suspect any Fraud or Design in the Alterations that appear in the Manuscript Copies And as to Translations that have been made among us the People who are not able to examin them by the Originals have no Reason to suspect them as to any Matter of Faith. Not meerly from the Skill and Integrity of the Persons and the Care that hath been taken but because it was so much the Concernment of some Men to have lessen'd the Credit of our Translations as much as was possible and they have not been able to produce any thing that might shake the Faith of a considering Man. If it be said after all This is but Human Faith and not Divine I answer IV. We must be careful to distinguish the Certainty of Human and Divine Faith in this Matter We do not pretend that we have an Absolute Divine Certainty of things that are only capable of Human Certainty and we do not say that we have only Human Certainty of things capable of Divine Certainty If the Question be put concerning the Objects of Divine Faith then we do answer That we have a Divine Certainty of them from those things which are the proper Evidence of Divine Revelation We believe the Doctrine of Christ with a Divine Faith because it was confirmed by Miracles and Prophecies We believe the New Testament to be written by the Holy Spirit because the Promise of the Spirit was fulfilled upon them and especially in a thing of so great Concernment to the whole Christian Church But if the Question be asked only concerning a Matter of Fact as whether the Books that bear such Names were written by the Persons whose Names they bear then I can have no greater Certainty than belongs to a Matter of Fact but then it is so circumstantiated that I have a greater and more absolute Certainty as to this then any other Matter of Fact which wants the Proofs that this hath And if as to Books and Copies and Translations we have as high a Certainty as the thing is capable of it is madness to expect and require more For where there is but a Human Testimony there cannot be the Certainty of Divine Faith which must not only have a Divine Object but must rest on a Divine Testimony but where the Testimony is Human the Certainty must be such as relates to the highest of that kind But still such a Faith may have Absolute Certainty of its kind and although in regard of its Testimony it be Human Faith yet in regard both of its Object its inward Cause and its Effects it may be truly called Divine IX The last Objection is concerning the Number of Canonical Books Pray satisfie us saith Mr. S. about this exact Number of Books and how many will just serve turn One would think by his Objections J. S. were preparing Matter for the Critical History of the New Testament he seems so concerned to lessen the Authority of it But I shall Answer the Objections he offers 1. There may have been Books lost that were written by Persons divinely inspir'd and we have no unanimous Consent of the Christian Church that there is none lost and those Books might contain Matters different from or to be superadded to the Canon we have now and without this we can have no Certainty that the Books we have now contained all the Divine Revelations I Answer I. If we have the unanimous Consent of the Christian Church that we have the Canon of the New Testament entire then we have their Consent that there is no Book written by Divine Inspiration lost And this appears by the Contest in the IV. Century about the just Number of the Canonical Books The Churches then differ'd about some Books not then Universally receiv'd as the Apocalypse in some and the Epistle to the Hebrews in others Which shews that the Churches were then so solicitous to preserve any Books that appear'd to be written by Persons Inspir'd that although these did then want Universal Consent yet they were still kept and read and dispers'd till upon further Examination they came to be Universally read It is not therefore in the least probable they should suffer any Apostolical Writings to be lost II. This is to charge the Christian Church with so gross a Neglect as overthrows the force of all his Arguments for Tradition For we must suppose an Apostolical Writing sent to some Church by Direction of the Holy Spirit and yet that Church be so notoriously careless as to lose a Book containing in it many Points of Faith now I appeal to any one of common Sense whether he could trust their Word for Matters of Faith who could be so negligent as to lose a great many Points of Faith at once And the more such a Book were dispersed the Argument is still stronger against Tradition Besides this shews the great Insufficiency of Oral Tradition if these Points of Faith are lost because such a Book was lost wherein they were contained If Tradition had been so effectual a Means of Conveying Matters of Faith it should have appear'd in such a Case viz. in preserving such Matters of Faith though the Books were lost But we find nothing like this so much as pretended Although it were much easier pretended than proved III. This is to suppose the Providence of God not to be immediately concerned in preserving Books written by Divine Inspiration Mr. S. doth really suppose that Books written by Divine Inspiration may have been lost or at least that we cannot prove that they are not But we think it a considerable Proof that they could not because the Divine Providence doth so immediately concern it self in preserving that which tends so much to the Good of his Church If a Hair doth not fall from our Heads nor a Sparrow fall on the Ground without the Providence of God as our Saviour affirms is it not very unreasonable to suppose that a Divine Book written for the Benefit of the Christian Church should be wholly lost Especially considering the extraordinary Care the first Christians took in Times of the greatest Persecutions to preserve the Scriptures and no force or violence could extort them out of their hands On Mr. S's Supposition it was no hard Matter for a Book of Scripture to be lost viz. if the several Books had been committed to the Custody of some Men in Trust for the whole Church but if we consider the things as they really were it will appear hardly possible For the Books were not kept up at first in a few hands but dispersed abroad in multitudes of Copies and received with mighty Veneration both on the Account of the Authors of them and the Matters contained in them They were read both in Publick and in Private they heard them in their Assemblies and they made them their constant Imployment at home they were their Rule of Life as well as of Faith. And how is it possible to suppose any Book so received so
