things of great consequence as he says afterwards in our times are grown in number so many and in matter so intricate that few haue time and leasure fewer strength of vnderstanding to examine them Vvhat remaineth for men desirous of satisfaction in things of such consequence but diligently to search out which amongst all the Societies of the world is that blessed Company of Holy Ones that Houshold of Faith that Spouse of Christ and Church of the liuing God vvhich is ihe Pillar and ground of Truth that so he may embrace her Communion follow her Directions and rest in her Iudgment Thus doctor Field who in his last words rest in her Iudgment speaks home enough and discouers the only efficacious way of curing Sects And see also vvhether this doth not confront the Doctors 29. Principle Church-Infallibility there being changed into Church-Auctority and the Principle being applyed to priuate mens Practise And what need is there of Bishops Presbyters or any Ecclesiastical Pastors among Protestants as to the Office of teaching or expounding these Writings if these in all necessaries are clear to all Persons who sincerely endeauour to know the meaning of them I mean exclusiuely to their repairing to these Pastors for the learning of it And doth not the Doctor here to euacuate the infallibility of the Churches Gouernors introduce an infallibility or Inerrabillity of euery particular Christian in all points necessary if such Christians will that is if only he shall sincerely endeauour to know the meaning of them And moreouer of the sincerity of this his endeauour also I suppose the Doctor will allow any one may be certain else how can the mind of a poore illiterate Countrey-man be at rest who can neyther trust to the Faith of his Guides nor the sufficiency of his own industry For surely this sincere is not all possible endeauour such as is learning the Languages perusing Commentators c. But as Mr Chillingworth who anchored his whole Religion vpon it states this Point namely such a measure thereof as humane Prudence and ordinary Discretion their abilities and opportunities and all other things considered shall aduise And thus such a clearness in necessaries must the Scriptures haue as suits with the very lowest capacities Such a Clearnesse I say euen to all Articles of the Athanasian Creed if these be esteemed Necessaries and euen as to the Consubstantiality of the Son with God the Father In which notwithstanding the whole Body of Socinians dares to oppose all Antiquity vpon pretence of cleare Scripture to the contrary But then the Doctor is desired to consider That if euery Christian may become thus Infallible in Necessaries from 1. a clear Rule 2. a due Industry vsed 3. and a certainty that it is so vsed May not the Church-Gouernors still much rather be allowed infallible and so retain still their infallible Guide-ship and the People also the more clear the Rule of Faith is proued to be the more securely be referred to their direction And haue we not all reason to presume that the chief Guides of the Church euen a General Councill of them or if it be but a major part of this Councill t is sufficient in their consults concerning a Point necessary to saluation deliuered in Scripture vse at least so much endeauour for more needs not as a plain Rustick doth to vnderstand the meaning of it and also the like sincerity For what they define for others they define for themselues also and their Saluation is as much concern'd as any other mans is in their mistakes And next Why may not these Gouernors vpon such certainty of a sincere endeauour and clearness of the Rule take vpon them to define these Points and enjoyn an assent to and belief of them to their Subjects especially since it is affirmed that all those from whom they require such Obedience if they please to vse a sincere endeauour may be certain thereof as well as they And are we not here again arriued at Church-Infallibility if not from extraordinary Diuine assistance yet from the clearness of the Rule Only we must suppose such sincere endeauour in the Church as the Doctor allows may be in euery priuat man And thus does not his conditionall Infallibility of particular persons in necessaries the condition being so easy necessarily inferr a Morall Impossibility of the Churches erring in them Which ought the rather to be admitted by them Since some of their Divines to make this their Problem the more iustifiable that the Scriptures in all necessaries are clear to all persons think it a safe way in the next place to contract these necessaries to the Apostles Creed But after all supposing these Gouernors in stating some Points fallible enough I cannot hence gather any just relaxation of their Subjects submission of their judgment to them vpon pretence of clearness because such Fallibility of their Superiors in some Points can reasonably be supposed to arise from nothing else but some obscurity in the Rule which must be greater still to their Subjects and then what more fitting and ordinary then in matters of consequence to follow a prudent and experienced though fallible persons Direction rather then our own Lastly suppose this granted That the Scriptures may be vnderstood by all persons in all things necessary and so an infallible Guide vselesse yet I see not what aduantage the Doctor can make of this Principle for the Protestant Religion For since the sence of Scripture is now de facto debated between Catholiks and Protestants about so many necessary Points of Faith the Doctor cannot with truth or charity affirm the sense of these Scriptures clear to be vnderstood on the Protestants side to all those who sincerely endeauour to know their meaning where the Major part of Christendom vnderstands their meaning contrary as he must grant they doe in all those hee accounts the common Errours both of the Greek and Roman Church a large Catalogue of which may be found in many Protestant Authours And will he charge all these as defectiue in a sincere endeauour But rather such sincere endeauour being indifferently allowd to all parties he ought to pronounce the sence of Scripture to be clear if on any on that side as the Major part doth apprehend it Which certainly is not the Protestant For Example How can the Doctor rationally maintain this Text Hoc est Corpus meum so often repeated with out any variation of the Terms to bear a sense clear on the Protestants side that is That the Eucharist is not in a litterall or Proper sence the Body of Christ when as they are vnderstood in a litterall sence by much the Major part of the Christian world not onely the Western but Eastern Churches also as Monsieur Claude concedes to his worthy Aduersary Monsieur Arnaud to which also may be added half the Body of the Protestants namely all the Lutherans Now all these haue vsed their senses and weighed the
