian Religion Considered in it self is to be proued by shewing that the precepts of it are iust the promises such as may induce any reasonable man to the practise of those precepts that the whole Doctrin is very wisely contriued that nothing is vain and impertinent in it that those things which seem most hard to belieue in this Doctrin are not such things â—s might haue been spared out of it as though God did intend only to puzzle mens reason with them And thus he goes on in his draught or Idea of Christianity and so proues the Truth of Christianity by telling à Heathen What it is or what it teaches The Heathen most iustly except's against These proofs so may à Christian too if no more be said and professes all this talk hitherto besides à meer begging the Question seem's to him à pure cheat and fallacy You proceed strangely saith the Heathen for what is à supposed He makes à meer supposition his Proof verity amongst you Christians you turn into à proof against me that denies your supposition You labour to take my difficulties away by proposing to me those very things which cause them Mark well .. You first make the excellency and reasonableness of Christian Religion in it selfe à fit medium to proue Scripture Gods infallible word wheras that supposed reasonableness of your Religion is as dark and obscure to me who am no Christian as the infallibility of your Bibles Doctrin Therefore you proue one vnknown thing by an other wholly as much vnknown I deny both your Bible and reasonableness of your Religion proue the one or both or you speak not one word to the purpose 10. You suppose 2. à Principle which neither Catholick nor protestant euer yet owned viz. That that which you call Christian Religion is known ex terminis to be true by à meer declaration of its Doctrin wheras no Doctrin euen the most Primitiue was euer made discernable from errour by à bare saying it was true without Euidence of Credibility laid forth to reason before beliefe some precedent Euidence of its credibility laid forth to reason And therefore you are told in the other Treatise against Mr Poole â— 21. That if Christ and his Apostles had appeared in the world and only preach't the high Mysteries of our Faith or spoken as you do of the excellence and reasonablenes of its precepts or promises without further euidence they would haue no more drawn Iewes or Gentils to their Doctrin then twelue little Children could now draw vs to the belief of many other verities not yet reuealed had God inspired them to teach without miracles or any other supernatural wonders My reason is As the Bible euidences not it self to be Diuine scripture so the intrinsecal reasonableness of Christianity is no first euidence to it selfe both therefore must bee proued by Clearer Principles Belieue it Had Christ and his Apostles only insisted vpon the reasonableness of Christianity the very Iewes would haue silenced them alleging greater preuious euidence for their Religion shewed by Moses and the Prophets 3. Saith the Heathen because you dare not meddle with the motiues of Credibility which you Scornfully call à Grand Salad too often serued vp by Papists you speak at random when you giue me no other satisfaction to my difficulties than by telling me they are worth nothing You Affirm 4. Nothing is impertinent in Christian Religion I answer The belief of à Trinity of God made an Infant Your whole story of à Serpent tempting Eue and of Sampson Mr. stilling proofs found weightless with your Mysterious book of Apocalyps seem to my humane vnderstanding not only impertinent but improbable You tell me 5. of Christian Religion agreeing with those books you call the Bible That is you would say the Christian Doctrin of the Bible agrees with the book which is idem per idem and therefore highty dissatisfactory vnless you proue both the Bible and Doctrin by further Arguments You say 6. The Heathen ought to belieue some thing besides that he hath heard or seen vpon the report of honest men He answers he doth so farr as those reports moue him to assent and therefore denies not the matter of fact that there was once such à person in the world as Christ but because you say all this Testimony is no more but moral and may be false the Heathens belief goes no higher Iust so the Turks belieue there was such à man as Mahomet the Chineses such à man as Confusius but what get we by iudging there were such persons as these in the world Doth it here vpon follow all they taught Nothing yet proued was true or infallible Doctrin No such matter You say 7. The Heathen must belieue that Christ dyed rose again wrought many miracles and sent his Apostles to preach his Doctrin c. He answers these being Articles of your faith registred in Scripture you Sr either vrge him to belieue them as you ought to doe certainly and infallibly and this you cannot exact for you belieue them because they are in Scripture and yet you haue not proued to the Heathen so much as probably that Scripture is of Diuine inspiration Therefore you suppose what he denies and pittifully beg the Question 11. Or. 2. You will haue him yeild an assent to them vpon the humane testimony of many Christians which you say is fallible and may be false and that auail's nothing for thus the Turks belieue the Alcoran the Chineses their bible vpon the Testimony of innumerable witnesses You say 8.
an Oracle of truth whilst all it teaches now is fallible and may be false 7. Hence I argue What Scripture saith is true Scripture here speaks of à Church founded by Christ of an Ancient Visible An Argument drawn from what is now said Society of Her perpetual Pastors without interruption of à Church conuerting Nations c. Therefore it speak's Truth and points at à sure Oracle marked with the notes we plead for who euer then admit's Scripture must ioyntly own these Marks and Signatures of the true Church But yee Sectaries admit Scripture and haue no such Marked Church with Antiquity continuance of Pastors c. Ergo you are not members of the true Church which must necessarily be found in some other Society of Christians 8. Here by the way we must preuent à triuial Obiection For some less knowing Aduersary may reply Wee destroy our own Ground and now proue the Marks of the Church by Scripture whereas we suppose the Scripture first proued to be of Diuine Inspiration because the Church manifested by her Marks and Motiues saith so 9. I Answer we proue the Marks of the Church and the Form of her essential Doctrin also by Scripture But how Vpon à Supposition that the Book be first proued Diuine by Church Authority Thus much done it is an excellent Principle But not Primum indemonstrabile it s own Self-Euidence Or first indemonstrable Principle This Truth is clear For no man goes about to conuert à Iew by alleging Passages out of the new Testament or to draw à Heathen to Christianity by any thing written either in the old or new Scripture As therefore that Scripture not the first in demonstrable Principle man would not be well in his wits who hopes to conuert à Protestant by meerly alleging the Definitions of the Council of Trent which he slights so he would be as sensles did he hope to conuert à Heathen by Scripture only as much vnderualued by him as the present Definitions of the Church are by Protestants Hence you see how Scripture is à Principle against Sectaries who admit it and reiect an infallible Church By Scripture we Argue and conuince them of errour might the words Thereof bear their proper sense without fancied Glosses Yet if we make à right Analysis it is not the first indemonstrable Principle but Per Modum suppositionis only that is it must be either supposed or proued Diuine 10. I say yet more Though both the Iew and Heathen owned Scripture as it truly is à Book indited by the Holy Ghost Though it were so there yet remains à difficulty not to bee solued yet they haue but made one step as it were towards Christianity For when such men look well about them and find Scripture differently sensed by so many iarring Heads as haue it in their hands by Arians Socinians Quakers Protestants c. Catholicks dissent from them all where can I beseech you these half Christians whether Iewes or Heathens securely rest With whom can they rationally vnite Themselues whose sense must they belieue and own as the vndoubted meaning of the Holy Ghost To doe any thing prudently in so weighty à Matter is impossible Vnless they first come to the knowledge of Christs true Church which as well Ascertain's them of the Scriptures sense in all Controuerted points of Faith as it doth of the Book 's Diuinity Now further It is not possible to know the true sense of Scripture but by the Church it is not possible to know the Church but by her Marks the essential Doctrin Thereof no more mark 's it self as true than Scripture Doctrin denotes its own Diuinity The Sectary therefore that rob's the Church of her Marks and the external Glory of Miracles Conuersions Perpetuity c. is guilty of three hainous crimes at once 11. First he makes the Conuersion of à Iew to Christianity Sectaries make the Conuersion of Iewes impossible most impossible I 'le show you how The Iew Admit's of the old Testament and drawes from euery passage which speak's of Christ and the Church à Sense quite different from that which Christians own The Protestant admit's both the Old and New Scripture And as we may Suppose is at à hot dispute with à Iew concerning Christian Religion First saith the Iew Lay Sir your New Testament aside which is no Principle with me Because it neither euidences it Self immediatly to be Gods word nor can you proue it Diuine vpon any sure ground extrinsecal to the Book Therefore we must Argue by à Principle common to vs both The old Testament only You read There I read also You know the Original language so do I You compare Text with Text I doe the like You Gloss and I Gloss against you Yet after all is done you draw one sense out of this very Scripture and would proue Christ to be the true Messias I draw from thence an other quite Contrary And say He is not My demand is whether Christ The Assertion proued whom you Adore hath prouided men of better means Than your Glosses and mine are whereby we may certainly know what the sense of this Scripture is If he haue done so it can be nothing but à Church manifested by Supernatural Signes and miracles for God now teaches none by Angels or Enthusiasms if the guidance of à Church be wanting we are all left in darkness And know not what Sense to make of Scripture and this ill beseems the Goodnes of à Sauiour who as you say came to enlighten the world and teach all truth which is not done For he leaues Reason in Darkness and Teaches not where his true Church is It may well be the Protestant will except against his Aduersaries Glosses but He is soon silenced for Saith the Iew you good man when you treat with Papists interpret Scripture as you please and why may not I proceed so with you And vse the like liberty 12. The second crime committed by the Protestant who depriues the Church of Her external Signes is that he Eclipses that great light of the world which as Origen saith shines to all And make it as Obscure as some Protestants make their Church inuisible before Luther What I say is certain For no man can find the Church by reason when all rational Motiues are What Sectaries are guilty of taken from it And held impertinent to illustrate that great moral Body Hence you see the third sin of Sectaries relating to Scripture This Book also loseth all credit with Christians because it Euidenceth not its own Diuinity nor can any Signalised Church tell vs it is Diuine or certainly declare the true sense thereof to either learned or vnlearned 13. My last argument against the Protestant is no Topick nor bare Probability but à plain Demonstration The Title saith This reformed man has no Christian Doctrin made credible to The last conuincing Argument Reason whilst he belieues as Protestant To proue the Assertion Three
infallible Oracles And it is very true But we proue the like Signs accompanied and followed the Church in all Ages therefore her Hearers are also bound to acknowledge Her an infallible Oracle also In this place you should haue spoken to the Cause and Shewed Why or vpon what Account those first Signs were so powerful to Proue the Apostles infallible And these latter of the Church lesse pregnant to proue Her infallible This and t' is the main Point you wisely waue For it is vnanswerable and most frigidly tell vs The main point pressed again P. 153. You must be excused as to what followes viz. That those same Motiues moued the Primitiue Christians and vs in our respectiue Times to belieue the Church And why not dear Sr Giue vs the Disparity and we haue done but you cannot If therefore it which cannot be Answered be à bold Attempt to deny the Euidence of the Church we plead for which S. Austin Epist 166. compares with the Sun manifest to all vsque ad terminos ad terrae To the last bounds of the earth it is impossible to weaken the force of our Inference when we Say The Church is proued by her Motiues an infallible Oracle You next Terme this Expression The formal Obiect of faith à Coccysm whereby it appear's how little you are versed in School-Diuinity 29. It seem's in the Page now cited your Aduersary vrges this Argument Ad hominem If à Church be acknowledged An Argument vrged ad hominem infallible in Fundamentals The last reason why you belieue it infallible must rest vpon this Principle That the present Church doth Infallibly witness so much by her Tradition To this you return à most dissatisfactory Answer in these words VVhen you Ask â—s Protestants why we belieue such an Article to be fundamental As fâ—r an Instance Christ will giue Eternal life to them that belieue him The Sectaries Answer â—e Answer not because the Church which is infallible in fundamentals Delieuers it to be so For that were to Answer Idem per Idem But we â—peal to that Common Reason which is in Mankind whether if the Doctrin of Christ be true This can be any other than à fundamental Article of it it being that without which the whole Design of Christian Religion comes to nothing 30. Good Reader ioyn here two things together Mr Stillingfleet believes and Mark the word such an Article to be Fundamental not vpon Scripture or Church Authority for neither makes the Distinction between fundamentals and not fundamentals highly dissatisfactory and why And again before he has proued by any infallible Authority that such à Distinction in his Sense ought to be made He brings in the common Reason of mankind to Iudge in à matter which Catholicks Say is de Subiecto non supponente not capable of Iudicature Because there are no Things in being as he call's fundamentals distinguisable from others of à lower Rank Moreouer And take notice of this He belieues such an Article to be à truth because God reueal's it and belieues it to be à Fundamental Faith stand's not vpon two disserent Motiue Diuine and humane Truth vpon this Motiue that Common reason hold's it so Doth not therefore this one act of Faith rely vpon two heterogeneal Formal Obiect As Faith it is built vpon God's Veraâ—ity as Fundamental Faith it stand's tottering vpon mans fallible reason 31. What followes is as bad or worse It is sufficient Say you That the Church doth deliuer from the Consent of vniuersal Tradition the infallible Rule of Faith which to be sure contain's all things Fundamental in it though She neuer meddles with the deciding what Points are fundamental and what not Pray you Sr Answer Who shall dare to meddle with those fundamentals were they Supposable in Worse Doctrin yet your sense if the Church doth not What must your priuate Iudgement or mine decide here Quo iure by what law or Authority whilst Scripture saies nothing and you will not permit the Church to meddle in the Business were there any such thing to be meddled with Therefore you leaue all to mens priuate Opinions to make what they please fundamental and exclude from Fundamentals euery thing which likes them not And here is your fumbling way of Belieuing no man knows what whilst Their broken kind of Faith the Church tells you that euery thing She Proposes as an Article of faith is Fundamental This impregnable Principle we establish in Lieu of your loose Faith and broken way of Arguing also Lastly you are out in the main Supposition that Scripture only is the Rule of faith But hereof enough is said in the first Discourse 32. The next Thing I meet with worth any Notice is P. 158. Wherevnto we also ioyn his 170. Page It seem's D. Lawd before Mr Stillingfleet wrote his Account was vrged to giue à The main Point concerning Scripture and its sense examined satisfactory Reply to the Question VVhy or vpon what ground Protestants belieue the Books of Scripture to be the VVord of God Scripture alone Sayes not which Books are Canonical much lesse declares their Sense in matters controuerted Sectaries reiect the Churches Infallible Authority And say She is not to tell vs which Books are Scripture or what their sense is though admitted as God's word Is it not very reasonable think ye to A reasonable Demand demand vpon what Ground these men stand when either they belieue Scripture to be the word of God or giue an Assent to the particular doctrins contained in the book For clearing these difficulties you shall haue Mr Stillingfleets own word's P. 170. 