esteemed so dispersed so constantly read could be suffer'd to be lost among Christians If it be Objected That they were not all so esteemed at first as appears by the Epistle to the Hebrews and therefore might more easily be lost I Answer That however they were not universally received at first yet they were by those Churches to whom they were written and among them they were not kept up but mightily dispersed so that there was no way to lose them from the first spreading of them abroad unless we can suppose such multitudes of Christians to conspire together to suppress a Book of so great Concernment to themselves As if Persons who claim an Estate by virtue of some Deeds should all agree to imbezel them or any material part of them Here was no pretence for Registers and Abridgments which some make use of to lessen the Authority of the Books of the Old Testament for here we have the very Authentick Writings of the Apostles and their own Epistles in their own style and Expressions And supposing the Churches to whom they were sent to have received them as their Writings and to have communicated them to others as they did I do not see under these Circumstances how a Book containing Divine Revelations could be lost II. He Objects That the Canon of Scripture was not entire but deficient for some hundreds of years till the whole Canon was collected and acknowledged and therefore so long the Church had no Perfect Rule of Faith. I Answer I. I distinguish between a Compleat Rule of Faith and a Compleat Canon of Scripture For if the Books owned and universally received contain in them all Matters of Faith then the Rule of Faith is Compleat although some particular Books may be still in Dispute As for Instance it is certain that in St. Jerom's Time the Church of Rome did not receive as Canonical the Epistle to the Hebrews Had not that Church therefore a Compleat Rule of Faith If God hath so abundantly provided for his Church that there may be a full Revelation of all Points of Faith in the rest then the disputing the Authority of such an Epistle doth not derogate from the Compleatness of the Rule of Faith. For if they have all Points of Faith they must have a Compleat Rule of Faith. II. It is no Prejudice to the true Canon of Scripture that some particular Books of the New Testament were for some time disputed by some particular Churches For if it were done without Ground it doth reflect more on those Churches than on those Books especially when those very Churches afterwards received them And this was the Case of the Church of Rome as to the Epistle to the Hebrews St. Jerom affirms That not only the Greek Churches all received it but that all the Ancient Writers did so and not meerly as an Ecclesiastical but as a Canonical Epistle Therefore this must be a late thing in the Church of Rome and in probability began upon the Novatian Controversie which Epistle was thought too much to favour the Novatian Doctrine and when that Controversie did abate that Epistle recovered its Authority in the Church of Rome But Mr. S. is angry with me for reflecting on the Church of Rome for not receiving the Epistle to the Hebrews in St. Jerom 's Time which he thinks was an Act of Prudence antecedent to the Judgment or Determination of any Church whether Greek or Latin. One may see by this how well versed he is in the Canon of Scripture when St. Jerom declares that not only all the Greek Writers received it but all the Ancient and that as Canonical Was here no antecedent Judgment of the Church in this Matter Doth not the Consent of all Ancient Writers even in St. Jerom's Time make a Judgment of the Church But he adds That what I make a heinous Crime in the Church of Rome was a commendable Caution in it That which I said was That it hence appear'd that the Church of Rome was far from being believed then to have the Authority of making the Canon of Scripture or being Infallible in Faith. And what saith J. S. in Answer to this Not one Syllable but runs it off to another thing But why do I not as well blame the Greek Churches for not receiving the Apocalypse They do not pretend to such Authority and Infallibility in this Matter as the Church of Rome doth I do not deny that there were some Greeks then to blame in rejecting the Apocalypse but Bellarmin saith they were but few and obscure Persons and he produces the Testimonies of Justin Martyr Irenaeus Theophilus Antiochenus Melito Sardensis Dionysius Alexandrinus Clemens Alexandrinus Origen and Athanasius all approving it And the Occasion of disputing it arose from the Millenary Opinion which some thought they could not confute as long as the Apocalypse had such Authority in the Church And such Disputes as these which wore off by degrees are no real Prejudice to the Canon of the New Testament which was at first generally received and although some few Books were contested for a time yet they recover'd their Authority and have ever since been received by the Universal Consent of all Christian Churches III. He Objects against this Universal Consent the Testimonies of Marcion Ebion Valentinus Cerinthus and Epiphanius his other Hereticks who rejected the Canon of the New Testament Could any Man but J. S. make such an Objection as this But he had a mind to bring me in as a Favourer of all Hereticks and as such another Man of Integrity hath done of all Anti-Catholick and Anti-Christian Doctrines But where have I given any Occasion for such spiteful Reflections All that I said was We have the Universal Consent of all Christian Churches for the Canon of the New Testament i. e. Of all since the time that the Epistle to the Hebrews was receiv'd in the Latin and the Apocalypse in the Greek Churches notwithstanding all the Divisions they have since fallen into yet they had no Difference as to the Canon of the New Testament And this I insisted on as the Ground of our Certainty viz. The Unanimous Consent of all the great Bodies of Christians that have continued under different Denominations to this day To this he gives no other Answer but that my Answer to the Fifth Question is co-incident with that to the Fourth I thought J. S. in the Self-evident way would have liked my Answer the better for it But he doth not comprehend the design of it I had said before That we relied on the Universal Testimony of the Christian Church upon that the Question was asked What I meant by the Christian Church My Answer was That it was that which was made up of all Christian Churches i. e. saith J. S. That all the Parts make the Whole and what Incongruity is there When Mr. G. said That the Christian Church may be taken in several Latitudes he desired to know in
Ground they went upon and so we are come to the Debate between Scripture and Tradition II. All Traditionary Christians believe the same to Day which they did Yesterday This is capable of a threefold meaning I. That they do actually believe the same to Day which they did Yesterday Which is a meer contingent thing and proves nothing Or II. That they are bound to believe to Day as they did Yesterday And that may be on several Accounts I. Because they see Evidence from the Word of God to Day as well as they did Yesterday II. Or because their Guides of the Church teach them the same to Day which they did Yesterday whom they believe to be Infallible III. Or meerly because they receive it by an Oral Tradition and not on the other Accounts and then it proves no more than that they are bound to do it and it is too well known that many fail to do what they are bound to Or III. That they do Infallibly believe the same to Day which they did Yesterday But then this ought to have been inserted in the Proposition That Traditionary Christians cannot fail to believe to Day what they did Yesterday If it be said That this is implyed in their being Traditionary Christians then I say the whole is a Fallacy of 〈◊〉 〈◊〉 〈◊〉 〈◊〉 〈◊〉 for he supposes all true Christians to be Traditionary Christians and then that they Infallibly hold to Tradition as their Rule and from thence he proves Tradition to be Infallible But if the Body of Christians may go upon another Rule or if going upon Tradition they may misunderstand it then there is no inseparable connexion in the several Links of this Chain And there is a further Fallacy in supposing that if any change in Faith happens it must be as sudden and remarkable as if all Men should to day refuse to believe what they believed Yesterday Whereas the changes of Opinions are oft-times wrought by insensible Degrees and many concurrent Causes and sometimes the very same Words may be used and the Faith altered as in the Case of Merit Sacraments Sacrifice c. which sheweth Men may continue the