far equal that as Mahomet driues all to his belief by the sword the cause is natural so the Church drawes all to it by wit policy and humane learning and this means is altogether as natural Now if you say those first Conuersions were truely effects of grace and wrought by Gods special assistance This sequele is Clear The like made in after ages by the Church far more numerous as difficult and wholly as glorious proceed from the same fountain of Goodnes God's Diuine grace and special Assistance And note I speak here of real Conuersions wrought in Belieuers vpon solid motiues the Church shewes you millions of them not of hypocritical changes pretended hypocritical Conuersions not Valuable for God and Religion when worldly interest has à hand in them These are as soon distringuished by their false lustre as à comet from the sun they last not long but fall like blasing starrs We meddle not with them Thus much of à short digression which makes way to an other querie and 't is as followeth CHAP. V. VVhether all called Christians Belieue intirely Christ's sacred Doctrin And whether meanes be afforded to arriue to the knowledge of true Christian Religion 1. THese questions largely handled in the other Treatise are soon resolued vpon certain Principles I say therfore first All called Christians belieue not truely and intirely Christ Sacred Doctrin and proue it If Hymenaeus and Alexander Timoth. 1. c. 1. 20. once true Belieuers made shipwrack of their Faith if the Arians Monothelits Pelagians Donatists and such known Hereticks named Christians haue fallen also and lost true belief of Christian verities sufficiently proposed This sequel is euident All of them though named Christians haue not Faith intirely good nor indeed any Diuine Faith at all See the other Treatise Disc 3. c. 3. n. 4. 2. I say 2. All and euery one may with ordinary diligence come to the knowledge of the true Christian Religion I proue the Assertion Diuine Faith without which we cannot possibly Means sufficient to know true Religion please God is determinatly necessary to saluation and consequently the Religion where true Faith is taught is also necessary Therefore both these after Ordinary diligence vsed may be known vnlesse we wil say that God first makes such things necessary to saluation and then remoues them so far out of sight that none can know by prudent ordinary diligence what these necessary things are I say necessary to saluation not to dispute with Melchior Canus and others of the necessity of faith to the first iustification of à Sinner This difficulty we waue and Argue 2. God as we now suppose with all Christians yea with Iewes and Turks also is the Author of true Religion which he reuealed to the world for no other end but mans happines and eternal saluation therfore if he desires all to be saued by true Religion which is the final end therof He cannot vnles his Prouidence fail but afford meanes to know where it is professed otherwise which ill beseem's an infinite wisdom he would set vs all on work to gain Heauen by the belief of true Religion and withall leaue vs so in darknes that we cannot with all prudent industry come to the knowledge of it which is to say He will haue vs know the end of Religion and yet conceal the meanes leading to the knowledge of it 3. Again I argue 3. God who obliges not to impossibilities laies à strait command on all to belieue true Religion and not to assent to any fals sect therfore it may be known and clearly distinguished at least from the errours of infidels Iewes and Turks Known I say but how Not by its internal light immediatly for no Religion euer yet was its own self-euidence ex terminis or prudently got admittance because the Professors of it Cryed it vp as true Therfore the credibility of true Religion which must be True Religion is not its own selfe euidence laid open to Reason by force of Conuincing motiues is made as well discernable from Heresy destructiue of saluation as from Turcism or Iudaism yea and may be no lesse clearly discouered by its proper signes and lustre than à true Miracle for example that of S. Peter from Simon Magus Sorcery This cannot be denyed vnles God as I now sayd either command's impossibilities viz to find that out which cannot be found or licenceth vs to embrace any Religion called Christian whether good or bad true or fals it imports not because the best if it can be found is no more but à meer Probability or like vncertain opinions in Philosophy which may be reiected or followed according to euery priuate fancy This execrable Doctrin of the indifference to any Religion learned in the Diuels school is now à daies much in the mouths of many and I fear too deeply rooted in the hearts Nor à thing indifferent of some later Sectaries But of this more here after In the mean time you may conclude If true Religion be in the world it s made discernable not only from Iudaism but Heresy likewise and if it haue this discernibility it can be known if known it induceth an obligation to be belieued with Diuine Faith if it grounds certain Faith Subiectiuely taken in him that belieues it is no Opinion and considered Obiectiuely it implies the highest certainty Imaginable setled on God's Reuelation as is largly proued in the other Treatise Disc 1. c. 5. n. 6. 7. CHAP. VI. Of our Sectaries errour in their search after true Religion As also of Mr. Stillingfleets inconsequent way of Arguing 1. ONe errour common to all condemned Hereticks is in the first place to find out true Religion by the book of holy Scripture alone A most improbable way as the ancient Tertullian learnedly obserues lib de Praescrip cap. 9. 15. but chiefly cap 19. at those words often cited Ergo non ad Scriptuâ—as prouocandum c. The reasons of my Assertion well pondered are most conuincing 1. The Sectary laies hold of à book which he sayes teaches truth and yet knowes not in his Principles nor shall euer know infallibly whether the book he own 's contain's the Doctrin of true Religion or ought to be valued as Gods assured word which is to say in other terms He learn's infallible truths of à Master before he hath infallible certainty of this Masters teaching truth infallibly That the Sectary wants infallible assurance of his book is euident for he saith no word of God written or vnwritten no infallible Tradition no infallible authority on earth ascertain's him of the Scriptures Diuinity So Mr Stillingfleet in seueral places chiefly part 1. c. 6. Pag 170. Therfore he can haue no in fallible Assurance of the Doctrin contained in Sectaries haue not infallible assurance of their Bible Scripture and consequently no Diuine Faith grounded on that Doctrin as I shall shew hereafter How euer grant him an indubitable assurance in à general way of some
books of Scripture hee hath not yet so much as moral certainty of that precise Canon he receiues excluding other books which he denies as Scripture For no Orthodox Church no vniuersal Tradition no consent of Fathers no definition of any Council approues his Canon or explodes those books reiected by him therfore the sectaries Canon wherof there is so Much doubt can giue no moral assurance of Gods reuealed verities vnles it were without dispute à liquid truth that their Canon only is Gods word which cannot be supposed whilst so learned and numerous à multitude of Christians oppose it as defectiue and imperfect Yet more Suppose he giues you the exact number of Canonical books hee gain's nothing because the very Doctrin of these books is no more but à Translation and therefore vnlesse the Translator or Printer haue faithfully complyed with their duty and preserued the books in their ancient purity no Protestant can assure himself or any that what we now read is without change or corruption pure in the very necessary points of Faith If you say you compare them with the ancient Original Copies of the Hebrew and Greek I answer the very best Originals men can light on now are no more but meer Transcriptions and consequently may haue been corrupted by the Transcriber The best Originals now extant are only transcriptions the Printer or Librarian Therefore the Sectary hath no Moral certainty of the bare letter in Scripture if he cannot shew vs the hand writing or Autograph's of the Prophets and Apostles wherof there is no danger because he neuer saw any Hence I argue He who hath not infallible certainty of the very letter of Scripture want's infallible certainty of the Doctrin contained in Scripture but the Protestant hath no infallible certainty of the letter of Scripture Therefore he want's infallible certainty of the Doctrin contained in Scripture for no certainty of the letter no An argument against sectaries certainty of the Doctrin drawn from thence But if he has not certainty of the Doctrin he can haue no infallible faith grounded on it Therefore Scripture alone is an unmeet means to teach him what either true Faith or Religion is 2. Mr. Stillingfleet to solve this vnanswerable Argument Part. 1. c. 6. p. 196. saies we beg the Question when we require an infallible Testimony for our belieuing the Canon of scripture yet grants such à certainty as excludes all possibility of reasonable doubting and Chap. 7. p. 211. declares himself further thus Giue me leaue to make this supposition that God might not haue giuen this supernatural Assistance to your Church which you pretend makes it infallible whether men through the vniuersal consent of persons of the Christian Church in all ages might not haue been vndoubtedly certain that the Scripture we haue was the same deliuered by the Apostles I answer if you take leaue to make that supposition licence me to tell you you haue not that certainty of Scripture which Diuine Faith both supposeth and requires And here is one reason to omit others insisted on here after Deny this infallible assurance of the books of Scripture you haue no greater certainty that God endited those words we now read than you haue assurance that Aristotle wrote his Topicks or Caesar his Commentaries And dare you or any say that we receiue Mr. Stilling answer dissatisfactory our Bible vpon no surer ground Or can you Imagin if Christians accept these books vpon à Testimony lesse then vndubitable it may not be suspected that à thousand gross errours haue entred the Copies by the negligence or inaduertency of such as transcribed them Belieue it Were Aristotles Topicks matter of Diuine Faith none would dy after the fallible conueyance of them to our age vpon this perswasion that nothing substantially first writ by that Author hath been changed or altered Since and the same I assert of the Bible vnlesse you say that the words of Scripture were writ in some celestial and incorruptible Matter yet to be read by all or grant which is truth that as God by special Prouidence caused them to be writ pure so also he yet preserues them without blemish and now witnesseth the truth by the Testimony of his infallible Church wherof more largely hereafter At present I will only answer your difficulty about that fallible certainty which you affirm excludes all possibility of reasonable doubting and say first The vniuersal consent of persons of the Christian Church in all ages neuer approued the intire Canon of your Scripture for not only the present Roman Catholick Church but the ancient councils also receiued books which you reiect This truth is so manifest that it need 's no further proof therefore your Canon want's the approbation of the whole Christian world and consequently you haue not so high à certainty of Scripture as excludes all possibility of reasonable doubting I answer 2. And it is à demonstration against Protestants who say the whole Christian world for à thousand years at least erred in Doctrin contrary to the verities of Holy Scriptures for if we goe up from Luther to the 4 th or 5 th age after Christ you 'l find none but condemned erring Hereticks and Roman Catholiks no lesse actually guilty say Sectaries of these professed errours Of praying to Sainâ—s of an vnbloody Sacrifice of the the A further Argument taken from the papists supposed errours real presence c. Thus much supposed I both answer and Argue against you If the whole Christian world was for that vast time so strangely infatuated as to mantain errours contrary to Scripture when the true Doctrin therof no lesse concerned their eternal Saluation then the true letter it cannot possibly be supposed vpon any weak Probability much lesse on such à certainty as excludes all reasonable doubt that these besotted Christians preserued the letter of Scripture pure and intire whose errours are now imagined most gross against the Doctrin contained in God's word Obserue my reason It is much more easy to conceiue if all held corrupted Doctrin that the very letter of Scrtpture was by negligence or ignorance of these Corrupters of Doctrin also corrupted then to imagin the records preserued pure and Millions of Christians to read them and after the reading grosly to mistake Gods verities registred in that book And here I must mind M. Stillingfleet of his proofless and inconsequent way in Arguing 3. You Sr. say first The whole erring multitudes of Christians before Luther preserued Scripture pure yet forsooth these silly men taught one Doctrin after an other contrary to Scripture They perused the book interpreted it yea preached it to their own confusion and condemnation You say 2. It is not possible that Mr. stillingfleets arguments retorted these writings could be extorted out of mens hands by fraud or violence vnder their eyes or suffered to be lost by negligence Yet you make it not only possible but grant the Doctrin therof to haue
and his Church though sublime and difficult was miraculously Spread the whole world ouer when you Demonstrate how manifestly Diuine prouidence hath Age after Age Honoured Christ and his Church and seuerely Chastised the professed Enemies of both When finally you make it manifest that there is no Vnion no Form no fashion of Religion in any Society now on earth but in How the Heathen is Conuinced the Roman Catholick Church only Then the Heathen if reasonable and desirous to learn Truth must confess that God speaks Truth by this one Catholick Oracle only Or there is no such thing as à reuealed Verity taught in the world 16. Out of what is said already I infer first If that Maxim of Philosophy he vndoubted Frustra sit per plura c. It is needles to multiply many proofs in behalf of à Verity when one most clearly conuinceth it This Argument alone drawn from the glorious Marks of our Catholick Church which cannot but proceed from God proues Her his own faithful Oracle With these Signes we haue the thing signified These in à General way settle in euery reasonable vnderstanding this fundamental Truth God speak's to the world by his euidenced Church I say in à General way For as the visible works in nature proue this General Truth Ipse fecit nos c. A mighty power made vs we made The efficacy of Church Motiues not our Selues though as yet none comes thereby to an explicit knowledge of many Perfections in God So the Marks and Motiues manifest in the Church conuince this General Truth also That the same Power which made Nature giues being to these the same Power which preserues nature preserues these glorious Signes for our instruction And Consequently it followes That as the visible world is proued Gods own work so this visible glorious marked Church is proued his own Oracle Though yet neither the Heathen nor any knowes euery particular Doctrin which God teaches by the Church In like manner great Diuines assert that Christs own Disciples owned first our blessed Lord as the true Messias and à great Prophet Ioan. 1. 41. Inuenimus Messiam We haue found the Messias before they learned the other high Mysteries of his being the natural Son of God the second Person of the Blessed Trinity the Redeemer of Israel c. see Suares 3. Part. Tom. 2. Dispu 31. Sest 4. 17. A second Inference The General Truth now spoken of well established God teaches the world by à Church Signed with Supernatural wonders All further disputes cease concerning the particular Doctrins She teaches though sublime and aboue the reach of our weak Capacities For none whether Heathen Iew or Heretick can boggle at à Doctrin which God reueal's How reason discourses vpon these Euident Motiues But God saith prudent Reason reueal's such and such Truths The Incarnation of the Diuine word the Trinity Original sin c. by à Church which most pressing Motiues euince to be His own Oracle Therefore it is my duty to Submit and belieue euery Doctrin She proposes 18. The Ground hereof seem's clear For as there can be no endles Progress or going on in Infinitum in the intrinsecal formal Obiect of Faith because Faith at last rest's vpon one sure Principle An infinite Verity So we can haue no endles Process in the extrinsick Lights and Motiues whereby we are induced to fix à firm Belief vpon that one sure Principle Therefore in what euer Society of men Reason finds these Motiues it rest's without further Enquiry after stronger which cannot be found But most euidently reason finds them in one only Oracle the Roman Catholick Church as is now proued and prudently resteth there as vpon lights which immediatly manifest the Church Scripture not so immediatly Credible as the Church and make Her Doctrin euidently credible Scripture t' is true is the obiect of Faith but not so immediatly credible as the Church for independently of Scripture I can belieue the Church as the first Christians did before the Book was written but men generally in this present State cannot belieue Scripture without the Churches Testimony As is already and shall hereafter be proued more at large 19. A third Inference Who euer pretend's to à Doctrin reuealed in Scripture and hold's it of Faith has either à Church which teaches it euidenced by the Marks of our Lord Iesus Christ or He publisheth à falshood Which is to say in other Terms If the euidenced Church of Christ positiuely own 's not or reiects such à Doctrin that Doctrin Eo ipso is spurious forged and not de Fide Hence it is that when our Blessed Lord Commissoned the Disciples to Preach his sacred Verities Math. 28. 19. Goe and teach all Nations Hee sent them abroad with the Characters Marks and Ensigns of his own Preaching Mark 16. 2. Our Lord working with all and confirming the word with Signs that followed And here by the way I can neuer sufficiently admire the open folly of Sectaries that wholly Churchless A lawful Mission required to teach our Christian truths will yet needs perswade vs into new opinions vpon their own bare word That they teach truth It is impossible Nay I say more Although which is false they should speak Truth they ought not Churchless as they are to be listned vnto For suppose one should present himself as an Embassadour from à Prince to à forreign State but without Credentials or Authentick letters iustifying his Embassage no State can or will admit him though he speaks truth He must not only do so but show his Authentick Commission that he speaks truth deliuered by the Princes own order or he is sent back vnreceiued in the quality of an Embassadour In like manner I say No more can any one essentially vncommissioned pretend to teach Christs Doctrin whilst he is not sent to teach by Christs own euidenced Oracle than this vncommissioned An Instance Legate to speak in his Princes name Many à man knowes the law well and is fit enough to pronounce à iust Sentence yet sitt's not on the Bench nor giues it because he is not Authorised to do so And thus we discours of all Hereticks no members of the euidenced Church though as I said they deliuer truth by chance they yet deserue not the hearing wanting power and Authority to teach it 20. S. Cyprian Epist. 2. Speak's very pertinently to our present purpose Quod vero ad Nauatiani personam pertinent c. For as much as concerns Nouatians Person I would dear Brother haue you know in the first place we are not to be curious concerning what he saies when he teaches out of the Church S. Cyprian Confirm's the Doctrin Quisquis ille est qualiscunque est Christianus non est qui in Christi Ecclesiâ non est Whoeuer or of what condition soeuer he be is no Christian that is not in the Church of Christ And hence S. Austin in his frequent Disputes with the Donatists
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
Her Motiues Ascertain's vs that such Books are Diuine I Answer 2. Grant such Motiues may in some weak manner and particular Circumstances conduce to belieue the Scriptures Diuinity yet in this present State when we haue à Church most clearly manifested which both Ascertain's vs of Scripture and the Sense also it would be no less than an vndiscreet rashness to cast off her Authority being the most facile and plainest Rule and in Lieu of Her to rely on another forrain vnfit way of Belieuing by Motiues not half fo clear and far less conuincing 2. Thus some Diuines Teach though à Heathen after à due Consideration of the works in Nature may come to belieue that God will reward Good and punish Euil yet none do Assert That when our Christian Articles are clearly proposed to An Instance him by the Pastors and Teachers of the Church For example That Christ dyed for vs. The dead shall rise again God will reward the iust c. That then if he reiect Church Authority he can belieue the forenamed Articles with Diuine Faith This I Deny And the reason is because that way of belieuing when à It is imprudent to reiect we easiest was of Belieuing more ordinary and facile is proposed Seem's temerarious and imprudent And so it would be should any now when the Church giues vs full Assurance of the Scriptures Diuinity lay aside Her Authority and Say I will alsolutely belieue this or that Truth to be God's word because I Discouer apparent Signs of Diuinity in what I read 3. In the next place Mr Stillingfleet Quarrel 's with à word The Roman Catholick Church which in his opinion is iust as much as to Say The German vniuersal Emperour That is particular and vniuersal together for Roman restrain's or marks out one Church vniuersal includes all Answ It is à meer Quibble exploded by A meer quibble exploded by Fathers the Fathers particularly S. Hierome Apolog. 1. aduersus Ruffin not far from the beginning who call's the Roman Faith the Catholick Faith VVhat Saith he is Ruffinus his Faith It is that there with the Roman Church preuail's or another founded in Origens Writings Si Romanam responderit Ergo Catholici sumus If he Answer 's it is the Roman Faith This Inference is good we both profess the vniuersal Faith Therefore Roman and Vniuersal are here synomimal or words of one Signification which the Apostle clearly Insinuates Rom. 1. 8. Your Faith is renowned the whole world ouer Again Epist 16. ad Principiam Virg circa medium He showes that the most ancient Saints addressed themselues to to the Roman Church Quasi ad tutissimum communionis suâ— S. Hierom's express Testimonies portum as to à place of refuge or of mutual Communion which was General Publick and belonged to all Yet more When Epist 57. ad Damasum This great Doctor positiuely teaches That he was ioyned in Communion with no other Society of men then such as adhered to Damasus S. Peters Successor where vpon the Church was built And that those who eate the lambe out of this House were prophane Did he think ye speak of any one particular Roman Diocess and not of the vniuersal Catholick Church It is contrary to his Discourse and reason also 4. Se more of this subiect in the Epistle of S. Athanasius to two Popes Iulius and Marcus Read also S. Cyprians Epistle 52. n. 1. Other Fathers Speak with S. Hierome And S. Ambrose De obitu fratris about the middle and know withall The word Roman added to Catholick is not to limit the vniuersal Iurisdiction of that See But to distinguish Orthodox Belieuers from Hereticks who were professed Enemies of the Roman Faith If therefore we may rightly comprise vnder this word Roman all other Christian Societies past or present vnited in Why the Roman Church was called Vniuersal belief with this one Mother Church There is neither Bull nor Solaecism in speech to call the Roman euer One and the same in Faith the vniuersal Church of Christ 5. Page 127. To catch Carholicks in à Circle Mr Stillingfleet Ask's why we belieue Scriptures to be the Word of God If we Affirm vpon this Ground That the Church which is infallible Mr Stilling endeauour more then weak deliuers them so to vs He demand's again and bidd's vs Answer if we can whether t' is possible to belieue the Churches infallibility any other way than because infallible Scriptures Say She is infallible which implies à plain Circle Answ It is very possible For seing Scripture demonstrat's not ex terminis its own Diuinity nor can be made euidently credible by any light internal to catch Catholicks in à Circle to the Book some other infallible Oracle distinct from it must necessarily ascertain vs that the Book is Diuine And the Doctrin there preserued is yet pure as the Apostles wrote it But this Oracle can be no other but the Church which proues Her selfe by Signs and Miracles to speak in Gods name independently of Scripture therefore the first act of Faith whereby we belieue in à General way the Churches infallibility relies not as this Gentleman weakly supposes on Scripture But vpon the Church it Selfe as the most known manifested Oracle And thus the Circle is easily auoyded 6. You will se more clearly what I aime at by one Instance taken from the Primitiue Christians Ask what induced them to belieue the Apostles Infallibility when they Preached All No Circle in the Primitiue Christians Faith Answer They belieued so because those blessed men immediatly proued themselues commissioned Oracles sent from God and made their Doctrin euidently Credible by sensible Signs and Wonders which surpassed the force of Nature Very true Iâ— like manner we belieue the Churches infallibility hauing preuious Motiues as Stronge to belieue that Truth vpon her Authority as euer Christians had to belieue that S. Paul was infallible when he preached If then there was no Vicious Therefore none in our Resolution Circle in those first Christians Faith there can be none in Ours vhilst all of vs haue infallible Oracles manifested by Supernatural Signs to rely on And Those first now mentioned had them before Scripture was written You will say this Discourse seem's to proue we cannot belieue the Churches Infallibility vpon the Scriptures Testimony It has been Answered ouer and ouer supposing Scripture be one admitted as God's sacred Word â—e proue the Churches infallibility so strongly by it against all Aduersaries who own the Book as Diuine that none of them shall euer return à probable answer to our alleged Testimonies 7. But what Saith Mr Stillingfleet Is there no difference between the way of prouing à thing to an Aduersary and resoluing ones own Faith Answer yes But we both resolue and proâ—â— We Resolue the first Act of Faith concerning Scripture How we both resolue and proue the Churches Infallibility into the Churches infallible Authority and belieue that Book to be