33. This Question Saith he how we know Scripture to be Scripture may import tvvo things First how we know that all those books contain God's word in them Or secondly how we know the The substance of Mr Stillingfleets Answer Doctrin Contained in these Books to be Diuine If you then ask me whether it be necessary that I belieue with such à Faith as is built vpon Diuine Testimony that these Books called Scripture contain the Principles of the Iewish and Christian Religion in them which we call God's word I do and shall deny it viz. That This belief is built on any Diuine Testimony and my reason is because I haue sufficient ground for such an Assent without any Diuine Testimony But if you ask me â—â— what ground I belieue the Doctrin to be Diuine which is contained in those books I then Answer affirmatiuely on à Diuine Testimony because God hath giuen abundant Euidence that this Doctrin was of Diuine Reuelation 34. Here are two Assertions The first is That the Books of Scripture contain God's word in them And this cannot belieued vpon any Diuine Testimony Thus much granted It followes ineuitably Though one should pertinaciously reiect the whole Drewes an ill Consequence after it Canon of the old and new Testament or absolutely affirm These Bookt
and all the particular Sentences contained in them are not God's written word He could not yet for such à peruerse Denial be accounted an Heretique I Proue it None can incurr the guilt of Heresy but he who denies à Truth which God has reuealed or which stand's firm vpon à Diuine Testimony But he that denies the Books of Scripture to contain Heresy not incurred though one denyed the Books of Scripture to be Diuine God's Word in them renounceth no Truth reuealed by Almighty God For Saith our Aduersary this is no reuealed Truth nor stand's firm vpon any Diuine Testimony Therefore he is no Heretique Now further if he may without the sin of Heresy deny these Books to be Diuine Seing God neuer said so It is impossible to belieue the Doctrin therein contained to be Diuine vpon any Diuine Testimony yet Mr Stillingfleet thinks he may 35. My Reason is No man vnderstand's by the Books of Scripture which contain the Principles or Doctrin of the Iewish and Christian Religion to be meerly the Paper or Couer of the Books but he must vnderstand if he rightly conceiues VVhat is to be vnderstood by the Books of Scripture what Scripture is the very Principles and Doctrin contained in those writings For example Here is one Principle in the old Testament Gen. 17. 4. God made à Conuenant with Abraham and his seed for euer Another in the New Ioan. 1. 14. The Word is made Flesh. Answer I beseech you Can any man truly affirm that these two Principles the like is of innumerable others contained in Scripture stand not firm vpon God's infallible Testimony when T' is manifest the whole Christian world is obliged to belieue them with à Faith grounded vpon the same infallible Testimony that reuealed them Principles of Religion denyed It was Therefore no little Ouersight in Mr Stillingfleet to Speak here of the Principles of the Iewish and Christian Religion contained in à Book called Scripture And positiuely to Assert these cannot be belieued vpon à Diuine Testimony This certainly is not Defensible 36. Some may yet Reply Two things are here to be considered First the bare letter or outward words of Scripture and these we belieue not vpon Diuine Reuelation but haue them from vniuersal Tradition or the consent of Nations An Answerto such as here diflinguish The second is the Sense or Diuine Doctrine which these outward Signes or exteriour words Conuey to vs. Now this Sense or the interiour Doctrin of Scripture as contradistinct from the bare outward letter we purely belieue vpon the Diuine Testimony casting the Assent giuen to the Words vpon Between the bare words and the sense other forrain Principles I belieue Mr Stillingfleet elswhere Saies some such thing as this or must say it Contra. 1. The meer outward words though pure are no Books of Scripture And as separated from the Sense and interiour Doctrin are neither Principles of the Iewish or Christian Religion nor in rigour God's word For God neuer spake nor inspired others to write words but he iointly conueyed with them his own Sense and Doctrin also And Methinks its very hard to belieue this Doctrin This is my beloued Son as God's sacred words and not to belieue those very words to come from God vpon the same Diuine Motiue which Support's the Doctrin Moses saith our Sauiour Iohn 5. 47. Has written of VVords are Diuine me And if you will not belieue his Writings how will you belieue my Words These outward Signes therefore the very words of truth called by the Apostle 1. Thess 2. 13. Verbum auditus Dei words of hearing or heard are in very deed the VVords of God and consequently may well where none can rationally doubt of their Purity be assented to vpon the same Diuine Testimony with the Doctrine contained in them 37. The Reason is God would haue been the same Verity he now is although he had reuealed nothing that therefore which moues or determin's Belieuers to assent to the truths reuealed is not only his increated Authority but the sincere external Reuelation with it also These Two iointly The First Veritas Speaking is the Obiect of Faith concurr as one Motiue whence it is that the First Verity as Speaking or Reuealing may be rightly called the Formal Obiect of Faith I know Diuines vary about this Question Whether the external Proposition be à partial Motiue with Gods internal Verity or only à necessary condition whereby that Verity the vltimate ground of faith is applyed to Belieuers herein much may be de Nomine But none of them all Say The exteriour Reuelation is assented to vpon one Principle which is not Diuine and that the Doctrine conueyed by it is belieued vpon another most Diuine and infallible This is à nouelty VVhat Sectaries should grand Neither do I see how Sectaries can find that Lustre that Maiesty and Diuinity so often talk'd of in the purest words of holy Writ if they be not owned as God's true words vpon his Diuine Testimony 38. Let vs now briefly examin Mr Stillingfleet's Proposition without depending on what he teaches or must teach concerning the belief of words separated from the Doctrin VVe belieue Saith he the Doctrin contained in the Books of The Doctrin in it selfe examined Scripture vpon à Diuine Testimony because God has giuen abundant Euidence that this Doctrin was or is of Diuine Reuelation Here are three things Distinguishable The Doctrin Belieued The Incarnation for example The Testimony reuealing the matter bebelieued and finally the Euidence whereby that Testimony is brought to light Now all our difficulty is concerning the Euidence of this Diuine Testimony wherevpon we belieue any Mystery and we Ask from whence Mr Stillingfleet takes his Euidence He has you se abundance of it wherewith to proue that God euer Said The Diuine word was made flesh 39. The Question seem's reasonable because this Testimony which all ought to belieue and consequently doth Exist is not it's own Selfe euidence nor can it be euidenced by another Testimony of Scripture wholly as obscure to vs that God spake The Diuine Testimony not its own Self euidence that Truth For so we should goe in insinitum and Proue one dark Testimony by another equally as dark Infallible Tradition not written and the infallible Authority of the Church our Aduersaries reiect And may Say Both though admitted are Obiects of faith and consequently vnder tâ—at Notion appear as little Euident to vs as the Scriptures Testimony is we desire to proue Therefore whateuer is rightly called Euidence in this matter whereby all would discouer an obscure Testimony not yet proued God's word must of necessity be extrinsecal to the Testimony it selfe and if extrinsick no other Euidence can Therefore the Euidence of its Credibility must be taken from extrinfick Motiues Possibly be had but that which arises from the known Motiues of Credibility For by these the Church is proued an Oracle no lesse
Credibility of Scripture is not grounded vpon any vniuersal fallible Consent but stand's firm vpon other stronger antecedent Motiues Nay it cannot Originally depend therevpon Seing that Consent is an Effect of those other preuious Motiues as S. Austin often cited fully and most amply declares Be it how will 4. The greatest Difficulty yet remain's for if we enquire of The Sectarles Plea taken from any vniuersal fallible Consent is groundless Sectaries where we may find this common Consent we haue but à very slippery Foundation to stand vpon Because not only Heretiques of old denied the greatest part of Scripture But to come to chese neerer times the Machiauellians and Socinians also called Christians hold many things in that Sacred Book so far aboue all humane reach that they Say it is vnworthy God to require from any à firm beliefe of them Add herevnto the multitudes of Heathens Iewes and Turks who imcomparably whole Multitudes against Sectaries surpass Christians in number All these you know Vnanimously reiect our Scriptures How then can the far lesser number of Witnesses agreeing in one consent Plead so much as probably against such multitudes of Opponents If no other motiue be alleged in behalfe of the Scriptures Credibility but only the Consent of few against many 5. But to silence all Sectaries hereafter Who insist so much vpon this vniuersal Consent we will here gratis suppose the Argument drawn from thence to be most conuincing Yet withall Assert it so little aduantages the pretences of Protestants That Sectaries plainly Conuinced it vtterly ruin's their vndefensible Cause For where haue these men any vniuersal Agreement of Christians for their Canon of Scripture Where haue they it in behalf of their iarring Opinions Where for their Negatiue Articles Where for their particular Sense of Scripture which not only the Roman Catholick Church but others also reiect as false vngrounded and Heretical If therefore this Common consent for the Bible Obserue the Proofs were more Vniuersal then it is it help 's not Sectaries whils't their singular Opinions their Canon and Sense And in à word their whole Religion as Protestancy is so particular to Them selues That the rest of Christians ashamed to own it will be no Partners with them 6. And thus you see where the Weaknes of this whole Plea lies They will haue à vniuersal Consent for the bare letter of Scripture Let that be so It s nothing to the purpose if afterward without any thing like à Vniuersal agreement they misinterpret the Book and make it speak what God neuer meant But this is done and I proue it vpon an vndeniable ground thus The Book of Scripture misinterpreted Proues nothing Whilst these men cannot name or Design à Church reputed Orthodox fiue or six Ages since which as vniuersally maintained their new Doctrin as She then owned the old letter of the Bible They misinterpret the Book And gain no more But Sectaries do So and t is proued by vrging that vniuersal Consent for the meer letter then the Arians â—r worst of Heretiques gain But to name such à Church for their Nouelties is imposible and consequently no less impossible to resolue one Article of Protestancy into God's Diuine Testimony expressed in Scripture 7. A 2. Obiection Christians faith seem's not resoluable into the Diuine Testimony speaking by the Church because How the Chutch is both the Truth belieaed And the Motiue also why we belieue the Church is Res credita ot the Material Obiect belieued Witness that Article of our Creed I belieue the Holy Catholick Church Therefore it cannot be Ratio Credendi or the Formal Obiect which moues to belieue I Answer first Sectaries must solue this Difficulty For is not the very Doctrin contained in Scripture according to them the Res Credita or the Material Obiect belieued The Incarnation I hope whereof we read in Scripture the like may be said of euery other Mystery is the Truth belieued with such à faith as they haue And the Sectaries must solue this difficulty very same Word of God wherein thefe Truths are contained is also the Ratio Credendi or Formal Obiect mouing to belieue For demand why they Assent to the Incarnation T' is Answered because God has reuealed it in Scripture No other Motiue can be pretended Therefore the same Scripture differently considered is both the Material Obiect or Verity belieued and likewise the Formal which moues to belieue And thus we Say The Churches Proposition Or rather God speaking by the Church may well be the Truth belieued and à Motiue also why we belieue wherein there is no Difficulty at all Take here one Instance in known Philosophy which teaches that light both terminates our Vision and so considered is the Material Obiect seen withall it moues By two Instances we ciear what is asserted the Power to see it and vpon that Account is rightly called the Formal Obiect In Acts of Faith you haue the like Instance For example When the Iewes Assented to the ancient Prophets vttering these words Haec dicit Dominus c. Our Lord speak's thus They belieued that God spake by the mouth of those Prophets it was one of the Materal obiects Assented to by Faith and they belieued also for those Prophets words as God's own Voice and had respect to them as to à Formal obiect Why they belieued 8. A 3. Obiection If the Church be the Primum Credibile or the first Belieuable Oracle whereby God speak's to all How and in what Order we belieue the truths Proposed by the Church in this present State We are to declare how and in what order those Truths are deliuered by it which all are obliged to belieue And this cannot be done without Confusion and perhaps danger of à Circle also We haue partly Answered aboue where it is said That as the Apostles after the Knowledge had of our Sauiours Miracles belieued first in à General way He was the true Messias So we in this present State induced by all the Motiues of Credibility already laid forth belieue first in General That this Manifested Oracle is Christs own Spouse This general Assent first precedes which infallibly teaches the right way to Saluation And this truth we Assent to immediatly vpon the Churches Proposition or rather vpon God's Testimony speaking by the Church without depending on Scripture Iust as the Apostles belieued Christ our Lord to be the true Messias vpon his own Testimony proued Credible by Miracles and other Signal Wonders Thus far there is no Confusion at all nor any danger of à vicious Circle Now further This General truth admitted we proceed to the Beliefe of other particular Verities proposed and herein also follow the Apostles Steps and practise who assented to euery single Article which our Sauiour deliuered afterward vpon his own Word Why therefore may not we also Afterward we descend to other particulars belieue euery particular