very same Terms and yet believe quite a different thing And where Changes are gradual it is very unreasonable to pitch upon such a precise and narrow space of time as between to Day and Yesterday By the same Method one may demonstrate it to be impossible that any Language should be changed for People speak the same Language to Day which they did Yesterday and the same Yesterday which they did the Day before and so up to the very building of Babel and yet we all know that Languages are continually changed and to such a degree that in some Ages they cannot understand what was at that time intelligible by all In such cases it is enough to assign the general Causes and Reasons of Alterations without fixing a precise and determinate Time. And those I shall speak to afterwards III. And so up to the time of our Blessed Saviour To prove any thing from hence it must be shewed I. That there can be no Pretence to Tradition taken up without Ground for if there may it can by no means follow That if Men pretend to Tradition that Tradition must run up to the Time of Christ. But then they cease to be Traditionary Christians What then Not in pretence for they may call themselves so still but in reality they are not II. That if Men lay claim to a Rule they must always observe it We do not pretend to it as to the Scripture And what Reason is there for it as to Tradition But if Men may pretend to follow Tradition and do not then from their being Traditionary Christians it can by no means follow that this Tradition must be carried up to the Time of our Blessed Saviour II. The second Proposition is And if they follow this Rule they can never err in Faith. This is palpably self evident saith J. S. So say I too but it is only to be a meer Fallacy To follow this Rule is to believe the same to Day which they did Yesterday and so up to Christ or downwards If they did this from Christs time and so forwards they must continue to believe the same to the End of the World. If they really believe the same Doctrine which Christ taught no doubt they cannot err But the Question is Whether this be an Infallible Rule for us to Judge they could never mistake in this Rule nor follow any other For if either of these could happen the Demonstration is lost If it were possible for Errors to come in some other Way or for Persons to misapprehend the Doctrine delivered then it is not possible for us by this Way to be convinced they could not err The latter I have already spoken to I shall now shew that there were some other ways that Errors might come in And here I shall pass over the Common Infirmities of Human Nature which I think Oral Tradition can never Cure and which leave Men always lyable to Error but I shall name some more particular Ways of introducing them I. By the Authority of False Teachers And for this I shall not run back to the False Apostles and Seducers in the Apostles times and afterwards but I shall bring a present Instance in the Church of Rome and that is of Michael de Molinos a Person solemnly condemned at Rome Aug. 28. of this Year for 68 Propositions taken out of his Books and owned by himself as the Decree saith which are there said to be Heretical Erroneous Blasphemous Offensive Rash Seditious and contrary to Christian Discipline This Man is said to have had Thousands of Disciples in Italy in the very Heart of the Traditionary Church Now I desire J. S. to inform me If Tradition be Infallible and that be the Way followed in the Church of Rome how it was possible for such Multitudes to be deceived in Matters of such Consequence To say they were not deceived is to expose the Authority of the Guides of the Church of Rome to the greatest Contempt To say they were deceived is to own That notwithstanding Tradition a single Priest may gain such Authority as to deceive Thousands and where lies then the Infallibility of Tradition II. By Enthusiasm or a Pretence to Immediate Revelation For this I shall not produce the Old Instances in Ecclesiastical History as of Montanus Asclepiades Theodotus Manichaeus Arius AEtius c. who all pretended to Revelations for their particular Opinions But I shall keep to the late Instance of Molinos who asserts That the Perfection of a Christian State lies in a Simple Pure Infused and Perfect Contemplation above the Vse of Ratiocination or Discursive Prayer and that in order to this nothing is so necessary as Self-annihilation This Doctrine is now condemned at Rome but how came it into the Church Did not they believe the same to Day which they did Yesterday
is I. To shew how unfit J. S. of all Men is to undertake this Cause II. To settle the true State of the Controversie between us III. To examine the Reasons he produces against our Grounds of Certainty IV. To lay open the weakness of his Arguments on behalf of the Infallibility of Oral and Practical Tradition I. As to J. S. his appearing in this Cause again we are to consider that in his Catholick Letters he frequently owns Faith vindicated Reason against Raillery and Errour nonplust and even Sure Footing it self But I shall now shew that he disowned the main Principles in those Books when he was in great danger of being Censured at Rome for them and therefore is not to be allow'd to produce them again The Account of this Matter will give great Light into the state of the present Controversie and is therefore necessary to be premised to it Out of those Books of J. S. a considerable Person in the Church of Rome selected three Propositions about the Grounds of his Infallible Certainty which were these I. That he who is obliged to profess Faith propositions true must see the Connexion between their Terms and consequently that they cannot be unconnected or false II. If the two Terms be not seen to be connected these Propositions may nay ought to be denyed by the Respondent whose Office and Right it is to grant nothing but what is evident lest he ensnare himself III. 'T is requisite and necessary that the Assent of Faith in divers particular Believers be formally Infallible or that those Persons be infallibly certain by evident Reasons that the Authority or Rule of Faith they rely on cannot herein deceive them Else great Wits and acute Reflecters whose piercing Vnderstandings require convictive Grounds for their Faith would remain for ever unsatisfied nor would the wisest Christians sincerely and heartily assent to nor with honesty profess the Truth of their Faith nor could any prove it true or establish rational doubters in it or convert Men of exact knowledge to it or convince Hereticks calling the Truth of it in question Nor could Governors and leading Persons with any Conscience or Credit propose and preach the Truth of Faith to the Generality These Propositions were tender'd to two Doctors of the Sorbon who declared The First could not be explained in a Catholick Sense and therefore very unfit for Catholick Letters For if say they a Person sees the Connexion between the Terms it would be Science and not Faith it is enough to see them not to be contradictory or that the Connexion is not repugnant to Reason Divine Faith is above not contrary to Reason As to the Second they agreed That neither could that be explained in a Catholick Sense because it is destructive of Faith and a Proposition ought not cannot be denied although the Respondent hath not Evidence of the Terms of which it consists when he otherwise knows the Church which Faith not Demonstration teaches to be Infallible in Matters of Faith to propose as a Truth revealed by God. To the Third they say That it cannot be explained in a Catholick Sense Because it is sufficient that the Church be believed by Faith to be Infallible