D R STILLINGFLEETS PRINCIPLES Giving an Account of the FAITH OF PROTESTANTS CONSIDERED BY N. O. MATTH XVIII 17. Si Ecclesiam non audierit sit tibi sicut Ethnicus Publicanus PRINTED AT PARIS By the Widow of Antonie Christian and Charles Guillery M. DC LXXI PERMISSV SVPERIORVM A PREFACE TO the Reader DOctor Stilling fleet hauing lately published a Book entitled A Discourse concerning the Idolatry practised in the Church of Rome c. being a Rejoynder to a reply of an vnknown Catholick Gentleman engaged in some former Controuersy with him at the end of the Same Book hath annexed certain Principles drawn up as he saith to giue an Account of the Protestant-Faith Now as touching the main Book it would be inciuility and injustice in any other to inuade the Right of his worthy Aduersary by vntertaking an Answer thereto To his Aduersaries Answer therefore as the times permitt and to Gods mercy I leaue him if perhaps he may repent and endeavour some satisfaction 1. For his accusing the whole Catholick Church of God both Western and Eastern for the same Practise as to Seuerall of his Idolatries are in both for so many Ages before Luthers time of Idolatry and this Idolatry as gross as that of Heathens Which surely must Vn-church this Great Body and quite divorce this Adulteress from Christ for we cannot but think but the Doctor will maintain the Teaching so manifold an Idolatry in this Church to be Fundamentall Errour 2. For his representing the Highest Deuotions practised from all Antiquity in the same Church Mysticall Theology Contemplation heauenly Inspirations all those Supernaturall Favours and familiar Communications of the Diuine Majesty to purer soules receiued in Prayer and continued still in his Church as also Miracles are and so attested in her Histories but vnknown indeed to strangers and foolishness to Greeks his representing all these I say as ridiculous Fanaticisms and impostures though he knowes that Catholicks account themselues obliged to submitt all these things to the judgment of Superiours a Duty vnknown to Fanaticks And what may we expect next from such who are to many as make ill use of such Books as his but that the frequent Allocutions of Gods Holy Spirit mentioned in Scripture the Visions Reuelations Extasies and Spirituall Vnions of the Saints there our Lords Ego in eis tu in me ut sint consummati in unum and S. Pauls Viuo non ego sed in me Christus will shortly become matter of Drollery and Bouffonry 3. For his making so many of Gods glorious Saints in Heauen quorum causam discernat Deus the subject of his scorn and derision By all which he has fitted his Book for the sport and recreation of the Atheist and Debauched from whose applause with the regret and horrour mean while of all piously disposed he may receive his reward The Reuisall of these not very gratefull Subjects of his Book therefore I leaue to the worthy Gentleman pre-engaged in these Disputes But for the now mentioned Principles separately adjoyned at the end as euery Catholick has an equall Right to apply himself to the examining of them so seeing that from these it is that such bad fruits of forsaking first and then censuring and condemning their Mother the Church doe grow it may with Gods blessing proue a seruice not altogether vnbeneficiall to discouer their weakness especially since by such a discouery his whole preceding Book will be demonstrated vnconcluding against Gods Church And this is here the rather and with greater confidence vndertaken because since it is Impiety to deny in generall that true Christian Faith hath a certain vnmoueable Foundation in case therefore it shall appear that the Foundation here layd by the Doctor is but a meer trembling Quiksand on which a Christian cannot without a dreadfull danger to his soule build his Faith namely An Errability in the Guides of Gods Church and Inerrability in all necessary Doctrins contained in Scripture by Him attributed indefinitely to all sober Christians who without any necessary consulting or depending on such Teachers as haue been instituted by God shall vse their sincere endeauours to find out such Truths this Foundation I say not Scripture but each priuate mans sense of Scripture being ruined it will vnauoydably follow That the only certain way not to be misled will be the submitting our Internall Assent and Belief to Church-authority which those who haue dissented from and refused to stand to before Luthers time haue been always marked with the name of Hereticks Where by Church-authority I mean in generall that Superior and more comprehensiue Body of the Ecclesiasticall Hierarchy which in any dissent and division of the Clergy according to the Church Canons ought to be obeyed and which hath hitherto in her supremest and most generally accepted Councills in all Ages from the Beginning required such Submission vnder penalty of Anathema and justly assumed to her self the Title of the onely authenticall Interpreter of Scripture and authoritatiue Teacher of Diuine Verities A Submission this is which no particular Church diuided from this more Vniuersall can with the least pretence of reason challenge from her Subjects since she her self and particularly the Church of England refused the same to all the Authority extant in the world when she separated her self And this being obserued by M r. Chillingworth a schollar herein of the Socinians and by many other Diuines of late vpon whom hls Book hath had too must influence they accordingly are forced to disclaime that Submission which the Church of England formerly had challenged in her Canons and seuerely euen with Ecclesiasticall death punished the refusers vntill they should repent not their Externall Disobedience or Contradiction but their wicked Errour The 39. Articles being declared in the same 5 Canon to haue been by this Church agreed vpon for the auoyding diuersities of Opinions and the establishing of Consent touching true Religion Now that these later Divines do decline such Submission I need goe no further then to Doctor Stillingfleets Rationall Account for proof where the Lord Primat of Ireland is cited thus The Church of England doth not not define any of these Questions speaking of the 39. Articles as necessary to be belieued but only binds her sonnes for Peace sake not to oppose them And again We do not suffer any man to reject the 39. Articles of the Church of England at his pleasure yet neither do we oblige any man to belieue them but only not to contradict them Thus they speake of late and thus M r. Chilling worth hath cleared the way before them in abridging thus the just Authority of the Primitiue Councills The Fathers of the Church saith he in after times might haue just cause to declare their judgment touching the sense of some generall Articles of the Creed But to oblige others to receiue her Declarations under pain of damnation or Anathema what warrant they had I know not