Churches on earth and proue themselues thereby both Faithles and Churchles But enough for à Preface Open and read Approue or condemn as reason shall guide you In case you Condemn please to say VVhy and shew me where I erre in Principles Pardon the faults of the Printer which are many he is à stranger to our Language except against mine boldly if you find any but do it with Charity and still for this I must inculcate again and again Remember Principles Farewel AN ADVERTISEMENT FOR Mr STILLINGFLEET Sr. PLain dealing is the best you shall haue it in this short Advertisement from à friendly Aduersary no Enemy I assure you who desires to do you good against your will If I be rightly informed Both you and some others find your selves dissatisfied vpon this score that your Rational Account as t is called comprehending the Grounds of Protestant Religion remain's yet vntouch't or not answered Before I reply to these complaints I shall take the boldnes to request one fauour at your hands you will much oblige me by it which is to point out that Chapter or Paragraph through your whole Book wherein the hidden treasure of these Protestant Grounds lie and to giue me in à few lines one or two of them plainly set down in halfe à Sheet of paper I speak of Grounds for Protestancy as it is your peculiar Religion distinct from Popery and all known Condemned Hereties Fob me not off I beseech you with any general talk Tell me not I must seek better and shall find For Sr I assure you though I haue made à diligent Search after your Grounds they are yet so far remoued from my sight that I cannot find one Wherefore because you are more Conuersant in your own writings then others and Plus vident oculi quam oculus I beg to be enlightned by you If you fail to do this the world will iudge as I do that you haue abused the Reader with à Title wherevnto nothing in your voluminous Book answer's I mean you haue no more touched vpon Grounds for Protestancy as Protestancy and mark my words then for Arianism or any other false Religion In the perusal of your Book I se what beguiled you You Sr thought to throw that little dirt wherewith some haue furnished you in our faces was enough to make your bad cause Specious and to prop vp your Protestancy as if forsooth to Cavil at vs were to establish your Novelties Know good Sr that both Arians and all other gone Heretiques were as fierce in their Cauils against the Church as you are but did they therefore either ground or establish their false Doctrins contrary to Gods Truths It is à gross errour to think so For as it is one thing foolishly to brandish à Sword and another fitly to vse à Buckler so it is à quite different busines slightly to impugn Catholick Religion and another to defend Protestancy Tht first you haue attempted like your old Heretiques and with as ill success But the second which is to maintain Protestancy or to settle that vpon solid Grounds neither is nor was nor euer shall be done by any wherefore I tell you in this Treatise read it if you please This Protestancy is wholly vngrounded God never revealed one Article of it as Protestancy nor did ever antient or modern Orthodox Church teach so much as one of your Particular Tenets And for this reason I say it s falsly called the reformed Religion hauing neither Essence nor the Properties of Religion belonging to it Now for as much as Concern's your Clamours because you think your Book neglected or not yet Answered First give me leave to tell you it is a great Vanity to rise to so high à conceipt of your selfe or of your Book as if you were the only Defender of your Faith and à greater to publish it to the world what think you Cannot Protestancy be impugned without taking you or your work in hand It s little wisdom to iudge so A Souldier good Sir who intend's to inuade an enemy takes no directions from him how to enter his Country much less busies his thoughts about remouing euery straw or euery little block that lies in his way but marches on as he thinks best to compass his Design To ouerthrow your Protestancy is our Design and you most vnreasonably prescribe what we are to do That is we must either attaque your Fort and meddle with your Account or you think nothing is done Why so I beseech you Grant which is not true that those who haue written since your Account saw light passed by it without much notice they might well do so looking on it as à Block not worth remouing vnless as I say you will haue them to obey your Commands and assault what Outwork you please It is Sr your Cause we more mind then your Account 2. Why do you or some body for you not only shamefully stopp all the Presses in so much that scarse a sheet of paper can appear in publick But moreover why haue you when all liberty is granted to scrible and print what you please omitted to Answer those Bookes which directly impugn your Doctrin That excellent Guide of Controuersies is the One and Protestancy without Principles the other And you haue done this with much vncivil scornful Language with a meer forced Pish from the teeth outward at the end of a Preface as if forsooth you would be thought to Say You Could Answer but vvill not vvbereas the naked truth is at least wise men Iudge so you would Answer but Cannot Sr believe me it would have been much to the purpose and far more satisfactory to your Protestant Brethren had you when you saw your Protestancy to speak moderatly well shaken in those two Books replyed to some particulars and shewed where either the Principles were false or their Discourses failed But you Cowardly quitted the field sate down silent busying your selfe with reprinting a few Sermons whereof the world had no need at all And this t' is thought was done to cloak your Lazines your ignorance or both because you could not Answer yet we are called on to quarrel with you whilst you like a Priuiledged Person exempt your selfe from medling with vs. That is we must speak and you say nothing But Sr let vs come neerer the point and tell you truth Whatever you account substantial in your Book hath been answered by your two scorned Aduersaries and if any thing be yet wanting it is amply supplyed in this Treatise To conceiue what I would proue please to Note There are two wayes in answering a Booke The one is to follow an Author step after step by examining severally each piece of the VVhole The other is to Consider the Principles wherevpon the VVhole relyes shewing them either false in themselues or not connex't with those Conclusions which should follow from them Destroy Principles you destroy all Thus the Motion of à Watch may be spoiled two
make their sense good in the passages alleged when we now stand to Scripture only I answer 2. such dark inferences drawn from comparing Texts together not grounded on the very words euer imply à mixture of humane discourse which therefore is fallible and may be false Whence it followes that Sectaries can belieue none of these senses by Diuine Faith because the last Motiue or formal obiect of their Assent is à fallible reasoning only and this may erre And here you may learn how necessary an infallible Interpreter of Scripture is without which we are cast vpon meer vncertainties and vnauoidable improbabilities 6. The Sectary may yet answer To the comparing of Texts together He add's the sentiment of some Fathers for his sense I say of some for t' is euident He hath not all much lesse the Vniuersal consent or Tradition of the Church in euery age If this be the reply I may well oppose it in Mr Stilling own words pag. 216. Think not to fob vs off with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles time c. But what will you say if he has not one clear Testimony of à Not on◠ancient Father Clear for protestancy The reason is giuen Father for him I boldly assert it and vrge him to produce but one The reason is What-euer Testimony of à Father is alleged for his sense will be at most if 't come thither so notably ambiguous that weighed with all circumstances it may well haue à Catholick meaning That sense therefore must stand good without contest when it answers to the iudgement of à whole learned Church and the Sectary hath nothing to draw it to his particular opinion neither vniuersal Church nor vniuersal Tradition but only à few ambiguous words capable of interpretation and his own fancy to boot Nay I say more He hath not so much as any little appearance of ambiguous words for his sense Pray you tell me and let Protestants shame me if they can where has he any hint of à Fathers doubtful words for his minc'd fitting assistance only allowed the Church Positiuely excluding infallible assistance For iustification by Faith only For two sacraments only For à signe only of Christs presence in the Eucharist yet these senses he vend's as the genuin meaning of the Holy Ghost without proof or probability therefore fancy only plaies here And thus you see the first part of my Assertion demonstratiuely proued viz. That Protestants haue not so much as à weak probable assurance of that which is the very life and essence of Scripture I mean of the true sense intended by the Holy Ghost Yet you know Tertullians iudgement Tertullian saith Lib. de Praescript cap. 17. Tantum veritati obstrepit adulter sensus quantum corruptus Stylus A fals sense depraues Scripture as much as if the words were corrupted Thus much premised and so fully proued that sectaries cannot return à probable answer I 'le add one consideration more to confirm what is said A Discourse between à Heathen and à Christian 7. Imagin that à well disposed Gentil Philosopher half perswaded of the truth of Christian Religion addresses himself to the most knowing Protestant or Arian and not to dissemble the force of the Argument to some learned Catholick also He find's them strangely deuided about their Canon of Scripture about their Translations and which is to our purpose now at high difference concerning the meaning also The Arian tell 's him he hath the How men called Christians differ about scripture true sense so doth the Donatist the Protestant and Catholick likewise The wise man is not so foolish as to belieue any of them vpon their bare word although Stentor-like they cry this and no other is Diuine Doctrin Therefore he concludes if reason may haue place This way of finding what he would know without the help of some other Principle distinct from Scripture and the fallible Assertion of particular men opposite to one an other is so highly dissatisfactory and wholly insufficient that it cannot settle him in the truth of Christianity Nay he may wel argue further If I yet no Christian cannot so much as know these very books to bee Diuine because you say they are so when we Gentils and Iewes in part hold them only humane If I though I own them as Diuine can learn from none of you what they say for I find you all at high contradictions about the sense How will you induce me by this your Bible only to become Christian Or how can you when you dispute with one an other so much as propose à probable Argument out of Scripture in behalf of your different Tenets For The Heathens Discourse none of you yet know by Scripture only the true meening of it You first suppose à sense and then argue wheras you should clear the sense and proue it or your Argument fall's to nothing For example The Protestant find's in Scripture that the Holy Eucharist is called Bread supposing Bread to signify natural bread or at most bread deputed to à holy vse the Catholick denies this supposition and sense also Hee reads again in S. Iames c. 4. T 〈…〉 is one Law-giuer and iudge who can destroy and free Ergo saith the P 〈…〉 stant there is no other visible iudge in the Church to end Co 〈…〉 ersies As odd an inference as if one should conclude because it is said in Scripture Bee not yee called Masters for your Master is one Christ no other ought to be called Master and therefore this sense and supposition in also denied And thus it must needs fall out whilst the Sectary has not one express word of Scripture for his nouelties wheras saith the Gentil the Texts seem clear enough for Catholick Doctrin taken in an obuious sense yet not so clear but that à peeuish Glosser may peruert all by his wilful fancy 8. Yet the Gentil Argues You Christians say there is true Religon amongst you and that God the Author of it hath allowed The Heathens Argument Clearly proposed against sectaries means abundantly sufficient to knowit Means I say whereby not only Gentils Turks and Iewes but Arians and other Hereticks also may be reclaimed from their errours Thus much you must grant or say that Christ hath left an vnbelieuing world vnder an impossibility of being conuerted And if this be true that is if meanes be wanting to know the verities of Christian Religion The Gentil may blamlesly remain as he is and so may the Turk Iew and Heretick also Now saith our Heathen 'T is euident Scripture alone without further light is no meet means to reclaim any of them for the Gentil slights your whole Scripture and can that by it self draw him off his contempt Again The Bonzij in that vast Kindom of China pretend to an other Bible writ long since by their supposed great Prophet called Confusius and the book