and it is not requisite that the Infallibility of the Church be proved by evident Reason See here the main Design of his Catholick Letters declared to be no Catholick Doctrine which is to prove that there must be Infallible Certainty by Conclusive Evidence of the Churches Infallibility And if this be not Catholick Doctrine I am infallibly certain his Letters are far from being Catholick in their Sense One of these Doctors writes to the A. B. of D. That the Natural Sense of the Propositions could not be Catholick and that all Bishops were bound to suppress this Doctrine lest it did mischief to the Flock of Christ. And that the A. B. of Paris would revoke his Licence if the Author did not retract them as he hoped he would What Retract the Substance of his Catholick Letters Is this possible And yet again publish the same Doctrine as Catholick This is indeed very surprising But so it was For the A. B. of D. averrs That J. S. confessed the Propositions to be Heretical yea very Heretical but he said they were not taken in his sense which the other said was a ridiculous Plea. He granted that J. S. might contradict himself but there was no colour for saying the Propositions were not taken in their true sense And Mr. S. being requir'd by the A. B. of Paris to Anathematize these Propositions and to subscribe to the Censure that they could not be explained in a Catholick Sense he did it And yet the sense of them is maintained by him in his Catholick Letters Is not such a Man fit to hold the Cards for Mr. G. who makes the same Doctrine to be Heretical and Catholick as his Circumstances require And in his own Language he goes backwards and forwards blows and sups declares for and against the same Principles This Doctrine of J. S. was complained of at Rome and a Congregation of Cardinals was appointed to Examine it and they sent their Instructions about it to the Popes Nuncio at Paris where J. S. then was And therein they took notice that in his Vindication sent to them he detested that Doctrine as Heretical viz. that the Evidence of the Connexion of Predicate and Subject and the Evidence of the Rule of Faith by which the Believer may be infallibly certain he cannot be deceived is necessary in order to Faith. I desire the Reader to mark this Declaration which J. S. sent to Rome and to compare it with the Doctrine of his Catholick Letters But of that hereafter But it is worth our while to shew with what a double Face I. S. appeared in his Vindication and Complaint sent to Rome and in his Books which he published here And by that the Reader may judge of the Catholick Sincerity of the Writer of these Letters I. About the Faith he designs to demonstrate Faith Vindicated Preface I declare then that my chief End in this Treatise is to settle Christian Faith or to demonstrate that it must be truly or absolutely certain and that my applying it now and then to my Opposers is only a Secondary Intention and meerly Occasional Querimonia advers Lominum p. 49. He saith He speaks not of Faith in itself but as it is controverted among us The same he affirms p. 145 146. that he meddles not with Faith but with respect to his Adversaries or as it is disputed between Catholicks and those he calls Hereticks p. 148. If it were his design to settle Christian Faith and to make it truely and absolutely certain and only secondarily applying it to his Opposers how is it possible that at the same time he should not meddle with Faith in itself but meerly with respect to his Opposers Is not this a
brave Undertaker to make Faith infallibly certain who so evidently contradicts himself as to his own design But it seems to us he must pretend to make Faith certain in itself but at Rome he meant no more by it but only to perplex and confound us As though his Demonstrations were only intended for a sort of Metaphysical Traps to catch Hereticks with But we are glad to see by his own Confession that Faith in itself is not made absolutely Certain by them II. About the Objects of Faith and the Evidence of them Reason against Raillery pag. 55. The strangest and wisest Souls are unapt to assent but upon Evidence Hence unless such Men see Proofs absolutely concluding those Points true they are unapt to be drawn to yield to them and embrace them as certain Truths Nothing can rationally subdue the Faculty of suspending in such Men at least but True Evidence had from the Object working this clear sight in them either by itself or by Effects or Causes necessarily connected with it Other Evidences I know none Faith Vindicated p. 12 13. The Truth of Propositions of Faith consists in the Connexion of those Notions which make the Subject and Predicate Whoever therefore sees not the Connexion between those Notions in the Principle of Faith sees not the Truth of any of those Propositions It follows that he who is obliged to profess Faith-Propositions true must see the Connexion between those Terms In his Declaration sent to Rome p. 11 13. he not only expressed his Assent to these Propositions but That the contrary to them were False Destructive of Faith and Heretical viz. I. That the Objects of Faith are not to be evident or demonstrable by Natural Reasons in order to believing them II. That in order to the believing such Objects of Faith conveyed down to us either by Scripture or Tradition it is not necessary to know evidently the Connexion of Predicate and Subject but it is sufficient if they be proposed by the Catholick Church Now let any Man try how he can reconcile these things 1 Nothing can subdue rationally the Faculty of suspending but true Evidence had from the Object and yet it is destructive to Faith and Heretical to say that the Objects of Faith are demonstrable by natural Reasons in order to believing them Is not true Evidence from the Object a natural Reason in order to believing 2 He that sees not the Connexion between Predicate and Subject sees not the Truth of Faith-propositions and he who is obliged to profess them must see it and yet in order to believing Objects of Faith it is not necessary to see it nay it is Heretical to assert it III. About Infallible Assent Reason against Raillery p. 113. 'T is most evident therefore and demonstrable that there is no Certainty but where there is Infallibility and that we can never be said to be truly certain of any thing till all Circumstances consider'd we see ourselves out of possibility of being deceived hic nunc in that very thing In his Declaration p. 11 13. he owns this Proposition to be True and the contrary to be Heretical viz. That it is not necessary in order to believing the Objects of Faith that he that believes should know evidently his Assent to be Supernatural and Infallible But if there can be no Certainty of Faith till we see ourselves out of possibility of being deceived I should think it very hard to say it was Heretical to assert it was necessary for him that believes to know his Assent to be Infallible For what difference is there between knowing we cannot be deceived in our Assent and that it is Infallible But here he will hope to escape by joyning Supernatural to Infallible and so he over-reached the Cardinals by putting those together for his is nothing but a pure Natural Infallibility IV. About the Mediums of Faith used by him Sure footing p. 172. He rejects Extrinsecal Mediums as insufficient and requires Intrinsecal Faith Vindicated Preface at the end He owns his Discourses to be built on Intrinsecal Mediums Errour Nonplust p. 169. He requires clear Evidence from the Object to ground a firm Assent Page 170 171. He makes it necessary to true Certainty that it be taken from the Thing or Object And true Certainty