of Moses Let the like absolute Obedience be now yielded to the supreme Ecclesiasticall Courts Let their sentence be so conformed to so assented to among Christians for none is obliged to do a thing as the Jewes were by those Judges but is by the same decree obliged to assent and beleeue the doing it lawfull and more is not required XVI PRINCIPLE 16. There can be no more intollerable Vsurpation vpon the Faith of Christians then for any Person or society of men to pretend to an Assistance as infallible in what they propose as was in Christ or his Apostles without giuing an equall degree of euidence that they are so assisted as Christ and his Apostles did viz. by Miracles as great publick and conuincing as theirs were by which I mean such as are wrought by those very persons who challenge this Infallibility and with a design for the conuiction of those who do not belieue it Notwithstanding the Doctors Assertion in this Proposition That a society pretending to Infallibility is obliged to confirm such a pretention by Miracles as great as Christ and his Apostles did yet himself and the Archbishop whom he defends do hold that there is after the Apostles times a body or society Infallible in Fundamentalls viz. such Oecumenicall Councills as are vniuersally accepted by the Catholick Church which Church they say from our Lord's Promise can neuer err in Fundamentalls Now it is certain this society is not equally assisted with miracles as our Lord or his Apostles were Therefore the Doctor may do well to reuiew this Principle 1. But its failings being of no difficult discouery I shall not let it pass vnexamined First then I see no reason that those equally assisted by God in deliuering a Truth must also be enabled by him to giue an equall euidence of such Assistāce where there is not the same necessity of it as there is not when the later deliuer no new thing from the former 2. Again Though none can pretend to be Infallible or actually not erring in what he proposeth but that he must be as infallible as to the truth of that wherein he erreth not as our Lord or his Apostles for one or one persons truth is no more true then any others yet in many other respects the Churches Infallibility is much inferiour to that of the Apostles in that it is 1. Neither for its matter so farr extended the Apostles being affirmed infallible in all they deliuered as well in their Arguments as Conclusions both in their relating things heard from our Lord and things anew inspired by the Holy Ghost whereas the Church-Gouernours are acknowledged infallible only in their Definitions in matters of necessary Faith and not in their receiuing any new matters inspired by God but in faithfully deliuering the Inspirations of the former 2. Neither for the manner are the Church-Gouernours so highly assisted by reason of the other knowledge and euidence they haue of that Doctrine first deliuered by the Apostles and so from them receiued which vnchanged they conuey vnto Posterity Of which degrees of infallibility see Archbishop Lawd pag. 254. and 140. 3. And in the third place hence it follows that Miracles hauing been wrought by the first in confirmation of that Doctrine which both deliuer are not now alike necessary to or reasonably demanded of the second 4. Yet since our Lord and his Apostles time Miracles haue been and are continued in the Church of which see irrefragable testimonies giuen by S. Augustin In that Church I say that pretends Infallibility and only in that Church not any other departed from it pretending thereto And vniuersally to deny the truth of them is to ouerthrow the faith of the most credible Histories But these are done in these later as in former times only when and for what ends God and not man his Instrument pleaseth and many times without such persons precedent knowledge in making his Requests what the Diuine Majesty will effect Neither are the Apostles themselues to be imagined to haue had the Operation of Miracles so in their power as as to do these in any kind when and upon what Persons they pleased or others demanded For such a thing would be of such a force vpon mens wills to compell them into Christianity or to reduce unto the Catholick Church Christians strayed from it as the Diuine Prouidence perhaps for the greater tryall of mens hearts and merit of their Faith hath not ordinarily vsed 5. Lastly Miracles remaining still in this Church though they be not professedly done for conuincing a Dissenter in this or that particular Truth yet do sufficiently testifie in generall a security of saluation in the Communion and Faith of this Church if God only honours with them the Members of this Communion and no others that liue out of it as we see no other Christian society diuided from it that layes claim to them or shews any Records of them or euer did at least such as may be any way equalled either for frequency variety or eminency with those of this Church I mean although so many of these be rejected and layd aside where appears any rationall ground of suspicion That the Doctor and the Archbishop do hold such Generall Councills as haue an vniuersall Acceptation from the Church Catholik diffusiue to be Infallible seems to me clear from the places forecited in them For in those both the Doctor and Archbishop admitt That the Church diffufiue is for euer preserued Infallible in all Fundamentalls or Points absolutely necessary to saluation and this by vertue of the Diuine Promise that the Gates of Hell shall not preuail against her and other Texts And therefore such Councills whose Decrees are admitted by the whole Church diffusiue must be so too I say as to Fundamentalls though as to other Points not fundamentall they affirme these Councills also lyable to errour and fallible because the Church Catholick diffusiue say they is so also Among the Conditions also that render any Generall Councill obligatory they require this for one that they be vniuersally accepted or haue the generall consent of the Christian World such Councills then there may be And then such Lawfull Generall Councils and so approued and consequently obliging the Christian World they confess the first four Generall Councils to haue been To which Councills therefore they profess all Obedience Now wee see what kind of Obedience it was these Councils exacted in the Athanasian Creed accepted by the Church of England which contains the summ of their Decrees viz. no less then assent and belief and submission of judgement and all this vpon penalty of eternall damnation And this if justly required by them inferrs vpon the Doctors arguing their Infallibility For saith he where Councills challenge an internall Assent by vertue of their Decrees or because their Decrees are in themselues infallible there must be first proued an Impossibility of error in them