Ponderation of my Replies is so far to iudge between vs. But here is not all I must Say more Though I am as fallible in excepting against His glosses as he is in making them yet my Faith depend's not vpon my Exceptions but vpon the Doctrin of my Church The express words of Scripture and Fathers These oblige me vnder pain of damnation to belieue as I doe But all that Mr Stilling hath for his Faith is only the vncertainty of his own No man builds faith vpon his own Glosses coniectures ancient Church he has none nor express Scripture nor one Clear sentence of any Ancient Father And will hee Dare to oblige me vnder pain of damnation to belieue his Glosses or the opinion he would mantain by them vpon no other Ground but his weak Coniectures I appeal to his own Conscience for an Answer Well Be it how you will thus much is euident and T' is the only thing I aime at in this whole Discourse if Scripture and Fathers be interpreted in high matters of Faith by two Aduersaries of different Religions when no surer Principle is at hand to rely on but the fallible Glosses of the One and à contrary fallible combating with those Glosses in the Other they may both as the world goes now sit long at the sport before one Controuersy Other mean◠to end Controuersies then meer Glosses be ended Therefore God as I said aboue has Prouided vs of an easier way to end these weighty difficulties or we may All turn Scepticks Some may say The old mode of the World was to dispute by Scripture and Fathers dare we reiect this way of arguing as insufficient Answ No truely It is an excellent way amongst Christians though insignificant to Heathens when the Aduerse Parties can Clear the sense of Scripture and Fathers vpon certain Principles But if the very sense of Scripture and Fathers be called into Question As now à daies it is by Sectaries We must of necessity haue Recourse to an other more Clear easy and indubitable means of ending all Debates euer in vse among the Holy Fathers Whereof more afterward In the Interim the ensuing Chapter may giue you entertainment CHAP. XIV It is further proued that neither Scripture alone nor any other Principle distinct from an Vnerring Church can with certainty decide Controuersies in Matters of Religion or Regulate Christian Faith 1. THis Assertion not slightly proued in the other Treatise Disc 2. C. 4. I hold so certain That the wit of man shall not rationally contradict it And to giue yet more light to what is there said Be pleased to exclude or mentally only to cast aside All thought of an vnerring Church of her infallible Tradition al so of the Definitions of General Councils For all these which Sectaries hold fallible are Essential to an vnerring Church If any such thing be in the world whereof we shall Treat afterward Next look about you And consider well what remain's to end Controuersies withall or to regulate Diuine Faith You haue VVhat Principles Sectaries Can Pretend to distinct from an Infallible Church first Scripture which à Pagan wholly and à Iew partly reiects Yet with such Aliens from Christ à Christian can argue rationally yea and clearly conuince them as I shall proue in the second Discourse After Scripture you haue the sublime Mysteries of Faith the Fathers Doctrin laid forth in their Volumes and the History of the Church Here are all the Principles imaginable left Sectaries besides their priuate Spirit which can be no more à sound Principle to them than the contrary Spirit is to Their Aduersaries 2. Let vs now See how weakly the Sectary endeauours to end any Controuersy by these Principles without an infallible Church And be pleased euer to attend to the Aduersary he Treat's with If he attempt's to do good on à Heathen by Scripture or bring 's in the Reasonableness of Christian Religion The Heathen and Iew also laugh at his Folly And wish him to proue his Book to be Diuine If he proues that by the Vniuersal Tradition of all Called Christians the Heathen perhaps will not yet quarrel with him as I may hereafter about the Fallibility or Infallibility of Tradition but desires him to goe among the Chineses and lay his Bible down by That book which their supposed Prophet Confusius wrote full of excellent Moral Precepts Thus much done the Contest Begin's The Sectary saith his Bible is Authorized by à great Prophet called Christ A learned Bonzius Answer 's and his is also Authorized by à great Prophet called Confusius The Sectary saith all Christians own his book vpon à neuer interrupted The Protestants Contest with ◠Heathen Concerning the Bible Tradition to be indited by the Spirit of Truth The Bonzius replies All China of à mighty vast Extent age after age hath the like perpetuated Tradition for his Bible What followes but that These two Aduersaries peruse their Bibles The Bonzius read's ours and Reasonably ask's whether the Sectary can infallibly proue such strange Mysteries as are registred there for example à Trinity the Incarnation of the Diuine word to be Truths Reuealed by Almighty God The Sectary answers All the infallible certainty he hath of these particular Verities lastly Relies only vpon Scripture it selfe For what euer Principle can be imagined distinct from that written word whether Church or Tradition is Fallible and may deceiue If so saith the Heathen your Bible gain's no Credit with me Because you proue the Mysteries contained there by that which causes my doubt or is the matter in Question for you say all I read is of Diuine inspiration because your Bible relates them and therefore make that à proof of your Doctrin which is the Matter in question or causes my doubt O saith the Sectary read on with Humility and you will find that the very Maiesty of the style the Energy of the words will quit you of doubting And to ease you of too much pains know we Protestants hold That the Belief of à very few chief Articles or simple Truths as that Iesus is the Christ The Diuine Word is incarnated c is faith enough to gain Heauen Contra The Heathen except's against the Protestants plea. Replies the Heathen I see no other Maiesty in the Style of your Bible than in mine and other pious books The exteriour Syntax or ioyning of words together is common to all such Writings But aboue all I wonder why you talk to me of no man knowes what splendor shining in the bare Letter when you say that shines not to Pagans but only to those who haue the Spirit of God and are the Elect amongst you Now to what you Add of à few chief Articles necessary to be belieued and no more I answer first Your Scripture saith no such Thing nor tell 's me or you which Articles are necessary which not and if it did so you are only where you were before in darkness
viz That that giues no Moral certainty but leaues you where you were before in à state of doubting Obserue now All you get from the Protestant when the Fathers plainly teach Catholick Doctrin is either to deny the Authority as the Elder And perhaps wiser Protestants haue done or after Mr Stillingfleets new Mode How Sectaries Shift off Authorities to Gloss them All you get when à passage seem's dubious is to squise more out of it than it has Whence it is That you euer find the Sectaries Doctrin when He tampers with à Te◠seemingly doubtful to ouerreach or to goe beyond the strength of his Quotation That is He speak's plainly what he would haue you belieue And the more plainly he speak's the further he run's from his Authority which Therefore check's his Boldness And Tell 's him I say no such thing as you Teach Take for example those words of Theoderet The Mystical Symbols remain after Consecration c. O saith the Sectary the meaning is the inward Substance of bread remain's Hold Sir there That 's more then the words allow of Mystical Symbols may as well yea far better signify the exteriour Accidents than the inward Substance of bread Therefore you ouerreach the Text And abuse your Author 12. Thus much premised We shall come to our last intended Demonstration And by the grace of God Euidence How Controuersies may be ended Though indeed the Sectaries intricate way of handling Matters makes them seem to à vulgar Reader à work without end For say I beseech you What can be more slight or more remote from Reason than after à long Profession and quiet Possession had of our Catholick Verities To see à few Sectaries late Strangers to Christianity step in amongst vs And after so many Ages strutt vp and down in à corner of the world As if They forsooth By their bringing to light again The procedure of Sectaries Slight nothing but à list of old absolete worn-out Heresies could now Ascertain Papists How much of their Doctrin is Orthodox And How much not And this ò strange Boldnes is done vpon no other Principle than vpon à few misconstrued words of some few ancient Fathers without alleging plain Scripture or the Authority of any Church for this most vncouth and strange Proceeding What can be more slight than to follow the lesser Light or rather no Light at all And to preferr That before the Luminare maius which hitherto has illuminated the whole world What can be more slight than to stand guessing at the sense of Fathers To Gloss their plainest Testimonies when these guesses and Glosses are vnprincipled and haue no more Support than the fancy of him who makes them You shall now see whither these Glosses tend And an End put to Controuersies CHAP. XIX The last designe of Sectaries Glosses discouered They end nothing The clear way to end Controuersies of Religion A distinction between Authority and Principl'd Authority Of the improbability of Protestancy 1. NOte When Sectaries Gloss Scripture or Fathers clear for Catholick Religion and after much tugging violently force some piece of their new Doctrin from Passages lesse clear Their aym is to keep vs off from the last sound Principles of ending What Sectaries aym at ◠by their Glosses Controuersies Mr Stillingfleet like one haunted with two contrary Spirits has à rare Talent this way Now He charm's à darker Passage out of all obscurity And makes it speak Protestancy So he giues light to Theoderets Mystical Symbols Now He does the contrary feat And cast's as clear words as euer Father vttered into so much darknes That it is hard to know what is said Take here one instance You haue it in his Page 217. Where he Interpret's that plain passage of S. Austin Tom. 6. co 〈…〉 Epist Fund C. 5. I would not belieue the Gospel vnless the Authority of the Church moued me therunto And to obscure this most manifest and profoundly well expressed Truth The Gentleman spend 's three whole pages in Guesses and coniectures And all is to Vnsay what the Saint had most euidently Asserted First forsooth he tell 's vs What the Controuersy was which S. Austin then discussed 2. What Church that was which moued hi◠to belieue the Gospel Here He Guesses and Misses 3. In what way and manner the Churches Authority did moue him And in this particular Mr Stillingfleet err's grosly who will needs perswade S. Austin very clear made obscure vs That S. Austin belieued not the Diuinity of Scripture vpon the Churches Authority But only the Authenticalness of the writings of the Apostles and Euangelists As if to belieue the Authenticalness of the Gospel could be separated from belieuing that very Gospel to be Diuine It s à whimsy As shall appear afterward In the mean while you see How all these Coniectures laid together I medle not with them at present are incomparably lesse clear than S. Austin's plain words Yet I must so far put out my eyes as to esteem them the only light to regulate my iudgement by and Consequently make Non-sense of S. Austins clear Expression Is it not reasonable think you Before I do so To ask first by what Principle I may know That these Coniectures hit right 2. Now here you haue what I wish the iudicious Reader seriously To reflect vpon Suppose one should follow Mr Stillingfleet through all those windings and Turnings wherewith he encumber's this one short Sentence of S. Austin And Answer step What the Reader is desired to reflect on by step to euery Paragraph in order Suppose Hee that vndertakes such à Task should in like manner proceed through all The Gentlemans Rational Account as 'T is Called And attend to his discourses reply to euery particular of his endles Glosses laid on Scripture and other Fathers Suppose Thirdly He should rigidly Examin euery circumstance related in the Stories of that voluminous Book Doe only thus much and you draw the book dry For besides cauils you haue no more How many volumes think ye would This way of Answering bring forth to the world before the whole Account were Answered And when all is done Much God knowes is not done to end Controuersies with Satisfaction Thus the contest goes on 3. Mr Stillingfleet like one affraid to meddle with sound Principles begins to Glosse His supposed Aduersary because no better stuff is giuen to work vpon goes not yet deeper into difficulties But turn's to the Scripture and Fathers Read's and Iudges by His own Reading That much is interpreted amiss in this Rational Account Therefore Vnglosses as fast as Mr Stillingfleet Glossed And hopes He doth very well Mr Stillingfleet discourses This Aduersary doth so also But finds or pretends to find I say no more yet His discourses vnsound at the bottom Much Confusion sollowes this way And too weak to bring in à good Conclusion Mr Stillingfleet relates his Stories set forth with à number of circumstances Our supposed Aduersary discouer's
granted so much The Argument is clearly proposed Mr Stillingfleet return's no probable Answer A full discouery of his fallacies 1. SOme may think the particular Matter now hinted at too largely handled being scarce worth halfe the labour here spent vpon it And They iudge right Should I once so much as offer to proue as Mr Stillingfleet fondly Imagin's the Roman Catholick Church à safe way to saluation because Protestants Say so Far bee it from mee to entertain such à Thought For whether They side with vs or not Wee haue absolute Absolute Certainty of Faith without dependence of Sectaries Certainty of our Faith independently of Their suffrages or Voting vs in à Secure way to Heauen Wherefore Should Sectaries recoile And say wee are all damned as some haue done wee regard it not That would no more Lessen the Certainty wee now haue of sound Faith than Their Casual Granting vs Saluation in the way wee are in Heightens it 2. 'T is true were it doubtful or no more but Probable whether Catholicks Could bee saued in their Religion The agreeing of Sectaries with vs might serue for something But now when the Certainty of our Doctrin Stand's as wee here Suppose most secure vpon an Infallible Principle which is Church Authority The Proof taken from the Agreement of both Parties is an Impertinency And in real Truth De subiecto non supponente That is Not to bee supposed if which is euer to bee noted wee should goe about to strengthen our Catholick Doctrin because Heretiques Agree with vs. 3. Howeuer though the Agreement Considered in it selfe beâ— no more but à fallible Protestant Opinion yet laid by the other indubitable Doctrin of the Catholick Church 'T is à Truth as asserted by them And ties their tongues so fast that They shall Neuer hereafter speak à probable word against our Catholick Faith Again the Concession presses Sectaries Ad hominem who admit Scripture vpon the General Agreement of all Called Christians If therefore They argue well Both you Catholicks and wee Protestants hold these books Diuine Ergo They are so Wee Argue as strongly Both Parties also grant saluation to Catholicks An Argument against them vpon their Concession ergo They are so secure that it is impossible to plead against the Truth Though as I said now The Sectaries Concession heightens not one whit our Certainty whereof you may see more n. 20. In the Interim please to know The only reason why I discuss this Controuersy more at Large is first to discouer Mr Stillingfleets gross fallacies Next to Show that Protestants are forced at last to Put an End to Controuersies Seeing the most Learned that euer wrote ingenuously acknowledge the Roman Catholick Faith to bee à safe secure and abundantly sufficient Means to attain Saluation which is to say A true belieuing Catholick Cannot bee Damned vpon the Account of Wanting Faith if other Christian Duties bee Complyed with 4. Now if you Ask what forced Sectaries to grant thus much to Catholicks I answer it was no kindness God knowes But stark shame to touch here on no other Motiue which extorted the Concession from them For would not both Heauen and earth haue Clamour'd had They damned all their own Ancestors all the learned and ignorant of the Roman Catholick Church far and neer extended for want of Diuine Faith Yet this followes Because without Faith it is impossible to please God And thus they stand perplexed Allow sauing faith to the Roman Catholick Their Plea is ended Deny it They send millions and millions of Souls to Hell Thus much premised I Argue 5. That Faith which the Roman Catholick Church and Protestants The Ground of our Doctrin also iointly own as sufficient to bring à man to Heauen is intirely perfect And cannot be rationally opposed by either Party But the Faith of à true belieuing Catholick is such à Faith Therefore it is entirely perfect And cannot be more rationally Opposed Now further If it stand's thus firm vpon Church Authority That 's the certain Principle And the Concâ—ssion of Aduersaries As an ouer-measure though weightles it cannot be rationally excepted against by either both Parties owning it sufficient to Saluation Therefore All controuersies concerning Faith are clearly ended in behalf of Catholicks Vnless meer Cauils may pass for rational Arguments 6. It is truly Pitiful to see how vainly Mr Stillingfleet Part. 3. C. 4. Page 611. striues to Euert the force of this short