he saith is built on the Things being as it is and nothing can ever be truly known to be otherwise than it is In his Subscription to the Instructions from Rome p. 12. he denies that he spake of Intrinsecal Requisites to Faith but only of Extrinsecal And this he goes about to prove against his own plain Words in his Declaration Sect. 3. pag. 34 c. How can Intrinsecal Mediums and Evidence from the Object be only Extrinsecal Pre-requisites V. About Human and Divine Faith. Faith Vindicated p. 73. Divine Faith ought to have a far greater degree of Firmness in it than any Human Faith whatsoever Wherefore since Human Faith can rise to that degree of stability Divine Faith being Supernatural ought to be more firmly grounded and consequently more highly impossible to be false Errour Nonplust p. 143. He speaks expresly of Divine Faith. In his Vindication p. 97. He saith It is Evident that he spake of Faith formally as Human and not as formally Divine What Evidence can there be like a Man's plain Words Is not that Divine Faith which he goes about to demonstrate the Infallible Certainty of It seems we are all this while to seek for the Certainty of Faith formally Divine and all this mighty Noise about the Necessity of Infallibility reaches no farther than a Faith formally Human. And yet J. S. affirms that he undertook to prove the impossibility of Falshood in Divine and Supernatural Faith. And so it seems Divine and Supernatural Faith must derive its Infallible Certainty from a meer Natural Infallibility Or if it be but Human Faith he means then he falls short of what he promised which was to shew the Infallible Certainty of Divine Faith. And thus the Trap-Maker is catch'd himself VI. About particular Points of Faith. Errour Nonplust p. 161. I thought he had meant Certainty of the Points of his Faith. What we are then in Reason to expect from Dr. St. is that he would bring us Grounds for the Certainty of his Faith as to determinate Points viz. Christ's Godhead a Trinity c. Reason against Raillery p. 167. Seeing then Christians are bound to profess their Faith true as to those Points of a Trinity for Example or Incarnation c. it follows that it must be affirm'd and held that a Trinity or Incarnation absolutely is and consequently that it is impossible not to be Declaration p. 50. He peremptorily asserts and challenges his Adversaries to shew the contrary that he produced not one Argument to prove any Points of Doctrine to be Divine or Supernatural but only that such a Doctrine was delivered by Christ or his Apostles And this he frequently insists upon and is the
any Certain Authority they were to submit to for the putting an End to all Controversies This is really a Matter of so much Concernment to the whole Christian World that if any such thing had been in the Design of Christianity I can never believe that the Apostles would have omitted it in their several Epistles Had not they sufficient Care of the Certainty of Mens Minds and of the Peace of the Church Was it a Secret concealed then from them Or not thought fit to be communicated by them when it was most necessary to prevent the early Corruptions and Errours of the Christian Churches But they are so far from it that I cannot find any Intimation to that purpose in all their Writings although they had the fairest Occasions for it VII If Men by Certain Reason have found out this Certain Authority What are they to do with this Certain Reason afterwards Methinks it is a little hard for ever to discharge so useful a Servant immediately after so extraordinary a piece of Service as the finding out an Infallible Guide We do not find the Apostles directing the People not to make use of their Understandings because their Guides were Infallible I am apt to think the Apostles were as Infallible as Tradition or Church-Authority ever since and therefore what allowance was made by them to a Judgment of Discretion is still to continue What doth St. Paul mean to speak to the Corinthians in such a manner I speak as to Wise Men judge ye what I say How different is this from I speak by an Infallible Spirit and ye are not to judge what I say When he saith to the Thessalonians Prove all things Doth he mean Swallow all things and Prove nothing When St. John saith Try the Spirits whether they are of God Doth he only mean till they had found a Certain Authority Did not they believe St. John's Authority to be Certain If not to what purpose did he write this Epistle to them If he did he supposed them still to have a liberty of Judging even those who pretended to Inspiration For many false Prophets are gone out into the world And there are certain Rules and Marks to judge of the Pretences to an Infallible Spirit which were in vain assigned if they were not to judge by them VIII Suppose Men differ about this Certain Authority wherein it lies and how far it extends Are not they to exercise their Reason still about this Suppose some pretend that it lies in an Infallible Assistance which Christ hath promised to his Church in all Ages and Others say this is impossible to be a Ground of Faith because it is it self an Article of Faith Must not a Man exercise his Reason about this Here is Certain Authority pleaded but Others say there is Certain Reason against this Pretence of Certain Authority and they must grant I must follow Certain Reason though against Certain Authority Again Others say the Certain Authority of Oral Tradition is a Novel vain and dangerous Opinion destructive of Faith and leading to Heresie and Atheism What is to be done in this Case Must our Reason be quitted and Men not be allowed to judge of this Authority by it Yes till they come to own it and then they are to judge no longer i. e. put out your Eyes once and ye need never think of opening them after Be very circumspect in the Choice of your Way till you come to a Precipice and when you are come there be sure to throw your self from it headlong and there is an End of Controversies But we do not judge this a very Reasonable Method but think he had much better keep upon plain Ground and use the best Method he can to find the true Way and if his Judgment will serve him to find the Way to a Precipice we think it will much better serve him to keep him from it And that he had better bear with some imperfection of his Sight than put out his Eyes that he may be the more quietly led he knows not whither There is only one thing more which deserves to be taken notice of about this Argument viz. that J. S. saith I expresly exclude the Churches Help which is as he triumphantly concludes his Third Letter The First Principle nay the Quintessence of all Heresie Fanaticism in the Egg perfect Enthusiasm when hatcht and downright Atheism when fledg'd This is a parting Blow indeed It is the bite of an Angry Viper at its last Gasp when it puts its utmost force into the Venom and hopes even dying to destroy Others love to conclude gently but J. S. is a Man by himself and as though he were writing Epigrams would reserve his Sting for the last But what Ground is there for all this venemous Froth Even just as much as there was for the Author of Pax vobis to say that I am for introducing Paganism or for another to make me the Founder of Anti-Catholick and Anti Christian Doctrines whereas I profess to own no other than what have been received in this Church ever since the Reformation But some Mens Spleen and Gall must have a Vent lest it destroy them It is some satisfaction to me to think that none but such who either Oppose or Betray our Church set themselves thus to defame me and it is a great comfort to find such feeble Reasoning where so much Spite and Malice is