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
All skilful and well spirited Protestants might without any Tradition know it to be God's word This double resolution Supposed 12. Yet more Our Aduersaries maintain à twofold Resolution of Faith First into the Books of Scripture and these Books fallible Tradition without any Diuine light seen as yet Conueyes to vs For Tradition as they say is not Diuine 2. â—to the internal light of the Doctrin contained in the Books And into this light of Doctrin they Resolue their Faith not â—to Tradition 13. Now here you shall haue an vnanswerable Dilemma The Tradition which only Conueyes the Books as Contradistinct from the internal Doctrin makes that very Diuine Doctrin to sparkle we Argue against Sectaries more than it would sparkle without Tradition Or not If â—ot The light the Splendor the internal Lustre of that Doctrin Considered as Doctrin is and must be independent of Tradition and Shine as I now said by it Selfe as à Diamond doth though the Books were found in the Streets Contrarywise if the Tradition of the Books Augments in the least or makes the internal Doctrin there contained to appear more Diuine than it would appear without Tradition That very Tradition must be à ioint Motiue wherevpon we belieue the Diuinity of Scripture I proue it demonstratiuely That â—hich laies before the intellectual Eye of à Belieuer the Lustre light and Sparkling of the internal Doctrin contained in Scripture is the true cause or à Partial Motiue at least The force of the Argument why He belieues that Doctrin Tradition doth this Ergo it is à Partial Motiue why he belieues the Doctrin Or if it â—ail's not at all to discouer that Lustre of the Doctrin the pretious Diamond of Scripture may be well discouered and known without Tradition I would willingly hear what our Adâ—ersaries can reply to this very plain and as I think no triuial Obiection without reminding vs of their killing flies 14. To Say more in this place is needles hauing proued in the other Treatise that the Maiesty and sparkling of Scripture what the true Maiesty of Scripture is lies not in the exteriour Syntax or in any outward Connexion of words common to other pious Books But Contrarywise in the Special Assistance wherewith God directed the Hagiographers to write as also in his own Diuine Volition which Seal'd and approued all that 's Writ as Verities issuing from no other fountain but from Truth it selfe Herein consist's the Dignity worth and Maiesty of Holy Scripture 15. Now because that Diuine Assistance and God's internal Volition whereby Scripture is approued as most sacred are no Obiects of sense It necessarily followes that none can discouer The true Excellence not discouerable by our exteriour Sonses the true Excellence of that Holy Book by any Inspection though most diligently made into the Syntax or outward words of it only Hence I said Had. S. Iohn not at all recorded that truth in his Gospel The word is made flesh buâ— some other without Diuine Assistance had left the Verity written in Velume The words and Truth also would haue been the very same now and then yet very different in their value if Considered as Proceeding from the Spirit of truth in the one case and from no Diuine Assistance in the other 16. By this its plain that the Maiesty of Scripture lies not in any expression of outward words Howeuer admit gratis it did doth that Majesty think yee help any to vnderstand its Though the Maâ—esty of Scripture lay in the words true Sense in Matters controuerted Euidently no. For manifest experience teaches that whole Multitudes of dissenting Christians both read and Reuerence the same bare letter Yea and haue the same Majesty of words laid open to their view yet so notoriously oppose one another and in Points most fundamental concerning the genuin Sense thereof that plain contradictions That would not auail to vnderstand the Sense are forced out of this sacred Book after their Reading But enough of this is said aboue And much more you haue of Mr Stillingfleets strange way of Resoiuing the Protestants faith in the other Treatise Discourse 1. C. 9. Where you may see that Protestancy is neuer medled with nor brought to any better Resolution by him than Arianism or à worser Heresy Yet I Say he took the right Course for in real Truth Protestants haue no Faith to resolue which truth will better appear in the following Chapter where we examin whether true Religion Can be found out by Reason CHAP. XIV The Mistakes of some Sectaries in this Controuersy It s necessary to distinguish between true Reason and fallacious Reasoning Priuate Reason liable to Errour Principles presupposed to the Decision of this Question Reason easily finds out true Religion by à rational Euidence preuious to Faith 1. SOme who endeauour to make à Friendly Agreement The Attempt of some Sectaries between Reason and Religion wholly omit to discusse the mainest point of all which concern's Christianity And T' is in à word to tell vs whether amongst those innumerable Religions now swarming in the world whereof certainly many are false and Only is true men by the force of prudent who Omit the main Business concerning Religion Reason can come to the Knowledge of the true One. This is the Vnum necâ—ssarium worth our knowledge indeed For what auailes it to hear of an Agreement between Reason and Religion if I cannot by the light of Reason find out that Religionwhich God hath established It would be but à comfortles Word should One Say Sir There is à rich Inheritance in the world belonging to you but neither you nor I nor any other after all diligence vsed can tell you where or what it is 2. This and it is à grand Omission may be well grounded The ground of their Omission on another errour these Authors Maintain who first make à Religion according to their own Phansy and then offer to Shew the Reasonableness of it Wheras All iustly expect to haue at least in à General way some Hint of that full Doctrin which Christian Religion comprises before we Cry it vp as reasonable or yeild our Assent to it Thus much neither is nor can be done by any Sectary And mark how we are left dissatisfyed 3. After some general Duties pointed at which belong to Their Distinction of Fundamentals and others improbable natural Religion we hear of à Distinction between the Fundamentals of Faith and Others Then we are told that All the Fundamentals are contained in the Apostles Creed And that if we go beyond the Creed for the Essentials of Faith none can Say where we shall stop Answ Sr you are told in this Treatise where the stop is to be made And there also you will find this late Inuented Distinction of Fundamentals and no Fundamentals cast away as vnsound Doctrin All I will Say at present is that you build vpon Sand you make à meer fancied Supposition
proue The Assertion 266 CHAP. V. A second Reason showing That if rhe Roman Catholick Church erred but in one Article of Faith thère is now no Fundamental Faith in the world VVere Errour in this Church it is à remediless Euil and cannot be amended by any least of all by Protestants 276 CHAP. VI. Other Euidences of the. Roman Churches Perseuerance in the Primitiue Faith without change or Alteration VVhether wickednes of life necessarily induceth Errour into the Church The Donatists and Protestants Argue and Err alike 285 CHAP. VII Manifest and most vndeniable Miracles peculiar to the Roman Catholick Church only proue Her Orthodox withall show that She still retain's the Primitiue Doctrin 296 CHAP. VIII Miracles euident in the Roman Catholick Church No less induce All now to belieue Her Doctrin Than Apostolical Miracles Anciently Perswaded to belieue that Primitiue Doctrin The Denial of Miracles Impossibilitat's The Conuersion of Iewes and Infidels 302 The Admirable cure wrought by Blessed S. Xauerius in the Famous Citty of Naples vpon à worthy Religious Person called F. Marcellus Mastrilli à Noble man by birth and by Profession of the Society of Iesus The Proof hinted at aboue reassumed 312 CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 321 CHAP. X. Other Marks and Signes peculiar to the Roman Cathollick Church proue her Orthodox And make Her Doctrin euidently credible These laid forth to Sense and Reason distinguish the true Church from all Erring Societies Inferences drawn from the Doctrin Here deliuered 333 CHAP. XI Christ and his Church made manifest to à Heathen No Prophet comparable to Christ no Church comparable to the Roman Catholick Our glorious Christ Iesus Exhibits à glorious Church Hee is proued the Only true Messias And the Roman Catholick Church His only true Sponse How the Heathen Discourses if rational And Prudent 349 CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 363 Arguments drawn from what is said Reflections made vpon the premised Doctrin 377 CHAP. XIII Other Inferences drawn from the precedent Doctrin Atheists and Hereticks Argue alike The Motiues of Credibility lead to à total Belief of what euer the true Church Proposes A word of Mr Thorndicks Mistakes concerning the Church 181 A VVord of Mr Thorndiks Mistakes discouered in His Book of Forbearance 387 CHAP. XIV VVhether there be à Church of one Denomination infallible not only in Matters miscalled Fundamental but in all and euery Doctrin She Proposes and Obliges Christians to belieue as Faith CHAP. XV. Diuine Faith in this present State of things necessarily requir's à Church infallible The Reason hereof The Church neither Defin's nor can Define by Humane Authority only Her Definitions more than morally certain are Infallible Sectaries Recourse to Moral certainly in Matters of Faith à most frigid Plea Their Fallacy is discouered Obiections Answered 408 Other Obiections proposed by Sectaries Solued More of Moral certainty 419 CHAP. XVI Principles premised to the following Doctrin The Roman Catholick Church is à Church of One Denomination She and no other Society of Christians is Infallible Othet Grounds of Her Infallibility laid forth The Infallibility of Councils maintained against Mr Stillingfleets Supposed Truth and Reason There are no Principles whereby Approued Councils can be proued fallible Sectaries Conuinced by their own Doctrin 423 CHAP. XVII More of this subiect A further Search made into Errours called intolerable VVhether the Roman Catholick Church must be supposed by Sectaries to haue already Committed intolerable Errours Or only whether She may for the future Err Intolerably The Doctrin of Protestants proued False And most inconsequent 443 CHAP. XVIII Two Aduersaries mainly Opposit to True Religion The last and most vrgent Proof of the Churches Infallibility taken from the Necessity the Notion and Nature of true Religion Mr Stillingfleets Obiections found weak and weightles Most of them already Proposed and Dissolued by others A short Reflection made vpon some few 452 CHAP. XIX Certain Principles where vpon the Churches Infallibility stand's firm The End of Diuine Reuelation is to teach all Infallibly Euery Doctrin reuealed by the fiast Verity is no less infallible then true It s one thing to teach Truth another to teach Diuine and Infallible Truth Sectaries Strangely vngrateful A word of Mr Stillingfleets weak Obiections 465 THE THIRD DISCOVRSSE OF The Resolution of Faith CHAP. I. 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 477 CHAP. II. Mr Stillingfleets 5 th Chapter Part. 1. examined is found VVeightles The weaknes of his Arguments discouered His First and chiefest Argument retorted and solued 483 CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 493 CHAP. IV. More of Mr Stillingfleets Errours Of that odd kind of Faith he seem's to maintain grounded on Moral Certainty VVhat Influence the Motiues of Credibility haue vpon Faith Other Parcels of his Doctrin Examined and refuted Obiections Solued 505 CHAP. V. More quarrels Answered Mr Stillingfleets endeauour to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnlearned Cauil 516 CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffing The Motiues of Credibility both distinguish the Church from all other Heterodox Communitier and proue Her Infallible The Agreement with the Primary Doctrin no Mark of the Church More Mistakes and Errours discouered Of Mr Stillingfleets double Faith who Belieues but not vpon Diuine the Testimony That the Books of Scripture contain Gods word in them Yet Belieues the Doctrin in those books to be Diuine 523 Whether vve Square Circles in our Resolution of Faith The other mentioned Points in the Tittle of the Chapter discussed Vpon vvhat ground those Articles called the fundamentals of Faith are belieued in the Opinion of Sectaries 534 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 545 CHAP. VIII The main Difficulty in the Resolution of Faith Proposed VVhat Connexion the Motiues haue vvith the Diuine Reuelation Of their vveight and efficacy God's own Language not imitable by his Enemies Faith transcend's the certainty of all Motiues The main Difficulty solued Of our great Security in Belieuing God Though vve haue not
been lost and peruerted by fraud negligence violence or all together You say 3. These ancient Christians were professed enemies to the corrupters of the Bible yet you hold them dear friends to the deprauers of Gods verities registred in the Bible You say 4. The interest of eternal Saluation made these Christians careful to preserue the Bible in its first integrity And yet you make them supinly careles in preseruing the verities contained in Scripture as highly necessary to saluation You say 5. The eternal concerns of all Christians so depended vpon the safe preseruation of these Sacred Records that if they were not true we are all most miserable And I reply The eternal concerns of all Christians as highly depend's on the pure Doctrin of Scripture as on the outward secured Records for what auails it to haue pure Records and draw poyson out of them You grant the whole world was miserably infatuated with false Doctrin for ten whole ages though it had the letter of Scripture pure and yet the purity of that book preuented not the misery of mischieuous errours You say 6. When once I see à whole Corporation content to burn the publick Charter and substitute à And further vrged against him new one in its place and this not to be suspected or discouered When I shall see à Magna Charta foisted and neither King nor People be sensible of such à cheat when all the world shall conspire to deceiue themselues and their Children I may then suspect such an imposture as to the Scripture but not before Answ Ex ore tuo te Iudico and retort the Argument in your own words When. I see not only à whole Corporation but à whole ample learned Church wast or depraue the old Legacy of Christ sacred Truths bequeathed to it and a new learning substituted in its place and this change not to be suspected and discouered when I shall see that Magnum Depositum of his Doctrin once committed to the Church escare to be foisted and neither King nor Prelate nor People found sensible of the cheat when all the world shall conspire to deceiue themselues and their children by teaching fals Doctrin in place of Christs verities Then I shall and must in prudence suspect an imposture à change an alteration in the very book of Scripture This later you shamfully grant to haue happened when vpon the pretence of hideous errours you abandoned all other Christian Societies in the world and vnfortunatly made à Schism with Luther from the true Roman Catholick Church therefore you may not only weakly suspect but must most iustly fear the first which is that you haue not true Scripture 4. Hence I say what euer Argument proues the book of Scripture hitherto preserued pure proues likewise the Doctrin of the present Church as faithfully transmitted and Conueyed pure from An inference from what is sayd age to age to our very dayes Contrariwise if there were any Principle as there is none whereby this Doctrin could be shew'd false or stained All might if reason haue place ioyntly acknowledge à non-assurance of the Scriptures purity For that Corrupters of Christs Doctrin may more Easily Corrupt the words of scripture Church which may lose true faith and Corrupt Christ's Doctrin may more easily lose or corrupt Christ's Scripture vnlesse you grant which is horridly impious that Gods special Prouidence had only care to keep à Bible incorrupt and at last like one careless permitted the Doctrin of that book wheron Saluation essentially depend's to be extorted out of the hearts of all Christians for à thousand yeares together Ponder these truths Mr Stilling and Confesse ingenuously if your Principles hold good you haue not so much as any probable certainty of your Bible 5. Perhaps one may say if the letter of Scripture be corrupted the very foundation of Faith is shaken but if supposed pure and vnaltered though all Christians Papists and Hereticks erred in the Doctrin therof yet they may be reclaimed from errour by the pure Euangelical preachers now swarming in England Pittiful what no help then for à besotted world before these late men appeared who here speak at random They first tell vs vpon à meer supposition without any semblance of proof that Scripture was euer preserued pure though all Christians abused its Doctrin wheras we contend vpon most grounded reasons that if all erred in the doctrin drawn from Scripture the letter cannot be supposed pure because à Church carelesly negligent in the preseruation of Christs Doctrin cannot be thought careful enough in preseruing the true Records of his Doctrin Now the Answer without proof is though all erred Doctrinally yet none of them maimed or marred the Bible which besides à Moral impossibility implies à pure begging of the Question See more of this particular in the other Treatise Disc 2. c. 2. n. 8. Again If these Euangelical men pretend to Conuince vs of our errours What sectaries are obliged to by à pure book of Scripture they are obliged to shew vs some one Copie at least wherof we may haue such certainty as excludes à Possibility of all doubting But this no Protestant can do who If God assisted the Transcribers of scripture much more he assist's the Church reiect's all editions now extant except perhaps his own The Vulgar latin which Mr Stillingfleet call's the great Diana of Rome of high credit in the Church for à thousand years pleaseth not The Clementine and Sixtine Bibles not different in any Material point touching Faith are vnderualued Set these aside I desire Mr Still or any Protestant to show me à Copy whose Authenticalness is so agreed on by the consent of all Christians as may exclude reasonable doubting of its purity It is vtterly impossible If these men answer we must haue recourse to the Autograph's or ancient Manuscripts of the Hebrew and Greek I deny their supposition for these now extant are no first Originals in à word no more but Transcriptions What greater security therefore haue we of such copies then of the Vulgar latin vnlesse you say that the Transcriber who euer he was because he wrote Hebrew Caldee or Greek could not tell à lye or was determined to follow in euery Material point of Faith the Hagiographers Copy most faithfully Grant this and I Argue If God by special Prouidence so assisted the memory the will and hands of these Transcribers as to write nothing but what was exactly found in the first Original Scripture with much more reason will He euer assist his Church to admit or approue of no Scripture nor Doctrin but what is genuine pure and Orthodox 6. To reinforce this argument I licence Mr Stilling to chuse amongst so many lections of the new Testament as he saith are collected by Robert Stephen one or two he likes best and then I demand whether that lection agrees with the vulgar latin or differ's from it If 't agree there is no reason to quarrel with
embraced Iudaism and therefore S. Hierome in 3. Habacuc call's these three now named Semi-Christianos half Christians followed à middle way between Aquila and Symmachus and translated Scripture with greater Simplicity more agreable to the 70. version 4. An other Edition ascribed to Origen not because he made Origens great industry à new version but with an immense labour to conserue the 70. Greek pure first composed his Tetrapla or à Bible branched into 4. Columns The first contained the 70. version the 2. Aquilas The 3. Symmachus his Translation The 4. that of Theodotion Afterward this great Doctor learning the Hebrew language made his Hexapla that is à bible with 6. Columns The first contained the Hebrew Text the 2. the Hebrew in Greek Characters the other 4. the Version of the 70. of Aquila Symmachus and Theodotion Now because there were two more Greek Versions called the fift and Sixt Editions Origen composed his Octopla or Bible distinguished into 8. Columns If you will haue more of the 5. Edition called by some Hierecuntina or of the Sixt named Nicopolitana as also of the Lucian and Hesychian Lections read Bib Max in Proleg Sect. 18. Cap 9. and Bonfrer in Prol c. 17. These two later were only corrections Doubts relating to these versions of the 70. no new Translations Concerning all these versions many doubts occurr as you may see in the Authors now cited and you will meet with no fewer concerning the Caldee Paraphras of the new Testament called Targum The Syriack version or interpretation of the new Testament extant in that noble laborious work of Arias Montanus called Biblia Regia is not without blemish Se Serrar c. 15. nor the Author of it well known and I belieue our Sectaries will not approue seueral Titles or inscriptions mentioning what was wont to be read on certain feast dayes as on the veneration of the Holy Cross and in certain fasts and the Commemoration of faithful souls departed this life c. 5. To speak here of the many latin Editions and seueral doubts concerning them would be too long work for my designe which is only to point at difficulties concerning both Originals and Translations That ancient one called by S. Austin Itala highly commended lib 2. de Doctr Christi and read in the Church before S. Hieroms time hath no known Author The The Itala version commended by S. Austin more late amongst Catholicks are Santis Pagninus his version of the old Testament out of the Hebrew first corrected by Arias Montanus though the Correction pleaseth not Bonfrerius and it was most pittifully corrupted by that Runnagate Printer Robert Stephen wherof see more in Bib. Max Sect. 20. Cap 2. and Bonfrer Cap. 18 Sect. 1. An other you haue of Isidore Clarius which neither Canus nor others approue A third of Francis Vatablus Doctor of Paris and à sound Catholick but the vngodly Robert Stephen corrupted that version as you may read in Bonfrer and Bib. Max. now cited I mention nothing in this place of the Armenian and Gothick Bibles Se Bib. Max. Sect. 20. cap. 3. And am as silent of the Tygurin version printed anno 1539. by Christopher Froschonerus à most corrupted Translation by Hereticks wherof you may see more in Bib. Max now cited cap. 3. Read also if you please Serrarius cap. 18. 9. 1. Of Sebastian Munsters of Bliblianders of Castalions and the Geneua Translations c. You will find none of them of any account but with Sectaries only 6 Thus much briefly premised for we haue not said half of what might be alleged concerning the doubts and vncertainty of various editions I here appeal to euery distinteressed iudgement Reflection made vpon these doubts and ask whether it be not mighty difficult or rather impossible to say absolutely by the force of our priuate fallible knowledge by witt or humane industry only This book This Edition is Gods true sincere word as it was writ by the Hagiographers And here I must mind Mr Stilling of his not well considered Doctrin who P. 196. seems to own so great certainty of Scripture as excludes the possibility of all reasonable doubting and pag 215. asserts We may be sufficiently assured that there are no Material Corruptions in the books of Scripture without your Churches Testimony Good Sr. leaue of these generalities and tell vs plainly of what Edition you speak What particular version haue you which must be supposed so authentick or so free from all errour as may exclude à possibility of reasonable doubting before you haue the Churches Testimony or toleration for it Name one and much A question proposed to Sectaries is done Will you follow the Hebrew and Greek Copies now extant You see most learned men whose knowledge and Authority is not inferiour to yours say both are corrupted and thus much alone weakens the certainty you pretend to Will you admit of the 70. Translation as pure and Authentick Be pleased to reconcile the Antilogies between that and the Hebrew Text or say that the Septuagint though euer of great veneration in the Church hath its errours Will you plead for what Aquila or Symmachus haue done These are euidently corrupted and in points most Material touching Christ our Lord. Will you say that all Copies none excepted all Translations whether Greek or Latin now extant are pure Scripture in the Materials of Faith and manners It is highly improbable and therefore hitherto we come to no Solid Principle to no certainty which excludes the possibility of reasonable doubting O saith Mr Stilling to proue that no Material Corruptions stained the Scripture now extant We that is Sectaries diligently compare the present Copies with the most ancient M S S. we obserue the citations of Of sectaries Comparing Scripture with the more ancient Copies those ancient Fathers who liued when some Autograph's were extant and then most likely we haue the pure word of God You compare Pray you answer were there not others in the Catholick Church before Sectaries troubled the world as industrious in comparing Copies and Manuscripts together as you haue lately been Was S. Hierom think you negligent in this particular Or did the Primitiue Church before S. Hierom when it read that ancient Edition called Itala and preferred it before all other Lections fail to examin which Copy was best Yet more If we come to later times and ponder well what diligence what vigilancy what industry attended the Correction of the Sixtin and Clementine Bibles Sectaries may blush at their Oscitancy and too sleight Cauils at our Vulgar latin Read the preface to Sixtus 5. Edition Antwerp print 1599. with other reflections made in Bib Max Sect 20. c. 4. and you will see so great à care and industry vsed in this correction that humanly speaking more could not be desired 7. Many Copies and old M S S. were at the Popes command sought for and brought to Rome Not only some chief and selected Cardinals in the time of Pope