Discourse Sometimes The difficulty is not so much as touched by him Sometimes Hee mistakes the Question And euer beggs it Now He run's away with half à Principle which lead's in à lame Conclusion Now false Suppositions pass for Proofs Now Protestant Opinions enter in as sound Doctrin Here he wrong's our Catholick Authors There He contradict's himselfe In à word you haue nothing through His whole fourth Chapter But I know not what strange Confusion Thus He Begins 7. Protestants confess there is à Pissibility for some to escape Damnation The Aduersaries discourse in the Communion of the Roman Church But it is as men may escape with their liues in Shipwrack But they Protestants vndertake to make it euident There can be no danger if they obserue the Principles of Protestant Religion Mark first How strait hearted The man is in granting as little as may be viz. A meer Possibility And of some only to be saued in the Roman Faith hoping Thereby to remoue his own Ancestors and Millions of Pious Christians as far from Heauen as à Possibility conceiued by Him is from an Actual Being I know other Protestants speak more roundly And say absolutely Saluation may be had in the Roman Catholick Church because it is à true Church in Fundamentals And that the differences betweem them And vs are about lesser Matters or meer Opinions c. See Mr. Thorndicke in his Book of Forbearance page 19. Therefore Mr. Stillingfleets lean bare and remote Possibility of Saluation is only his own particular Opinion Proved weak and vnconcluding Howeuer though he see 's not the Consequence Wee haue enough to conclude against him I 'le s'hew you how 8. There is Saith he A posibility of being Saved in the Romam Catholick Faith That is Catholick Religion has in it à Possibility of bringing men to Heauen if there be nothing wanting on Their parts Very Good This Possibility intrinsecal To the Religion is now as actually in Being as the Religion it Selfe But the Religion is actually in being Therefore this Possibility inseparable from it is also Actual And lies not in the Series of things yet producible as Creatures doe which God if he please may Create to morrow And thus you see Possibility stand's here not opposite to non-Existency but to an Actual impossibility Therefore when I say Catholick Religion now existing can possibly saue All I say with the same breath it cannot possibly damn Any Unless you 'l Grant it can saue All and damn some which is
and that this Resurrection is meant in divers passages of Scripture But they deny the Resurrection of the body after Death Ergo it will be the Safest to deny the article of the Resurrection Again Dissenting parties as Iewes Turcks and Sectaries agree with Catholicks that there is but one God Ergo by virtue of this Principle men will be bound to deny the Trinity Lastly Dissenting parties Agree fully with vs That Christ is man but Hereticks deny His Godhead Therefore it will be safest belieuing that Christ is meer man And not God Answer With much wearisomness do I read these more than pitiful improbable inferences Not one of them arises from Premises which lead in any thing like your Conclusion Reduce but Premises put which infer no Conclusion one to right Form one serues for all and you will see your folly Thus it is That Doctrin in which Catholicks and Hereticks agree is safe and true Doctrin Catholicks and Hereticks agree in this Doctrin that Christ is man but not man only ergo that is safe and true Doctrin Here is the utmost your Premises can infer And I grant all Christ is truly man So I grant the Doctrin of à Resurrection from sin of one God only to be most sound and Catholick But here is your grand mistake and open fallacy with it You seem to perswade the Reader that because Hereticks agree so far with the Church Therefore it is safe to deny what euer other Doctrin She maintains Sr She maintains the Truths now mentioned yet not only Those But many more And herein there is no Agreement consequently no good conclusion for you vpon any agreed Principle For thus much only followes from thence That so far as we Agree so far true Doctrin is taught Apply this to our present matter and all is plain You and we agree thus far that Saluation may be had in the Roman Catholick Religion Most true We dissent from you concerning the Charge of Superstitions An ather fallacy discouered and gross Errours imposed on vs from this you can infer no Conclusion against vs vpon the Principle of Agreement now Supposed in the other Doctrin of Saluation which goes on roundly without all contradiction I would say We agree about Saluation and that 's à Truth we differ in other points here we must dispute vpon other Grounds And lay that agreed on Principle aside for immediatly it lead's in no conclusion in such matters 31. Shall I now tell you where your whole Fallacy lies It lurk's in that pretty Term Safest For you thought to infuse into it this Sense So much Doctrin as we and Hereticks agree in is only the Safest But no more As if we Catholicks held what euer other Tenet is out of the compass of that agreed-on Doctrin implies both Vnsafety and Vncertainty You grosly mistake We hold euery other Point of Catholick Religion wherin you and we dissent wholly as Safe and certain as That is we both agree in For I tell you once more our Safety and certainty depend not vpon any Hereticks consent If then you would rack That Principle we and Arians agree to this unto ward sense So much Doctrin The Principle of Agreement abused precisely is the safest we agree in And no more Or That our maintaining that agreed-on Doctrin to be safe excludes other Catholick verities from being So Wee neither agree with the Arian nor any other Heterodox But utterly disclaim The Principle and consequently say you can draw no Conclusion at all from it against vs. Sense the Principle and all is clear Hereticks and we agree That Christ is man That sense contains certain Doctrin O but the meaning may be He is so purely man that he is not God Giue it this sense we agree not but reject the Principle as Heretical which therefore inferr's nothing like à conclusion against vs. All is contrary in the other agreed on Principle Concerning the Saluation of Catholicks For that as I said now Though it serue not immediatly to end other debates touching Purgatory Praâ—ing to Saints c. yet it drawes with it à long train of notable consequences For if we may be saued we haue true Faith in our Church true Hope true Chatity true Repentance And what euer is necessary to attain saluation More of Mr. Stillingfleets Mistakes briefly discouered 32. I 'le only briefly hint all the rest which followes from your Page 623. to the end of the Chapter To touch them is enough to take off the little strength they haue You ask first Why you ought to belieue that which both Parties agree in I Answer because you must belieue in some Church which is either your own or Two questions answered the Roman Catholick Or Both Both grant the Catholick may be saued what would you haue more You Ask again If the consenting parties may agree in à falshood what euidence haue you but that the agreed on Principle is one of those Falshoods I haue answered 1. If the Principle bee supposed false you might haue roundly said so at the beginning and spared all your superfluous labour spent to no purpose in this fourth Chapter I Answered 2. The true Church euen when Protestants consent to it cannot Agree in à falshood for the true Church speaks truth And He or They who side with it cannot swerue from truth in that You say 3. It ought to be à safe Principle indeed and no vncertain Topical Argument which men should venture their souls vpon Answ If men must be saued in the true Church be it yet where you will And in this we All agree none can in conscience call the Doctrin of it Topical or vncertain as shall be proued afterward In the mean while Say I beseech you Church Doctrin Miscalled Topical what safer Principle haue you to rely on in this weightly matter of Saluation which will not be more Topical Than that is which the true Church teaches And you approue You know or should know there was neuer any true Church since Christianity began which denied Saluation to the Romam Catholick Nay all Orthodox Christians euer granted it You side with all these Orthodox Christians and what greater Authority can there be on earth Yet this Principle must be called by you Topical and vncertain Say then what 's more certain Will you leave the voice and vote of all Orthodox Professors and run to Scripture Alas The whole book Saith no where so much as seemingly That you Protestants are in the Safe way of Saluation And we Catholicks not What euer Argument therefore is drawn from Scripture will be à lesse satisfactory Principle yea none at all And infinitly more Topical in order to saue you Than what the church teaches and you hold with it is to save vs. Now if you let goe this Principle of plain Scripture as you must or I 'le vrge you lo produce that plain Text which saues you and Damn's Catholicks you haue nothing left
must become Papists or wee turn Arians and Protestants Or finally be forced to deny plain Scripture A most conuincing Argument 9. The difficulty therefore is not and Sectaries seldom touchit whether Scripture be true were the sense known or out of Controuersy but what that true sense is which lies in obscurity and cannot be known without à certain Interpreter Here is the only Question debated between vs and Sectaries One may The only difficulty concerning Scripture Reply It is no good obiection to say learned men differ about the sense of Scripture Ergo it is not sufficiently plain because à great wit may wrest the plainest words God euer spake to à sinister sense Contra. 1. But who knowes when two learned Parties contest in this Matter which of them is the sinister Wrester Contra 2. When à whole Society of men as the Arians were and Protestants are now Tamper with à Text which touches an essential point of Faith And dissent from others as learned as Themselues about the meaning The sense cannot be supposed more clear for the one than the other without an other Rule certain and Definitiue Pray you say Is the sense of those words My Father is greater than I indisputably clear for the Arian Or the sense of Christs words This is my Body without controuersy clear for the Protestants Doctrin concerning the Sacrament when à whole learned Church opposeth both Euidently No. Therefore Sectaries must acknowledge an Obscurity in Scripture our Nouellists must grant that Scripture is not only obscure in these two places But more That à Iudge is necessary to ascertain all of its true meaning as well in these as in à hundred other Passages Again if Scripture want this clarity it cannot be its own Self-euidence much less conuince an obdurate Aduersary Nay I say though it were clear and the sense thereof agreed on by all called Christians yet both Iewes and Gentils scorn the Diuinity of the book And say if 't be of Diuine inspiration That must be proued by à certain Rule extrinsecal to Scripture Therefore it is not immediatly credible by it self or for it self Lastly were Scripture plain in it self yet And this vtterly ruin's Sectaries The certain Doctrin of it can neuer be applyed indubitably to any vnderstanding For our Nouellists say because all Teachers of Christian Doctrin are fallible none can make an infallible Application of it to any or teaeh that Doctrin infallibly which is in it self infallible See more hereof in the other Treatise Disc 1. C. 2. and C. 4. N. S. CHAP. II. The Rule of Faith assigned The Properties of à Rule VVhat is meant by the Church Ancient Fathers Assert that the Church is easily found out Her marks more clear than Her Essential Doctrin 1. THe true Church of Christ in this present State manifestly demonstrable by signal Marks and Motiues is the only plain certain Self-euident Rule of Faith apt to conuince the most obdurate Vnbelieuer It is immediatly credible and the Doctrin of it certainly applyed to à Seeker after truth These Assertions stand firm vpon 3. Principles 2. 1. Christ Iesus has prouided Christians of à clear and easy Rule otherwise All are left in darknes and know not what or how to belieue 3. 2. Nothing assigned by Sectaries Bee it Scripture solely or what els Imaginable Carries so much as à weak probability of being à Rule so plain easy and satisfactory as the true Church is 4. 3. All the properties of à Rule exactly agree to the Church of Christ and to Her only 1. The Rule of Faith is plain Christs Church is the Rule of Faith so is Church Doctrin and much more plain than Scripture I mean we easily vnderstand what the Church teaches though the Doctrin in it self be difficult 2. A Rule is its own Self-euidence so the Church is taken with the Marks and Motiues whereby She is demonstrated 3. A Rule is apt to conuince the most obstinate Aduersaries Christs Church has euidently don so witness the innumerable Conuersions wrought by Her vpon Iewes Gentils and most obdurate Hereticks 4. A Rule must be certain and certainly applyed to Belieuers what Christs true Church teaches is so for She is Gods own Oracle as shall be proued hereafter and teaches her Children infallibly The Truth of these particulars will be more fully laid forth in the sequele of this Discourse In the mean while two things are to be cleared The first what we vnderstand by the Church of Christ 2. How and by what means She may be known Thus much done we shall easily find out those Christians who are Members of this happy Society or essentially constitute that visible moral Body called the Holy Catholick Church What is meant by the Church 5. Concerning the first We speak plainly and vnderstand by the Church à visible Society of true Belieuers vnited in one profession of Christian Faith and the communication of Sacraments vnder the Conduct and Gouerment of Christ's lawful Commissioned Pastors I say no more yet hoping no Sectary can iustly quarrel with the Notion of à Church expressed in such general Terms And therefore waue at present that other worn-out controuersy agitated by Protestants viz. Whether the Predestinate only make vp the true Church or great Sinners also may be included That is not at all to our purpose now when we only seek after à Society of Christians vnited in the true Faith of Jesus Christ who owne à due submission to lawful Commissioned Pastors whether those who teach or are taught be Saints or sinners concerns them t' is true but not our present Question Of such Belieuers there cannot be two or more Churches but one only And to auoid all confusion or the mingling of different Questions together we here moue no doubt concerning the Head The meaning of the question proposed or chief Authority of this Church but immediattly Ask whether there is now and has euer been since Christs time à visible diffused Society of Christians who haue faithfully belieued the Orthodox Doctrin of Christ and vpon that Account well merit to be called the Professors of the true Catholick Church Of this Vniuersal spread Society our Sauiour spake most clearly or of none Hell gates Can not preuail against it The Spirit of Truth abides with it to the end of the world c. I think no Sectary will deny such à Church 6. The only difficulty now is to find out this Orthodox and large diffused Body of Christians vnited in one true Faith and the sincere Worship of God And nothing is more consonant to reason more express in Holy Writ or more clearly asserted by the ancient Fathers than that the true Church laies forth Her own euidence or clear Discernibility whereby She is distinguished from all Heretical Sects That is She lies manifestly open to all eyes and Cannot but bee most easily known She is à Ciâ—â—y built vpon à mountain The light of the world A