either of these be learnt from Tradition and that of the other from it viz. 1. either the Infallible Authority of the scriptures from that of the Church the Church testifying so much of the scriptures Or 2. that of the Church from the scriptures Or 3. Also the Infallibility of either of these may be rightly proued from its own testimony For whoeuer is proued or granted once infallible in what he saith the consequence is clear without any Circle or Petitio Principii or identicall arguing that whateuer he doth witness of himselfe is true I say all these Consequences are naturall and necessary 1. The Testimony being granted euident that the one bears to the other or either to its selfe and 2. the infallibility of one of these either of the scripture or of the Church being first learnt not from its own or the others testimony but from Tradition 2. When a Catholick then first receiues an assurance of the Truth or Canon of scripture from the Infallibility of the Church or its Gouernors he may learne first this supernaturall Diuine assistance and Infallibility of these Gouernors which is made known by Diuine Reuelation to those first persons who communicate it to posterity from Tradition descending from age to age in such manner as the Protestant saith he learneth his Canon of scripture from Tradition To which tradition also may be committed by our Lord or his Apostles whateuer is to scripture 3. Neither may we think that this Diuine Assistance or infallibility of these Guides of the Church in necessaries should either not haue been or not haue been a thing well known to or belieued in the Church by this to use the Doctors terms Deriuatiue and perpetuated sensation of Tradition if there had been no Diuine Writings for soe the Christian religion Without such writings would haue been no rationall and well grounded no stable and certain Religion which surely the Doctor will not affirme And this that is said here of the Churches Infallible Authority may be also of other necessary Articles of the Christian faith For as the Doctor saith It is euident from the Nature of the thing that the Writing of a Diuine Reuolation is not necessary for the ground and reason of Faith as to that Reuelation Because men may belieue a Diuine Reuelation without it as is euident in the Patriarchs and Christian Beleiuers before the Doctrine written 4. Such Infallibility in necessaries then being so settled in the Gouernors and Pastors of the Church the Apostles and those others ordained by them by whom the World was conuerted as that had there been no scriptures it should not haue failed for so the Church would haue failed too The successors cannot be imagined to become disenabled or depriued of it because the Apostles afterwards wrote what they taught but rather by such Writings more secured in it Because the Belief of this Infallibility of these successors receiues a second euidence from the Testimony thereof also found in these Writings Thus both written and vnwritten Tradition-Apostolicall attesting it 5. Now that these Gouernors of the Church who hauing an apparent succession their Testimony must haue been vnquestionably belieued by Christians in what they taught in case there had been no scripture alwayes reputed and held themselues Diuinely assisted and infallible for all necessaries and that this was the Traditiue Faith of the Church grounded on our Lords Promise in all ages sufficiently appears by their inserting from time to time as they thought fitt their Decisions in the Creeds and by their Anathematizing Dissenters the Churches stiling them Hereticks For no Authority if we belieue the Doctor but that wich proues it selfe Infallible and therefore which is Infallible can justly require our internall Assent or submission of Iudgment And Protestants allowing only an externall obedience or silence due to Councills Fallible inferrs that Councills Fallible can justly require no more and consequently that such Councills are Infallible as do justly require more as did the fowr first Councills with the voluntary acknowledgment also and submission of their subjects to such an Authority assumed by them We find indeed subordinate Councills also stating sometimes matters of Faith censuring Heretiks and requiring assent to their Decrees but still with Relation to the same Infallibility residing in the Generall Body of Church Gouernors and their concurrence therein They not passing such Acts without consulting the Tradition and Iudgment of other Churches and especially of the Apostolick see and a generall acceptation rendring their Decisions authentick and valid 2. For the latter part of this Principle Nothing is more absurd then to pretend that Infallibility in a Body of men is not as lyable to doubts and disputes as in those Bookes from whence only they deriue their Infallibility If the Doctor means here as in his Rationall Account that the sentence of a Body of men Infallible is he saith not in some things lyable to some Doubts but as lyable to Doubts and Disputes as the Infallible scriptures for there he maintains That the Decrees of Councills are as lyable to many Interpretations as any other Writings And again If the scriptures cannot put an End to Controuersies on that account how can Generall Councills do it when their Decrees are as lyable to a priuate sense and wrong Interpretation as the scriptures are Nay more c. I say if this be his sense then not to compare Absurdities here Is not this all one as if he said That a Preacher or Commentator can or doth speak or write nothing plainer then the Text Nor the Judge giue a sentence any more intelligible then the Law That Councills can or haue decided nothing clearer then the thing that is in Controuersy And so no Party is cast by them since it appears not for whom they declare And that the Decree of the Councill of Trent as to Transubstantiation remains still as disputable as the Text Hoc est Corpus meum But then how comes it to pass that Protestants when the Definitions of later Councills are urged against them do not contest them as dubious but reject them as erroneous From the same misarguing the Doctor elsewhere concludes That the argument of the Vnity in Opinion of the Roman Party because they are ready to submit their Iudgment to the Determination of the Church will hold as well or better for the Vnity of Protestants as theirs because all men are willing to submit their Iudgments to scriptures which is on all sides agreed to be Infallible Thus He. Now to consider it Moses his Law prescribed by God for an Infallible Rule yet had Iudges appointed when Doubts and Contentions hapned about the meaning of it to explain the sense Our sauiour accordingly in the Ghospell when any one had a Controuersy against another which Controuersy perhaps might be Heresy or his Brothers teaching something contrary to the Rule of Faith ordered vpon such Person his not being