discover'd Thus it is here with J. S. he could merit nothing without giving me hard words and because many look on the Beginning and End of a Book who mind nothing else in it therefore he hath here put together as the Consequence of my Doctrine no less than Heresie Fanaticism Enthusiasm and downright Atheism He thought he could not make my Case Equal with his own unless I were charged with Heresie and Principles leading to Atheism But he is charged by the most Zealous Catholicks and in respect to his avowed Principles but my charge here is by an enraged Adversary and for such a Doctrine which is owned by all Men of Understanding in both Churches and if I may name him among them even by J. S. himself My words are If it be said that the Churches Power will become explicit to any sober Enquirer then every such Person may without the Churches help find out all necessary Points of Faith. And where lies the Heresie the Enthusiasm the Atheism of this Doctrine which I have already shewed was asserted both by Fathers and School-men And J. S. himself grants that every Man is to judge for his own Salvation and of the best way to his Salvation and of all the Controversies between them and us and especially of the true Grounds of Faith and all this without the Churches help And if he can do all this I desire to know whether he cannot find out all Necessary Points of Faith Hath he indeed resolved all Controversies and yet wants some necessary Points
Thing or Manner but the Revelation of such a Doctrine So that if these Points be owned to be necessary to Salvation they must be so plain that Men may understand their Duty to believe them For that is the Bound I keep my self within that all things Necessary to Salvation are so plain that we may be certain of our Duty to believe them but if not we may Err without Prejudice to our Salvation Mr S. asks what I mean by all things necessary to Salvation Nothing but what all others do mean by it Did Christ saith he teach any unnecessary Points Alas for him But are all Points taught by Christ or written in Scripture equally necessary to the Salvation of all People No he saith presently after That he will grant that fewer means than the Knowledge of all Christ taught may suffice for the Salvation of some particular Persons Very well now I hope he will make something of the main business in hand viz. To prove that Absolute Certainty of all that Christ Taught is Necessary to Mens Salvation when he grants that some may be Saved without so much as Knowing all that Christ Taught To what purpose was all this Heat about the Certainty of our Faith as to all that Christ Taught if at last some may be Saved without so much as Knowing it How doth Mr. S. prove That those some are only the Ignorant People in the Church of Rome but that all Ours are tied to no less than Infallible Certainty of all that Christ Taught He would have done well to have proved such a Privilege for Ignorance to have been limited to their Communion and that no Claim can be allowed as to the Circumstances of any other particular Persons Some few he saith again may be Saved without the Knowledge of such and such Points slender Motives being enough for their Circumstances I thank Mr. S. for this It seems the Point as to Salvation is gained unless particular Persons among us can be proved to be none of these few But where-ever they are it seems they may be Saved but I hope not without True and Saving Faith whence it follows that such Faith hath no necessary Relation to these high Points and there is no need of Infallible Certainty as to them of all Christ Taught One of these high Points is that of Transubstantiation too high for me and Thousands and Millions besides ever to apprehend let us do our utmost nay we cannot apprehend such is our dulness that we can have any Certainty as to Sense or Reason if we hold it We hope therefore J. S. will enlarge his Number and not talk only of some Few that may be Saved without the Knowledge of such deep Mysteries we desire to be admitted into his Number for truly our Capacities can never be stretched so far as to comprehend the Possibility of Transubstantiation Suppose our Motives be slender yet they are such as move us to that degree that we cannot overcome the Reluctancies of Sense and Reason and Revelation and Tradition against it But Mr. S. brings himself off with a Salvo Though all Points are not necessary for every particular Person yet all of them are necessary for the Body of the Church whose Pastors are to Instruct their Children in them and apply the Efficacy of them to their Souls as their Capacities admit and Exigencies require It seems still they are not Necessary to particular Persons but according to their Capacities and Exigencies but they are to the Body of the Church But how came they to be Necessary to the Body of the Church For Instance The Point of Transubstantiation is a very deep Point and although particular Persons may be Saved without believing it yet I cannot understand how this deep Point comes to be Necessary in any Respect for the Body of the Church I hope J. S. will not deny this to be one of his Necessary Church-Points Let him then shew how it comes to be so Necessary for the Pastors of the Church to Instruct their Children in it My Capacity I assure him will not reach to this and therefore I hope I may be excused and in his own words my mind is not capable of being cultivated by such elevating Considerations I do not believe there is any such danger of the Flocks dying or falling short of their full growth they might have had in the Plentiful Pasturage of the Church as J. S. elegantly speaks if they do not believe Transubstantiation or any such deep Points But still we have no Absolute Certainty of our highest Fundamentals No We affirm the Contrary and from Absolutely Certain Grounds It is Absolutely Certain that whatever God Reveals is true and ought to be believed by us And we are as absolutely Certain as Scripture and Reason can make us that God hath Revealed the Fundamentals of our Faith. But there is Experience to the Contrary What Experience That we are not Certain We affirm that we are and who can tell best How comes Mr. S. to know we are not Certain when we say we are But all are not as Socinians c. What are they to us Are not we certain because some are not Certain What pittiful Reasoning is this Is Mr. S. Certain of his Infallible Ground of Certainty Oral Tradition Why do I ask such a Question For very good Reason because there are some not Certain of it and even in his own Church but cry out upon it as Fallible Fallacious Dangerous and Destructive of Faith and leading to Atheism From whence it follows on Mr. S's Principles that he cannot be Certain himself because others are not Nay it is impossible he should have any Certainty on his own Grounds For he can have no Rule of Certainty as I shall evidently prove from his own Words A Rule must have Absolute Certainty Absolute Certainty there cannot be where Persons are left uncertain but there are many in the Church of Rome that not only doubt of his Rule of Infallible Certainty but utterly deny it and dispute against it How is it then possible for him to be certain of it on his own Grounds But it is time to proceed to another Objection against our Rule of Faith. VIII J. S. saith We can be no more certain of our Rule than we are of the Truth of the Letter of Scripture but we cannot be certain we have the Right Letter unless we have a Right Translation and that must be from a true Copy no Copy can be true unless Conformable to the Original and if there be any failure in any of these nay if we have not absolute Certainty of all these we cannot have any absolute Certainty of our Faith. This Objection those of the Church of Rome who believe Scripture to be a Rule of Faith though not the Complete are concerned to Answer as well as we For the Matters of Faith contained in Scripture are convey'd to their Minds after the same manner