Peace of Kingdoms and Common-wealths wherevpon their Happines â—est's more secure And is better preserued than if this fiction 〈◊〉 not Hence it followes euidently To know and Profess Truth to quit our Selues of Errour and fiction robb's vs of Happines and makes humane nature miserable The Inference is vndeniable For if we be happy vpon this score that we liue in à Dâ—tage we are miserable in case we get free of it or become Wise which is against the light of Reason For if God has endued Nature is not miserable by being freed from dotage all with à desire of true Wisdom and the knowledge of truth whereof none can doubt Man cannot be miserable if he Possesses that Good which the Author of nature would haue him to enioy Hence it in also Inserred that the vniuersal Perswasion of true Religion is no Dotage no Deception but à Truth and that most notorious 3. Now if you Obiect some liue without Religion and â—â— few embrace à false one you plead by cases meerly Accidental As if one should Say Nature has made man Sociable and giuen him à tongue to Conuerse with others But some Cases meerly Accidental made vse of to no purpose are dumb others abuse their faculty of speaking Therefore man is no sociable creature This is our case Those who liue without all Religion if any such be are the dumbe and blind Those that Profess à falss Religion like lying tongues abuse Gods Gifts the Abuse is Theirs not God's who would haue all to be vâ—ius labij of one Tongue and one heart in à matter of so high Concern And thus much of these first Aduersaries Opposite to true Religion 4. In the next place I may well name our modern Sectaries no less than Arch-aduersaries of Religion who make the Church and all that teach Church Doctrin fallible My reason is A Fained and Fallible Religion are neer Cous 〈…〉 Sectaries parallel'd with the other Aduersaries Germans The one is à Fiction The other at least may be so And for ought any man can know is no better For there is no Principle whereby it may appear so much as probably that all the Christians who liued since the Apostles time or yet are aliue haue not been deluded with fictions concerningâ— Gods truths but rather are plunged into à deep Deluge of gross Errours if the Church and Councils can Teach or belieue false Doctrin And here be pleased to reflect à little Hoâ— neer these two Aduersaries come to one another 5. The first mentioned account it Happines to remain in Errour and Sectaries like well not only the Possibility but more à prefent manifest danger of erring in this matter of highest The Parallel laâ—id forth and proued Consequence Actual errour pleases the one and à great hazard of it contents the other Humane nature say the first would be miserable were men so wise as to learn this Truth that Religion is à Foppery though it be so And we are all vndone Say Sectaries could we acquire so much Wisdom in this present state as to be infallibly Ascertained that Religion is no Foppery which perhaps may be one Wherefore to weaken all certitude They tell vs That none can learn infallibly those truths which God has reuealed because all Churches all Councile all Pastors and Doctors whose Duty is to giue Assurance of trutâ— are so fallible And that the very best may erre and oblige men â—â— belieue Errour Here is all the comfort we haue from Sectaries Thus much premised 6. We come to the fundamental Ground which proues our Catholick Religion and the Church that teaches it to be infallible I Said in the first Disc C. 1. n. 9. speaking against Atheists If we receiue the first lights of nature called general The fundamental ground of the Churches Infallibility 〈◊〉 from any Power inferiour to God They are all fallible and may deceiue vs. This granted which I think no Christian can deny It is most consequent to Assert That if we receiue the Supernatural lights or truths of Grace reuealed in Scripture vastly aboue all humane Comprehension from à less Power than God the wisest of men may liue in errour and cannot but be deceiued And thus both Nature and Grace necessarily depend on God 7. This great Truth iâ— the Apostles Doctrin Iacob C. 1. 17. Omne Donum perfectum de sursum est Euery perfect Gift Deduced from the Apostles Doctrin comes from aboue descending from that Father of lights God therefore rightly stiled the Father of light or as Diuines Speak Prima veritas the first vnerring Verity Pleased to make known some few of his Diuine truths in that Book of Holy Scripture Few I call them compared with innumerable others not at all reuealed which yet his infinite Wisdom comprehend's Howeuer these few often darkly expressed in that mysterious Book or in Terms less perspicuous Dazle the eyes of weak sighted Mortals and wonder nothing The Apostle giues the Reason â— Tim. 6. 16. because all proceed from him Qui lucem inhabitat inaccessibilem That dwell's in an vnaccessible light none can attain vnto Yet truths they are the first vnerring Verity Treasures Communicated Asserts it and therefore ought to be estemed treasures If treasures Prouidence will haue them conueyed vnto vs by secure hands And if eternal truths concerning Saluation God cannot but will and his Will is à law That all be Proposed and Taught as Diuine and infallible Verities depending vpon none How to be Valued if we vltimately bring them to their last Center but vpon the first Truth only who neither will nor can deceiue any 8. Now here is the Difficulty Seing it hath pleased Almighty God for reasons best known to Himselfe to leaue most of the high Mysteries registred in Scripture in no little Obscurity The main Difficulgy Proposed Some express his own Perfections of being one essence and three distinct Persons Others relate to the admirable works of Grace effected by his Infinite Power Of this nature are the Incarnation and the whole Series of mans Redemption The Difficulty I say is to find out à trusty Interpreter some faithful Oracle which can when doubts occurr concerning the darker Mysteries clear all lay open the Book and absolutely Assert An infinite verity speaks thus This sense and no other is what the Holy Ghost intended And this is necessary because Almighty God teaches no more immediatly by himself nor will haue Enthusianisms to be our Doctors 9. Moreouer the necessity of such à sure Oracle if Diuine The necessity of an Infallible Oracle truth must be learn'd is proued vpon this ground chiefly That these mysteries as is now said haue both their Difficulty and Darkness Natural reason left to it self boggles at them Iewes Gentils and Hereticks reiect the highest It is Say they mighty hard to believe á Trinity the Diuine word made flesh God and man to dye vpon à Cross c. What can
that Euery one may perceiue the Aduersary I treat with clearly refuted THE FIRST CHAPTER Some chiefe Contents in this Discourse briefly declared Mr Stillingfleets weak attempts against the Churches infallibility and the Resolution of Faith The Catholick way of resoluing Faith the very same with that of the Primitiue Christians Of the mistakes which run through Mr Stillingfleets whole Discourse 1. IN the following Chapters we first remoue such difficulties as may seem to obstruct the Clearest Resolution What this third Disceurse Contain's And all along discouer Mr Stillingfleets Errorus viz. Chiefly those most apparent in his 5. Chapter 2. We examin what Influence the Motiues of Credibility haue ouer Faith 3. Necessary Principles are premised much auailing to Conceiue the true Analysis 4. We Shew wherein the Main Difficulty lies in this Resolution Omitted by Mr Stillingfleet and solue it 5. The whole Progress of Faith is Explained in order to its last Resolution 6. The true Analysis is giuen in two Propositions Here we also treat of the Euidence of Credibility and solue the Sectaries Obiections 7. This question is proposed VVhether the Churches Testimony may be Called the Formal Obiect of Faith 8. We Ask what is meant by this word Reason And enquire how far true Reason Conduces to end Controuersies 9. Protestancy is proued à most vnreasonable Religion 2. Mr Stillingfleet Part 1. C. 5. P. 109. offer 's at much it is to discouer strange ill Consequences yea grand Absurdities Our Aduersaries bold aduenture if Faith be resolued by the Churches Infallibility and seem's some what ouer-heated in carrying on the cause against his Adversary Let any man saith he iudge whether this be not the most compendious way to ouerthrow the belief of Christianity There is hardly any thing more really destructiue to Christianity or that has à greater tendency to Atheism than the Modern pretence to Infallibility The vnreasonablenes of it is so great that I know not whether I may abstain from calling it ridiculous And much more to this Sense 3. It seems by what I read in Mr Stillingfleet T. C. whose Book I had not then seen said that Catholicks in this present What his Aduersary asserted State resolue their Faith after the very same manner as the Israëlits anciently and the Primitiue Christians resolued Theirs If he said that he Spake à Truth not only defensible but so Sound and Irrefragable that Mr Stillingfleet to vse his own pretty Phrase like one vnder an Ephialtes Shall tumble groan tosse this way and that and yet not rid himself of the vexation 4. The Doctrin I find plainly deliuered and the Instances of the ancient Israelits and the Primitiue Christians so well made vse of for the Catholick Resolution by our learned Countryman Thomas Baâ—on Southwell Analysis Fidei Disp 4. and 5. That here I must needs insert some Part of it because it much auailes to Conceiue the easiest way of resoluing Faith And well penetrated so vtterly defeates what Mr Stillingfleet has that Is Sound Doctrin much more is not requisite to make void his forceles Obiections 5. F. Southwel therefore Analysis Fidei now cited c 〈…〉 n. 18. Speak's much to this sense Had one asked à 〈◊〉 Belieuer in Moses his time after the 〈…〉 uch was written Why belieue you that God is iust wiâ—e faithful in his Promises Or if you will haue one particular why Adam sinned How the Israelits questioned about faith in Paradise He would haue answered Scripture Saith sâ— But if again demanded How know you that Scripture is God's Diuine word Would he think ye haue Answered I se that by the very light and Sparkling of the Letter It is impossible as shall be proued afterward Thus therefore He would haue replyed Moses our great Prophet Affirm's it or rather God speaking by the mouth of Moses laies that Verity open to vs And vpon that ground I belieue it So we read Deuteâ— 1. 3. Moses spake to the Children of Israel all which God had commanded him to say to them Now if thirdly Questioned How Wâ—uld â—aue answered Proue you that Moyses was à true Prophet or God's Oracle He could not haue satisfied by alledging Scripture without à Vicious Circle but would haue Said This truth is immediatly and most euidently Credible by it Selfe for the Wisdom Sanctity and Power of working Miracles manifest to all eyes proue to Reason that Moses is à great Prophet 5. In like manner Catholicks proceed in their Resolution of Faith Demanded why we belieue the Mystery of the Incarnation it is Answered Scripture Assert's it Ask again why we belieue the Diuinity of that Book called Scripture It is replyed The Church ascertain's of That But how do we know that the Church herein deliuer's Truth It is Answered if we Speak of knowledge preuious to Faith Those admirable Signes of Diuinity mentioned aboue and manifest in this one Oracle Viz. The Sanctity of life the Contempt of the world Catholicks in this present State return the very same Answer the c 〈…〉 ed Austerity of Pennance the height of Contemplation apparent in thousands and thousands And aboue all the glorious Miracles most illustrious in this one Society of Christians proue it an Oracle so euidently credible That we cannot if prudent and manifest Reason guides vs but as firmly belieue what euer this Oracle teaches as the Israelits belieued Moses and the Prophets One only Differenâ—â— aduantagious for vs. Here is only the difference And the Aduantage is ours that in Lieu of Moses we haue an ample Church Inumerable multitudes in place of one Seruant of God The incomparable greater light I mean the Pillar and Ground of truth the Catholick Church diffused the whole world ouer 6. Answerable to this Doctrin the primitiue Christians resolued their Faith after the Canon of Scripture was written Ask therefore why these first conuerted People whether Iewes or Gentils belieued Christ to be the true Messias the Son of God and Sauiour of the world They might haue Answered We read this and much more in Holy Scripture But how know you that these Scriptures are not suppositious or fained as some Gospels haue been We belieue this Say They The Primitiue Christians way of resoluing Faith vpon the vndoubted Testimony of those blessed men the Apostles who both taught vs and wrote that holy Book Yet more How know you that those Apostles were not Cheats for there haue been false Prophets and Apostles but men Authorized by Almighty God to teach and write his holy Verities Had they replyed We proue this by Scripture it self the Circle would haue been ineuitable For to Say Scripture is Gods word because the Apostles Assert it and to Say the Apostles were infallible Oracles of Truth because Scripture affirm's that is to Proue Idem per Idem And implies à most vicious Circulation 7. Their Answer then must haue been for there is no other The manifest Miracles wrought by the Apostles Their