Pius the 4. but other great schollers also profoundy learned in the knowledge of Scripture and skilful in the Hebrew Syriack Chaldee and Greek began the Great diligence vsed in the Correcting the Vulgar Correction of the Vulgar Latin and to accomplish the work diligently examined these ancient books these M S S the best Originals of Hebrew and Greek and commentaries also of the most ancient Fathers c. Speak therefore of humane industry we may boldly say our Vulgar Latin hath been reuiewed and corrected with greater care than euer version was set forth by Sectaries But if these men will still pretend to find any Material errour in the Vulgar I only ask by what more Authentick Copy can they so much as probably hope to amend it By the Hebrew and Greek Toyes Dispute the Question rigidly there is lesse assurance of these supposed Originals integrity then of the Vulgar Latin so industriously examined not only by the best Hebrew and Greek Copies now extant but also by other ancient M S S. and commentaries of the Fathers 8. I cannot therefore imagin what Mr Stillingfleet aimes at when he tell 's vs page 215. that Doctor Iames who had taken the pains to compare not only the Sixtine Clementine Bibles but the Clementine Edition with the Louain Annotations makes it appear there are 10000. differences in the Louain Annotations from the Vulgar Latin and that these differences arise from Comparing it that is sure the Vulgar Latin with the Hebrew Doctor Iames opposed Greek and Chaldee What would the man haue think yee Will he suppose first that Thomas Iames hitt's right in euery thing he saies The learned Iames Gretser whose authority is euery whit as good the whole world over as that of Mr. Iames. Tom. 1. Ad lib. 2. Bell pag. 1060. denies all this with à Mentitur tertiò Thomas Iames Decem millia verborum c. Read Gretser I cannot transcribe all he hath Again will he say that the Vulgar Latin is to be corrected by the Louain Annotations or these by the Vulgar if any thing were amiss in either Or 3. If these pretended differences arise from the comparing all with the Hebrew Greek or Chaldee can Thomas Iames be supposed to know the last energy and force of euery Hebrew Greek or Chaldee Rational exceptions against Mr. Iames. word when there is controuersy better then the Authors of the Louain and Correctors of the Vulgar Latin Here we may come to an endles wrangling about the Genuine signification of words but decide Nothing God help vs if the knowledge of true Scripture depend's on such petty Nicities and fruitles quarrelling 4. And this is to be noted Were these differences more then are made by Mr. Iames The question would then be whether they imply any Material alteration concerning Faith or Manners or introduce notable errour contrary to God's reuealed verities or finally bee meer verbal differences grounded on the obscure signification of Original words If Mr Stilling only pretend's this later let him remember his own expression of racings of the skin and know that there was neuer Translation in the world which may not be thus Cauilled at If any Material alteration be pleaded he both speaks à lowd vntruth and contradict's himself when he takes notice of à peculiar hand of Diuine Prouidence in preseruing the Authentick records of Scripture safe to our dayes 2. He is to name that Authentick Copy either Original or translation by the indisputable integrity wherof these supposed errours may bee cancelled and Gods pure reuealed verities put in their place But to do this after so immense labour and diligence vsed in the correction of the Vulgar will proue no lesse than à vain attempt or rather à desperate impossibility Vpon this ground 9. I say first Who euer denies the Vulgar Latin to be Authentick true Scripture hath Eo ipso lesse assurance of any other Edition now extant and consequently not so great certainty of Scripture as excludes à Possibility of all reasonable doubting I An Assertion proued proue the Assertion That man may rationally doubt of Scripture who reiects the strongest assurance imaginable and makes choise of à weaker But this is done if he doubts of or denies the Authenticalness of the Vulgar The reason is first because He hath no other Edition as is now said examined with more care or greater industry and this ground 's the highest humane assurance conceiuable 2. Because the Vulgar is approued by God's Holy Church which giues infallible certainty if therefore the integrity of the Hebrew and Greek be not vnquestionably authentick he wants that certainty which excludes à Possibility of doubting And Much less assurance hath the Sectary of his own later iarring Editions of Scripture which breed nothing but confusion to the very Authors and all who read them 10. I say 2. If the Sectary hold's the Vulgar Latin Authentick Scripture yet makes it guilty of some lesser faults and therefore endeauours to correct it by à more authentick What if lesser faults be pretended in the Vulgar Copy he cast's himself vpon meer vncertainties and labours in vain The reason is To doe thus much he must suppose that other Copy he would correct by to be more pure than the Vulgar and this cannot be proued vpon any receiued Principle Now if you obiect Authors Commonly deny not some obscurities or lesser verbal faults to haue been in the Vulgar I answer that 's nothing to the purpose were all true for it doth not therefore follow it can be corrected by any other Copy which is more Authentick Scripture A lesse authentick Bible may help herein when other lections are accuratly examined yet may be faulty in greater matters 11. I say 3. No Tradition no Testimony which is fallible and may be fals can giue so great assurance of Authentick Scripture as Diuine Faith requires or that assurance which excludes à possibility of reasonable doubting which is to say in other words The infallible Testimony of the Church is absolutely A Testimony in fallible is necessary to ascertain Scripture necessary to ascertain vs of Authentick Scripture The conclusion is directly against Mr Stilling who page 226. makes the certainty Christians haue of the books of Scripture so fallible that it may be false yet enhaunses the certainty of the Doctrin there contained to à note higher of infallibility We shall see the leuity of this distinction fully discouered hereafter and our Assertion proued in à more proper place All I will say at present is No man can be certainly assured of true Scripture vnles he first come to à certainty of à true Church independently of Scripture Find out therefore the true Church and we haue all we seek for I mean true Scripture with it vnles one tend's to à high degree of madnesse and Assert's that the true Church of Christ cheated into an erroneous Bible was depriued of pure and authentick Scripture 12. And here I will
The iudgement of Credibility not attained by examining the Mysteries of Faith he come to this setled iudgement All I read not euidently true ex terminis is yet indubitably so Now this iudgement is not first got by examining the particular verities which Scripture or the Church teaches No. There is à farr easier way whereby reason after à further discourse concludes that either God hath cheated the world by the Miracles the sanctity The blood shedding of Martyrs and all those conuersions wrought by the Church or we must grant That what the Church teaches is true And this general iudgement arising immediatly from à due Ponderation of the motiues of Faith which is Science disposeth an vnderstanding to belieue this great Truth God speaks his eternal verities by that Church be it yet where you will which Christ Iesus founded And in this sense we say à general Notion or knowledge of the Church manifested by supernatural signes is vsually necessary to the belief of euery particular Doctrin deliuered by it and consequently particular Doctrins can be no first mark or sign of this Oracle Thus much is here briefly hinted at to solue the obiection Hereafter the whole Analysis shall be most particularly discussed in its due place 4. A. 2. inference True Religion is first found by its marks The true Church is known before we can know the books of scripture and cognisances before the pure and incorrupt books of Scripture can be owned as Diuine We come therefore to à knowledge of these incorrupt books by the help of that Christian Society where true Religion is taught and cannot first know where true Religion is by the books of scripture only I say First know For without all doubt when incorrupt Scripture together with the sense is once admitted vpon the authority of Christs Church we argue and forceably as the Fathers anciently did against Sectaries by Scripture But all such arguments presuppose the Books proued Diuine and sacred The reason of the inference is These Books only contain à simple narration of our Christian verities which both Iewes and Gentils slight therefore though we cry neuer so loud Scripture is Diuine and written by the Holy Ghost we effect nothing with these Aliens from Christ vnless we first conuince the truth by proofs distinct from Scripture it self And as little is No disputing by Scripture only without the Canon and sense be agreed on done if Christians of à different belief dispute by Scripture when neither the Canon nor the sense is agreed on For example Marcion produceth his Bible The Arian his and his sense A third à Scripture without S. Iames Epistle or that to the Hebrewes Our Sectaries Crowd in with their book whilst others as learned reiect their Canon and much more that sense they force from it in à hundred passages What is to be done in this Confusion Must wee admit of Marcions Bible or submit to our Sectaries Canon and new sense also No certainly it Cannot be expected Perhaps they will say we are to dispute the question and rigidly examin who hath the true Canon and sense of Scripture They or wee This ends the difference Very good But say on I beseech you And first giue vs à sure Principle à doubtful one in so weighty à matter help 's little which may bear vp the controuersy and at last end it for vnless this principle be agreed on the result of our dispute will be nothing but à fruitles wrangling O the Fathers and Antiquity well pondered cannot but decide the debate I answer may we iudge by the effect the assertion is most vntrue The ancient Fathers peruerted by sectaries end not Controuersies For haue not we and Sectaries now read and pondered the Fathers and Antiquity for one whole age what can be alleged on both sides as well for the Canon as the sense hath been said and after all are we not still as much at variance as farr off from ending the controuersy as when we began it Say Now but vpon à solid Principle who is in fault The Sectary thinks wee vnderstand not the Fathers and we are sure he abuseth them with farr fetch 't glosses He saith their words are clear for his sence and we profess the Contrary Hitherto we come to nothing like à Principle The Controuersy therefore driuen on no further but to the sectaries bare Yea and our No hangs yet in the ayre wholly vndecided The reason is Though the Fathers words be neuer so plain for our Catholick verities yet after the Sectary hath laid his glosses vpon them they are most vnworthily made by him as doubtful and à matter of as great contest as the very sense of Scripture is which both of vs would haue cleared by the Fathers testimony That is There is as much adoe may Sectaries glosses haue place to vnderstand what à Father teaches concerning the sense of scripture as to vnderstand Scripture it self before we haue recourse to the Fathers To recurre therefore to their interpretation in Controuerted matters whilst Sectaries as much darken that by their glosses as they obscure the Scripture we dispute about is The matter in Dispute no meet Principle to end it euidently à most vnfit way to end any Controuersy vnless that which is the very matter of Dispute between vs can be supposed à meet and sufficient means to end it which is impossible Now if the sectary blames vs because we reiect that sense he drawes from either Scripture or the Fathers and he also reiect ours what haue we but wrangling Both parties hitherto only word it and stand chafing at one an other without Principles God therefore hath prouided vs à surer and easier way to end debates about Religion whereof more in the sequele Chapters CHAP. XI The Protestant takes away the only means to know true Religion by His proofs whether He defend's Protestancy or impugn's Catholick Doctrin are vnreducible to Principles and neuer goe beyond the weaknes of his own vnproued Assertion Meer glosses support all He saith which is euidenced by à brief handling one Controuersy touching the B. Sacrament Theodoret wrong'd by Sectaries cleared His Doctrin is most Catholick 1. NOte first If God as I said aboue once established true Religion among Christians He made it so discernable from all false sects that it may be found out by prudent reason Omni literaturâ notius saith Tertull. lib. 1. de Testimonio animae It s more known then any other learning For to say on the one side That an infinite wisdom hath planted true Religion in the world which shall not perish and on the other to assert it cannot be proued or found out is first to cast à blemish on Prouidence and next to free all from the obligation of embracing it because none can be obliged to embrace that which cannot be known by reason or rational arguments Note 2. The Doctrin of Christ which essentially constitutes true Religion stand's most firm vpon
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
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
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
Principles are here Supposed First that the Markes of the Protestant Church or of its Doctrin lie as these men will haue it in the Purity of Scripture only 2. That their Church Doctrin is either contained in the 39. Articles or implies so much as all called Christians Belieue and no more Though plain Hereticks in many particular Tenets 3. That this Protestant Community as it Teaches is either the whole Church of Christ excluding other Societies or only à Part of the vniuersal Church These Principles Supposed you haue my Demonstration 14. Scripture Marks the true Doctrin of Christs Church but it neither mentioneth nor marks out the Doctrin contained in the 39 Articles for our newer men call these inferiour Truths only And hold them not Registred in God's word Neither doth it Assert so much as darkly that à Mixture of Truth and Falshood such as all Hereticks haue owned and do own is the Doctrin of the true Catholick Church Least of all That à Doctrin common to Arians Protestants and Catholicks is sufficient Scripture disowns Protestancy to Saluation Lastly it saith no where that the Protestant Church containing that reformed Doctrin is by it Self the whole true Church of Christ excluding all other Societies nor so much as à Part of it And this I proue 15 If as reformed it be à Part of the true Catholick Church the Professors of it haue now and had before Luther some Partners who ioyn'd with them in the belief of their reformed Doctrin But before Luther they had not one sole man in the world that belieued as they belieue and so wanted fellowship because neither they nor their Partners were at all in Being Now at this instant they haue no Society of men called à Church run ouer all the world which side 's with them or hold's either the. 39. Articles or à Doctrin common to all Christians to be the true Doctrin of Christ or of his vniuersal Church All this I say is euident And. 16. Hence you see in what plight these men are who pretend to à Church marked and made euident by Scripture and A clear inference against Sectaries when they haue that sacred Book in their hands it is impossible to find so much as one Sentence or syllable in behalfe of Protestancy Those other exteriour Signes of Conuersions Miracles Antiquity c. are of no Account with them And were they otherwise most euidently they belong not to the reformed Doctrin of the English Church Here is à piece of sad newes for Sectaries who haue à Church neither Spoken of in Scripture nor manifested to Reason by one Supernatural wonder So vneuidenced à Thing it is And Consequently vpon à double Account no Church at all 17. The Sectary may reply When he Asserts Scripture Marks the true Church or Her Doctrin the meaning is not that it speak's expresly the Tenets of Protestants but only Saies it is à sufficient Repository of all things necessary to Saluation and deliuers so much plainly What euer therefore is not plainly taught in scripture ceaseth to be necessary Contra. 1. Protestants A Reply Answered granting thus much may seek long before they find Their particular Tenets because Scripture deliuers none of them either expresly or by any clear Deduction Contra. 2. The Iew and Heathen regard not the plainest Truths in Holy Writ before the book be proued Diuine The most plain Verities auaile nothing with them Yet God hath afforded means to draw them to Christianity But it seem's our Sectaries in all their talk of the Scriptures clarity neuer reflect on these Strangers from Christ nor point at the means whereby their Conuersion may bee wrought Contra. 3. The Arian and the Orthodox as highly differ about the sense of plain Scripture as the Protestant and Catholick about the sense of Christs own words This is my body And these differences either touch on fundamental Matters or there are none such in the whole Bible Contra. 4. The Protestant only tells vs what he saith of all things necessary contained in Scripture and speak's his own Sentiment boldly without either proof or Principle 18. Some obiect first God can endite à Book in as plain An Obiection solued words as any man can speak and t' is not supposed that he affected obscurity in his own Scripture already written Contra. 1. If Scripture be not obscure How is it That Christ told the Saduces they mistook the true meaning of it How is it that these Protestant Pillars Luther and Caluin so grosly contradict one an other in their Commentaries made vpon holy Scripture And this in points most material How is it that innumerable others called Christians Professe to reuerence to Read to spend the greatest labour vpon Scripture and when all is done draw out of it plain Contradictions in points as is nâ—w said most Fundamental Contra. 2. We question not what God can do but say he hath not endited Scripture plain de facto S. Peter Epist 2. 3. 16. Speaking of S. Pauls Epistles is my warrant In which saith he Certain things are hard to be vnderstood which the vnlearned and vnstable depraue as also the rest of Scripture to their own perdition And the words relate not only to the Mysterious Matters whereof the Apostle wrote but to his Phrase and forme of writing also Therefore the Greeck Copies haue both in which things and in which Epistles And all Expositors hitherto euen S. Austin haue acknowledged an obscure way of speaking in S. Pauls Epistles chiefly in that to the Romans Yet we are not to say that Truth expressed without harshness God affects Obscurity the word is vnmeet but speak thus His prouidence purposely would haue Scripture deliuered in such à dark manner that all might haue recourse to à liuing Oracle His true Church which speaks more plainly and cannot swerue from any verity in Scripture No offence is giuen to pious ears In à word you haue à Verity expressed with out harshness See S. Austin lib. 2. de Doct. Christ c. 6. And S. Ambrose Epist 44. Again vote Scripture most plain what gain Sectaries by the Clarity when they neither haue plain nor obscure Text through the whole Bible for their Protestancy 19. Hence we Answer to an other petty obiection Scripture say some relates many Things not necessary to Saluation Therefore it cannot be supposed to omit things necessary Contra 1. Ergo it speak's some things of pure Protesstancy or nothing in that Religion as reformed is necessary to Saluation I would willingly haue an express Text for this reformed Nouelty and these few difficulties solued Contra. 2. Though the whole Bible were without dispute most plain or told vs all things necessary yet this neither moues Iew nor Gentil nor drawes any to Christianity without further light as is already proued We haue shown aboue how Scripture contain's all things necessary in the Reflex Part thereof It is now our Task and intent to Mark out the true
ouerthrow any Doctrin of our Church Alas what this Oracle positiuely defin's is à stronger Principle than twenty dubious Authorities of Fathers if any such were in appearance contrary It followes 2. That the Roman Catholick Church must of necessity be either owned Orthodox in all She teaches or cannot be belieued in any thing 8. Wherefore I say à great word If this Church hath deceiued the world in teaching à Purgatory for example neither we nor Sectaries can certainly belieue that Christ was here on earth or Redeemed vs. For Ask why belieue wee this great Mystery If you Answer Scripture reueal's it you are Questioned again How One Errour in the Church Destroyes all Faith know you that Scripture is Gods word which Ex terminis euidences not it self You must Answer Vniuersal Tradition and all the Churches in the world haue owned the Book for Gods word Very good But The Church hitherto supposed most Orthodox among so many Heretical Societies and Her Tradition likewise haue actually deceiued all For She is now Imagined to haue taught the false Doctrins of Purgatory Transubstantiation c. Therefore you cannot belieue Her or any Tradition for erring in one point of Faith She is not belieuable in any This principle stand's firm Much less can you trust to the Doctrin or Tradition of known Heretical Churches whether Arians Pelagians or others For all these haue erred and most grosly Therefore you haue no certainty of the verities contained in Scripture nor can you belieue this one Prime Article Christ dyed for vs by Diuine Faith 9. Let therefore the Sectary labour all that 's possible to contract the fundamentals of Faith into the shortest room Imaginable let him mince them almost to nothing let this one Article Iesus is the Christ be Faith enough for all I say if the Roman Catholick Church speaking in the name of God as She pretends to speak hath taught but one false Article and obliged Christians to belieue it vnder pain of damnation Purgatory for example none can now vpon any Motiue known to the world firmly belieue That Iesus is the Christ So pernicious is one known errour of the Church that it ruins's all belief of other Articles nor can such à Church be more trusted in any thing She speaks than Scripture relied on were it false in that Article Iesus is the Christ 10. The reason à Priori is All Faith is at last reduced or finally resolued into Gods Diuine Reuelation whether he speaks by this or that Instrument by this or that Oracle imports nothing The Vltimate reason of the Assertion The difference of the Oracle he speaks by diuersifies not faith which alwaies tend's to one Center and rests on one sure Ground Gods Veracity If he speaks by à Prophet that 's his Oracle If by an Apostle he is made an Oracle If by the exteriour words of Scripture they are Oracles if by the Church She is his Oracle Now further Suppose any of these assumed Oracles speaking in the name of God declare à false Doctrin to Christians the Falsity Vltimatly redound's to God who own 's them as Oracles yet by them teaches the world Falsities It fall's out here As if à Prince should send à Legate to à State who speak's in his name and cheat the whole State by his Embassy would not all deseruedly vpon the Supposition more impute the Cheat to the Prince than to the Legate that speaks in his name The parity is exact and proues if either Scripture Prophet Apostle or Church speaking in the name of God deliuers false Doctrin God himself deceiues vs and therefore Rich. de S. Vict. Said well in this sense also Si error est quem credimus c. If we belieue an errour T' is you Great God who haue deceiued vs But if God can once deceiue either immediatly By Himselfe or mediatly by his Oracle The whole Systeme of Christian Faith is desstroyed What I say would bee true Although He should make à solemn protestation of Speaking Truth For euen then he cannot oblige me to belieue because he may deceiue in that very Protestation and deliuer à falsity if the supposition hold 11. Here then is the final Conclusion As subiectiue Faith in à Belieuer is Indiuisible That is it is either wholly good or wolly naught None can haue à piece of Faith without the whole vertue an Could the Church propose one false Article She can bee belieued in nothing Arian cannot belieue Christ to be à Redeemer if He denies the Trinity So if one Matter of Faith proposed by the Church be really Contrary to what She defines None can belieue any thing She teaches For the meer Possibility of deceiuing Christians in one Article impossibilitates the Belief of all She proposeth And this proues the Church absolutly infallible not in some points only but in all and euery Doctrin whereof you haue more in the 15 16 and 17 Chapters following 12. Some may reply I suppose all this while the Church made so stedfastly God's Oracle as not to err in any Doctrin She proposes which is Petitio Principy or à begging of the Question Contra. And Ye Gentlemen whilst you impeach Her of Errour Suppose Her Instrumentum diuulsum an Oracle tom as it were from Gods Sspecial Assistance iust as if I shoâ—ld Suppose the words of Scripture separated from the Spirit of truth You suppose Her à fair spouse yet make Her à harlot when and as Often as you please You acknowledge some Church or other find that out where you can to teach Truth yet you like petulant Schollers will forsooth be so wise as to tell her where she misseth in Her Lesson and correct Her for it And you haue done it to the purpose For you haue destroied Her Monasteries rob'd Her Altars prophaned Her Temples abused Her Children banished some and hang'd vp other Are not these fine God deceiues if the Church câ—n Err. Doings Contra. 2. I suppose nothing but what is manifest that Christ euer had à Church on earth once more find it where you can and that God speaks to Christians by this Oracle which he will be with to the end of the world And against which Hell gates shall neuer preuail Now I say if this Church which God not I makes his own Oracle and promises to teach Truth by it can deceiue but in one Matter of Faith God himself deceiues vs And this Church ceaseth Eo ipâ—o to be Catholick yea and God to be the Eternal Truth For it Matters nothing if he can deceiue whether he do it by Scripture or the Church Solue this Argument if you can 13. You may say 2. The whole ground of this Discourse à Fallacy and comes only to thus much If à man once tell à lie he must be thought à lyar in all he speaks So it is The Church speaks an vntruth in some things Ergo it doth so or may do so in all seemes no good consequence Contra.