Externall Proponent to be infallible The Obseruations made vpon the three immediatly foregoing Propositions the matter of which is repeated in this do shew that they no way serue him for the vse he would here make of them The sense of which Propositions as far as they haue any truth in them may be returned vpon him thus since the Infallibility af any particular person as to the assent he either doth or may giue to this Point of the Churches Infallibility is asserted by those who plead for the Infallibility of a Church And since such infallibility of a particular person as to this point doth not therefore render at all the Infallibility of a Church vseless to him viz. as to his learning still from her all those other Points of Faith of which he hath no infallible knowledge or certainty otherwayes in which therefore he not being infallible that he may not erre in them it is necessary that the representatiue Church be so And so since the Infallibility of the Church is still of most important effect both to those who haue and to those who as yet haue not any infallible certainty of this her Infallibility toguide both these in a true right and sauing Faith as to those Points where of they haue no certainty Therefore there needs no Enquiry after a further Certainty for that our Faith in which we haue one already from this Infallible Proponent the Church XXIV PRINCIPLE 24. There are different degrees of Certainty to be attained according to the different degrees of Euidence and measure of Diuine Assistance but euery Christian by the use of his reason and common helpes of Grace may attain to so great a degree of Certainty from the conuincing arguments of the Christian Religion and authority of the scriptures that on the same grounds on which men doubt of the truth of them they may as well doubt of the truth of those things which they judge to be most euident to sense or reason Here if the Doctor means That euery Christian by the use of his Reason and common helps of Grace that is as he hath expressed it already Principle 13. and 18. by his perusing the scriptures and sincerely endeauouring to know their meaning exclusuely to his necessary repair to any externall infallible Guide or Proponent as he pretends in Principle 13. 15. 23. may attain to so great a degree of certainty as to all necessary Points of Faith ONELY from the conuincing arguments of the Verity of the Christian Religion and Authority of scriptures as that such a person may as litle doubt of them as of the things most euident to sense or Reason This Principle is denyed And for the reason of this denyall I referr to what is said before to Principle 13. and 18. And I appeal also to what Doctor Stillingfleet himselfe elsewhere tells us in his Rationall Account It seems reasonable saith he that because Art and subtilty may be vsed by such who seek to peruert the Catholick Doctrin and to wrest the plain places of scripture which deliuer it so far from their proper meaning that very few ordinary capacities may be able to clear themselues of such Mists as are cast before their eyes the sense of the Catholick Church in succeeding times may be a very usefull way for vs to embrace the true sense of scripture especially in the great Articles of the Christian Faith as for instance in the Doctrine of the Deity of Christ or the Trinity c. Now should not the Doctor instead of saying the sence of the Catholich Church in succceding Ages may be a very vsefull way for vs haue said is very necessary for vs if his cause would permit him And will not the Socinian thank him for this his mitigation But if according to this Principle euery Christian without this externall Guide can not in some perhaps but in all these Points of Faith attain such certainty as he hath in things most euident to sense or Reason how doth he stand in need of consulting or conforming to the sense of the Primitiue Catholick Church XXV PRINCIPLE 25. No man who firmly assents to any thing as true can at the same time entertain any suspition of the falshood of it for that were to make him certain and vncertain of the same thing It is therefore absurd to say that those who are certain of what they belieue may at the same time not know but that it may be false which is an apparent contradiction and ouerthrowes any faculty in vs of judging of truth or falshood 1. This Principle is euident and granted But such certainty is not applicable to the belief of euery Christian as to all Points of Faith if he be supposed not assisted by any Externall Infallible Guide 2. It is true also that a full and firme Assent free from doubting as where no Reasons offer themselues to perswade vs to the contrary may be yielded to a thing as true which is really false and at the same time no suspicion be entertained of the falshood of it XXVI PRINCIPLE 26. Whateuer necessarily proues a thing to be true doth at the same time proue it impossible to be false because it is impossible the same thing should be true and false at the same time Therefore they who assent firmly to the Doctrine of the Ghospell as true do therby declare their Belief of the Impossibility of the falshood of it This Proposition is granted But one who assents firmly in generall to the whole Doctrine of the Ghospell what euer it be as true and so to the impossibility of the falshood of it or any part of it doth not therefore being vnasisted by any Externall Guide know what this Doctrine is in euery such Point of Faith where the sense of the Letter of this Ghospell is controuerted and to vse the Apostles Phrase hard to be vnderstood and that in matters too hazarding damnation if mistaken Therefore me thinks the Doctor should here allow thus much at least That all those who after their perusing the scriptures think themselues not certain of its sense are obliged notwithstanding the silence of these Protestant Principles herein to repair to the Direction of these Externall Guides and these too not taken at aduenture and to follow their Faith Now such non-pretenders to Certainty according to the Doctors tryall of it sett down below in Consid. on Princ. 29. I suppose are the greatest part of Protestants XXVII PRINCIPLE 27. The nature of Certainty doth receiue seuerall names either according to the nature of the Proof or the degrees of the Assent Thus MORALL certainty may be so called either as it is opposed to MATHEMATICALL Euidence but implying a firme assent vpon the highest Euidence that Morall things can receiue Or as it is opposed to a higher degree of certainty in the same kind so MORALL Certainty implies only greater Probabilities of one side then the other In the former