Infallible then those first Masters of Christianity were Wherefore Mr Stillingfleet is constrained whether he will or no if he giues in any thing like Euidence to make vse of these good mute things the Motiues of Credibility which he scornfully call's Coleworts too often serued vp or shall neuer proue that God once said The Diuine word is made flesh Which is to Say He must first euidence à Church before he Proues those words Diuine 40. It may be replyed His Euidence for the whole Book of Scripture and euery particular sentence in it is taken from the fallible Tradition of all called Christians and others also no Christians I Say fallible For he owns none Diuine or Infallible Tallible Tradition no sufficient Euidence Contra. 1. The Scripture was acknowledged Diuine before men agreed so vniuersally that it was Diuine Tradition therefore which is rather an Effect of our Christian Beliefe concerning Scripture then à proof of it presupposes some other more clear foregoing Euidence whereby the Book was anciently owned as Diuine This we enquire after and very reasonably because the Chineses haue à vniuersal Tradition for their Bible and the Turks for their Alcoran one also general yet such à humane fallible and weak Tradition proues not those Books to be Diuine Contra. 2. And here is an An Argument ad hominem Argument ad Hominem If Mr Stillingfleet belieues the Testimonies of Scripture Infallible vpon fallible Tradition which may be false he makes his Conclusion concerning the belief of euery Passage in Holy Writ far more sure then the Premises are which lead in the Conclusion And this Doctrin he reiect's aboue as improbable Contra. 3. He has neither vniuersal Sectaries haue no vniuersal fallible tradition for their Seripture Tradition for the Protestants Canon of Scripture disowned by more then half of the Christian world much lesse for its true Sense wherein dissenting Christians so much vary that none of them all can Say vpon humane or fallible Tradition what the true meaning of the Holy Ghost is and consequently this very Tradition as also Mr Stillingfleets double Resolution of Faith into the Books of Scripture and into the Doctrin or Sense come iust to nothing 41. Page 158. He Argues the whole Church consist's of men subiect to errour That is All the Parts are liable to mistake Ergo the whole Church cannot possibly be infallible A faslacious Obiection Solued in and of it selfe Answ Lay open these couered Terms In and Of it selfe The Argument loses force I Say therefore Men meerly considered as nature has made them fallible in order to belieue Supernaturally haue In and Of themselues no immunity from errour yet taken vnder another Notion as they constitute à Church they are infallible That is There was is and will euer be à Church Teaching and à Church Taught Infallible So that all shall neuer err in Faith You may easily reioyn This or that man these or those Multitudes may wilfully abandon Christ's Doctrin Too true God knows And if so They are no more members of the Church but Heretiques or Infidels Again If you run Some may err All the Church cannot ouer the rest of Christians remaining Orthodox whether Pastors or People and Say these may also fall from Faith I Answer Some may All cannot because God has promised euer to preserue à Church in Being I mean faithful Teachers and faithful Belieuers to the end of the world And must not Sectaries acknowledge thus much who hold à Church infallible in Fundamentals which vpon that account cannot wholly err 42. Mr Stillingfleet Answer 's Though the Authority of the whole Church be not Diuine yet she cannot err in Fundamentals because she is tyed to the vse of means Say Good Sir who tyes Her to this infa 〈…〉 ble vse of Mean's if the whole Moral Body and euery Member of it be fallible Grant that God by his special Assistance ties Her fast She is for that reason infallible and must Vse the means Take from Her diuine Assistance and Say She is only guided by the erring Conceptions of fallible men She may easily swerue from the Means and reuolt from Christ And thus the fallacy is cleared You The fallacy discouerid Sr Suppose the Infallibility must be taken from the right vse of means whercas the contrary is true Viz. Therefore Sâ—e rightly vses the means because She is antecedently preserued infallible by Diuine Assistance You suppose again that all the Parts of this They rightly vse the Means because antecedently made Infallible Assisted Church are fallible And we Say no For as long as they continue members of it So long as the Pastors lawfully commissioned teach in Christ's name and the faithful belieue their infallible Doctrin There will be euer such à Church on earth So long they are all infallible If any fall from Faith whether few or many These eo ipso cease to be Members of this Mystical Body yet the Church fail's not for the failing of some infer's not à possible Failure in all The want of this Distinction caused your errour 43. And thus hauing remoued such weak difficulties out of the way thought great ones in that 5th chapter which to an Difficulties remoued we proceed to the Resolution an vnwary Reader may seem to Obstruct the Catholick Resolution of Faith We will in the following Discourse first Premise some Principles much auailing to conceiue the easiest Resolution and next declare where the chiefest difficulty lies which Mr Stillingf has not done and finally endeauour to solue it without the least danger of any vicious Circle Afterward we shall proue that Protestants haue no Faith at all to resolue CHAP. VII Necessary Principles premised to the Resolution of Faith God can Speak in à Language proper to Himselfe His external language is twofold VVhen God speaks not immediatly He must be heard by his Oracle VVhat the exact Resolution of Faith implyes 1. THe first Principle God who is an Infinite verity and speak's not to stones can by à Diuine Language proper to himselfe so make his interiour mind and sincere God's proper language meaning known to rational creatures that all vpon hearing His voyce may without hesitation indubitably Say Thus God Iudges this be Speak's which granted All are obliged both readily and firmly to yeild assent to so great à Maiesty for his own Authority Known to all The reason hereof is clear If God can speak to Mortals and for this end that he be vnderstood there arises an obligation in euery one to belieue him without fear or doubt Or in case it be impossible after all humane industry vsed to learn what he speak's none can absolutely belieue him 2. A. 2. Principle Then and not otherwise this external Language is certainly known to come from God when it is spoken in his name and so fairely appear's by its own Signatures Lustre and Wonders to proceed from him That all must confess
Euangelists 6. Whoeuer read's these and the like Authorities cannot but Say the Voice of the Church as it Proceeds from that Oracle is the Voice of God And therefore Diuine certain and infallible Or contrarywise must grant it 's only Humane fallible and may â—r Speake so And it followes first that if the whole Church should err in the most essential Points of Faith God would not be yet Said to deceiue any because his increated Authority Speak's not by it nor is engaged to rescue this his own Spoufe from errour It followes 2. If any one denied either Purgatory or Transubstantiation explicitly defined by the Church and not so clearly expressed in Scripture He would not be guilty of Heresy though he peruersly refused to belieue these Articles precisely vpon this account That the Church Defines them The Inference is Reason also proues the Assertion clear for in doing so He denies not Gods Reuelation because the Churches Definitions no Diuine Testimony are in à lower ranck and much inferiour to all that God has spoken It followes 3. We belieue the Churches Definitions by à very different infused Habit from that whereby we Assent to the Truths reuealed in Scripture and to find such à supernatural and Infallible Habit distinct from Faith when we Assent to the Churches Definitions seem's to me à new learning vnknown to Antiquity 7. Thus much and more well considered which might be Said in behalfe of Christ's glorious Oracle And this one Principle added which all Catholicks grant viz. That the Church and Scripture Speak alwaies the same truths and can neuer be at Variance 8. Why may we not in this present State resolue Diuine Faith into the first Verity Speaking by the Scripture or Infallible Faith may be resolued into Scripture and the Church together Tradition and by his own Oracle the Church also For example We belieue the Sacred Trinity the Incarnation Original Sin c. because God reuealed them in Scripture or first conueyed them by Apostolical Tradition But these Verities which the Apostles and Euangelists long since made Credible are now remote from vs without the Churches reflâ—x Testimony whereby God ascertain's all in this State that both Scripture is Diuine The reason and that his Church speak's the very same Verities in Scripture And consequently we Assent to euery particular vpon à Twofold Motiue or rather vpon this one Formal Obiect ioyntly and indiuisibly Scripture and the Church make but one ioynt indiuisible Motiue taken because Scripture and the Church Assert's them Neither is there the least Difficulty in ioyning one reflex Testimony with another former or anciently deliuered whereof we haue examples in Holy Writ For we all belieue God made à Couenant with Abraham of multiplying his Seed because Eternal Truth said so some Ages before Moses Again we belieue that Verity because the reflex Testimony of Moses reiterat's the same Verity anciently spoken to Abraham Gen. 17. 4. An instance Other Instances of the same nature you haue aboue and more are found in Holy Writ 9. Thus much supposed It 's Methinks easy to Say if all be not de Nomine how the Churches Testimony may in one Sense be called the Formal Obiect of Faith and not in another Consider it as Diuine infallible and God's own Voice proceeding from no humane Authority but from the First Verity speaking by How the Church yeild's to Scripture this Oracle it well merit 's the name of à Formal Obiect Compare it again with the Primary Reuelation which it only compleat's in order to vs and consequently presupposes more Ancient more excellent and all things considered more worthy it must yeild to Scripture And may be called an intrinsecal condition whilst it Declares what anciently was Reuealed 10. Now if any Ask wherein the Excellence and Dignity of Scripture consists when you compare it with the Churches Definitions Diuines answer 1. Euery word and reason in Holy writ is de Fide but not so in the Churches Definitions where the Sense only of the Definitiue sentence has weight as comming from the Holy Ghost's Assistance 2. The Church The excellence and dignity of Scripture has her limits and Defines nothing but what was long since reuealed or necessarily connexed with the ancient Doctrin And vpon this account the Hagiogrophers are deseruedly called our first great Teachers who made first euery Truth they wrote à matter of Faith 3. When she Church Defines or interpret's Compared with the Church Gods word All is done for Scripture and look'd vpon as the end of Her labours But what is performed for another yeild's in worth and weight to that other it is done for as S. Austin obserues Lib. de Magist c. 9. Whoeuer desires more of this Subiect may read Bellar. Lib. 1. de verbo Dei C. 15. and Serrarius in Proleg 6. 7. 9. 12. 11. To solue other difficulties proposed by Sectaries please to Note first This Primary Act of Faith All are called into the Communion of one infallible Church whereby God teaches the true way to Saluation is grounded immediatly vpon the Authority One Primary act of Faith is grounded on Church Authority of this Oracle manifested by her Marks and Supernatural Signes Although yet the Book of Scripture be not admitted as God's word Notwithstanding when it is once owned as Diuine vpon Church Authority I can belieue this Oracles Infallibility with another Act of Faith grounded on Scripture How Scripture also terminates that Faith yet if we make à search into the vltimate Principle or final Resoluent of that very Belief We must as is said aboue come at last to Church Authority whereby Assurance is giuen that such à truth is Scripture 12. Note 2. This General truth supposed of the Church being immediatly Crediblâ— or known by her Motiues as an Oracle which teaches the right way to Saluation it therefore followes not that euery other particular Verity for example the â—â—pes Supremacy the Infallibility of Councils c. can in like manner be first and immediatly Credible or belieued explicitly when I Assent to that General Truth For it is enough that such Particulars be consequently or afterward assented to vpon the Diuine Reuelation in Scripture and the Churches own Proposition as is already declared 13. The Reason is because the Marks and Motiues manifest in the Church immediatly induce to belieue that She is How other particular Truths are belieued afterward God's Oracle constituted by Prouidence to guide all in the way of Truth But how or in what manner this Duty is complyed with must be learned by the Practise and Doctrin of the same Church by Scripture and Tradition also Now that it is most Connatural to know first in à General way The Churches Infallibility before we descend to belieue euery Doctrin She teaches in Particular you may well conceiue by the Instance giuen aboue of the blessed Apostles who first acknowledged Christ our Lord
Se more hereof in the other Treatise Disc 1. C. 5. n. 12. 13. 26. By all hitherto Said you se How the Priuate Reason Particular Controuersies examined by this and that particular Authority not easily ended of this or that Man may more easily swerue or lose the right way of Arguing when à Dispute is held vpon particular Controuersies then when it s brought to the Censure and easy Tryal of an euidenced Church This Oracle Speak's clearly Whereas if the debate be of particular Points examined by Scripture or Authority We find by experience that two Aduersaries seldom or neuer agree vpon the Sense of those very Authorities they would haue Matters decided by 27. You se 2. The Summ of all handled in this Chapter The summ of all hitherto handled to be as followes The Catholick hold's his Faith infallible which essentially relies vpon à Reuelation Diuine and Infallible Now because God proposes not by Himselfe or immediatly His own sacred Doctrin to Euery faithful Belieuer in particular He hath established à Church and made Her an Oracle briefly hinted at to speak in His name She comes as it were between God and Belieuers And conueyes vnto vs the true Diuine Doctrin of the first reuealing Verity Now because She is an Oracle immediatly Credible by supernatural Signs which an Infinite Power and Wisdom Demonstrates We Iustly call Her the Infallible Rule Though Scripture faithfully interpreted be our Rule also but not so immediatly Credible The Church once discouered by the Euidence of an Assent grounded on conuincing Motiues Regulates Faith plain Reason preuiously resting vpon those Motiues tell 's vs God speak's by Her Here we rest by this Rule we are guided 28. Hence you se 3. Whoeuer depriues the Church of her Lustre and Signal Wonders manifest to Reason makes her Doctrin and the very Scriptures also not worthy Beliefe Ill ' Consequences follow the Denial of Church Motiues dead 's Faith Eclipses Gods reuealed Truths and doth the vtmost to bring in Atheism In à word He makes Christian Religion vnreasonable which is vtterly to Destroy it what I say seem's manifest For Suppose we had had no Miracles since the Apostles times no Succession of Commissioned Pastors no further Conuersions of Nations No more eminent Sanctity in this great Moral Body after that first Age No Martyrdoms no Generous contempt of the world Who I beseech you would or Could haue certainly belieued either the Sacred Trinity or the great Mystery of the Word Incarnate vpon the bare report of à few fallible vncommissioned Men or woemen that might Perhaps haue Spoken and Perhaps not of these and other sublime Mysteries but without The world not with standing most glorious Motiues Shewn is much incredulous rational Motiues Appeal now boldly to the Tribunal of Reason and Ask whether such à Doctrin appears not to all Prudent men more than improbable Whilst experience teaches that à great Part of the world both now and in former Ages also though the Church euer shewed Her Selfe the only glorious euidenced Oracle remain's notwithstanding in à State of Incredulity What then would so many Nations haue done without them would haue not belieued any thing How cold would Their Faith haue been Who would haue belieued had all the After-Motiues of Faith perished and nothing been heard of but high Mysteries mentioned without supernatural Signs Confirming the Doctrin In à word without all Euidence of Credibility Hence 29. You Se. 4. The hideous sin of Sectaries who do not only rob the Church of her Glorious Marks manifed to Reason and so make Her Doctrin and whateuer Scripture teaches The sin of Sectaries incredible But to ruin all They will haue the Mysteries of our Faith talk't of but not one Taught Infallibly And thereby destroy Faith it Selfe Thus Reason and Religion go to wrack at once 30. You Se. 5. It is impossible without subuerting Christianity to Seperate the euidence of Credibility grounded on Conuincing Motiues from true Christian Religion Wherefore Euidence of Credibility not Separable from true Religion I conclude That as God has euer hitherto assisted the Orthodox Church to Teach Truth So also he has and will preserue in Her the euidence of Credibility whereby all Rational men may find truth And indubitably Assert This and no other is the only Society of Christians which teaches God's reuealed Verities and can best inform vs of euery Doctrin the Church taught in foregoing Ages CHAP. XVII A Digression Concerning Doctor Stillingfleets Discourse VVhere he treat's of the Protestants Faith reduced to Principles He is all à long quite besides the matter handled and Sayes no more for Protestancy than for Arianism or any other Heresy 1. KNow Courteous Reader that when this Treatise The Occasion of writing this Chapter was vnder the Press and towards an end there came now very lately to my hands A Discourse concerning the Idolatry practised in the Church of Rome A stale worn-out Cauil by Edward Stillingfleet D. D. Doctor as I interpret of Diuinity though in his Account he was only B. D. and therefore hitherto named by me plain Mr Stillingfleet The fault if any is easily amended He shall haue his due hereafter and be called Doctor In this Discourse which very candidly I haue not read nor I belieue euer shall For the matter appear's very triuial and look's like à Rapsodie I find towards The Doctors quick Dispatch the end of it à Flurt and no more at à Book Intituled Protestants without Principles I know Saith he no other Answer Like one Loath to engage necessary not only to this present demand but to à Book called Protestants without Principles the falsity of which will appear by what followes 2. You may well imagin I hasten'd to this What Followes And saw in the next Page Six Principles agreed on by â—oth Sides 1. That there is à God from whom Man and all other Creatures had their Being 2. That the Notion of God doth imply that he is à Being absolutely perfect 3. That man receiuing his Six Principles remote from Protestancy Being from God is thereby bound to obey his will and so on to the Sixt which Methought seem'd as remote from Principling the Protestants Faith as if he had told vs. Adam was tempted by Eue. 3. The next Leaf turned ouer I found this Title Contrary to Protestancy without Principles The Faith of Protestants reduced to Principles with this Addition These things viz. The six Principles being agreed on both Sides we are now to inquire into the particular wayes which God has made choise of for reuealing his will to Mankind He should also haue said And Coâ—cerning the Faith of Protestants here lies the main Business if mankind be concerned in it but this is waued 4. Nay more is waued whereon all depend's Obserue I A promising Title But the main matter is waued beseech you We haue here à fair Title The Protestants faith reduced