they so Confidently gaue out That hee should lose his life at Iapan and dye à Martyr Reflect I The Calumny reiected The Miracle proued true beseech you Had it not been in the highest measure imprudent nay more than à foolish Presumption of those Fathers to haue filled all mens eares with that Prophetical Speech vpon meer future vncertainties The performance whereof all know well was liable to à thousand Disasters and Casualities in that immense voyage from Europe to the furthest parts of the world Speak impartially How easily Might Marcellus none of the strongest Constitutions haue dyed in the way What if Pirates had seized on the Ship and cast him ouer board What if the Vessel had perished by Tempest with the virtuous Man and other Passengers How much scorned would the Fathers haue been who certainly were neuer so strangely besotted as to expose themselues and the reputation of their Order to à publick contempt vpon meer Contingencies and weak Coniectures Hence I infer They had by virtue of S. Xauerius Prophesy à high Moral Assurance of the euent The Prophesy spoken some years before Marcellus his Martyrdom was true And the real Effect of his death proued it true neither Diuel nor Mortal man could certainly foretel Things so remote and yet God wrought the Miracle to come God therefore was the Author of that Prediction And Consequently His Diuine power by the means of the Saint wrought the Miracle 30. It s high time novv to reassume vvhat I began vvith and said above When Iewes and Gentils read our scriptures which with them may well deserue as much credit as Humane faith giues to Caesars Commentaries or any other History When they find in that Sacred book how strangely Christianity was first established and introduced by the virtue of our Sauiours glorious Wonders When they fall lower and see though still vpon Humane Faith an euident Continuance of the very like Miracles wrought in the Roman Catholick Church through euery Age. The Conuiction is by good law so strong the The Proofs hinted at aboue vrged Proofs for vndeniable Miracles so manifest to the dullest Gentile that He may as well deny as Lipsius Saith the Sun to shine as doubt of those most glorious visible wonders vnquestionable in this one Society of Christians And this hold's true Although no more but Humane faith resting on most Certain Authority inform's vs of these Miracles For such à Faith as great Diuines Obserue often comes to so clear à degree of The weight of humane Faith Certitude that you may well call it an vndubitable kind of Euiden◠How certainly do we hold it is S. Austins Instance lib. 6. Confess C. 3. that we are born of such and such Parents How certainly do we belieue and vpon humane Authority Saith Snares Tom. 1. de Incarn Disp 31. Sect. 2. That Titus and Vespasianus destroyed Hierusalem And can any Cordial man Question if He lay preiudice aside but that true and most glorious Miracles haue been as certainly wrought in the Church as that those two Emperours destroyed Hierusalem or that such are our Parents I appeal to euery ones Conscience for Answer 31. By all now said vve see first that vvhat euer can be proposed against our Churches Miracles hath like force against Christ's ovvn glorious works And I challenge Protestants to hint but at one Argument which doth not equally strike at Sectaries iustly reprehensible And why both We see 2. How Hideous à Sin Sectaries commit who Scornfully slight all those known and most euident Miracles wrought among Christians since the Apostles times By this their vnworthy Procedure they rob Christ's Spouse of Her greatest Glory falsify His own sacred words Prophesying of greater wonders than he did And finally make the Conuersion of Ievves and Heathens to Christianity impossible For giue me à naked Church vvithout Signes without Marks vvithout Motiues inducing to truth and the most conuincing Signe of all is the Glory of Miracles Nothing remain's proposable to à poor Infidel that 's meet to conuince his Reason But the bare letter of Scripture or the essential Doctrin of the Church vvhich solely considered more affrights weak Reason naturally auerse from high Mysteries than brings it to any Submission or Acquiescency I say therefore the sin of Sectaries is grieuous Whilst Miracles are slighted by doing so they slight the Church yea Christ himself and hasten apace to Atheism CHAP. IX A word to à few Obiections as also to Mr stillingfleets vnworthy Exceptions against that euident Miracle wrought at Zaragosa in Spain 1. THe obiections are as few as fallacious and cannot be otherwise when as t' is said All of them proue as much that 's iust nothing against our Sauiours own Miracles as against those of the Roman Catholick Church To see this truth manifested and difficulties vanish into nothing be pleased to afford à little Attention 2. The Sectary may Obiect first None of vs all know One obiection what strange effects nature can produce in certain circumstances nor what Povver the Diuel has to work Miracles when therefore Scripture forwarn's vs. 2. Thess 2. Of Antichrists great Prodigies as also of False-Christs and false-Prophets appearing with Signes and wonders Matt. 24. We may iustly suspect if nature alone cannot doe such works that the Diuel had à hand in most of our Church Miracles Contra. 1. And You see Found weak and friuolous first the Argument Equally oppugn's Christs own Miracles licenceth both Iewes and Gentils to slight him as à false-Prophet and his glorious vvonders also Contra. 2. Not one of these False-Prophets once raised the dead to life nor after their own death did any thing like à Miracle as the departed Saints of Gods Church haue done most frequently by à touch of their Reliques only which Truth of mighty vveight deserues Reflexion and refutes what euer Donatist or Coniurer can say in behalf of counterfeit Miracles Contra. 3. And obserue well the Obiection None knowes what nature or the Diuel can doe c. What then I beseech you May one inferr from our not knowing the Diuels power that this euil Spirit hath actually wrought all the Miracles recorded in Scripture and Ecclesiastical History To Assert this we must not only know how farr his power reaches but more haue Assurance also Of his actually doing such Wonders And thus much manifestly improbable neither is nor can be ascertained vpon the weakest Principle within the compass of nature or grace We vsually say the Diuel appear's with à Clouen foot That is you may easily discern his Villainy And we know he neuer cast's out euil Spirits like Himself from possessed Persons which yet hath been done and frequently in God's Church Miracles aboue the power of Diuels Church He can it is true if we belieue History take vp the Deuided Parts of à dead man and act with them for à while But there is no such Motion no such Operations in the dead
no For this we believe by Faith And know not Scientifically Yet they plainly Mark out the great Oracle whereby God speaks to the world And therefore wonder not that Sectaries striue so earnestly to Obscure the euidence Their design is to take from vs the clearest Principle which must end Controversies Why Sectaries endoauour to obs 〈…〉 â—he Churches Lustre For cast oncâ— off à Church manifested by Antiquity Miracles Conuersions c. Nothing remains to regulate Faith but the dark and yet vnsensed Letter of Scripture which is most grosly abused by the one or other dissenting Party who force vpon it quite contrary Senses And by what means can any one come to the knowledge of Him or these that abuse it if Church Authority be excluded or decide not in this most weighty matter VVe need not saith Mr Thorndicke in his Book of Forbearance P. 2. The Heresies of the Primitiue times to tell vs what Irreligious pretenses may be set forth in Scripture Phrase Our own Fanatiks would furnish sport enough with the Foolâ—riâ—s they pretend as from Gods Spirit because they can dâ—liuer their Nonsense in the Phrase of Scripture Again This two edged sword of holy Scripture may proue an edged tool to cut their sâ—ins with who take vpon them and haue not skill to handle it Much better were it say I were the Abuse or ill handling of the Book only found among à few Fanaticks But the euil is spread further you Gentlemen are all alike whether Fanaticks or Protestants that handle gloss and interpret Scripture by Priuate reason conttary to the Iudgement of an uniuersal euidenced Church 13. A third Truth The Church thus manifested by Her Marks which are Obiects of Sense and induce reason to iudge that She only is Gods Oracle Catholicks neuer call into doubt Her Essential owned Doctrin nor seek for further Euidence thereof because there is none in this present State But humbly submit to all she Teaches This Euidence then once attained which ariseth from the Churches Marks And hath drawn Millions to belieâ—e her Doctrin We next turn to our Bible and learn there that the Language of these Motiues for etiam factâ— What these Motiues Speak loquitur Deus saith S. Austin aboue God speaks by his works and the Language of his own written word is one and the same That is what these Inducements point at God expresly deliuers in holy Scripture Obserue an exact parallel 14. The Antiquity of our Church and here is one sensible Mark we plead by giues Assurance that the first Founder was our Lord Iesus Christ No Sectary call's this truth into Question and the Gospel confirms it Luc. 24. 48. Beginning from Hierusalem c. Her Constant Perseuerance visible in all Ages God reueals in Scripture proues Her indeficiency And this is manifest in Scripture A Citty placed on à Mountain Hell gates shall not preuail against Her Om 〈…〉 m etiam infidelium oculis exhibetur saith S. Austin Lib. Con. Crescon C. 63. The Church is so well seen by all that the very Pagans cannot contradict Her She showes you à continued Succession of her Popes Bishops and Pastors from the beginning and Scripture also Ephes 4. 11. And he gaue some Apostles c. long since foretold it She giues in à clear Euidence of Her Miracles through euery age Our Blessed Sauiour prophesied it should be so Iohn 14. 12. Maiora horum facient They shall work greater wonders None can deny most Miraculous Conuersions of Kingdomes and Nations to Her Faith and the Prophesies of Christ's Church fulfilled Prophets euery where Proclaim the truth Many Nations shall flock to Her Zachar. 2. 11. She Shewes how Her Doctrin was propagated through the whole world And therefore is called the Visible Catholick or Vniuersal Church Scripture also Confirm's it Doâ—ete omnes gentes Teach all Nations Dominabitur à mari vsque ad mare She shall raign from sea to sea Finally to say much in few words which might be further amplifyed Is it true which the Church demonstrates that Hereticks as Arians Nestorians Pelagians Eutichyans Lutherans and Caluinists once Professed Catholicks shamefully abandoned Her Vnion and for that Cause iustly deserued the reproachful name of Hereticks and Separatists Scripture Foretell's vs of the Breach and Apostacy Iohn 1. 2. 19. Ex nobis prodierunt They left vs went out from vs. for had they been of vs they would haue remained And thus both Church and Heresy are visibly pointed at by clear Marks and Gods written word also Videndum it is the Expression of Optat. Mileuit Lib. 1. à little after the middle Quis in radice â—um toto orbe â—aâ—serit quis foras exierit We are to see who They were that continued in the root with the whole world and who parted from it We are to see who erected another Chair distinct from that which was before Call these and boldly Hereticks straglers from the Church and the Verities of Christs Gospel And here by the way we vrge our Nouellists to point at à visible Sectaries Vrged to Answer Orthodox Society which the Supposed erring Church of Rome abandoned as clearly as we lay forth to them the time the place the circumstances not only of their own impious Reuolt But of all other more ancient Hereticks from this Catholick Society Could the Sectary do thus much Hee might speak more confidently 15. To end the matter now in hand You see by what is said already If Christs words haue weight Math. 18. 16. In ore duorum vel trium Stet omne verbum That Truth stand's firm vpon the Testimony of two or three vnexceptionable Witnessess Wee here introduce two Testimonies in behalf of our Church which none can except against Gods own voice speaking to reason by Miracles and the Motiues now mentioned is the One And his own sacred reuealed word which most significantly teaches what these Motiues speak is the Other Hence I say Sectaries cannot dispute against this Church without proofs drawn from Motiues as strong and Scriptures as clear as are now alleged in our behalf We press them again and again to giue in their Euidence and seriously demand whether Protestancy was confessedly founded by Christ Or but once owned Orthodox by any sound Christians Sectaries Grauelled at Euery Question As all acknowledge the foundation of the Roman Catholick and the Orthodoxism of it to haue been established by Christ our Lord. We further enquire after à visible Succession of their Pastors after their visible Miracles their visible Conuersions made in foregoing Ages Nothing is answered nothing is or can be pleaded nothing in à word is returned probable Therefore Protestancy is an vneuidenced Religion no Motiues countenance the Nouelty no Scripture speaks for it and Consequently cannot but be in the highest degree improbable 16. A fourth Truth A Church which weares as it were Gods own Liuery and beares the Signatures of Divine Authority in Her Miracles Prodigious Conuersions
presseth this point most efficaciously Lib. de vnit Eccles. Cap. 2. Quaestiâ— inter nos versatur vbi sit Ecclesiá vtrum apud nos aut illos Here lies the main Business where the Church is whether with vs or them Again Epist 163. Quaritur vtrum vestra an nostra sit Ecclesia Dei We demand whether yours or ours be the Church of God which must be known saith Optat. Mileuit Lib. 2. By Her Marks and Characters And therefore we said aboue though S. Austin made vse of Scripture against the Donatists it was not done to decide euery particular Controuersy by the bare and obscure words of that holy Book No. The profound How Scripture manifests the Church Doctor aymed not at such impossibilities his whole drift being to teach the Donatists à great Verity which we all subscribe to viz. That Scripture once admitted as Gods word without Dispute clearly demonstrat's the Church by Her visible sensible Marks Antiquity Miracles Conuersions Digito demonstrari potest We can point at Her with our finger Saith S. Austin The Church therefore thus manifested we haue enough and rely on Her as à faithful Oracle in euery Doctrin She professeth Se Cardinal de Richelieu Traitte pour conuertâ—r ceux c. Lib. 2. C. 7. § Cest encore Where he exactly renders S. Anstins meaning conformable to what we deliuered Disc 1. C. 14. n. 10. 21. The last Inference If all are bound to embrace true Religion All haue also with the obligation means to know where it is taught But the means to know this lies not in the essential Verity thereof for that is no Self-euidence or manifestly true ex Terminis The means to know it is not found in the high Mysteries of Faith for these far aboue the reach of humane vnderstanding remain yet in darkness without More light Scripture alone makes not its own Diuinity known and though it did so And the Heathen owned it as most Diuine yet when he euidently discouer's that dissenting Christians Sense the book quite contrary waies he has not the means to learn what true Religion is or where it is taught Thus then He must Discours or belieue nothing 22. God that 's Truth reueal's the Verities of true Religion If so some vnited Society of men teaches what euer God reueal's for Angels are not our Doctors I find Saith the Rational man great Signes of truth amongst the Christians and after The Heathens prudent Disâ—ourse many à serious thought Cast vpon à Matter of highest Concern I sind also that all those Signes as Antiquity Vniuersallity à visible Succession of Pastors euident Miracles which cannot but proceed from God belong to one only Christian Society the Roman Catholick Church I se moreouer à strange benign Prouidence held forth in preseruing Her from innumerable attempts of Aduersaries No Iew no Heathen no Heretick can show the like Signal Marks and Proofs of Gods loue as this one Catholick Oracle demonstrat's Therefore all other Societies are false Sects misled by erring Prophets according to Christs own Prediction Math. 24. For there shall rise false Christs though they clamour neuer so loud Ecce hic est and Conclusâ—on Christus Loe we preach Christ and his truths Thus Reason test's satisfied yet because the Heathen see 's who le Armies banding against the Church and rationally hold's their Arguments like theer cause very weak He is desirous to haue the Fallacy of some chiefe Aduersaries laid forth to his reason For your Satisfaction be pleased to read the following chapter CHAP. XII The Aduersaries of the Roman Catholick Church plead vnreasonably A Discouery of their fallacies The cause of all Errour concerning Religion The only means to remedy Errour 1. THe enemies of the Roman Catholick Church are chiefly reduced to these four Classes to Atheists Heathens Iewes and Hereticks A word briefly of their fallacies in order Some Atheists there haue been and perhaps Lucian was one that to cast off all thought of Religion more expresly denyed Diuine Prouidence than they did the Existency of à God And à chief The Atheistâ— Plea Argument to omit others of less weight is much to this sense A Numen Infinitly wise and powerful shewes his careful Prouidence in gouerning the world But an euident Principle opposes this careful Prouidence and no contrary Principle of equal strength Seem's to establish it Therefore reason well denies Prouidence Now here is the euident Principle The Oppression of iust men manifest to our eyes the preuailing of the wicked against the iust of Turks against Christians to say nothing of other much visible Confusion and Discorder proue à neglect of Prouidence and no contrary Principle half so strong or euident conninces it none counterpoises the weight of this clear proof now hinted at ergo Reason reasonably denies Prouidence Thus the Atheist The Pagan Argues That Religion is false which holds Mysteries ridiculous and impossible but Christians How the Heathens and Iewes Argue teach that God is one Essence and three Persons Both seem impossible The Iewes vapour against à crucified Sauiour and lay its vnworthy God to become man and to dye ignominiously vpon à Cross Lastly our modern Sectaries that own Christ come limping after the rest and except much against the Roman Catholick Church She Say they has changed the ancient Articles of the Primitiue Faith and introduced Nouelties in lieu of them She maintains errours contrary to sense in Her Doctrin of Transubstantiation And much more seem's amiss 2. I say first All these and the like Arguments are meer vnsound Paralogisms and proue iust nothing against Prouidence against Christ or the Romam Catholick Church Before I discouer the fallacies be pleased to note 1. That God whose existence we haue proued Disc 1. C. 2. is à Being incomprehensible and far transcend's the reach of our narrow Capacities The very Gentile Philosophers owned the truth agreeing in this Principle That humane reason is as weak to know what God and diuine Mysteries are as an owle is to behold the Sun at noon-day Note 2. Reason in man often too bold enters into Diuine Mysteries though conscious it walks in à Labyrinth not so much as Principles prâ—mised to solue these Obiections half-sighted in the search it makes and this less than Half-insight into Diuine truths is the cause of Atheism of all Heresy and the most gross errours now raigning in the world The Apostle 2. Tim. 3. 7. Point's at the misled Semper discentes They are alwaies learning but neuer come to the knowledge of truth Note 3. Reason in the inuestigation of Religion and Diuine verities may tend two different waies Directly and Reflexly Direct reason as is now said fall's vpon some great Mystery in faith finds it harsh yea most difficult to be vnderstood and What follows The faint man with his feeble reason either reiect's the Mystery or remain's so perplexed in the search that he can resolue nothing His procedure is iust like
à Power Omniscient known for that power which comprehend's things future much more comprehend's all past and present and therefore has an infinit Extent which we call Omniscience Now I subsume But an Intellectual power is in being that by virtue of his own light knowes future Truths wherof none can doubt because he has actually communicated part of his knowledge to others For example to the Ancient Prophets who most exactly fortold things to come relating to Christ our Lord and the Glory of his Church Such Secrets highly Diuine they had not as men nor were they known by any Principle within the bounds of Nature therefore God Omniscient imparted all And he did so not in vain but for this great End That mortals may see how an infinit Goodness condescend's to inform vs of Truths whereby he manifestly tender's our Happiness And this alone demonstrat's Prouidence That the Prophets foretold truths to come is euident by the books of Scripture writ whole ages before they happened and the Euent visible to our eyes proues the verities of the Predictions What haue your Astronomers who more often miss then hit in their Predictions comparable to these Prophesies in Scripture Nothing at all if which deserues reflection we consider the Eminency the Depth and high importance of the Mysteries reuealed 7. My last proof taken from one Manifest Absurdity is no less than demonstratiue Suppose Prouidence be denyed it followes That those Millions of men who since the worlds Creation adored God whereof innumerable were wise vpright and holy haue all been besotted and stupidly beguiled in Adoring that which is not Nay more This also is consequent A third and most conuincing Proof That à few abiect ignorant and despicable Atheists are only indowed with the light of à Truth which once established makes Virtue odious Honesty and Goodnes highly contemptible I proue the consequence If Prouidence be à chimera All our acts of Reuerence of Fear Obedience Religion and Gratitude tendered to God essentially blessed with that fore-seing Power are dissonant to reason and in themselues abominably sinful Contrarywise All acts of Contumely of Blasphemy and Contempt of Prouidence are consonant to reason and most laudable The more therefore we blaspheme contemn Diuine Prouidence the more laudably we operate and as highly merit praise as one doth that contemn's an Idol set besore him to worship For Prouidence Say Atheists is an Idol Ergo to adore it is madness to contemn it most Praise worthy These and Harsh sequels granted by Athâ—eists other like Sequels are so harsh so Abominable and contrary to the light of nature that I think the boldest Atheist now liuing dare not in à serious moode own them as Truths And thus much briefly of reasonable Arguments in behalf of Prouidence to oppose that slight Plea of Atheistical Spirits already Proposed and dissolued 8. The third Proposition As Atheists plead fallaciously against Prouidence so Heathens Iewes and Hereticks follow closely the like Strain in euery Argument proposed against the Mysteries of Faith taught by Christ and his Church Atheists and Heretiques argue à like I would say As the Atheist run's headlong with his weak Iudgement vpon Difficulties so these now named erre as he erreth They make Direct Reason to see more than it can see to Comprehend Mysteries incomprehensible and quite cast asside that Prudent reflex Reason which allayes all and giues most Satisfaction For example The Heathen Comprehend's not that great Mystery of the Trinity and there stand's puzzled Good cause say I for if à Cockle shell contain's not the whole Occan why should thy shallow head comprehend the Trinity Were this possible either thou must be God or God leaue of to be what he is The Iew vnderstand's not how God became man and dyed ignominiously vpon à Cross Obserue à strange Stupidity saith Diuinely S. Chrisostom Lib. Quod Christus sit Deus towards the end These Aduersaries of Christ read of contempt and Disgrace and credit all They read in the same Scripture of our Sauiours Admirable Miracles and belieue nothing Here is want of Reflex Reason The Heretick boggles at the Doctrin of Transubstantiation and wonders that à Church made vp of fallible men can be held infallible And from whence comes The Assertion proued this boggling What cause is there of wonder He Answer 's Transubstantiation seems contrary to Sense and Reason Very good I Ask again to what Reason is it opposit Grant gratis the Vtmost it only seem's contrary to that not wel-sighted Reason which more often beguils than learns vs Truth or which loseth it self in the Search of deep Mysteries where it can find no Exil But Answer I beseech you Is the Doctrin opposite to that Other wise Prudent iudgement whereby all know or should know That reason is neuer more reasonable than when When Reason is reasonable it leaues off reasoning in high matters aboue reason No certainly For deny once this one clear Christian Principle or say that 's only belieuable and no more which weak reason Approues We destroy the very Essence of Faith and can belieue nothing The Doctrin of Gods Free-acts of à Trinity of the Incarnation of Transubstantiation and the other like Mysteries is quite renounced if so much only gain's belief as weak reason puzzled in the Mysteries see 's Reason for 9. I say therefore This Direct purblind reason cast's vs vpon Difficulties Reflex reason solues them The first makes vs meer What effects weak reason produces Scepticks yea and followed Atheists too The second good Christians The First remains in darkness the second finds light The first would turn all faith into Science the second saith No Si non credideritis non intelligetis Vnless you belieue you shall not vnderstand The first though no more but à handmaid would rule bear sway and command the second curb's that petulancy and bids Her Obey Now the only difficulty is to show what is meant by Prudent reflex Reason and of what consequence it is in matters of Faith 10. Briefly this reason stands not long vpon the Mysteries How the reflex and prudent reason proceed's reuealed but leaues off that lost labour and relies wholly on the Authority of one Master that reueals them Hence Clem. Rom. in Recogn D. Petri giues this wise counsel Ante Omnia c. Before all things examin well by rational Motiues whether he be à Prophet that speaks This done ponder no more but belieue boldly all he Saith And wonder nothing at the principle for it is far more easy to find out the Prophet by his marks and signes than to vnderstand the sublime Doctrin he teaches S. Irenaeus Lib. 9. C. 9. 1. speakes conformably Non enim nos aliter discere poteramus quae sunt Dei nisi Magister noster verbum existens homo factus fuisset We could not otherwise learn those Secrets God has reuealed vnless our great Master the Diuine word had been made man