sense we assert the Certainty of Christian Faith to be MORALL not in the later This Principle is granted if importing only that Christians haue or may haue a sufficiently certain and infallible Euidence of the Truth of their Christianity But notwithstanding this Christians may be deficient in a right belief of seuerall necessary Articles of this Christian Faith if destitute of that externall Infallible Guide therein And the perpetuall Diuine Assistance and so Infallibility in Necessaries of this Guide being declared in the scriptures a Catholick hauing once learnt this Point of Faith from it Definitions and Expositions becomes secure and setled in the belief of all those controuerted Articles of his Faith Wherein Others another whilst the scriptures in such Points at least to persons vnlearned or of weaker judgments which are which are the greatest part of Christians are ambiguous in their sence and drawn with much art to seuerall interests XXVIII PRINCIPLE 28. A Christian being thus certain to the highest degree of a firm assent that the scriptures are the Word of God his Faith is thereby resolued into the scriptures as into the rule and measure of what hee is to belieue as it is into the Veracity of God as the ground of belieuing what is therein contained Both Catholicks and Protestants profess to resolue their Faith into the Word of God and Diuine Reuelation or into the scriptures so as is said on Principle 14. and 29. and make Gods Veracity the Ground of their belief of the things therein contained But the former resolue their Faith into this scripture as the sense of it where disputed is deliuered by the Church whose Faith the Apostle commands vs to follow and to whom Christ himself giues testimony as S. Augustin saith As for Protestants they resolue their Faith into this scripture as the sence of it is ultimatly apprehended and vnderstood by their own judgments None here to vse the Doctors words elsewhere vsurping that Royall Prerogrtiue of Heauen in prescribing infallibly in matters question'd suppose in those Points the Doctor named before the Doctrine of the Deity of Iesus Christ or of the Trinity But leauing all to judge and so the Socinians according to the Pandects of the Diuine Lawes because each member of this society is bound to take care of his soul and all things that tend thereto But here the Doctor will permit vs to aske whether euery one is bound to take care of his soul so as vnder the pretence hereof to disobey their Resolutions and Instructions in Faith or Manners whom God hath appointed to take care of and to watch ouer their soules and will require an account of them for it Here therefore let euery one take the safest course and where there is no euident Certainty always make sure to side with the Church XXIX PRINCIPLE 29 No Christian can be obliged vnder any pretence of Infallibility to belieue any thing as a matter of Faith but what was reuealed by God himselfe in that Book wherein he belieues his will to be contained and consequently is bound to reject whatsoeuer is offered to be imposed vpon his Faith which hath no fundation in scripture or is contrary thereto Which rejection is no making NEGATIVE ARTICLES OF FAITH but only applying the generall grounds of Faith to particular instances as I belieue nothing necessary to saluation but what is contained in scripeure Therefore no such particular things which neither are there nor can be deduced thence 1. Here first obserue That what no Christian is obliged to belieue vnder any pretence of Church-Infallibility he is much rather not obliged to belieue vnder any pretence of Church Authority And that the Doctors freeing the Churches subjects here from the former doth so from the later It concerns therefore his superiors to look to it whether their Churches and their owne Authority suffers no detriment particularly from this Principle I mean so as it can be applied to priuate mens practice 2. Next obserue That the Expression What is reuealed by God c. as it is applicable to persons must either mean What such person only thinks belieues or is perswaded to be reuealed c. or what such person certainly knows to be reuealed And the same may be sayd of the later expressions what hath no foundation What is contrary Now as either of these two Additions are made a great alteration is made in the Principle and what in the one Addition is true in the other may be false As for example when a culpable Ignorance belieues something that is enjoyned by this Authority not to be reuealed in Gods Word which indeed is so and so rejects it here such act is not justifiable Very necessary therefore it seems here to make an exact distinction that if the Doctor means it here of the one viz. certain Knowledge it may not be misapplyed by any to the other namely a belief or full perswasion For so men set once vpon examining well in such high mysteries their owne Certainty will I conceiue neuer find just cause to reject what this Church-Authority to which they owe obedience recommends to them vpon Her Certainty But to take Expressions as they lye For the first Part of this Principle thus much is granted That no Christian can be obliged vnder any pretence of Infallibility to belieue any thing as a matter of Faith but what is reuealed by God himselfe in his Word Written or Vnwritten both which the Doctor else where allowes to be of the same Value so it be euident they are his Word Where I adde vnwritten because though it is granted before on Principle 14. that the Word written or Book of scriptures contains all those Points of Faith that are simply necessary to be of all persons belieued for attaining saluation Yet some Articles of a Christians Faith there may be that are not there contained which may be also securely preserued in the Church by Ecclesiasticall Tradition both Written and Vnwritten deriued at first from the Apostolicall as for example this by Protestants confessed That these Bookes of scripture are the Word of God I say thus much is granted For no Church-Infallibility is now pretended but only in declaring what this Word of God deliuers requireth authorizeth and a Catholicks whole Faith is grounded on Diuine Reuelation And where such pretended Infallible Church-Authority enjoyns any thing to be belieued meerly as lawfull it grounds it selfe on this Word of God for the lawfulness of it The Consequence also is granted viz. That a Christian is bound to reject whatsoeuer is offred to be imposed vpon his Faith which hath no foundation in scripture or Gods Word as before explained or is contrary thereto that is which is certainly known to such Christian to be so there being no matter of Faith enjoyned by such Authority but what is pretended to be so founded But then such Christian where not infallibly certain