other Points contradictorily held between the Greek and Roman Churches besides that of the Filioque and the Argument holds as well in any other as in that And therefore he must fix the Errour on one side or other After all this flourishing he takes heart and resolves to grapple with the Instance Let us see what your Instance will do Now I thought we shall have a direct Answer But I am strangely disappointed For he runs still back to that That I do not believe it erred Was the Instance brought against me or against P. G But his Answer doth not make or marr the business The business of the Demonstration it doth and that was my business But this doth not prove that a Church going upon Tradition errs unless I will grant that the Greek Church hath erred What strange Trifling is this The Dispute was about P. G's Argument and not my Opinion Is this the Answer to the Instance about the Greek Church which Mr. M. promised If this pass for an Answer I think J. S. may defend Sure footing I mentioned P. G's Answer That the Greek Church followed Tradition till the Arians left that Rule and took up a new one And why saith J. S. hath he not answered well Because he did not answer to the purpose which was not about the Arians but the present Greek Church But a Church may follow Tradition at one time and leave it at another Very true but the Greek Church did not forsake Tradition and yet erred And therefore Tradition and Errour were found together and therein lies the force of this undeniable Instance The rest is such Trifling that I am really ashamed to answer it over and over Still he attempts to give an Answer and still fails but it is something new and therefore shall be considered His Answer saith J. S. holds as well as to the present as past Greek Church His answer Where is it It was that those who err in Faith must leave Tradition But the Greeks did not leave Tradition and yet erred in Faith so that the Instance holds good still He denies that Errour and Tradition can be found together in the Greek Church or any other Ancient or Modern i. e. the Conclusion must be held against all the Instances in the World. But I ought to say whether the differences were in matters of Faith. Yes in such which the Church of Rome accounts matters of Faith. But how can an erring Church still plead Tradition and adhere to it Answer the Instance for the Greek Church doth plead Tradition But then pleading Tradition is no more but quoting some Expressions of ancient Writers as the Arians did Not so neither for the Greek Church relies most upon Tradition from Father to Son in Practise of any Church in the World. But if they adhere to Tradition and that Tradition leads them to Christ who could not err how can they possibly err For pray did Christ teach any Errour No certainly When a Father believed what Christ taught him and the Son what the Father believed did not the Son too believe what Christ taught Run it on to the last Son that shall be born in the World must not every one believe what Christ taught if every one believed what his Father believed And so Goodnight to the Greek Church we are come back to the Argument I might as well have Instanced in the Latin Church it self Truly I think so too and so you shall find in a short time and how little Advantage you get by such a Challenge But it is impossible for a Church to adhere to Tradition and yet to Err therefore if the present Greek Church have Erred it has not adhered to Tradition if it have adhered to Tradition it hath not Erred That is the Argument must be good let the Instance be what it will. But an easie Distinction will shew the Weakness of this Argument Adhering to Tradition may be taken Two ways I. For Adhering to Tradition as the Rule and Means of Conveyance of Matters of Faith. II. For actually Adhering to that very Doctrine which Christ taught and hath ever since been truly convey'd down by Tradition In this latter Sense we grant it impossible for Men to Err while they actually adhere to that very Doctrine which Christ taught and is supposed to be deliver'd down by Tradition But this is not the Matter before us which lies in these Two Points I. Whether Tradition be an Infallible Way to convey the Doctrine of Christ down to us II. Whether it be impossible for those who hold to This as Their Rule to Err or not And so the Answer is plain to the main Argument If by Traditionary Christians be meant such as adhere to that very Doctrine which Christ taught and was actually conveyed down to them then such Traditionary Christians so believing cannot Err. But if by Traditionary Christians be meant such as take Tradition for an Infallible Rule of conveying all Matters of Faith then we say such Traditionary Christians may and have Erred And that for Two Reasons I. Because Tradition is no Infallible Rule II. Because although it were yet Men might Err either by mistaking it or departing from it But saith J. S. They cease to be Traditionary Christians if they do not believe the same to Day which they did Yesterday and so up to Christ. If by Traditionary Christians be meant they do not really believe what Christ taught we grant it that they are If by Traditionary Christians be meant such as bear the Name of Traditionary Christians and look on Tradition as their Rule and imagine they have the same Faith which Christ taught then they are still Traditionary Christians And now I am to give a clear and distinct Answer to the Demonstration of the Infallibility of Oral Tradition as it is managed by J. S. and taken into Propositions I. All Traditionary Christians believe the same to day which they did yesterday and so up to the time of our Blessed Saviour J. S. hopes I have nothing to say to this but he is mistaken For I have many things to say to lay open the Notorious Fallacy of it in every Clause I. All Traditionary Christians Who are they Are all Christians Traditionary Christians This were to the purpose if it could be proved But how doth this appear Why is it not said All Christians have gone upon this Principle He knew this could never have been proved And therefore he puts in the thing in dispute and would have it taken for granted that there were no other but Traditionary Christians Which I deny and I am certain he can never prove it Suppose then that there were Christians not Traditionary as well as Traditionary the Proposition appears ridiculous so far is it from Demonstration Traditionary Christians believed so Non-Traditionary Christians believed otherwise and which are to be believed is the Question and that to be determined by the Certainty of the