Which is to say the Reason we call reflex and prudent most easily finds out the Master that teaches truth and hauing once found him it relies on his word whilst direct Reason stayes intangled in difficult Mysteries and learns nothing Hence also it is that S. Thomas and others most profoundly Obserue à notable difference in our proceeding when we harken to God and to man When we treat with man we rigidly What man speak's is to be examined what God saith not examin the things he speak's and if found absurd or impossible reiect them We obserue the coherence of his Discourse and iudge whether it be consonant or dissonant to reason But to proceed thus with God who can neither deceiue nor be deceiued is Impudence Enquire then no more but thus much only what God saies and rest Satisfied his own sole word is warrant enough 11. We come now to apply this Doctrin more home The Primitiue Christians after à prudent search found out by euident signes and wonders the great Master of the world Christ our Lord and were commanded to hear him Matth. 17. 5. Ipsum audite And because he proued Himself by manifest fignes to be à Doctor and Prophet sent from God They belieued the Doctrin he taught vpon his own word though very sublime and aboue weak reason Now here is à Point of consequence worth our serious ponderation 12. Can any one imagin that our great Doctor of truth An application of the Doctrin left vs all comfortles or so destitute in his Absence without Pastors without Prophets withous liuing Oracles that yet speak in his name and deliuer with all certainty those Verities he taught and will haue euer taught Reflect I beseeck you This great Master saith No. Iohn 20. 16. As my Father sent me so I send you Matth. 20. 19. Goe and teach all Nations Luke 10. 16. He that hear's you hears me And to these Pastors he promises his presence and continual assistance to the end of Ages Matt. 28. 20. I will be with you euer to the end of the world And the There is yet à teaching Oracle very excellency the very nature of Diuine Learning requires this Assistance and must if Diuine depend on an Oracle which cannot but speak in Gods name Truth and Truth only For how is it possible to conceiue the vast moral Body of Christians of so different tempers diffused the whole world ouer knit firmly together in one sauing Faith if no certain Oracle laies forth that learning which God has reuealed and will haue all to belieue 13. The Sectary may Answer Scripture is his Oracle he needs no more Contra. 1. Christianity had à liuing Oracle before Scripture was written did then that Oracle cease to be because Gods truths were committed to paper or parchment Contra 2. And mark I beseech you how vnwarily weak reason already reiected works mischief to it self and others Reason The Plea of Sectaries reiected reads Scripture and when that is done it sett's endles iarrs incomposable debates not only between man and man but which is worse between God and man Therefore Scripture thus handled can be no Oracle that vnites all in one Faith Theses Iarrs between man and man are manifest for the Arians Pelagians Protestants and Catholicks read the book and you see what fighting there is about the Sense which only indeed and not the bare letter is Scripture Now that some of these many Contend also with God is vndeniable For God approues not all these different senses because contradictory Therefore some draw à false meaning from Scripture and these Some let the fault light yet where you will oppose the true Sense of the Holy Ghost yea act stifly to their Eternal shame against that noble perfection in God his vndeceiued Verity and this I call contention or quarrelling with God Truth it self which as you see our Sectaries will haue goe on without redress because they allow of no Doctor no Teacher no Oracle that can end the Strife or reduce the erring Party to due submission 14. I say therefore And here is my last Proposition The The true teaching Oracle name'd Roman Catholick Church which prudent reason easrly find's out and no other Society of Christians is Gods own Oracle What she teaches we learn what she reiect's we reiect Her Definitiue word is our warrant without further dubious search made into the Mysteries proposed The proof of my Assertion depend's on this brief discourse 15. God obliges all poor and rich learned and vnlearned to embrace true Religion And consequently afford's means to find it out being à matter of so much weight as concerns Saluation But the Necessary means to find true Religion is to come to the knowledye of that Oracle which Proposes and teaches truth with all certainty For no man teaches Himself but learns if wise of à better Master Scripture you see Ends not our Controuersies The Mysteries of Faith are not our Doctors because these in themselues obscure are belieued after Reason has found out Gods liuing Oracle Therefore all Christians must own à Teacher an Oracle of truth established by Almighty God commissioned to enlighten and to instruct the world How shall they hear saith S. Paul Rom. 10. 15. without à Preacher Obserue well à teaching Oracle is to Propose Euangelical Doctrin But how shall they preach vnless they they be The Church Commissioned to teach instruct's all sent Here you see the Mission and commission of Euangelical Doctors plainly pointed at Now further As none can but own such an Oracle so all must likewise acknowledge it so Visible by Marks and Signes so obuious to sense and prudent reason that the most simple may discern it from Heretical Communities For this Oracle teaches the poorest sort of men therefore Prouidence has made the euidence thereof plain and suitable to the meanest capacities 16. Here we See again the difference between the essential Doctrin of the Church and the Churches outward lustre manifest in Her Signes The first is not got by long Pausing vpon the Mysteries of Faith nor by rigidly examining the things reuealed as we discuss Doctrins probable or improbable in Schools No. The Christian saith not I will either Know how God can be one Essence and three distinct Persons How the Incarnation is possible or I will belieue neither For goe this way to work he doth like one that takes wholsom Pills and chewes them but finding much bitternes soon spits them out Thus then he should proceed guided by à Reflex prudent discourse My only search is to find out that Oracle whereby God speaks to Heathens Iewes Christians and Hereticks There is such an one manifested or none can Belieue any thing This once found How prudent reason discourses I examin no more nor intricate my self in the Mysteries proposed but will humbly Submit to all that 's taught This wisdom I learn from the Primitiue Christians who most easily knew that Christ
of that weak Declaration it appear's no other to me but As things are proposed so they are to all that belieue weak and fallible And none on earth can vnbeguile me or Propose it with greater certainty Because all are now Supposed fallible in their Teaching 8. One Instance may yet clear my meaning The Protestant reads Christs Sacred words Matt. 26. This is my Body And Proposes what he conceiues to be belieuable by Faith But An Instance doth it fallibly Imagin that the Roman Catholick Church also could Say no more for Her Doctrin or the Sense of those Words But as the Protestant doth so fallibly that all might be False it is clear That none whether Catholick or Protestant can haue Certainty of the Doctrin which Christ our Lord deliuered in that one short Sentence Why Both declare their fallible Sentiments only and Fallibly concerning the Sacrament So far their teaching reaches and not farther Therefore the Faith which should be had of the Mystery dwindles into nothing but into à fallible Opinion by virtue of that imperfect Teaching 9. Hence we learn that à Doctrin though infallible in Gods word without more Help makes no man though he be à Prodigy of wit an Infallible Teacher The reason is Infallibility Scripture alone makes no man infallible And why Proceed's not from Scripture easily misinterpreted but immediatly from Gods special Assistance And this Assistance which fixes an Assumed Oracle vpon Truth vnerrably no malice can wrest to falshood Now that the Book of Scripture as dayly Experience teaches is horridly peruerted to à Sinister sense needs no proof For all know what ruin Hereticks haue to the vttermost of their Power endeuoured to make of the chief Articles of our Christian Faith though they aknowledged Scripture to be God's Diuine Word There is scarce One which remain's Vnperuerted Some Deny the Necessity of Diuine Grace Others that great Mystery of the Incarnation Others an Equality in the Diuine Persons Others our Sauiours two Wills Diuine and Humane Thus the Pelagians the Antitrinitarians the Apollinarians and Monothelits taught and deceiued The world And when Scripture is Alleged in behalf of euery Orthodox Truth All you haue from them is à return of ouerthwart Glosses Grace must signify what the Pelagians please The VVord made Flesh How abused what the Antitrinitarians fancy and so of the rest Whence it is Euident that Scripture Alone without more light clears not sufficiently its own Truths For here you Se the most Primary Atticles disowned and Consequently Scripture abused by Priuate Spirits which therefore makes none infallibly certain of God's reuealed Doctrin 10. We Catholicks require à further Help One faithful Oracle to teach which in this contest about the Sense of Gods What Catholicks require besides the bare Letter of Scripture Word end 's all Strife and Saies both plainly and infallibly Thus and thus an Infinite Verity speaks in Scripture Yet Sectaries are offended with vs because we can assert without hesitancy VVe belieue infallibly what Truth it Selfe Reueal's infallibly Nay more They are angry with God for hauing done them the greatest fauour Imaginable For to put à Period to these endles A signal Mercy of God makes sectaries offended debates raised among Christians To teach all Infallibly by his own vnerring Oracle what may and ought to be belieued Infallibly is à signal Mercy for which due Thanks can neuer be rendred Disowne the Mercy we liue and shall liue in à Spirit of Contention to the worlds end 11. Now if you Ask why the Church after She has proposed the Sense and verity of Scripture more easily beget's infallible Faith in Her Children Than the bare letter of Gods word can doe without Her I Answer The facility Diuine assistance Supposed arises from the Clarity of Her teaching known to all Vniuersally whether Orthodox or others Whence it is that few of our Aduersaries scarce moue any doubt concerning the Sense of the Churches vniuersal receiued Doctrin for that 's plain but chiefly Question the Truth of it Whereas all is contrary in our contest with the forenamed Hereticks For there is no Dispute whether Scripture be true What is chiefly debated with Sectaries The debate only being what it Saith or what the Sense of Gods sacred word is Here we fight in darkness before the Church Speak's and Declares Her Sense And if She be diuinely Assisted to teach truth as is already and shall be more amply proued in the sequele Discourse that doubt also ceases and vanishes into nothing 12. In the mean while Some may Object 1. The greatest part of Christian Doctrin is now agreed on and Supposed by Catholicks and Protestanss both true and infallible what necessity then haue we of any other Oracle besides Scripture to teach infallibly Answ The Agreement is Null and the Supposition destroies it self if all that taught Christian Doctrin since the Apostles time teach it fallibly For How could any An Obiection Answered agree in this That such and such à Doctrin is both true and infallible when He or They yea all that teach may because fallible erre in their very teaching and call that infallible Doctrin without Assurance giuen of its Infallibility Do Therefore all own the Verities in Scripture infallible not infallible ex Terminis We must ioyntly own with that an Oracle which Proposes these Verities infallibly or can belieue nothing And by this you Se the Supposition destroies it Selfe For The Sectaries Supposition destroyes it selfe to Suppose à Doctrin infallible when none can Propose it answerably to its Merit as infallible or infallibly is as implicatory as to Suppose without Proof the Starrs in Heauen equal in number and from thence to Inferr they are to be iudged equal The Parity holds exactly 13. Obiect 2. Whoeuer though fallible Deliuers by chance Infallible Christian Doctrin Teaches the very sence that Christ taught Answ Very true But he giues no Assurance Aunother Errour of Sectaries That he doth so For à fallible Deliuery of à Truth as yet only Supposed not Proued infallible raises it no higher but to such à State of Vncertainty that one may iustly doubt whether it be Christ's infallible Doctrin or no. 14. Obiect 3. The fallible teaching of an infallible Verity may well conuey vnto à Hearer that which God has Reuealed For why may not an infallible Verity as Reuealed though fallibly Proposed haue influence vpon Faith and work in Belieuers à most firm Assent Answ It is vtterly vmpossible For à fallible teaching of an infallible Verity not yet Proposed as infallible by any neither Supposes the Truth Certain vpon other principles and this is euer to be noted nor makes it infallible It Supposes no Truth taught infalliby for Protestants Say None now can teach so All Doctors being fallible And most euidently Sectaries clearly conuinced it makes not that Verity infallible For the Verity as reuealed was antecedently Infallible before this fallible teaching
To lay Faith as low as may be to remoue it from its own Center and fasten it vpon no man knowes what moral ground 's Finally to introduce à new weak and vncouth way of belieuing is the best seruice Mr Stillingfleet can do for God and Christians But Ad rem 9. I Say first Protestants haue no grounds distinct from the Diuine Testimony whereby to discouer any one particular Truth which God has reuealed I proue the Assertion These supposed Grounds are either reduced to the rational Euidence of Christian Religion already refuted as laid forth by Mr Stillingfleet Or to the Doctrin contained in Scripture And this Saith He. Page The Doctrin refuted 170. VVe belieue by Faith vpon à Diuine Testimony which therefore is not the antecedent Reason or ground Why we belieue it For no verity Assented to by Faith can as assented to be the preuious Reason of our Assent or à rational ground iuducing to belieue Therefore we said our Sauiours Miracles belieued by Faith when Rational Inducements to Faith are euer presupposed to Beliefe we read Scripture are not the Inducements to belieue them because an Inducement to Faith is euer presupposed and not inuolued in the Act of belieuing But it is needles to Say more of this For no man in his wits if Questioned by either Iew or Gentil why he belieues the Sacred Trinity can for the last Answer tell him He belieues so because â—e belieues it or because he read's that Mystery in à book called Scripture Now besides these proofles Inducements there are no other imaginable whereby the Diuine Testimony can be Discouered conueyd or applyed to Belieuers but only those known Catholick Motiues as Miracles Sanctity Conuersions Church Motiues Slighted of Nations c which illustrate the Vniuersal Roman Church And these Mr Stillingfleet scornfully call's mute things à grand Salad too often serued vp found very dry and insipid Therefore he has no rational Inducement morally Certain for any one Article of Christian Religion much less for the Tenets of Protestants 10. I Say 2. If the Grounds or Motiues inducing to belieue let these be what this Aduersary pleases haue Infallible connexion with the Diuine Testimony or conuince vpon Metaphysical Certitude that God speak's the Truths we belieue The Assent giuen to the Motiues is not moral but highly infallible Contrarywise if all Motiues preuious Faith cannot be built on Fallible Motiues to beliefe be supposed so fallible that they may deceiue Faith neither is nor can be built vpon them Therefore Mr Stillingfleet Err's in Saying The nearest and most proper Resolution of Faith is into the Grounds inducing to belieue that such à Testimony is Diuine 11. To proue the Assertion I demand Whether God obliges all to belieue his reuealed verities vpon his vnerring Testimony as the only Formal Obiect or to belieue for Motiues extrinsecal to that Testimony which though morally certain may possibly Deceiue Grant the first Faith stand's fast The Assertion proued vpon its own foundation the Diuine Testimony Say 2. It is iointly built on Motiues as the nearest and most proper Obiect which in rigour may deceiue it hangs as it were Vpon two Heterogeneal Principles The One most firm and Infallible The Other weak and fallible Viz. Motiues which being fallible cannot but contribute as much Weakness to Belief as the infallible Testimony giues it Certainty And so these two Principles by their different Influence Doe and Vndoe build and destroy wind on and wind off The one imparts infallible Certainty the other staikes it away and makes Faith no more but à fluctuating moral and fallible Assent 12. To aduance this Proof yet further I Ask Again if all Diuine Reuelation were by à supposed Impossibility not infallible but only morally certain whether then Christians could belieue the reuealed Mysteries with à Faith as certain as they now elicite vpon Reuelation Answer Tea That Perfection of infallibility essential to Gods Reuelation would then be vseles and impertinent to Support Faith Answer The Proof further explained conuinceth No or Say Faith if the Hypothesis stand's would not be Diuine and certain I infer Ergo it is neither Diuine nor certain De facto My reason is So far and not further Gods infallible Testimony or the Diuine Reuelation has influence vpon Faith as fallible motiues Apply it to Belieuers or giue it leaue might one speak so to Support that Assent But these fallible Motiues which immediatly apply the Reuelation to Belieuers permit it not to raise that Act to any greater certitude than only moral which may be false Therefore the Reuelation de facto communicates no more Certainty to Beliefe than if it were only morally and not infallibly certain For here is our Aduersaries Principle According to the Proofs and grounds whereby we discouer the Diuine Testimony to be in Being We belieue But all these Proofs and grounds Say only Morally and Fallibly that the Testimony is now in Being Therefore faith also can be no more but only Moral Fallible and liable to Errour 13. Hence it followes first That neither the very Apostles Ill Consequences deduced out of nor any other Belieuers euer fince that time had any surer faith than only moral which may be false It followes 2. That the Truth of all Christian Religion inuolues in it à Possibility of salshood For being applyed or proposed to vs vpon Sectaries Doctrin grounds only fallible and moral we are to iudge of it according to the Exigency and Merit of such weak grounds And therefore can esteem it no better than fallible It followes 3. And this I would haue noted That Faith in these mens Principles tend's not absolutely into the Diuine Reuelation but only with doubt and fear or meerly conditionally For euery man may rationally Say Lord if you haue reuealed this truth Christ is the true Messias I belieue it as vndoubtedly true but the certainty I haue thereof is only Setled vpon Motiues which They make Faith à Conditional Assent may deceiue me Therefore my faith can be no more but Hypothetical or conditional to this Sense If you haue reuealed it I belieue if not I reiect it Hence you se it were much better could not the difficulty be otherwise solued to Say the Motiues preuious to Faith conuince with Metaphysical certainty that God speak's by his Scripture and Church Than to make the Reuelation so strengthles that it can because weakned by fallible Motiues contribute no other certainty to Belief but what is Moral and may be false 14. And thus much Mr Stillingfleet could he proced consequently This Aduersary Proceed's not Consequently as he doth not should Assert For if as he saith considering the Nature of things moral Certainty be as great or beget's as firm an Assent as any Mathematical or physical certainty what is it that fright 's the man from allowing Infallible certainty to Faith Or what gain's he to Substitute in Lieu of