Rules of tryall the same Motiues by which the Infallibility of any Diuine reuelation is This Consequence couched only in generall terms is granted in the same manner as the 6. Principle is changing must here into may But then of many things examined and discouered by the same way or means some are much more easily by euery one examined and discouered then some others as the Euidence for them in this means are greater So Holy Scriptures belieued such from Vniuersall Tradition may be much clearer in some Articles of our Faith then in others And some Diuine Reuelations may be so obscurely expressed there or inuolued only in their Principles as that some weak capacities cannot discern them which yet in the same Scriptures may discouer the Authority of the Church and its promised Diuine Assistance and Infallibility in necessaries and so from thence learn those other Of which Church and its Infallibility clear in Scriptures for all necessaries and for deciding other Points more obscure therein thus writes S. Augustin in his Dispute with the Donatists concerning the obscure Point of Rebaptization Quoniam sacra Scriptura fallere non potest c. Since the Holy Scripture cannot deceiue vs let whosoeuer is in fear of being deceiued by the obscurity of this Question consult the same Church about it which Church the Holy Scripture doth without all ambiguity demonstrate And before Earumdem Scripturarum etiam in hac re a nobis tenetur veritas cum c. That is The truth of the Holy Scriptures is held by vs in this matter or Point of Rebaptization when we do that which has pleased the Vniuersall Church that is which had been stated concerning that Point by the Church which the Authority of the Scriptures themselues does commend that since c. Thus writes S. Augustin All which is false and sayd to no purpose if the Scripture be not clear in this That this Church can determine nothing in such important Contests contrary to the verity of the Scriptures and that we ought to giue credit to what he decides for then it would not be true what he says The truth of the same Scriptures in this matter is held by vs and He who is in fear to be deceiued by the obscurity of this Question is no way relieued in following the sentence of the Church Now if it be further asked Amongst those seuerall Modern opposit Communions which do equally inuite men into their Society by the Name of the Church Which of them is so Diuinely attested there are beside the Description made of it in Scripture not applicable to other pretended Churches and frequently vrged by the same Father against the Donatists There are I say sufficiently certain rationall Euidences and Marks thereof left to Christians whereby the sober Enquirer after it cannot be mistaken I mean not here those Marks of the true Church though true Marks also the quest of which men are sett vpon by Protestants viz. True Doctrine and a right administration of the Sacraments A Quest or Tryall that can neuer be made an end of being a task to know all the Truths in Christianity first before we can know the Church When as the Enquirer seeks after the Church which as S. Augustin sayth the Scripture demonstrates that by it he may come to know the Truths But I mean those other Marks mention'd by S. Augustin in the Book he wrote of the Benefit of belieuing the Church viz. Sequentium multitudo c. The multitude of her followers the Consent of Nations her Antiquity c. Which Church hath descended visibly from Christ himself by his Apostles vnto vs and from vs will descend to posterity c. And which by the Confession of Mankind from the Apostolick See by succession of Bishops hath obtained the supreme top of Authority whilst Hereticks on all sides barked against her in vain and were still condemned partly by the judgment euen of the common people partly by the venerable grauity of Councills and partly also by the Majesty of Miracles that is by Miracles done in this Church after the Apostles times of seuerall of which S. Augustin himself was an eye-witness and of some an instrument The same Father repeats much-what the same in another Book of his De Vnitate Ecclesiae against the Donatists a Sect in Africk Non est obscura Quaestio c. It is no obscure Question says he viz. which is the true Church in which those may deceiue you who according to our Lords prediction shall come and say Behold here is Christ behold he is there behold he is in the Desart as in a place where the multitude is not great The time was when the Reformation were constrained to vse the like phrases and also to apply to themselues that Text Fear not little Flock But you haue a Church described in in the Scripture to be spredd through all Regions and to grow still in Conuersion of Nations till the haruest You haue a City concerning which he that was the Founder of it sayd A City built on a Hill cannot be hid This is the Church therefore not in some corner of the earth but euery where most known Now I hope none will think fitt to apply these Scriptures more to S. Augustins time then to any other or to the present For by the same reason the Donatists might here haue counter-applied them to some other and not to S. Augustins times Much what the same is iterated again by this Father and three Testimonies I hope will establish this matter where he tells the Manicheans what retained him in the bosome of that Church from which they stood separated Vt omittam Sapientiam c. that is That I may omitt that Wisdome viz. the Mark of true Doctrine which you do not belieue to be in the Catholick Church there are many other things which most justly keep me in her bosome The consent of peoples and Nations keeps me there Authority begun by Miracles confirmed by Antiquity keeps me there The Succession of Pastors from the Seat it self of S. Peter to whom our Lord after his Resurrection recommended his Sheep to be fedd by him vnto the present Bishop keeps me there And lastly the very Name of Catholick heeps me there c. Here are S. Augustins Marks to find our the Church from which men were to learn the Truth whilst proposed to seuerall persons and Sects always the same And these are the Euidences in Tradition and in those other commonly call'd Motiues of Credibility which in themselues seeme not justly questionable that will afford a sufficient Certainty to euery Sober Enquirer whereby he may try and discern that present Church to which now also if in S. Augustins time Christ affords a testimony and which lyeth not in Corners nor starts vp after some Ages and vanishes again but is fixed ab Apostolica Sede per successiones Episcoporum a City sett on