propose an Argument for the Vulgar Latin which Mr stilling shall not answer In what euer Society of Christians we find faith intirely true we haue there Authentick Scripture But from Luthers time vpward to the 4. or 5. age faith intirely true was only found in the Roman Catholick Church and in no other Society of Christians Therefore the Roman Catholick Church which read so many ages the Vulgar Latin as Authentick had true Scripture I proue An argument prouing the Vulgar Latin Authentick the Minor wherin only is difficulty If the Roman Church erred for so vast à time in any point of Diuine Faith there was no faith intirely true the whole Christian world ouer because all other Societies denominated Christians were known condemned Hereticks and consequently had not true faith Therefore either the Catholick Roman Church enioy'd that blessing or we must grant à want of faith for ten ages the whole world ouer But if this Church had Faith intirely true it preserued also Authentick Scripture for where true faith is there you haue true Scripture If not it followes that wee haue no assurance at all either of the one or other Therefore if all Churches vniuersally erred in points of faith no Church can giue so much assurance of authentick Scripture as excludes à Possibility of reasonable doubting See more here of in the other Treatise Discours 2. c. 2. n. 8. 13. Now we are to solue à difficulty which may arise from our former discourse where 't is said If one rely on humane authority which is fallible and may be false so much mistrust so A difficulty proposed and solued many doubts occurr concening the Originals and various Lections that none can haue indubitable assurance of Scripture How therfore could the Church without moral certainty and greater too had of the Authentick books antecedently to the Councils declaration determin so peremptorily this Edition of the Vulgar to be Authentick yea and to preferr it before other Latin Copies I might here first by the way demand vpon what certainty can the Sectary prefer his Edition take which hee will before the Vulgar Latin What euer moral assurance he has independently of the Churche's Testimony for his Bible the Church has greater for Hers. But to solue the difficulty positiuely I say the Church after all moral diligence proceeded in this particular vpon an The Catholike Principle ascertaining Scripture vndeniable Principle which is that God by special Prouidence preserued as well Scripture free from Material corruption as Church Doctrin pure and orthodox in both wee Catholiks rely on peculiar Prouidence and all must do so vnless they will rob Christ's Sponse of all the treasure she has and violently take from her not only Orthodox Faith but Scripture also The Church therefore in her Declaration depended not on à meer Moral fallible certainty which may be false but vpon infallible Tradition This gaue indubitable assurance of the Scriptures purity free from all material errour Here is her last Principle And thus you see à vast difference between the Church and Sectaries The Church plead's possession of Authentick Scripture vpon Gods gracious Prouidence and hath it warranted by indubitable Tradition the Sectary reiect's this infallible ground and run's away with no man knowes what Certainty and in doing so cast's himself vpon the greatest doubts imaginable concerning scripture 14. Perhaps you will say Mr Stilling p. 213. relies in this matter on the vniuersal consent of all Christians and Therefore includes the Testimony of the Roman Catholick Church I answer first Hee hath not the consent of this Church for all those Editions He approues and Consequently the greatest part of à vniuersal consent fail's I answer 2. He Sectaries Cannot rely on the Churches infallible Testimony neither doth nor can remaining Protestant admit of the Catholiks surest Testimony or Tradition for our Church own 's in this most weighty matter an infallible certain Tradition Mr Stilling reiect's that therefore he hath nothing from our Church which fauours his Assertion drawn from the most assured consent of all Christians concerning Authentick Scripture And here by the way I cannot but take notice of this Gentlemans weightles obiection Pag. 216. who grants there can be no certainty as to the Copies of Scripture but from Tradition But think not to fob vs off saith he with the Tradition of the present Church instead of the Church of all ages with the Tradition of your Church instead of the Catholick c. with the ambiguous testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles times Answ I verily perswade my selfe He The surest principle to know ancient tradition speak's not as he think 's for tell me vpon what surer Principle can men now possibly be better informed of Church-tradition in all ages then by the tradition of the present Church You see He slights the Testimony of two or three Fathers needed we relief from them and I am sure the vnanimous agreement of all Fathers makes no where the consent of the Church in all antecedent ages contrary to our present Churches Tradition From whom therefore shall we learn On what vndubitable Principle can we rest or say such was the Tradition concerning Scripture in pas't ages but from the present Churches Testimony It is impossible to pitch on any other Proof which is surer or half so sure 15. What followes is yet worse Fob vs not off with the tradition of your Church instead of the Catholick Good Sr. designe you or name plainly that Catholick Church distinct from the Roman Catholick in all ages and to vse your own words we shall extol you for the only person that euer did any thing memorable on your side but if you do not this as I know you cannot for all other before Luther were professed Hereticks 't is you that iuggles and fob's vs off with meer empty words He still goes on thus worse and worse If I should once see you proue the A weak Argument reâ—orted infallibility of your Church the Popes supremacy Inuocation of Saints the Sacrifice of the mass c. by as an vnquestionable and vniuersal tradition as that is wherby we receiue Scriptures I shall yeild my self vp as à Trophey to your braue attempts Contra 1. ad Hominem If I should once see you proue all Churches fallible the Pope no supream head No Inuocation of Saints no veneration of Images no Sacrifice of the Mass c. and the rest of your negatiue Articles If I could once see you proue two Sacraments only Iustification by faith only Christs not real presence in the Holy Eucharist by as vnquestionable and vniuersal Tradition as that is whereby Scripture is receiued we would yeild also to your braue attempts Answer this if you can or for bear hereafter to weary à reader with euident improbabilities And mark well why I call them so 16. Haue we not à more vnquestionable
vniuersal Tradition for the books of Scripture if Tradition be drawn from the voice of all called Christians whether Catholicks or Hereticks then there is for the very primary Articles of true Catholick Faith A Trinity for example the Incarnation the necessity of Tradition more and Lesse vniuersal Grace Original sin c. Yes most assuredly for innumerable Sectaries admitted Scripture and yet denyed these essential Articles therefore as their Denial made the consent and tradition of all called Christians less vniuersal for such Doctrins so their admitting Scripture with others heightned that Tradition or made it more general Say now Sr. Had those Hereticks argued as you do how little would they haue gained If we should once see you proue à Trinity Or Original sin c. by as vniuersal à Tradition as that is whereby Scriptures are receiued we would acquiese but this is not possible for both you and wee admit Scripture and consequently make that tradition more vniuersal yet we deny your primary Doctrins and therefore all tradition is not so ample for your Doctrins as for the books of Scripture Here is your vnreasonable reasoning Mr. Stilling You know well Hereticks who owned Scripture with vs denied à Sacrifice of Mass An vnreasonable way of aryuing Inuocation of Saints and other Catholick Articles and you 'l haue vs to take à tradition from these men to vphold the Doctrins they denyed Iust as if an Arian should bid me proue à Trinity from all Tradition euen of his Church when he admit's Scripture and denies à Trinity If you reply you vrge vs not to bring in the tradition of all known Aduersaries of the Catholick Church for these now named Articles but only the vniuersal Tradition of the Catholick Church in all ages we haue already answerd that 's best known by the present Churches Testimony no other proof can parallel it And thus much of the Authenticalnesse of our Vulgar Edition free from all material Corruption A further difficulty may yet be moued concerning lesser faults and the preferring it before all other Latin Copies CHAP. VIII How necessary it was to haue one lection of Scripture in the Church A word of the Sixtine and Clementine Bibles Of Mr Stillinfleets mistakes and inconsequences concerning them Obiections answered 1. NOte first It was very meete to haue among so much confusion and various sections of Latin Copies one certain approued and set forth by the mother Church to the end her Children might be vnius labij of one tongue and speak one language in their reading preaching and publick expounding One lection of scripture necessary Holy Scripture Note 2. Though the Council of Trent sess 4. declares this Edition of the Vulgar to be Authentick and preferr's it before all other latin Editions Quae circumferuntur which are now abroad it doth not thereby detract any thing from the credit and authority of the ancient Hebrew and Greek Copies whereof Authors dispute whether they be pure or no whilst the Church is silent and defin's nothing Neither doth the Council reiect the Version of the Septuagint or that ancient Latin Copy called Itala read in the Church before S. Hierom as Vnauthentick in any material point for this Argument is conuincing to the contrary As it is madnes to say Christs Church had not true Scripture since S. Hieroms time so is it à desperate improbability The Church had in all ages true Scripture to assert She wanted that in the ages before S. Hierom which is to say The Church had euer authentick Scripture Moreouer shall we think yee iudge that God whose Prouidence neuer failed suffered his own spouse to be beguiled with false Scripture for 15. ages and that now towards the end of the world he will prouide vs of à purer book by the hands and help of à few scattered Sectaries 2. Note 3. Translations may be faulty three wayes chiefly 1. More ambiguity and darknes may lye in à translated word than in the Original and this fault if any is remediless because the latin or à Vulgar language reacheth not alwais to the full Energy and signification of an Hebrew or Greek expression wherof you haue some examples in that learned Preface to the English Rhems Testament anno 1600. 2. Corruptions How Transtations may be faulty may creep into à Version by the inaduertancy or ignorance of the Translator who is neither supposed prophet nor infallible and thus Authors say that S. Hierom though prodigiously learned was not euery way infallibly secured from lesser errours yet this Prouidence God hath for the good of his Church that he will nor permit any considerable deprauation to remain in all Copies If therefore one be faulty all cannot be thought so and the faults of one by carefully comparing it with many and à diligent inspection into other Copies may be corrected See Greg. de Valent lib. 8. Analy C. 5. puncto 4. 3 dly Lesser deprauations often enter à version through the mistakes of Printers Librarians c. Of these you had many in the Vulgar Latin before the correction of the Sixtine and Clementine Bibles and they are scarse auoidable chiefly after seueral reimpressions as we daily see in other books Thus much premised 3. Listen à little to Mr Stilling strange inconsequences and groundles exceptions against the Corrections of Sixtus and Clement He saith the one Bible differs from the other as Of Mr Stilling 〈◊〉 gâ—â—und 〈◊〉 exceptions appears by those who haue taken the pains to Compare them in some thousands of places A great number indeed But the first question will bee whether these Pain-takers ought to be belieued vpon their bare word without further examination This Sr. you suppose which cannot well pass before the particulars come to the test and bear the censure of your Aduersaries wholly as learned as you haue any But say on Are these supposed differences any more but like the racings of the skin or do they giue any mortal wound to the Vital part of Scripture If you only assert the first you may not only Cauil at your English Bibles but also at all the latin translations vsed in the Church both before and after S. Hieroms time for they haue some verbal differences which you may call petty and inconsiderable faults Now if you assert that the Sixtine and Clementine Bibles are Materially corrupted in points of Faith and manners or to vse your phrase Vitally wounded what is become I beseech you of that peculiar hand of Prouidence you own in preseruing the authentick Copies of religion safe to our dayes Or which much imports you to answer by what other more authentick Copy can you without endles disputes and vncertainties correct the Vulgar This one particular will giue you work enough before you come to à certain decision of the difficulty In à word because I think many know not too well all that concern's these two Editions of the Sixtine and Clementine Bibles I