of Diuine Inspiration because this Otacle saith so Then we Argue vpon à Principle proued by vs and supposed though not proued by Sectaries The Principle is Scripture is God's word We read the book which all Christians Say is Diuine And proue also from it the Churches infallibility against our Aduersaries Ex probatis concessis That the book is Diuine Here is no danger of à Circle nor any fault in this way of Arguing 8. Yet Mr Stillingfleet makes his Exceptions and will needs haue the Circle goe on against vs. You proue Saith he the Churches infallibility from such Passages Super hanc Petram Pasce oues c. But how come you to know infallibly A reply retorâ—ed that the Sense of those places is as you belieue For your Aduersaries deny any such thing as infallibility proued out of them I may Answer first by proposing the like Question How do these Aduersaries know that their contrary sense is exactly the true Meaning of the Holy Ghost Will they tell vs they think so here is all we haue from them what am I better for that When the Donatists Pelagians and all Heretiques can think as boldly as any Protestant And by their deluded thoughts vnsense as we se by experience the most choise and sacred Passages in holy writ To whom then shall we recurr in case the Sense be doubtful I Answer to the Church O saith Mr Stillingfleet Here we are got into à Circle again and though his own words see them in the page cited fine giue no force to his Probation yet I 'le help them on to all the Strength his meaning is capable of He should therefore Another Reply Answered Argue thus We belieue the Churches infallibility because the true sense of Scripture sayes she is infallible Again We belieue this very Sense of Scripture to be infallibly true because the infallible Church saith so I haue Answered The first Act of Faith wherwith we belieue the Churches infallibility is not at all founded vpon the true Sense of Scripture as yet not known in illo signo to be so much as Diuine but vpon the Churches own infallible Testimony made by it self and for it self immediatly credible 9. Now if we Speak of another Distinct consequent and more explicite act of Faith when we belieue the Churches infallibility vpon this ground That She declares the Scriptures geâ—â—in Sense which proues Her an infallible Oracle There is no difficulty at all Because this very Exposition or Interpretation of Scripture brought to its last Principle is vltimatly resolued into and therefore again belieued vpon the same infallible Authority The sense of Scripture resolued and belieued of the Church or rather vpon Scripture and the Churches Interpretation together For thus iointly taken They ground Faith and not like two disparate Principles As if we first belieued the Scriptures sense independently of the Churches Interpretation And then Vpon Scripture and Church Authority ioyntly again belieued the Churches Interpretation to be infallible because the Sense of Scripture known aliunde or without Depending on Church Authority Saith she is infallible This cannot be if Scripture and the Churches Interpretation Indiuisibly concurr to this lotter act of Faith whereof we now speak 10. Here then is à Dilemma that clear's all and free 's vs from the least Shadow of à Circle We either know or belieue the Scriptures Sense independently of the Churches infallible The Assertion Clearâ—d Interpretation or receiue it vpon her infallible Authority Grant the first There is no danger of à Circle for in case that Truth were know vpon à sure Principle distinct from the Church it would be another new and as strong à Probation of her Infallibility as if an Angel sent from Heauen should interpret Scripture to the Catholick Sense And then we might Assent to the Churches Infallibility vpon two disparate Principles which proue not one another The one Ordinary the Churches own Interpretation The other independent and extraordinary Should an Angel or Prophet sent from God interpret Say 2. We belieue the Sense of Scripture vpon the This way no two Propositions to make à Circle of Churches own infallible Authority There are no two imaginable Propositions to make à Circle of whilst that Sense internal to the letter can not be infallibly propounded otherwise then by the Church 11. Page 128. I find an vnlearned Obiection much to this Sense We Catholicks destroy all Possibility of auoiding à Circle if we proue by the Motiues of credibilty no new Reuelations Distinct from the old And this we Pretend not to For A weak Obiection in effect solued we only seek to euince by these Motiues à Diuine Assistance with the Church in euery thing She Defines but this Assistance cannot be proued from any other ground but only from the Promises made in Scripture Therefore we are still in à Circle For we belieue the Scriptures infallible because of the Churches Testimony and we belieue the Church infallible because of the Promises in Repeated Again Scripture concerning the Assistance of the Holy Ghost with the Church so as to secure Her from all Errour Here in Effect is the same Obiection repeated again Therefore I Answer We belieue not in the first place the Churches infallible Assistance moued therevnto by the Promises in Scripture For this first General Act of Faith wholly relies vpon the Churches own infallible Testimony without depending on Scripture because Her Testimony One Instance clear's all is made most Credible to reason by conuincing Motiues before we belieue that She is insallibly Assisted All must Say what I now Assert For before Scripture was written The Primitiue Christians belieued infallible Assistance granted the Apostles in euery Doctrin they taught being induced to belieue so by the Signes and Miracles which those blessed men Euidenced In like manner we in this present State answerable to the Procedure of these Christians hauing the same Motiues manifest in the Church may well be induced to belieue That She both now is and euer was no lesse Assisted by the Holy Ghost to speak Truth then the Apostles were for as much as concern's the Substance and Verity of her Doctrin CHAP. VI. Mr Stillingfleet solues not His Aduersaries Argument A word of his tedious Shuffling The Motiues of Credibility both distinguish the Church from all other Heterodox Communities and proue Her Infallible The Agreement with the Primary Doctrin no Mark of the Church More Mistakes and Errours discouered Of Mr Stillingfleets double Faith who Belieues but not vpon Diuine the Testimony That the Books of Scripture contain Gods word in them Yet Belieues the Doctrin in those books to be Diuine 1. IN the next place Mr Stillingfleet labours to solue his Aduersaries main Argument the Substance whereof The substance of the Argument is As Christ and his Apostles proued themselues Oracles sent from God by their works Signes and Miracles Again as the Primitiue Christians
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
after our priuate perusing those few ancient Records left vs end our debate whilst you 'l turn them to one Sense and I to another Nouel Reason shall end all Catho That I wish for But quit me yet of one Scruple What if your priuate Reason be byassed one way and mine another Or what if you Iudge that Reasonable which I doe not Here the Nouellist like one struck dumb spake not à word 13. Yet the Discourse might well haue gone on for I would haue further inquired whether to do as all the Christians what is to be Iudged reasonable in the world learned and vnlearned haue done be not reasonable None can deny it Then I would haue inferred But all these Innumerable Christians The very Apostles themselues and others haue vpon prudent Motiues Constantly iudged it reasonable to submit to Mysteries aboue the reach of humane Reason Ergo that must pass as à reasonable Principle But the Reason cannot be taken from the very Act The Euidence of Credibility not taken from Faith of submission For that is Faith nor from any Euidence in the Mystery belieued or obscurely proposed nor finally from Scripture alone for that Book Considered in it selfe is not its own Euidence Therefore the Euidence of Credibility Or the Euidence Proposed to Reason is extrinsecal to what euer I belieue and fundamentally lies in the Marks and Signatures of Christs own manifested Church 14. Hence I Conclude with this Dilemma and hold it vnanswerable Either God has set before all Mens Eyes An Oracle which now teaches truth most discernable by clear Marks and Motiues from all false erring Societies Or omitted to do so Grant the first Reason is as much obliged to belieue A Conuincing Dilemma that Signalized Oracle now As the Primitiue Christians were anciently bound to belieue the Apostles Say Contrary There is no such Marked Oracle distinguishable from erring Sectaries Reason is left in à Labyrinth and shall neuer find out true Religion Wherefore Protestants who seemingly stand for Reason and slight the Doctrin of our Euidenced Sectaries vnreasonable Church are the men amongst all other most vnreasonable and as dayly experience teaches meer Scepticks in matter of Religion 15. A 5th Inference The readiest way to conuince à Sectary How they are easily Conuinced and one though no great Clerk may easily do it is in the first place at least to waue that long tedious work of handling particular Controuersies which depend vpon Authority and to plead by Reason Thus I would Argue and haue often done so with good Success You as à Protestant lay claim to à reasonable Reformation and consequently to à Reasonable Religion Say I beseech you from whence haue you the Moral Euidence which makes this Reformation Credible to Reason I speak not yet of it's Truth for Euidence of Credibility e 〈…〉 preced's the anouching of it true We Catholicks proceed candidly Euidence of Credibility is first to be laid forth and propose to the reason of euery one learned and vnlearned the very Marks and Signs of truth manifest in our Church which Christ our Lord and the Apostles euidenced to the sirst Conuerted Christians You set vp à new faced Religion and when that 's done put it out of Countenance because Reason sees nothing in it which has appearance of Credibility You auouch it true before you make it Credible which Sectaries auouch their reformation true before it be made Credible is to put the Conclusion before the Premises 16. One perhaps will Say first The reason of your Reformation stand's vpon this rational Ground that wee Catholicks were deformed or out of all right fashion in our Religion Lamentable And are you the doughty Doctors that must mend what was marred and prescribe à new Model of Religion Can you Say what is or what is not Catholicism It is too much Boldnes not only to teach more learned then They make à false supposition their Proof you Selues But à high Iniury also to make à meer Supposition and very false too to pass for à rational Proof You know wee deny your improbable Supposition And you vpon no Principle call it reasonable Howeuer Suppose the falshood that wee are out of Fashion doth it therefore follow that you are got into the right Mode of Religion No truly If the Supposition stand's wee are both out And both need à new Reformation 17. Some may yet Reply Sectaries regard not that new coyned word of Euident Credibility à Term wholly Popish They endeauour to proue the Truth of Protestancy by Scripture and Fathers And to do so much is more than to make it Credible Contra. 1. Were it possible as it is not to proue the truth of Protestancy That 's besides the matter here in hand They are still besides the matter now agitated whilst wee only Treat of ending Controuersies by Reason Now all know that Authority whose Credibility must first be Euidenced before it haue weight precisely considered as Authority is not the Reason here spoken of For Example I Assent to the Mystery of the Incarnation vpon Gods own Authority that 's Faith but no rational Inducement to belieue What we demand of Sectaries is to haue the rational Motiues which induce to belieue this Protestancy laid open before the Eyes of rational men Herein we require Satisfaction but haue none 18. Contra. 2. Could these men proue their Protestancy by If the Reformation could be proued true Scripture and Fathers it should Methinks be very easy to point at an Orthodox Church which Six Ages since publickly owned the particular Tenets of it Here is my Reason Whateuer Doctrin the Scripture and Fathers teach the Orthodox Church conceal's not but openly Professeth She is not ashamed if Orthodox to teach what God has reuealed Now further Some Orthodox Church must haue owned it Had such à Church euer owned this Reformation it must either haue been like an inuisible Ghost not perceptible which our Newer Sectaries Disclaim or contrarywise discernable by the like Marks and Signatures of the Apostolical Church And if their Doctrin was euer taught by it They are to talk no more of its Truth before Its Credibility be euidenced to Reason by the Marks and Signs of that Church which is now supposed to haue taught pure Protestancy That is in à word They are first obliged to Say plainly what Articles of Faith Protestants as Protestants hold Essential to their Religion And then to make so much Doctrin and no more first Credible then true by the known Authority of an Orthodox Church But This is impossible Hence 19. And it is the last Inference whereby one grand Cheat of our Sectaries is discouered Long haue we inquired but without Satifaction Where their Church was before Luther The Common Answer returned by some latter Protestants making little Account of an inuisible Church is much to this Sense Our Church was there where it now is and where it alwayes
REASON AND RELIGION OR THE CERTAIN RVLE OF FAITH Where the Infallibility of the Roman Catholick Church is asserted against Atheists Heathens Iewes Turks and all Sectaries WITH A REFVTATION OF Mr STILLINGFLEETS Many gross Errours By E. W. Author of the Book called PROTESTANCY WITHOVT PRINCIPLES Poteram ..... Omnes Propositionum rivulos vno Ecclesiae sole siccare Hier. contra Lucifer c. vlt. fine PRINTED AT ANTWERP By MICHAEL CNOBBAERT in the Year 1672. Permissu Su 〈◊〉 〈◊〉 THE PREFACE TO THE READER REligion that choise Evangelical Pearle Matth 13. the best Inheritance and richest Treasure God hath bequeathed to Christians though found and strongly guarded meet 's yet with many who long since had their weak attempts preuailed would haue thrown it out of the world Atheist's deny à Deity the only fundation of Religion Iewes oppose Christ the great Master of Truth and Heretiques band against an euidenced vniversal Church that large field wherein this precious Iewel is found These Aduersaries we encounter and our design is both to vnbeguile and silence them In the first place we attaque those grosser Enemies Atheists Iewes Turks and Infidels This done we enter vpon the main matter and freindly treat with our Modern Sectaries by the force of plain and vndeniable Principles If these stand which none can shake Protestancy fall's to nothing I call this Treatise the Rule of Faith where you haue the Inducements which lead to the knowledge of true Religion clearly proposed and strongly Maintained against all Opposers whose cauils and Calumnies repugnant to truth will appear as they are vain and forceles after due ponderation of the Principles we rely on The prudent search after Religion is euer made and first begun with Reason or à rational discourse for I hold this Principle indubitable None can assent to the high reuealed Mysteries of Faith without preuious euidence had of their Credibility laid forth to reason Now because Atheists Arians and all Heretiques hold what they teach reasonable it is necessary to distinguish between false and true Reason as also rigidly to Examin what euer belongs to that whole Matter which is amply done in the 14 th 15 th and 16 th Chapters of the third Discourse where we prove that Religion is only Reasonable which Heaven it selfe declares reasonable by such visible sensible and illustrious Marks as haue gained Millions to believe in Christ and no other but God's Infinite Power and wisdom can produce Herevpon we lay forth the signal Marks of the Roman Catholick Church clear Cognisances of an Infinite Power and VVisdom Miracles most euident Conversions of Nations wrought by Her Succession of Pastors euer since the Apostles preached with à strict vnity of one Faith in all that Professed Her Doctrin VVe look next vpon this late risen Protestancy and find it naked vtterly strip't of all supernatural Motives No Miracles no Conuersions no vnity in Faith to countenance the Nouelty and therefore conclude that the Professors of it who seemingly stand for Reason and slight an euidenced Church are most vnreasonable and as dayly experience teaches meer Scepticks in Matters of Religion Clemens Rom. in Recog D. Petri. hereafter cited gives this wise Counsel to euery prudent seeker after Truth Before all things examin well by the light of rational Motiues whether one that pretend's to speak in the name of God and call's himselfe à Prophet sent to preach proues himselfe to be really so Thus much learned and the knowledge is easily gained because grounded vpon euidence belieue boldly all he teaches though his Doctrin be sublime and seem's difficult to weak reason The first conuerted Christians were thus induced by the Lustre of our Sauiours glorious Miracles and other Signal wonders to own him as he was à great Prophet or the true Messias sent from God and afterward belieued what euer Doctrin he taught vpon his own Infallible word Apply what is here said to the Roman Catholick Church you will find this great Truth made manifest in the following Discourses viz. That as no Prophet no Doctor ever came neer Christ our Lord in the wonders he wrought so no Society of men since thé world stood was or is Comparable in Miracles and other Cognizances of truth to the Roman Catholick Church She as I now said and no other Society shewes you à Continued Succession of Pastors of Princes and People since the first Plantation of the Gospel She and no other hath been always reverenced all Nations over and was neuer opposed by Orthodox Christians She giues you à large Catalogue of Innumerable Professors eminent in learning in wisdom and sanctity of life In Her the ancient Predictions of Prophets are literally fulfilled Her vniuersal extent far and neer is euident The Conuersions wrought by her Euident The Courage and Constancy of Martyrs who dyed for her Faith Euident Her ancient Possession of truth for Confessedly she was once Orthodox is vndeniable And this is the Church Gentle Reader our Sectaries would destroy This Oracle though signalized with so many Illustrious Marks and Indications proceeding from God inspite of Heaven they iniuriously Calumniate as Idolatrous and Heretical And Consequently make those Millions and Millions who both liuing and dying zealously sought to serve no other but the great God of Truth in this blessed Society Fools Madmen Idolaters and Heretiques I say Calumniate for all they haue done hitherto or can do for the future comes to no more but to à flat iniurious Calumny as is euidenced in the third Discourse C. 19. where you are told that whoever impeaches an ancient Church once acknowledged Orthodox of Idolatry and proves not his charge by clear and vndeniable Principles Calumniates must vniustly and sin 's damnably Protestants do so as is there largely proued and the truth is manifest in their own writings They tell vs the Roman Catholick Church though once right in Faith changed Her ancient Doctrin we iustly vrge them to prove the Assertion by some vnquestionable Principles more convincing or of greater weight and strength to perswade what they assert then the publick judgement of all sound Christians liuing at that time to perswade the Contrary And Mark à strange Proceeding the Calumny it selfe is returned vpon vs without either Proof or probable Principle to vphold it but their own bare and proofles word VVe are told again there was euer à Catholick Church without blemish at least in fundamentals for that Article of the Creed I believe the Holy Catholick Church was true in all Ages VVe seriously demand where or in what part of Christendom that Orthodox Church distinct from the Roman Catholick had its being at that time when the Roman fell from Christ and became Idolatrous There was such à Church which censured and condemned the supposed Roman Errours or not If not the world vpon those supposed errours was wholly Churchles Grant an Orthodox Church distinct from the Roman She certainly opposed those Imagined false Roman Doctrins which then began to infect
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
indubitable Principles appliable to the Belieuers reason If therefore à Want be found of such proofs and doubts arise whether Christ's Doctrin be taught or no None can by doubtful or ambiguous Proofs of true Religion easy and Conuincing Principles only absolutly say This is Christs Doctrin and Consequently the proofs of true Religion answer to the weightines of the matter that is they are clear conuincing and exclude à possibility of reasonable doubting Thus much supposed 2. I say first who euer endeauour's to shew by arguments what Tenents of Religion now held amongst Christians are pure and Orthodox when the matter is of Controuersy and cannot The sectaries proofs as dark as his Doctrin bring his proofs to à Clearer Principle then the particular assertion is which should be proued argues improbably The Protestant in all the discussed matters of Religion doth so that is he neuer goes beyond the strength of his own weak assertion but eludes all by talk wholly as dark and weightles as the very Assertion is which should be proued therefore he Argues improbably 3. To proue the Minor proposition wherein the difficulty lies Take à veiw of all our Protestant Tenents as they differ from Catholick Doctrin or Constitute this new reformed Religion and ask what Protestant dare appear and venture to proue That Faith only iustifies The like I say of his other negatiue Articles Of no real Presence of no Inuocation of Saints of no Sacrifice of the Mass c. I absolutly affirm He cannot make one of these Articles good by any vndoubted Principle or establish any of them by à proof which is clearer than that dark article is which should be proued One reason is These Doctrins opposite to the Latin and Greek Church also are not euidently known as truths by the light of One reason of our Assertion nature or by any receiued Principle grounded on Reuelation No ancient Church reputed Orthodox held them 7. hundred years agone and Consequently no vniuersal tradition is for them The only difficulty is whether Holy Scripture or the Fathers generally patronize such Doctrins And to fauour Sectaries all that 's possible we will here moue no doubt of the letter of their Bible but withall assure them it will be impossible to draw such new learning out of that Book and the impossibility will be thus manifested As long as these men cannot proue their new Doctrin to be transmitted to them from as good and assured authority as their book of Scripture is transmitted but vpon less sure grounds or less assured tradition so long their doctrin is naught and stands vnprincipled But this is so as we shall see presently And you may by the way note here the difference between the Catholick The difference beween the proofs of Catholiks and Protestants and Protestant The first proues euery particular Tenet of his Faith by as sure à Principle as he proues his Bible to be Diuine the Church assures him of both but the Sectary euer fall's short in this and cannot giue you so strong à proof for his particular Doctrin as he doth for the very letter of his book which he supposes teaches that Doctrin 4. But let vs come to the point which chiefly vrgeth and take one particular Controuersy we cannot insist on all and ask the Protestant How he proues that the real presence of Christs sacred body as Catholicks assert is not expressed in the literal sense of those words This is my body His negatiue assertion most euidently is not there in plain terms We therefore vrge him to make it good by à proof that 's clear or more conuincing than his own dark and yet vnproued Negatiue is And is he not obliged think yee to produce à strong proof indeed when he hath so many powerful Aduersaries to contrast with 1. The clear words of Christ now alleged 2. A long Catalogue of most ancient Fathers vsually cited by Authors opposite to him 3. The Authority of the Greek and Latin Church for both Churches mantain the real substantial presEnce to this day 4. The express Doctrin of general Councils which define our Doctrin positiuely and The grounds of our Catholick Tenets condemn the figuratiue presence of Sectaries 5. Euident Miracles wrought in confirmation of the Mystery related by authors of most indubitable credit These are no slight grounds of our Doctrin Let vs see by what strong receiued Principle the Sectary endeauour's to weaken them or which is immediatly to my purpose proues his new negatiue Position Has he the express letter of Scripture for his Negatiue Christ is not substantially present in the Eucharist Not one word in the whole Bible is like it much contrary Doth the sense of Scripture after all places are compared together fauour him No. What euer sense he drawes from thence seemingly to his purpose will be as obscure and remote from the nature of à proof or any known Principle as his own improbable position is and therefore most vnfit to perswade it Has he as vniuersal Tradition or the vnanimous consent of Fathers for his negatiue or for that sense he would force out of Scripture as he and we haue for the letter of the Text now cited Nothing at all And to show you how iustly I propose this question call to mind what Mr The Sectary answers not to any Stilling exact's of his Aduersary Part. 1. c. 7. P. 216. If I should saith he once see you proue the infallibility of your Church the Popes supremacy Inuocation of Saints c. by as vnquestionable and vniuersal tradition as that is whereby we receiue the Scriptures I would extoll you for the only person that euer did any thing considerable on your side Thus he speakes after this precaution giuen Think not to fob vs off with the Tradition of your Church in stead of the Catholik with the ambiguous Testimonies of two or three Fathers instead of the vniuersal consent of the Church since the Apostles times Your own words Mr Stilling shall here condemn you The Question is whether your Negatiue Christ is not really present in the Eucharist as Catholiks affirm be Orthodox Doctrin We exact as rigid à proof from you as you demand of vs but fob vs not off with your own talk Tradition you haue none nor with the ambiguous Testimonies of two or three Fathers but giue vs the vniuersal consent of the Church since the Apostles time as What we iustly require of Sectaries clear for your negatiue as you demand of vs for the articles now mentioned Or if this be too much giue vs but only the indubitable sentiment of any Church reputed Orthodox four or fiue hundred years past for this your sense and assertion and I will applaud you as à most singular person But this you shall doe when you haue turned all faith out of the world that is neuer I say therefore you haue no more but the ambiguous Testimonies of two or three