a Hill in the most extended Vnity of an Externall Communion which no other Christian Society can equall a Candle on a Candlestick a Perpetuall erected Visible Pillar and Monument of Truth frustra Haereticis circumlatrantibus Where also according to the disparity of seuerall mens capacities I suppose nothing more necessary then that this Euidence receiued eyther from all or only some of these Notes to those who haue not ability to examin others be such as that it out-weigh any arguments mouing him to the contrary and the like Euidence to which is thought sufficient to determin vs in other Elections And then this Church thus being found he may be resolued by it concerning the Sence of other Diuine Reuelations more dubious and generally all other Scrupules in Religion to witt so farr as this Church from time to time seeth a necessity of such Resolution and the Diuine Reuelation therein is to her sufficiently clear only if such person not spending so much of his own judgment will afford instead of it a little more of his Obedience III. CONSEQUENCE 3. The less conuincing the Miracles the more doubtfull the Marks the more obscure the Sence of eyther what is called the Catholick Church or declared by it the less reason hath any Christian to belieue vpon the account of any who call themselues by the name of the Catholick Church All this is true vpon supposition that matters stand as the Doctor would pretend but such supposition being groundless he must giue me leaue to inuert his Consequence and say The more conuincing the Miracles if any credit for these may be giuen to Church-History the more euident the Marks euen now giuen by S. Augustin and modern Catholick Writers the more clear and manifest euen to simple persons who with much difficulty in seuerall places comprehend the Sense of controuerted Scripture is the Catholick Church whose Representatiue are the subordinate Councills and whose Gouernors the seuerall Degrees of the Ecclesiasticall Hierarchy ascending to the Prime See of S. Peter and the more clear also the Points declared by it viz. in these Councills whose Decrees suppose that of Trent if questioned for their Truth are not for their perspicuity and particularly in the Points of Controuersy they assembled to determin between Protestants and Catholicks the more reason hath any Christian to belieue vpon the account of those who call themselues by the Name and challenge the High Priuiledges which no other Separated Socityes of Christians do of the Catholick Church IV. CONSEQUENCE 4. The more absurd any Opinions are and repugnant to the first Principles of Sense and Reason which any Church obtrudes vpon the Faith of men the greater reason men still haue to reject the pretence of Infallibility in that Church as a grand Imposture The Higher any Points of Faith be and the more remote from Sense and naturall Reason or not comprehensiue by them which such Church as is named before and in the highest capacity of it Generall Councils proposeth to the Faith of Christians the more noble exercise they haue of their Faith whilst they haue an abundant certainty also that such Leaders can misguide them in nothing necessary to Saluation And no reason haue they vpon such improbabilities or contradictions to Sense or naturall Reason to suspect or be jealous of the Churches Infallibility as an Imposture which Church they see through what euer obstacles faithfully adheres to the Diuine Oracles how incredible soeuer to Nature and may be thought because it seems not swayed or hindred by these at all to vse more integrity in her judgment and fidelity to the Diuine Reuelations Yet this is not sayd as if the judgment of our Sences appointed by God the Instruments by hearing or reading them of conueying Faith and his Diuine Reuelations to vs affords not a sufficient Naturall Certainty or Infallibility whereon to ground our belief in all those things subject to our Senses wherein the Diuine Power doth not interpose But only 1. That where the Diuine Power worketh any thing Supernaturally that is contrary to our Senses as it may no doubt here we are not to belieue them And this I think none can deny 2. And next That we are to belieue this Diuine Power doth so so often as Certain Diuine Reuelation tells vs so Though by the same senses if tells us so we belieuing our Senses that it tells vs so when we do not belieue the same Senses for the thing which is contrary to what it tells vs The truth of which Diuine Reuelation we are to learn from Gods Church infallibly assisted in necessary Faith For otherwise Lot and his Daughters were not to credit the Diuine Reuelation supposing that Diuine History then written and extant that the seeming Men who came to Sodome were Angells because this was against their Senses Now here would he argue well who because Lots sight was actually deceiued vpon this Supernaturall accident in taking the Angells to be Men as certainly it was from hence would inferr that the Apostles had no sufficiēt Certainty or ground from their seeing our Lord to belieue him risen from the Dead Or that no Belief could euer be certainly grounded vpon our Senses Nor that Christians haue any certain Foundation of their Faith For a Naturall or Morall Certainty though such as is per potentiam Diuinam fallible and errable and is to be belieued to err where euer we haue Diuine Reuelation for it not else I say a Certainty though not such an one as cannot possibly be false but which according to the Laws of Nature and the common manners and experience of men is not false is sufficient on which to ground such a Faith as God requires of vs in respect of that Certainty which can be deriued from humane Sense or Reason and which serues for an Introductiue to the relyance of this our Faith vpon such Reuelation as is belieued by vs Diuine and which if Diuine we know is not possibly fallible In respect of its relying on which Reuelation an infallible Object and not for an Infallible Certainty as to the Subject it is that this our Faith is denominated a Diuine Faith Now this Naturall or Morall Certainty is thought sufficient for the first Rationall Introductiue and security of our Faith not only by the Doctor in his 27. Principle but also by Catholick Diuines in their Discourses of the Prudentiall Motiues V. CONSEQUENCE 5. To disown what is taught by such a Church is not to question the Veracity of God but so firmly to adhere to that in what he hath reuealed in Scriptures that men dare not out of loue to their souls reject what is so taught To disown what is taught by such a Church as we have here represented it will be to desert what God hath reuealed in the Scriptures the true meaning of which Reuelations when controuerted we are to receiue from it And so men ought not