from the business before them But these Arts will not do And such a Dust cannot so blind the Readers Eyes but he must see it is raised on purpose that he may not be discerned in making an Escape II. As to the Council of Trents proceeding upon Tradition That which I said was The Church of Rome hath no where declared in Council that it hath any such Power of making Implicit Articles of Faith contained in Scripture to become Explicit by its explaining the Sense of them And the Reason I gave was Because the Church of Rome doth not pretend to make New Articles of Faith But to make Implicit Doctrines to become Explicit is really so to do as I there proved Now what saith J. S. to this I. He saith That the Council of Trent defines it belongs to the Church to judge of the True Sense and Interpretation of Scripture As though all that belonged to the Church must presently belong to the Church of Rome or all Judgment of Scripture must be Infallible or must make things necessary to be believed which were not so before II. He shews That the Church did proceed upon this Power What Power Of making things not Necessary to become Necessary I. It declares Sess. 13. That from some Texts mentioned the Church was ever persuaded of the Doctrin of Transubstantiation This is an admirable Argument to prove that it can make that Necessary to be believed which was not because it was always believed II. Sess. 14. It declares 1 Cor. 11. to be understood of Sacramental Confession by the Custom and Practise of the Church Then I suppose the Church thought it Necessary before III. Sess. 14. It declares Jam. 5. to be understood of Sacramental Confession But how By its Power of making it Necessary to be believed meerly by such Declaration No but by Apostolical Tradition then the meaning is that it was always so understood But because the Council of Trent doth pretend to Apostolical Tradition for the Points there determin'd and the shewing that it had not Catholick and Apostolick Tradition is the most effectual Confutation of the present Pretence of Oral Tradition I shall reserve that to another Discourse part whereof I hope will suddenly be Published FINIS A CATALOGVE of some BOOKS Printed for Henry Mortlock at the Phoenix in S. Paul's Church-Yard A Rational Account of the Grounds of Protestant Religion being a Vindication of the Lord Archbishop of Canterbury's Relation of a Conference c. from the pretended Answer by T. C. Wherein the True Grounds of Faith are cleared and the False discovered the Church of England vindicated from the Imputation of Schism and the most important particular Controversie between us and those of the Church of Rome throughly examined By Edward Stillingfleet D. D. and Dean of S. Pauls Folio the Second Edition Origines Britannicae Or the Antiquity of the British Churches with a Preface concerning some pretended Antiquities relating to Britain in vindication of the Bishop of S. Asaph by Edward Stillingfleet D. D. Dean of S. Pauls Folio The Rule of Faith Or an Answer to the Treatise of Mr. J. S. entituled Sure footing c. by John Tillotson D. D. to which is adjoyned A Reply to Mr. J. S.'s third Appendix c. by Edward Stillingfleet D. D. A Letter to Mr. G. giving a true Account of a late Conference at the D. of P's A second Letter to Mr. G. in answer to two Letters lately published concerning the Conference at the D. of P. Veteres Vindicati In an Expostulatory Letter to Mr. Sclater of Putney upon his Consensus Veterum c. wherein the absurdity of his Method and the weakness of his Reasons are shewn His false Aspersions upon the Church England are wiped off and her Faith concerning the Eucharist of proved to be that of the Primitive Church Together with Animadversions on Dean Boileaus French translation of and Remarks upon Bertram An Answer to the Compiler of Nubes Testium Wherein is shewn That Antiquity in relation to the Points in Controversie set down by him did not for the first five hundred Years Believe Teach and Practice as the Church of Rome doth at present Believe Teach and Practice together with a Vindication of Veteres Vindicati from the late weak and disingenuous Attempts of the Author of Transubstantiation Defended by the Author of the Answer to Mr. Sclater of Putney A Letter to Father Lewis Sabran Jesuite in answer to his Letter to a Peer of the Church of England wherein the Postscript to the Answer to the Nubes Testium is Vindicated and Father Sabrans Mistakes further discovered A second Letter to Father Lewis Sabran Jesuite in answer to his Reply A Vindication of the Principles of the Author of the Answer to the Compiler of Nubes Testium in answer to a late pretended Letter from a Dissenter to the Divines of the Church of England Scripture and Tradition Compared in a Sermon preached at Guild-Hall-Chappel Nov. 27. 1687. by Edward Stillingfleet D. D. Dean of S. Pauls the second Edition There is now in the Press and will speedily be published An Historical Examination of the Authority of Councils discovering the false Dealing that hath been used in the publishing of them and the Difference amongst the Papists themselves about their Number Faith vindicated pag. 13. Faith vindicated pag. 41. Errour Nonplust pag. 135. Haeres Blakloan p. 37 38. P. 39. P. 39. P. 40. P. 42. P. 44. Third Letter p. 65. Append. ad Haeres Blakloan First Letter pag. 4.5 6. Declaratio J. S. circa Doctrinam in suis libris contentam exhibita Sacrae Congregationi Eccles. R. D D. Cardinalium General Inquisitorum Duaci 1677. John 15.22 Haeres Blokloan pag. 315 316 317. Page 318. Page 6. Haeres Blackloan p. 33.153 c. 323. Haec nova propositio fidem Christianam destruit impellitque ad Scepticismum Atheismum Haeres Blaklo p. 66. Mecum omnes viri Docti Orthodoxi sentiunt per tua principia vastum ad Atheismum Heresin hiatum aperiri Haeres Blackloan p. 200. 2.2 a 9. ad 1. Sed circa ea quae sunt de Necessitate Salutis sufficienter instruuntur à Spiritu Sancto 2.2.9.8 a. 4. ad 1. Donum intellectus nunquam se subtrahit sanctis circa ea quae sunt necessaria ad salutem sed circa alia interdum se subtrahit ib. ad 3. A. 3. dicendum quod Lumen Fidei facit videre ea quae creduntur ita per habitum Fidei inclinatur mens hominis ad assentièndum his quae conveniunt certae Fidei non aliis 2.2.9.1 a. 4. ad 3. Per lumen Fidei divinitus infusum homini homo assentit his quae sunt Fidei non autem contrariis ideo nihil periculi vel damnationis inest his qui sunt in Christo Jesu ab ipso illuminati per fidem 2.2.9.2 a. 3. ad 2. Greg. Ariminens D. 1. A. 4. Q. 1. Greg. de Valentia Tom. 3. Disp. 1. Q. 1. Part. 4. Hugo de Sancto Victore Sumsent l. 1. c. 1. De Sacram. l. 1. p. 11. c. 2.4 Rich. de Sancto Victor Declar. Part. 1. p. 373. Petr. Pictaviens Sentent Part. 3. c. 21. Gul. Parisiens de Fide. c. 1. Gul. Antissiodor Sum. in Praef. l. 3. Tit. Q. 2. Alex. Alens Part. 1. Q. 2. M. 3. A. 4. Part. 3. Q. 68. M. 2. A. 2. Bonavent l. 3. D. 23. Q. 4. Aquin. 1.9.46 a 2. in C. 19.9.32 A. 1. in B. 2.2.9.2 a. 1. ad 1.9.1 a. 4. ad 3.9.2 a. 3.9.5 a. 4. C· Henr. Gandav Sum. Art. 7. Q. 2. N. 6 7 8. Art. 9. Q. 3. N. 13.13 Q. 1. N. 4 5. Scot. in Sentent L. 3. Q. 23. N. 14 15. Durand Prolog Q. 1. N. 43 46. L. 3. Dist. 24. Q. 3. N. 8 9. Second Letter p. 25. Second Letter pag. 6. Second Letter to Mr. G. pag. 7. Third Catholick Letter pag. 6. Third Letter p. 14. First Letter p. 32. First Letter p. 25. Second Letter p. 73 74. Theod. Haeret Fab. l. 2 3. First Letter p. 26. First Letter p. 26. Page 27. 2.2.9.4.2.6 Page â—â— Page 29. Page 29. Page 29. Page 29. Third Letter p. 92. p. 93. Bell. de verbo Dei l. 3. c. 6. sect Respondeo Third Letter p. 99· p. 102. 1 Cor. 10.15 1 Thess. 5.21 1 Joh. 4.1 Third Letter Page 104. 2d Letter p. 21. Third Letter Page 34. Luke 1.4 Job 20.31 Third Letter p. 38.39 40. Second Letter p. 17. Third Letter p. 40. Bell. de Verbo Dei l. 1.2 Third Letter p. 81. Bellar. de Verbo Dei l. 4. c. 11. Third Letter p. 44. Pag. 48. Pag. 48. Ibid. Page 49. Third Letter Page 50. Page 51. Page 51. S. Cyprian de â—nit Epist. ad Jubai Third Letter p. 58. Page 56. Mat. 10.29 30. Page 58. Hieronym ad Dardanum Third Letter p. 57. Third Letter p. 59. Page 74. Page 75. Page 76. Page 57. Page 76. First Letter p. 8. Page 10. Page 11. Page 12. Page 13. Page 14. Page 15. Page 16. Page 19. Page 20. Page 8. Euseb. l. 5. c. 3. c. 14. c. 28. l. 7. c 31. Theod. l. 1. c. 4. l. 2. Euseb. l. 3. c. 32. l. 4. c. 22. Third Letter p. 24. Faith Vindicated p. 155. Page 157. Page 27.