Notes in the other Treatise Chiefly Disc 4. C. 2. n. 23. 24. Where you are told That the great work of Protestants is not so much to proue Their own Religion as to spend time in cauilling at ours And by superficial Glosses to driue sense out of the Fathers most significant Doctrin and then to tell the world they are not for Popery And thus may their glosses haue place no Religion neither their 's not ours can be proued by the Fathers This most vnworthy Sectaries proceed vnworthily with the Fathers Procedure with these great Lights of the Church lenghthens Protestants books And makes Mr Stillingfleets Account to swell into the bulk you see Might I here by the way speak my thoughts concerning it I verily belieue there was neuer Book set forth which lesse deserued it's Title than this He call's it A Rational Account of the grounds of Protestant Religion yet if any one after à diligent perusal of the whole Work can show me but one Article of Protestancy proued by plain Scripture by à General consent of Fathers by any ancient Church Doctrin or vniuersal Tradition I do at this present engage to euince by my Answer That he is grosly mistaken The fairest Occasion Mr Stillingfleet had to speak home for Protestancy was Part. 1. C. 7. Where he treat's of their way of resoluing Faith yet euen here he fall's so vtterly from the Cause that he saies no more for Protestancy than Arianism See the other Treatise Disc 1. C. 9. You will ask perhaps wherein then lies the Substance of his book I Answer in two things chiefly First in à tedious wordy quarrel Two impertinences Constitute the subslanet of Mr Stilling Account with Catholick Religion His flurting at it is endlesse 2. In à gross Abuse of the Fathers by his intolerable Glosses Of neither shall he giue à rational Account to God at the day of Iudgement To proue what is here hinted at Read I beseech you the following Chapter which I place here on set purpose to lead in à further discourse concerning the Glosses of Sectaries Withall to lay forth their emptiness and fraud And finally to show whither these Vnprincipled life-less Whimseys tend at last Thus much performed you shall see Protestancy appear like it self à meer Nothing CHAP. XVI One word more of Mr Stillingfleets Glosses and his vnexusable abuse of other Fathers 1. THough much is said of this subiect already yet because here is Occasion again I shall briefly point at two or three of Mr Stillingfleet's notorious Abuses To prosecute all or the half he has would make this Treatise as big as his volume We begin with that known Passage of S. Hierome Epist 57. Ad Damasum where the Saint saith The Church is built vpon S. Peters See and whosoeuer is out of the Communion of that Church whereof Pope Damasus was then head is Prophane an Alien and belongs to Antichrist c. This in brief is the Substance of S. Hieroms Doctrin Mr Stilling Part 2. C. 1. P. 311. Imputes not plainly these Expressions to heat or flattery although S. Hierome abused Saith he it look's the more suspicious because at that time S. Hierome had à great picque against the Eastern Bishops And then tell 's vs to no purpose what occasioned the Quarrel Reflect good Reader Is this hansom to make à Saint and most profound Doctor to Speak in so weighty à Matter against Truth and his own conscience moued therunto by flattery and no man knowes what Imagined Picques Suppose he earnestly stood for Truth against those Bishops must He Therefore be thought either to flatter or to deny truth now when he writ's to à Pope his lawful Superiour Vpon what Principle doth this vngrounded calumny Stand Pray you Answer 2. After some Parergons not worth the mentioning Mr Stilling Saies When S. Hierome Pronounces those Aliens and Prophane who are out of the Communion of the Church it either belongs not to the particular Church of Rome or if it doth it makes not to our purpose What mean these words The particular Church of Rome The sole Diocess of that Citty No. S. Hierome speak's of the Church built vpon S. Peter or of all Churches vnited in Faith with that See where Damasus then sate which only excluding Aliens That is all heretical Societies make vp the true Vniuersal Orthodox Church as shall be demonstrated hereafter Well saith Mr Stilling Suppose I grant that S. Hierome spake of the particular Church of Rome he means or t' is Nonsense of all Churches of the same Faith with the Roman yet this comes not home to the purpose vnless we Catholicks proue our Church to be as Orthodox now as She was in those Primitiue times We proue Good Sr. Proue you on God's name to Mr Stilling demand impertinent whom prouing belong's That this Church is less Orthodox now than formerly Who euer stand's in à known old path as we Doe ought not to proue he stand's there Olim possideo prior possider is his proof but one that start's aside and takes to à new way as you haue done should tell vs why he left the other high Road wherein his Ancestors walked No prince proues his Right and Title to à Rebel but if any be so vngracious as to rebel that man must show why he did so or suffer for it But of this subiect so much is said in the other Treatise that I hold it vnanswerable More shall be added in its due place In the mean while you see à pretty way of arguing which run's vpon an idle Supposition viz. That the Roman Church is altered from it self since S. Hieroms time The improbable Supposition is first to be proued before the Argument haue any force till then we may lawfully iudge that S. Hierom's Testimony concludes against this Aduersary Pray tell me If I vpon à bare Supposition should assert that Mr Stilling is no good Diuine and thence infer he is His false supposition not proued vnfit to write Controuersies might he not most iustly be angry and well deny my Assertion because the Supposition whereon the Assertion stand's is not proued No more say is t' is proued in the present Matter viz. That our Church Doctrin is altered from it self since the primitiue times Proue that vpon sound Principles and you will doe more then Euer Protestant did hitherto 3. Hence all Mr Stilling following talk of Paralogisms fall's to nothing It is he saith our perpetual Paralogism when the Fathers are cited in praise of the Church of Rome although sometimes their Rhetorick swell'd too high in their Encomiasticks They are his words That we will needs haue these praises to be vnderstood as well of that Church in our present age as in the Fathers time when it better deserued them And he add's As though it were not possible for à Church to be eminent for purity of Doctrin in one age and to decline from it in another Answer All this is
your Glosses To point at his Church and Councils which taught Protestancy to an Orthodox Church The world was neuer without one Say therefore in Gods name where or when was such an Orthodox Christian Society in Being that positiuely taught no Transubstantiation No sacrifice of the Mass No inuocation of Saints c Where or when were your Councils which positiuely defined these Doctrins c You may Answer and truely You haue indeed neither Church nor Councils Nor Tradition Express for these your Negatiues Very right Therefore I wrong you not in saying your whole Cause subsist's vpon Coniectures cauils And Glosses Because now you cast your selues into an Impossibility of pleading by any better Principles than meer guesses are Thus much supposed Say I beseech you What auail's it if when an Authority is plain for Popery that you can by à nimble gloss darken it Or if obscure You haue A Fiat lux at hand and can charm it into so much Clarity as may suffice to dazle the eyes of à vulgar Reader What Satisfaction haue I here or what gain you by this Proceeding when you know we haue more witnesses ready to attest yea to dye for our Catholick Verities than you haue hairs on your head or Glosses in your book What gain you to your cause could you missinterpret all the Fathers that euer wrote when you without the warrant of any Orthodox Society haue yet à whole learned Church Her Councils and Tradition against you And all the store of Ammunition left you to attaque this great Oracle of Truth is very small no more God knowes but à without them no satisfaction is giuen flash of lightning borrowed from the Ignis fatuus of your far-fetcht Glosses Gloss on Cauil on coniecture on to the worlds end As long as no known or Owned Principle distinct from Glosses and coniectures Support's them You only beat the aire or to vse à pretty late phrase amongst you lapwing-like Pew most when furthest from the nest I mean you are most fierce to end Controuersies when you are furthest off from Principles which only can end them 8. Thus then you should proceed had not God and Truth silenced you I E. S. B. D. declare to you honest Papists That in the Sixth or seauenth age after Christ His true Orthodox Church positiuely taught no Transubstantiation Such à Council either in former or later Ages expresly defined so Then and before also Church Tradition was vniuersally for my Doctrin And thus much I can make good to the learnedest Romanist among you Wonder not Therefore when you quote your Iustins your Cyprians your Chrisostoms seemingly contrary to my Church Doctrin That I interpret all I am forced to doe so or against conscience must desert my old Mother Church Her Councils How Sectaries ought to plead and Tradition likewise From which You haue too licentiously swerued to side with your Iustins and I know not who els Could the Sectary plead after this manner His Glosses would haue force But he neuer meddles with the First main Business That is neuer ground 's his Doctrin vpon any thing like à satisfactory Principle But as if He minded to tire Ones patience run's on headlong with Glosses When he has no Principled Doctrin to Gloss for Iust as if One should tell his neighbour Sir you lye And this I auerr to your face Though I want where withall to proue my Saying true In all these Controuersies Sectaries are so pertly vnciuil as to giue the Lie to à whole Church And what supports the Boldnes Haue they any other Church more Orthodox Councils more learned Tradition more vniuersal to proue we lye than our Church our Tradition And Councils are which say we speak truth Nothing at all like them We here challenge them to speak to the cause and controuersies are ended What then remain's to plead with Plain Scripture Not à word Fathers plain Not one O yes Tertullian is drawn in to help at à dead lift so is Theoderet And one or two more Very true But he is à glossed Tertullian à glossed Theoderet c. Separate then these Glosses from the Fathers genuin Doctrin giue them the Sectary to manage you see him in open field compleatly armed ready to encounter Church Councils Tradition And all the other Principles of the Catholick world Are not Glosses think Glosses strangely powerful with Sectaries ye strong and prodigiously powerful which haue not only force to plead against à whole Church But more ouer to implead her of palpable errour This Church is supposed to haue changed Her ancient Doctrin And Sectaries will reform it not by recurring to any other more Orthodox Society of Christians But by meer guesses and Glosses That is The Fallible Glosses and gueses of men confessedly fallible must reform à Church which hold's Her selfe infallible And proues it also 9. Thus it is Christian Reader I speak plainly And can defend my Assertion Besides meer begging the Question in all Disputes besides Cauils And weak coniectures The Sectary hath no more left him to oppose our Catholick Tenets but meer vnprincipled Glosses I neither word it nor wrong Protestants in saying thus much Peruse if you please their writings chiefly Mr Stillingfleets Account you will find when the Churches Infallibility or Transubstantiation c. Happen to be handled That Glosses laid on the Authorities vsually quoted for Catholick Doctrin euer take vp the most room And which is worse yea pitiful in à Rational Defender of Protestancy You shall neuer find through this whole Book waue Cauils coniectures and Glosses one sound Principle laid plainly forth nor so much as hinted at in behalf of any Protestant Article What think ye Shall Yet Most weak and feeble Christians who would fain haue à Church to liue in see the old House of God pulled down by vnhandy Glossers before They haue à better built vp And well setled on good Foundations Pulled down What say I Alas our Glossers haue not strengh to vntile it much less force to demolish that long slanding Fortress Yet Glosses chiefly And t' is à sad thought for the Sectary support his vndefensible Schism made in the desperate quarrel against that Church which gaue his Ancestors Baptism These only there is no more must plead in behalf of his inhuman and barbarous Reformation These finally must answer before an Impartial Iudge at that great day of Doom for all his merciless cruelty practised vpon the deceased and some yet liuing Catholicks Sad thoughts I say they are to goe to bed with to rise with to banquet with which like Ghosts will haunt him to his dying day And lay Torment at his restles hart in his greatest iollities And more in the houre of death 10. After all you see the Conclusion and an end put to Controuersies The Conclusion against Sectaries If no Orthodox Church vphold's this Protestancy or any article of it which is euident No Councils nor Tradition can support
to life And for three you haue more reuiued by an other of His holy Order I mean that admirable Saint Vincentius Ferrerius So the pious and learned S. Antoninus Arch-Bishop of Florence Recounts in his Histpry 3. Part lib. 23. And who dares say that so great à Doctor And most modest Prelate was so Frontless as to write that we read not long after the death of S. Vincentius without Assurance and Certainty The whole world would haue decryed the Folly Had it been à Fourb an Imposture or à fabulous Story 7. By what is now said of These and other infinit Operations of grace which I am forced to omit you may inferr first That the Miracles wrought in the Roman Catholick Church are not inferiour to those done by the Apostles And consequently if our Our Sauiours Prophesy falfilled in the Churches Miracles Sauiours Prophesy was seen manifestly fulfilled in those first Apostolical Wonders it hath been also as effectually accomplished in these latter of the Church I say in the Roman Catholick Church For all those now named whom God priuiledged with the Grace of working Miracles were of the same vnion in Faith with this Church and no other It followes 2. That Humane Faith when no iust Exception comes against it But the fool-hardy Spirit of vnbelieuing Heathens and Hereticks giues Mortal Assurance of Miracles The Miracles of our Sauiour euidence this Truth He raised Lazarus from death Iohn 11. A Touch of his garment cured the infirm woman Matt. 9. He restored sight to à blind man Iohn 9. Obserue I beseech you All Iewry beheld not these Wonders But some only Yet they were wrought for the good of All and without doubt proued conuincing Arguments of Christ's great power to innumerable who actually saw them not But only heard of them and Assented to what they heard vpon Miracles made Credible vpon humane Authority humane Authority prudently credible Therefore our Sauiour Supposed That humane Faith and this before the writing of Scripture was à Sufficient Means to conuey to others à Moral certainty of his Miracles I say yet more If God euer efficaciously intended to worck à true Miracle since the Creation of the world by any of his creatures Humane Faith was and yet is the First and most Connatural way of Conueying it to the knowledge of others Who therefore excepts against this vsual course of Prouidence destroies à Principle of Nature and can belieue nothing of Supernatural Effects but what he either sees with his own eyes or find's registred in Holy Writ 8. Ask now How many Austins How many Chrysostoms how many Cyrills how many Bedes and Bernards haue vpon their Credit and Reputation assured vs of Miracles wrought in the Roman Church only like to those in the Primitiue Age They are numberless Did Christ our Lord restore life to the dead sight to the blind health to the sick The Professors of our Catholick Church by his virtue haue done the very same and the Miracles are more numerous But now and here is the chief demand Were our Sauiours glorious Works made Credible to Authority alleged thousands no Eye-witnesses vpon Humane faith and Authority before Scripture registred them So it is Behold we haue our Austins our Iustins our Basils our Bernards vnexceptionably plain for the Churches Miracles and none can without Impudency and the violation of all humane Credit probably Cauil at what these haue written None can without making very Saints Impostors and guilty of that enormous sin of grosly deceiuing Posterity pare away so much as any substantial parcel of what is Recorded Therefore vnless all humane Faith perish its desperate rashness to deny most glorious Miracles to haue been in the Roman Catholick Church which was my Assertion 9. And to confirm it more I Ask why do Sectaries to disgrace our Miracles introduce I know not what Stories of the Heathens wonders Are these credible or no If not reiect them boldly as Impertinences If Credible it seems humane Faith is of some weight with Sectaries when they read of the Heathens fopperies though of no Account for true Miracles wrought by the Church of Christ Again this Faith is much worth with these men when to lay à foul Aspersion on à Pope Sectaries in Consequences or Prelate they fill their Books with à hundred petty Stories whether true or false imports little Herein their easy Beliefe swallowes all But if à Father or Choise Historian mention à Miracle its à Fourb à dream à fiction and what not 10. One word more and I end A meer pretended Humane Authority which really is not And therefore nothing worth is shamefully made vse of to patronize that crying Sin of Sectaries Schism Our Church Say they Changed Her ancient Faith the Charge at most relies on History or Humane Faith God neuer told them so For example The Lateran Council first brought in the Doctrin of Transubstantiation some Pope or other first inuented Purgatory c. Suppose all this were as true as t' is hideously false History or nothing must make it good and yet in our present case it is no warrant for known Miracles Thus Faith riseth and fall's in value as our New mens fancy pleases Belieue it had blessed S. Ambrose cited aboue in lieu of that Miraculous Cure wrought on à blind man at Millan when Himself was present and innumerable of that Citty saw the wonder related à stroy preiudicial to either Pope or Clergy How often think you would that haue been told and reiterated in the Writings os Sectaries But now when Hee speaks of à supernatural Work of grace done at the Reliques of the holy Martyrs Geruasius Humane Faith now Valuable now not with Sectaries and Protasius not à word is said No all passes in Silence as if Christs own Marks and the Churches glory vndoubted Miracles deserued no Memory but Contrarywise Scorn and contempt 11. I said in the Assertion that the grace of true Miracles meaning such as exactly Answer to our Sauiours glorious works is proper and peculiar to the Roman Church only The proof hereof is easy First Sectaries pretend not to work Miracles For they say that power ceased long since though I might here mind them of Caluins great wonder and really it was à strange one For whereas God's Saints restored life to the dead this great Sinner hauing perswaded one Bruleus of Ostun to fain himself dead depriued the poor wretch of his life Or rather God Caluins Miracle to lay open the fraud and Hypocrisy of both the one and other turned the Fiction into à Verity for really Bruleus who Counterfeited himself dead to get Caluin the renown of working Miracles was after all the Ministers long prayer found dead indeed The story is known and writ not only by Hierome Bolsec in Vita Calvini C. 13. But by others also And here I wish Sectaries to giue some credit to humane Authority 12. Now as Protestants disclaim Miracles so do
become Heretiques by it The very hazard men run in this wilful Course is an open Iniury to the Supremest Verity vnauoidable in out Sectaries Principles 15. And here by the way you se the Vanity of that pernicious Doctrin published by them wherewith the world is Sectaries pernicious Doctrin cheated Viz. The Sense of Scripture is plain enough euen to the vnlearned in things necessary to Saluation in other matters not necessary à right Faith an vnerring Guide an infallible Interpreter See◠vseles and superfluous As if forsooth the Arians Pelagians Nestorians had not grosly erred in Points most necessary though Concerning the Clearness of Scripture they read the same plain Scripture which we all read Did the◠that supposed Clearness nothing secure them from Heresy in Necessaries Why should it I beseech you rescue Sectaries wholly as fallible from gross errours in other matters when the words of Scripture are more express against them than against the worst of Arians But hereof enough is said aboue 16. It followes 3. That no Christian has stability in Faith but the Roman Catholick for the most which others no members of this Church can know if yet they know so much is That the Books of Scripture are Gods word but with this half piece of imperfect Learning they neither know nor can belieue one particular Article of Christian Faith because that other The Roman Catholick only has Stability in Faith Principle the last Resoluent of all Belief God speaks infallibly this very Sense has no influence ouer their Assent and therefore is reiected by them as impertinent to ground Faith vpon One instance will giue you more light 17. The Arian and Protestant agree thus farr That those words Iohn 1. 5. 9. Three giue Testimony in heauen c. are Diuine Both Arians and Protestestants want à Stability Scripture yet so vary about the meaning and the difference is in à matter most fundamental that the One Assent's to the sacred Trinity for these words which yet the Other impiously denies Say now vpon what infallible Principle doth the Protestants faith stand more firm than that of the Arian Will Mr Stillingfleet say the Scripture is Clear The Arian takes him off that Plea and endeauours to obscure the passage by adding to it no small number of his Arian Glosses Next And why he Argues thus ad hominem and thinks no wrong at all done Can yee Sectaries belieue that your glosses laid vpon those Scriptures which Catholicks produce against you are strong enough to diuert and peruert the Sense or Interpretation of their Vniuersal Church and shall my glosses opposite to your Doctrin haue no force to diuert or weaken the late priuate inuented Sense of à few Lutherans What law is there for this I call it late and priuate as it comes from you for you How the Arian argues against Sectaries disdain to ground it vpon any Church Authority absolutly infallible in all She teaches Therefore it is your own Priuate Sense and not the Churches O but the Church of Rome in this particular interpret's Scripture faithfully though She err's in other matters Pitiful That is She hitt's right when You 'l giue leaue and misses when you think otherwise 18. One may Say again The whole Orthodox world euer proued the Mysterious Trinity from that alleged Passage of Scripture Contra Replies the Arian I and my Adherents who deny the Mystery hold our Selues as precious à Part of the His Argument Conuinces Orthodox world as you Protestants doe And hope we expound Scripture by the help of our priuate Reasoning and comparing Texts together as well as you Why not I beseech you Or giue à Disparity But say on And the contest is ended Haue you any Oracle which more infallibly Ascertain's you of that Sense of Scripture to be as you gloss then we haue who giue it à quite contrary Interpretation For hitherto we are both alike and expound all by our priuate Iudgements Grant such an Oracle Distinct from Scripture whereby you haue Assurance of God's meaning darkly expressed in those words you become plane Papists Own not Any Infallible you cast your Selues vpon as great Vncertainties as we Arians are thrown who expound Scripture by our own natural Discourse No infallible Church therefore no Stability No Orthodox world without an Infallible Church in faith no Stability in faith that specious word of an Orthodox VVorld Signifies nothing For this I Defend and haue Proued it if all Churches be fallible in their Definitions there neither is nor euer was since Christs time any such thing in being as an Orthodox VVorld 19. It followes 4. That as it has euer been the proper Mark or Character of all faithful Belieuers to yeild Submission The distinct Marks of true Belieuers and All Hereticks to the Churches Doctrin though weak reason conceiues it difficult so Contrarywise stubbornly to resist Church Authority has euer been inseparably the Mark and Badge of all Heretiques whether ancient or modern With this virulent Spirit they began to Oppose God's Oracle and held on for à time But as S. Austin obserues at last ended in shame Conterentur saith the Saint the battered Rock of the Catholick hitherto stand's firm maugre that Violence And their Scattered forces routed and broken as experience tells vs are brought to nothing CHAP. III. More of this subiect Obiections Answered A word to Mr Stillingfleets forceless Instances Motiues of credibility euer Precede Faith VVhether the rational Euidence of the Truth of Christ's Doctrin can be à Motiue to belieue it 1. WHat followes in Mr Stillingfleets 3. or 4 next Pages seem's so slight that the very most is refuted by the grounds already established Yet to Comply with the mans humour we must follow him further How Saith He can you make the Assent to your Churches Testimony to be Infallible when The sirst Argument retorted that infallibility is attempted to be proued only by the motiues of Credibility I Answer Iust as you make the Assent of the Primitiue Christians giuen to the Apostles preaching infallible So I make the Assent to the Churches Testimony infallible The Motiues are alike in both Cases if not greater for the Church 2. He Obiects 2. If Diuine Faith cannot be built vpon the Motiues prouing the Doctrin of Christ what sense is there that it should be built vpon those Motiues which proue our Churches infallibility Here is the old Mistake again I Answer therefore Diuine Faith is not built vpon the Motiues inducing to belieue but vpon the Infallible Testimony of Christ and his Church The Motiues ground the Iudgement of Credibility The Infallible Testimony Support's The second is à gross Mistake Diuine Faith Now if by this word Built you mean no more but rationally To induce I say none in this present State can be induced to belieue Christ's Doctrin reuealed in Scripture in case he reiect's the Authority of that euidenced Church which
that another certainty which he call's Moral For if these two certainties be equally as strong it is Senless to establish the One and reiect the Other but the truth is in matters of beliefe moral certitude has no place as is largely proued aboue 15. Against this Discourse one may first Obiect God can An Obiection proposed oblige all either to belieue what is reuealed as infallible true to vs So that there can be no possible Deception in our Belief Or. 2. He may oblige vs to belieue His reuealed Verities meerly according to the efficacy of such Proofs as intimate to vs that God Speak's And why may not Mr Stillingf build his Faith vpon such Grounds or motiues as the nearest foundation though the vltimate Principle of belieuing be the Diuine Reuelation I haue partly Answered Either those Motiues conuince withall Of no force if the Motiues be infallible Metaphysical certitude that the Reuelation doth actually Exist and than the Difficulty ceaseth for the Assent yeilded to them is infallible Or contrarywise They are as Mr Stillingfleet supposes fallible And may stand with all their Lustre though the Reuelation really were not in Being Speak So It is most clear such Motiues cannot support Faith For all which right reason can draw from them if not absolutely infallible is thus much only That our Christian Verities according to Prudence If fallible they vphold not Faith are euidently credible But by virtue of that Iudgement we reach not as yet to the infallibility of the Diuine Testimony Therefore if God obliges all de facto to ground Faith vpon his infallible Testimony which cannot deceiue He iointly Obliges vs not to The reason hereof ground it vpon fallible Motiues which may deceiue and stand as Mr Stillingfleet will haue it although God had neuer reuealed any Christian Verity Again If we are obliged to free Christian Religion from all Possibility of falshood That is if God will haue vs to belieue it as absolutely infallible We cannot without wrong done to his infinite Verity Say he obliges vs to settle faith vpon Motiues only morally certain or absolutly fallible for thus He would oblige vs to belieue that as his own Truth which possibly may not be Truth but contrarywise à lie à falshood an Errour 16. 2. Obiect Now De facto in this present State there is no Difficulty For all iudge though the Motiues be fallible yet A second Obiection Solued God has reuealed our Christian verities Answ All do not iudge so But admit some do They iudge so by their infallible Assent of Faith terminated vpon the Verities as reuealed But antecedently to to beliefe none can iudge they are infallible reuealed truths whilst Motiues only fallible ground that Iudgement 17. A 3. Obiection Suppose Eternal truth had neuer reuealed A third proposed by no Sectary more difficult the sacred Trinity the like is of any other Mystery Suppose also that the whole System of Motiues had then stood in the same vigour and force as now they appear to vs Would not God and prudence haue obliged vs in that case to belieue as firmly the Trinity as we now belieue it I answer If the Supposition implies no Contradiction as I verily think it doth at least many hold so Prudence would then haue laid vpon vs an Obligation of firmly belieuing But what followes from hence Thus much only That poor Mortals not seing the depth of things would haue been invincibly deceiued But Deception is remote from God for his wisdom penetrat's all Truth and his Goodnes could not vpon the Supposition haue obliged any Solued The ground of the Solution to belieue à falshood or that to be which really is not Therefore he could not in the Case now supposed haue afforded Diuine Assistance to make Faith supernatural because the Obiect by errour apprehended belieuable really was not Thus much is true and God might haue obliged vs to judge That the Motiues would then haue made the Mysteries evidently credible though they were not yea and perhaps further to belieue Conditionally As is said aboue 18. A. 4 th Obiection This Proposition is true We belieue for the Motiues Or we proue that God Speak's because the Motiues apply and conuey the Diuine Testimony to vs. I distinguish the Proposition We belieue for the Motiues as Inducements to settle Faith vpon another Obiect Viz. God's Testimony I grant A fourth Obiestion solued it We belieue for the Motiues That is We ground our faith vpon them as either the nearest or more remote Obiect Why we belieue I Deny it Thus the will loues good because the vnderstanding apprehend's or conueyes good to it yet loues not the by à clear Instance knowledge which conueyes it Fire laid neer to fewel burn's the approximation burn's not but is only Conditio applicans à necessary condition applying heat which burn's So we say the Motiues auaile to make it most credible that God speak's But no more ground Faith than approximation burn's or the knowledge when we prosecute Good is the Obiect of loue 19. And here by the way you se Mr Stillingfleets constant Mr Stilling Constant Errour discouereds Errour who makes the Motiues inducing to Faith the foundation of it That is in other Terms He Confound's the Iudgement whereby we Assert the reuealed Mysteries are euidently Credible with the Assent of Faith it self And will needs haue the formal Obiect wherevpon Faith is built not only to be the Diuine Reuelation but the Motiues also though they can do no more but 〈…〉 ace the VVill guided by reason to settle belief vpon the infallibility of the first Reuealer CHAP. V. More quarrels Answered Mr Stillingfleets endeauor to catch Catholicks in à Circle demonstrated both vain and improbable His Obiections are forceless A word to an vnleaaned Cauil 1. FRom the Page last cited to P. 123. I find nothing in Mr Stillingfleet worth any larger Answer than is giuen already Here He tells vs That many things in Christian Religion are to be belieued before we can Imagin any such thing as an infallible Testimony of our Church It is hard to guess at his meaning for he names not one Article thus Assented to Perhaps he would His meaning obscure Say That the Verities reuealed in some books of Scripture called Protocanonical known by their own proper Signatures or Motiues as the Harmony Sanctity and Maiesty of the Style may be belieued without the Testimony of an Infallible Church If so I Answer first All this Harmony or Maiesty considered only as Obiects of Sense or as preuioussly known by their Natural Euidence thus far and not further they bear the name of Motiues auaile not to belieue any Verity in Scripture if the infallibility of the Church be reiected And therefore we said aboue this Sanctity and Harmony The Church reiected no Maiesty in Scripture can gain Beliefe are assented to by Faith only after the Church immediatly Euidenced by
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
those first great Masters vpheld the Primitiue Faith without any further ground or Process in Infinitum So his own Speaking Our resolution the same with that of the Primitiue Christians by this Oracle of the Church vphold's mine And I can go no further For the last formal Obiect of Faith has none latter That One word of Truth is enough to belieue vpon Again as those first pious Christians had any moued à doubt concerning their Inducements to Faith would haue answered The blind see The lame walk strange Miracles are wrought by ehese blessed men And therefore we both must in Prudence and will belieue that God speak's by them So I likewise bring to light the same Signal Motiues Euident in the Church and The Motiues alike Say I both must if prudence guides me and Will belieue that God speak's by this Oracle known as well by Her Miracles and supernatural Signatures as euer any Apostle was known 20. And thus you see first as I noted aboue How we passe from the Formal Obiect of Faith God's own Testimony proposed by the Church to the Prudent Inducements of belieuing wherevpon the Iudgement of Credibility not Faith it felfe is vltimatly Why we belieue And how vve proue by rational Motiues grounded Now these Inducements being laid forth to reason The Will command's an absolute Assent which rest's vpon God's word spoken by this Oracle You see 2. All danger of à vicious Circle auoyded in this way of resoluing Faith For when I belieue that God speak s by the Church I resolue not the Belief of that Truth into another antecedent Reuelation taken from Scripture yet wholly obscure and no way so immediatly Credible as the Church is for if I did so a Process in Infinitum would necessarily follow But I belieue that word of Truth for it selfe immediatly and rest there As the ancient Christians The word of truth belieued for it Selfe relyed vpon the very words spoken by the Apostles without recurring to any former or surer Reuelation If therefore those happy Belieuers made no vicious Circle in their Faith hauing no tâ—o Propositions prouing one another to make à Circle of We in our belief are altogether as free from that faulty Circular way in our Resolution It is true All of vs if The primitiue Motiues and ours the same Questioned about the Euidence of Credibility most bring to light Motiues inducing to Faith They theirs We ours both are à like significant both Supernatural as is already explained 21. You may gather 3. out of what is here and formerly noted how easy it is after à full Sight had of those signal The illustrious Signs apparent in the Church Motiues and they more set forth the Churches Glory than any Traine of attendants can illustrate the greatest Monarch That the first connatural Language which God speak's by the Church is this general Truth There only his Special Prouidence are God's own Voice Directs and gouâ—rn's where the illustrious Signes of his own Soueraignity manifest That he teaches by à Voice peculiar to Himselfe But these Signes most euidently are seen in one only Society of Christians the Roman Catholick Church Therefore he teaches by this One only Oracle And the necessary Lesson he will haue all to learn is That he has called all to one Communion what we learn by them of Faith in one Church Euidenced by Supernatural wonders This fundamental Verity we belieue And it is the first Act of faith we elicite Or that Primigenial Assent which connaturally arises from God's own voice deliuered to vs by this Oracle without depending on Scripture if we make à right Analysis This General truth once established and none can rationally contradict it We now proceed to solue à few Obiections CHAP. XI Sectaries Ohiections solued The fallible Agreement of all Concerning the Canon of Scripture no Proof at all No vniuersal Consent for the Sectaries Scripture or the Sense of it How the Church is both the Verity belieued and the Motiue why we believe Other Difficulties Examined 1. I Speak here of Sectaries Obiections knowing well some Diuines who make the Churches Proposition most infallible Sectaries Obiections only answered and herein all Catholicks agree yet hold it insufficient to be the last Principle Whereinto Faith is resolued For say these it is only à necessary Condition by virtue whereof the ancient Reuelation is infallibly applied to vs. In this Strife purely Theological and some what as I thinke de Nomine I shall not long busy my Selfe being chiefly to attend to what Sectaries do or can propose against our Doctrin 2. The first Obiection If the Catholick after à prudent Consideration had of the known Motiues already specified can belieue what euer the Church teaches and Consequently resolue why Sectaries cannot resolue their Faith into Scriptures his faith into the Authority of God speaking by that Oracle Why may not the Sectary as well vpon this one Iudgement viz. All acknowledge Scripture to bee God's word as easily belieue and resolue his faith into pure Scripture independently of Church Authority Answ Such à Beliefe and Resolution is impossible because as we said aboue none can in this As Catholicks Doe into the Church present State assent to this general Truth Scripture is God's word or belieue so much as any Verity in it if the Authority of an Infallible Church be reiected To the pretended ground taken from the Consent of all Christians owning Scripture for God's word I haue partly answered That consent alone induces not any to belieue one reuealed Article by an Infallible act of Faith if those whole Consenting multitudes be all supposed fallible First euery one knowes the multitudes of Turks agree thus far that their Alcoran is God's word yet such an agreement though very Vniuersal induces no wise man to belieue any Diuinity in the Book or to own its Doctrin as Diuine and sacred 2. And this reason hinted at aboue is more à Priori 3. The Agreement of all Christians is truely an effect of Faith or rather of the Obiects Credibility antecedently presupposed The agreement of all Concerning Scripture is an effect Credible vpon other grounds before men agreed so vniversally in that Christian truth For this Causal is good Therefore Christians agreed in that Truth because it was preuiously made Credible vpon other sound Motiues And not the contrary It is credible because all conspired in à Consent so vniuersal Wherefore if very many who now own Scripture to be Diuine should leaue off to iudge So and reiect the Book or any Part in it as fabulous That would not diminish its ancient Credibility And no more Not the Original Proof of the Scriptures Credibility Say I would the Addition of any new Consenters who now reiect it should they agree with vs highten one whit our Beliefe or make the Truth we Assent to more Credible than it was before And this proues That the Original
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
The Roman Catholick Church denies them to be truths in the Sectaries sense But vpon this Account Chiefly that it is impossible to Show where or in what passage of Holy Writ God euer sayd plainly Scripture Contain's All things necessary to saluation Or that such Doctrins as are plainty expressed there without more Comprehend Matter enough to Saluation This cannot passe for an indubitable Principle whilst euident Experience tell 's vs That VVhat Sectaries â—ccount clear Veritios Others do noâ— such Verities as Sectaries hold clear and indisputable are yet to this day Controuerted and not esteemed clear by many who goe vnder the name of Christians Obserue well 4. What Verity can be more clear then the Incarnation of the Eternal word Yet Arians deny it What more clear then the real Presence of Christ in the Eucharist Yet the Caluinists reiect it Therefore when we Come to Examin which Verities are clearly expressed in Scripture and which not we are thrown into à Labyrinth whilst no other Iudge is made vse of but the bare words of Scripture manifestly peruerted when Opposit to the Interpretation of à Vniuersal Church 5. But here is my least Exception We will Contrary to truth grant gratis That Scripture Contain's all things necessarily to Saluation Withall that the plain Doctrin thereof is matter enough Sectaries clearly conuinced by their own Principles for Beliefe The Sectary yet gain's Nothing vnless He descend's to the Particular Tenets of Protestants Mark my words And truly Assert's These and these Doctrins are plainly set down in Scripture These and these Doctrins I am as Protestant Obliged to belieue vnder pain of Damnation and no more Thus much I say ought to be done which is vtterly Impossible And the Reason is Either those Doctrins layd claim to will not be plain express Scripture Or if plain and express they cease eo ipso to be the particular Tenents of Protestants The last reason of all rest's vpon à Truth already proued and T' is That Protestants haue no Essence of Religion and therefore haue no Faith to resolue 6. In passing you may Ask. What Say we to such Protestants as make the Negatiues now mentioned Articles of their Faith These we dispatch in à word and vrge them to proue their Negatiues by Scripture which is impossible But what is to be done if they Pretend to belieue the Catholick Doctrins the Trinity the Incarnation or any other reuealed Mystery vpon God's diuine Testimony 7. Here we must distinguish between Protestants and Protestants Two sorts of Protestants refuted The older sort belieue the Scriptures Diuinity attesting the Incarnation For example by virtue of à secret and hidden Diuine Spirit of God working in their hearts this being the only light or means whereby that Diuinity is laid open to their intellectual The Priuate Spirited men plainly in à Circle Eyes These ineuitably fall into à Circle for they proue Scripture to be of Diuine inspiration because the Spirit tell 's them so And again they belieue this interiour light or Spirit to be from God moned thereunto by the very light or letter of Scripture not known at all to be Diuine but by this hidden Spirit which is as much vnknown as Scripture without their light But because the recourse to the Priuate Spirit in the Resolution of Faith is amply refuted by euery Polemick Author And now much vnderualued by our latter Sectaries I 'll only briefly Propose one Argument against all that Patronize it 8. Either this Spirit is Scripture or really distinct from A Conuincing Argument against the Priuate Spirit Scripture Grant the first Scripture no Selfe euidence is yet belieued for it Selfe only and so no more is Said but that Scripture is belieued because t' is Scripture without all further Probation If secondly you distinguish this Spirit or light from Scripture it followes that the Diuinity of Gods word is Assented To and belieued Vpon à Motiue which is not Gods word For this supposed Light of the Spirit not at all contained in Scripture is no reuealed word of God and consequently Scripture is belieued for That which is no Scripture 9. The newer Sectaries with whom Mr Stillingfleet Sides suppose à fallible Tradition as à Preparatiue to receiue the meer Books of Scripture which once owned vpon the account Other resolue Faith into the internal Euidence of Scripture of Tradition The Resolution of their Faith is made into the Diuine Light which Shines in the very Doctrin of God's word That is into the rational Euidence thereof So Mr. Stilling P. 226. And P. 222. Discourses thus Though Tradition doth not open our Eyes to see this light yet it present's the Obiect to vs to be seen and that in an vnquestionable manner To giue his Doctrin Tradition Say these Conueyes the Book more Lustre he set's it forth with the sparkling of à Diamond Nay not à man Saith he very probably belieue that à Diamond is sent hiâ— foom à friend vpon the Testimony of à Messenger who brings it and yet be firmly perswaded of it by discerning the Sparklings of it He He would Say Tradition resembles the Messenger that hand 's Scripture to vs but the very innate Splendor and Sparkling of its Doctrin is that which Faith must be finally resolued into without regard had to Tradition 10. This way of resoluing Faith differ's from the Former that it makes the pure Verity of Gods word considered Obiectiuely in it Selfe the last Resoluent or the only Formal Obiect of belieuing How these men differ from the Formar whereas the more aged Protestants superadd to that an internal vital act called the Priuate Spirit or an infused instrinct of Grace whereby the Scripture is clearly discerned to be Diuine and into this Instinct as à Medium Cognitum or the only means to see by which both discouer's the Scriptures Diuinity and it's sense they resolue their Faith This way being already reiected 11. We now Argue against Mr Stillingfleet and Say first The similitude of à Messenger deliuering the Diamond is nothing The Similitude of à Diamond Proofles to the Purpose For were that Diamond found in the streets à skilful Ieweller And who more skilful then Protestants when they read Scripture would soon know its worth by his Art and presently tell you whether the sparkling were Counterfeit or no. Can the Sectary as easily discouer the Diuinity in Scripture by its innate Light and Splendor Speak plainly If The Disparity plain between the Diamond and Scripture he can Tradition no more conduces to its Sparkling then if à Boy first put the Book into our hands or were found by chance in the Highway For as the Diamond Sparkles by it selfe without dependance of the hand which giues it so the Scripture must do if it haue that splendor in it whether Conueyed by Tradition or not Nay if another Scripture were now drop't down from Heauen were the Parity of the Diamond worth any thing